Circle of Hope

Circles are all around us (pun intended). Geometrically, a circle can be defined as a never-ending collection of points on a plane at an equal fixed distance from the center point. Yet despite its complicated-sounding mathematical description, the beauty and simplicity of the circle have fascinated people for centuries. Because of its perfect symmetry, circles were seen by ancient Greeks and Egyptians as representations of natural balance, of the divine, and of the cosmos. Archeological and architectural wonders such as Göbeklitepe in modern-day Turkey, Stonehenge in England, and the Roman Colosseum all speak to the circle's allure. Renaissance artists like da Vinci and Michelangelo used circles to symbolize harmony in many of their works. Perhaps some of the most amazing and captivating appearances of the circle are those embedded by the true Master Artist – our Creator God – in His creation: the iris of an eye, ripples on water, rings in a tree trunk, or the pattern on a butterfly's wing.

In an arguably less visible, but much more profound way, the Maker of heaven and earth can use the shape of a circle to convey spiritual truths. When we consider this simple shape in the light of scripture, we can see a God plotting for us a circle that is not just historically, artistically, culturally, and existentially significant, but eternally significant – a circle of hope.

Merriam-Webster defines hope as wanting something to happen or be true and thinking that it could happen or be true. Often, the word expresses a vague desire for something wished for but not necessarily expected. The familiar expression, "hope for the best, but prepare for the worst," reflects that common understanding. But true hope – biblical hope – is much deeper, standing in stark contrast to this worldly definition.

In the Old Testament, there are as many as ten different Hebrew words translated as hope. The three most common of those Hebrew words provide a fuller understanding of its meaning: tiqvah, qavah, and yachal. Tiqvah literally means "cord" or "attachment," like the scarlet cord tied in the window by Rahab in Joshua 2 as a sign confirming the promise made to her by the Israelite men whose lives she had saved. Qavah, the root word of tiqvah, conveys the strength of something bound together, like a rope. It points to the strength and endurance of that particular rope or cord when it is tested and stretched and carries the deep meaning of trust placed in an unbreakable promise.  Yachal, the third most common Hebrew word for hope, means "to wait expectantly." This definition highlights the extreme contrast between biblical hope and the common worldly and superficial idea of hope as merely wishful thinking or wanting something to happen without expecting, or even really believing, that it could happen. Instead, yachal refers to the patient endurance that comes from being assured about what is coming. David used this Hebrew word in Psalm 38:15: "For in you, O Lord, I hope; You will hear, O Lord my God."

In the New Testament, only two Greek words are translated as hope: elpis and elpizo. Elpis means expectation or confidence. And elpizo, its verb form, is the act of expecting or trusting. These words appear throughout the epistles, such as in Romans 12:12, where Paul tells us to "rejoice in our confident hope," and later in chapter 15, verse 13, where he writes, "I pray that God, the source of hope, will fill you with joy and peace because you trust in him. Then you will overflow with confident hope through the power of the Holy Spirit."

The Word makes it clear that scriptural hope has nothing to do with some personal wish or vague desire. Instead, it is an absolute assurance, an unwavering confidence in Christ, both in what He has already done and what He has promised He will do. Viewed all together, the Hebrew definitions of hope and the Greek definitions of hope seem to set our mental stage for the imagery of hope as something strong, enduring, continuing, and harmoniously woven together, with one part or piece relying on the other in circular dependence. And this beautiful, God-designed concept, this circle of hope, if you will, may be best illustrated in the biblical account of Ruth. One of the most beloved passages of scripture, it is a go-to for women's Bible studies and for readings at weddings. Despite our familiarity with the narrative, a fresh look at Ruth may reveal the perfect illustration of a circle of hope.

One of the key themes of Ruth, as noted in one study Bible, is this: "Faithfulness generates faithfulness."[^1] The phrase immediately evokes the continuous, infinite shape of a circle, with one act of faith following another act of faith following another — on and on and on. So although we're looking for hope in the biblical pages of Ruth, the emphasis seems to be more on faith…or does it? As the Christian writer John Piper explains, "Hope is faith in the future tense… so most of faith is hope." Though seemingly two different concepts, they are harmoniously woven together, one relying on the other, just like a strong, unified, seamlessly bound cord.

Even though the opening of the book sets a depressing scene, the acts of faithfulness soon begin to unfold across its pages. The first verse of the first chapter of Ruth gives the heartbreaking backstory, in which a string of tragedies seems to follow one after the other.

In the days when the judges ruled, there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. The man's name was Elimelek, his wife's name was Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem, Judah. And they went to Moab and lived there. Now Elimelek, Naomi's husband, died, and she was left with her two sons. They married Moabite women, one named Orpah and the other Ruth. After they had lived there about ten years, both Mahlon and Kilion also died, and Naomi was left without her two sons and her husband. (Ruth 1:1-5)

Then, just a few verses later, we read of the first great act of faith demonstrated by Ruth toward Naomi as she commits to remain with her widowed mother-in-law. (Ruth 1:6-11; 1:14-19a) Ruth had undoubtedly learned about, and probably even adopted some of the Jewish traditions and customs of her in-laws, but as a Moabite, she was still a Gentile foreigner among the Israelites. So in response to their plight as young widows, Naomi encouraged each of her daughters-in-law to return to their "mother's home." The fact that Naomi identifies the girls' respective homes as being their mothers' is quite likely very intentional. Rather than casting any negative light on their fathers, this phrase highlights their mothers' role as a source of wisdom and guidance in all things "womanly," particularly in relationships, intimacy, and marriage preparation. Naomi is doing more than giving them a pass to go back to the familiarity of their homes; she is acknowledging that they still have their whole lives ahead of them with the prospect of a future remarriage and fresh start – something she could never provide for them as a widow with no more eligible sons. But in a bold act of faith, Ruth refused to leave her mother-in-law, instead pledging allegiance not only to Naomi, but also to Naomi's God – the one true God of Israel. "So the two women went on until they came to Bethlehem." (Ruth 1:19)

Faithfulness begins to give birth to more faithfulness as the account continues and the circle emerges. Ruth probably hadn't had an opportunity to mingle with her husband's relatives at family reunions or make annual trips to his hometown for the holidays. She was a stranger in town and probably had never even been to Bethlehem since she married Naomi's son while they were living in the land of Moab. Yet as soon as she arrived, she stepped even further out of her comfort zone to find a way to provide for herself and her mother-in-law. After gleaning in his fields per her mother-in-law's instructions, Ruth is noticed by Boaz, and their relationship progresses from field-owner and foreign gleaner to potential husband and wife. Taking notice of her actions and her heart, Boaz is moved to follow the prescribed steps to capitalize on his role of kinsman-redeemer, ultimately marry Ruth, and preserve the family line of Elimelek.

Then Boaz said to the elders and all the people, "Today you are witnesses. You have seen that I have bought land from Naomi. I have bought all the property that had belonged to Elimelek, Kilion and Mahlon. I've also taken Ruth, who is from Moab, to become my wife. She is Mahlon's widow. I've decided to marry her so the dead man's name will stay with his property. Now his name won't disappear from his family line or from his hometown. Today you are witnesses! (Ruth 4:9-10)

This narrative reveals not only the faithfulness of Ruth but also the faithful acts she inspires in Boaz. Throughout Leviticus, Numbers, and Deuteronomy, God's laws for His people reflect His compassion for the stranger and the foreigner. He must have known that people – even His chosen people – would tend to show unkindness, discrimination, and selfishness toward those who were not Abraham's seed. And while Ruth was technically protected by these laws, she had no assurance that Boaz would abide by them. But he is described as a "man of standing," and he lives up to his good reputation by showing great kindness to her, a foreigner.

The book of Ruth illustrates for us an incredible ring of faithful acts, looped together one with another, each one prompting the next, with perhaps the greatest act of faithfulness in the story occurring well past the marriage of Ruth and Boaz, and long after their family line descended to King David. It came as God faithfully fulfilled His promise of a Messiah through the very offspring of Ruth.

For a child is born to us, a son is given to us. The government will rest on his shoulders. And he will be called: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. His government and its peace will never end. He will rule with fairness and justice from the throne of his ancestor David for all eternity. (Isaiah 9:6-7)

"For the time is coming," says the Lord, "when I will raise a righteous descendant from King David's line." (Jeremiah 23:5)

He will be very great and will be called the Son of the Most High. The Lord God will give him the throne of his ancestor David. (Luke 1:32-33)

In all of this, we see a picture of the truly infinite circle of hope that encompasses even us today. And while the hope of the nations seems to have a beginning of sorts with Ruth and her faithful acts, circles actually have no beginnings. In reality, the circle of hope that surrounds those of us in Christ can be seen long before Ruth is ever born. The beauty of her story cannot be fully appreciated until one realizes that it began with Christ and ends with Christ, making it truly infinite with no beginning and no end. The perfect, symmetrical, harmonious shape of a circle, once fascinating cultures, prompting inventions, and inspiring artists, becomes all the more beautiful as we realize that it was designed by the same God who planned and prepared the events and cast of characters in the book of Ruth before time began. The loop of faithful events and fulfilled hope we see throughout the Old Testament continued through to the life of Jesus and the dawn of His Church…and our Father continues to weave together a divine ring that will wind round and round until Christ returns and His people are restored to Him for all eternity – truly a circle of hope!

[^1]: Walton, John H., and Craig S. Keener, editors. NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Zondervan, 2016.