Matching Expectations in Biblical Studies Q&A Format
Understanding Expectations in Biblical Context
The concept of "expectation" is deeply rooted in biblical teachings, reflecting a confident anticipation or hope for future events or outcomes. In the biblical context, expectation is often associated with the relationship between God and His people, involving trust, faith, and obedience.
The Psalmist frequently expresses expectation in the context of waiting on God, as seen in Psalms 33:20, where it is written, "Our soul waiteth for the Lord: he is our help and our shield" [3]. This waiting is not passive but rather an active, earnest expectation, as noted in Psalms 27:14, "Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord" [6]. The Hebrew concept of waiting on the Lord involves a deep trust and confidence in His deliverance and salvation.
In the New Testament, the concept of expectation is further developed, particularly in relation to the Messiah and the fulfillment of Old Testament prophecies. Jesus' life and ministry are seen as fulfilling these expectations, as demonstrated in Matthew 1:1-2:23, which shows how Jesus' lineage and birth fulfilled Old Testament expectations [8]. The apostle Paul also references Old Testament passages in Romans, combining Messianic predictions to illustrate both the stumbling block and the cornerstone aspects of Jesus Christ (Romans 9:33) [5].
The idea of expectation is also linked to the concept of faith and its expression in Christian living. In Philemon 1:6, Paul prays that "the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus" [7]. This highlights the active nature of faith and its outworking in the lives of believers.
Furthermore, the New Testament suggests that certain teachings or creeds were known and referenced within the early Christian communities. For instance, 1 Timothy 2:5-6 is seen as a compact teaching that might have been adapted from known creeds or hymns, emphasizing the universal appeal of the Gospel and the singular mediation between God and humanity through Jesus Christ [2].
The biblical concept of expectation, therefore, encompasses a range of themes including trust, faith, and the fulfillment of God's promises. It is characterized by an active waiting on God, confidence in His deliverance, and the recognition of the fulfillment of Old Testament prophecies in Jesus Christ.
The understanding and expression of expectation have been interpreted in various ways throughout Christian tradition. one commentary tradition tradition, as represented by Jamieson, Fausset & Brown, emphasizes the importance of understanding the biblical text within its historical and cultural context, highlighting the nuances of expectation in different biblical passages [1, 3, 4, 5, 6, 7].
Sources
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 2:46: hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 2:5: 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 1 Tim 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation. 2:5 There is one God and therefo”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 33:20: waiteth--in earnest expectation.”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 40:14: The language is not necessarily imprecatory, but rather a confident expectation (Psa 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare Act 2:37).”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:33: As it is written-- (Isa 8:14; Isa 28:16). Behold, &c.--Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view ”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 27:14: Wait, &c.--in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help. Next: Psalms Chapter 28”
- Philemon (Presbyterian) “Jamieson, Fausset & Brown on Philemon 1:6: That--The aim of my thanksgiving and prayers for thee is, in order that the, &c. the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as Heb 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," Co2 9:13). effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c. acknowledging--Greek, "the thorough knowledge," that is, the exp”
- Matthew (Protestant academic) “Tyndale House on Matthew 1:1: 1:1–2:23 This account demonstrates that Jesus’ lineage and birth (ch 1), as well as the geography of his early years (ch 2), fulfilled Old Testament expectations, and that attempts to thwart God’s will do not succeed (2:1-15; see also 27:62-66). 1:1 The phrase a record of the ancestors introduces 1:1-17. A similar phrase is used in Genesis to introduce each section of that book. • Jesus . . . David . . . Abraham: These names are repeated in reverse order in the genealogy, an example of a literary form known as chiasm (arrangement of elements in mirror-image). Bein”