By: Obed Pineda
It is fascinating how language can often be simple and complex simultaneously, especially from generation to generation. When words are used as they were originally designed, a clear flow of comprehension manifests between those engaged in conversation. Yet, in that same conversation, one word, sentence, or phrase that is used in a manner other than how it was originally intended will obstruct this flow and raise the brow in wonder from those who did not understand. A simple example of this is the current dual meaning of the word “bad.” Initially this word was globally recognized to be an adjective speaking of anything in a negative or unfavorable way; the direct antonym of “good.” Curiously, this denotation of “bad” began transitioning into describing something or someone as extraordinary or amazing, transforming into a pseudo-synonym of “good.” Logically, this begs the following question: How does one know when “bad” is being used as a negative or positive adjective? The answer, of course, depends on the context of how the person speaking uses it. This, too, reveals the importance of knowing who the speaker is. These two key components become essential to being able to correctly interpret the intended use of the word within the proper context of the conversation. Making proper use of this skill helps tremendously in preventing a misunderstanding where an individual’s words might be misconstrued. There is no denying that this same principal is absolutely necessary in order to learn how to properly interpret Holy Writ. It is wise to remember that when studying the Bible, it is God Who is speaking through His inspired Word (cf. Hebrews 1:1-2). However, the element that the Holy Spirit used to scribe these sacred words must also be taken into consideration (cf. 1st Corinthians 2:6-13). Always having this firmly locked in our mind’s eye when humbly approaching God’s Word becomes instrumental when we read certain expressions that can sometimes be difficult to understand in our modern colloquialism. For example, when we hear of a “prison” or a “prisoner,” the highest probable connotative association we make with these words are very unfavorable. Perhaps, the most common image that springs into our subconsciousness is that of a menacing miscreant who is paying his or her debt to society. We tend to shy away from other possible interpretations of the word such as either the prisoner is not a criminal and has been wrongfully accused, or that a person is not in a literal prison, but is instead being restrained by something giving the impression of it being a prison. An instance of the latter possibility can be seen in the apostle Peter’s response to Simon the Sorcerer, “I see that you are poisoned by bitterness and bound by iniquity” (Acts 8:23). Keep in mind that Peter rebuked the sorcerer because he had committed the grave mistake of attempting to bribe the apostle, believing that the distribution of the Holy Spirit’s power was by the apostles’ choosing (cf. Acts 8:14-24). Although he had been previously baptized, Simon fell prey to his old habits of coveting power yet again (cf. Acts 8:9-13). Ergo, Peter did not see the sorcerer bound literally by chains, but was speaking metaphorically in regards to his sins. Because the majority of connections that an individual makes with imprisonment comes from a negative perspective, it becomes a bit of a challenge to react favorably to something positive portrayed in the form of something that is typically negative. After Jehovah God had commanded Zerubbabel, the son of Shealtiel, to return to Jerusalem and rebuild His temple (cf. Haggai 1:1-15), He promised through His servant Zechariah the coming of Zion’s King (cf. Zechariah 9:9ff). As He promised His people that He would deliver them from their enemies, the Lord proclaims, “Return to the stronghold, you prisoners of hope. Even today I declare that I will restore double to you” (Zechariah 9:12). If one does not pause to ponder the meaning of this epithet God gives His people, a marvelous lesson will be tragically lost. It is wise to first detach the negative connotation that instinctively surfaces because of the word “prisoners.” The inspired penman is not stating that those restrained by hope were in a hopeless situation since God personally speaks to them about their upcoming salvation! Those to whom the prophet calls “prisoners of hope” were convicted that despite having lived seventy years of captivity in a foreign country far, far away from home, Jehovah God would return to them one day. This expression exhibits the eagerness and intensity of their hope for salvation, echoed by one who understood very well what it meant to be a prisoner of hope. The inspired apostle wrote, “For we are saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance” (Romans 8:24-25). The perseverance in hope is what is so elegantly sketched by Zechariah as being a prisoner of it. Holy Writ wisely illumines being a prisoner as being arduously committed and devoted to our salvation, exhorting us to “work out your own salvation with fear and trembling” (Philippians 2:12b). Paul’s zealous commitment to Jesus and His Gospel was often illustrated by him as being a prisoner of the Lord (cf. Ephesians 3:1, 4:1, 6:20, 2nd Timothy 1:8, Philemon 1, 9). It must not be dismissed that when Paul wrote this description of himself, he was an actual prisoner of Rome (cf. Acts 21:26ff, 2nd Timothy 4:16-18). Nevertheless, he took pride in his bonds telling Timothy “do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the Gospel according to the power of God” (2nd Timothy 1:8). Paul had lost his freedom on two occasions for preaching the Gospel, because it had been outlawed to do so. Although he was bound by chains, the apostle was not ashamed to call himself a prisoner, but always clarified that it was of the Lord. This was because Paul had given himself entirely over to Christ and spreading the glad tidings of salvation. He had foregone any right he once claimed in the flesh, “for the excellence of the knowledge of Christ Jesus my Lord, for Whom I have suffered the loss of all things, and count them rubbish, that I may gain Christ” (Philippians 3:3-8). Paul fully understood what it meant to be a prisoner of hope, because he was a prisoner of the Gospel (cf. 1st Corinthians 9:16b-23). Not that he had no choice in the matter, but that he was devoted to preaching the Gospel being fully aware of the perils for doing so. He was prepared for the consequences that preaching would bring, boldly proclaiming, “I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:14). The apostle was not dissuaded from his God given task because he had already turned himself over to Christ. Behold a prisoner of hope! The question to ponder now is, am I a prisoner of the Gospel?