The Centrality of Hope in Paul and in Hebrews

By Prof. Dr. Daniel C. Afonso · Updated 19 October 2026

Hope (ἐλπίς) in Pauline theology: Paul, Romans, and the Letter to the Hebrews

Hope is one of the fundamental pillars of the Christian faith, especially in the Scriptures of the New Testament. Although the Greek term ἐλπίς (hope) is predominantly used in the writings of Paul, its essence permeates all of apostolic theology, even outside the technical vocabulary. This article explores how hope stands at the center of the apostolic faith, its multiple dimensions as articulated by Paul, and its originality in the Christian eschatological context.

1. Paul, apostle of hope: salvation and the reconciliation of the cosmos

In the texts generally attributed to him, Paul emerges as a proclaimer and defender of Christian hope. His principal theological aim, the salvation of humanity and the reconciliation of the whole cosmos on the basis of the resurrection of Christ, leads him to emphasize the tension between the “already” and the “not yet” of the plan of salvation.

The “already” includes:

• The righteousness of salvation through faith (Rom 3:21).
• The hope of glory (Rom 5:2).
• The freedom of the children of God (Rom 8:15; Gal 4:5-6).
• The possession of the Holy Spirit (Rom 8:16; 2 Cor 1:22).

However, Paul recognizes that the consummation of salvation is still to come (Phil 3:12; 1 Cor 13:12). This tension is fundamental in his letters, especially in 2 Corinthians and Romans.

2. Hope in Romans: justification by faith and the “God of hope” (Rom 1:17; 15:13)

In Romans, Paul contrasts his Gospel vision of righteousness through faith with the Jewish conception of salvation (Rom 1:17). For him, this faith includes hope, for God is the “God of hope” (Rom 15:13), and Christians are called “people of hope” (Rom 12:12; cf. 1 Thess 4:13).

Paul turns to the figure of Abraham as an example of a life marked by confident hope (Rom 4:17-18). This hope makes it possible to persevere even in tribulations (Rom 5:2-5; Gal 5:5; 1 Cor 13:7). The Christian, though already saved by faith, awaits the fullness of salvation in the resurrection (Rom 8:18-23; Phil 3:10; 1 Thess 1:10; 1 Cor 1:7).

Paul describes hope as the expectation of what is not yet seen (Rom 8:24; 1 Cor 15:19; 2 Cor 4:18) and as a patient waiting (Rom 8:25). This hope is not based on human merits, but on the gracious power of God. It is grounded in Christ, the “second Adam,” whose resurrection is the foundation of the hope of Christians (Rom 5:11-14; 1 Thess 4:13-18).

Hope is also mediated by the Holy Spirit, given in baptism as an expression of divine love (Rom 5:5; 8:11; 15:13), who knows human longing more deeply than man himself (Rom 8:25-27). This perspective allows Paul to bear the temporary rejection of Israel while maintaining his hope in God’s saving plan (Rom 9-11, especially 11:25-32).

3. The apostolic ministry as a paradigm of hope in 2 Cor 2:14-4:6

In 2 Corinthians, Paul defends his ministry, highlighting its glory, superior to the earlier ministries. He presents his apostolate as a paradigm of Christian hope (2 Cor 2:14-4:6, especially 3:12-13; cf. Phil 3:1-17).

The tension between the “already” and the “not yet” is reflected in his own sufferings. His weaknesses become the foundation of his hope, for, trusting in God, who raises the dead and preserves him from death, he is certain of persevering and also of hoping for the gift of eternal life (2 Cor 1:3-10; cf. Phil 1:19-20).

4. The triad of faith, hope, and love (ἐλπίς, πίστις, ἀγάπη) in the Pauline and deutero-Pauline letters
Hope in Paul and in the deutero-Pauline epistles

In his letters, Paul closely connects hope (ἐλπίς) with faith (πίστις) and love (ἀγάπη). He often presents them as an essential triad of the Christian life, a model that has its roots in earlier traditions but that Paul transforms into a paradigm of Christian existence (1 Thess 1:3; 5:8; 1 Cor 13:13). Although the triad has a formulaic character, it is grounded in the idea that faith is the basis for love, which perseveres in confident and patient hope until the end.

In the deutero-Pauline epistles (Colossians, Ephesians, 1 and 2 Timothy, Titus), the Pauline theology of hope is developed and adapted. Although the emphasis on the “presence of salvation” is stronger in these writings, the orientation toward the future remains clear.

• Hope is linked to the election of Christians in Christ, which is expressed as the expectation of future salvation (Eph 1:12; Col 1:5; 3:1-4).
• The Spirit is presented as the guarantee of the future inheritance (Eph 1:14; Titus 1:2; 2:13).
• The exhortations to patience and perseverance reflect the confident waiting for the fulfillment of the divine promises (Col 1:11, 23; 1 Tim 4:8; 2 Tim 2:16).
• Hope, rooted in Christ (Eph 1:12; Col 1:27; 1 Tim 1:1; 2 Thess 2:16), is seen as the distinctive characteristic of the Christian faith. The “unity of hope” is extolled in Eph 4:4, where hope is presented as the mark of the Christian vocation (cf. Eph 2:12; 1 Tim 4:10; 5:5).

Hope in Hebrews

The author of Hebrews addresses his message of exhortation and consolation (Heb 13:22) to a community in a crisis of faith and hope (Heb 3:7-4:11; 5:11-6:4; 12:12-15). Influenced by the thought of the Hellenistic synagogue, the author spiritually interprets the journey of Israel in the desert, describing the Christian community as the people of God on pilgrimage toward the consummation (Heb 3:7-13; cf. 2:18).

At the center of the message is the tension between the “already” and the “not yet”:

• The promises already fulfilled, such as the coming of Christ (Heb 2; 6:19-20), are set against the fullness still awaited (Heb 3:6; 6:11).
• Hope is based on faith, which is anchored in the word of God and in the recognition of Christ as Son (Heb 4:3-14).
• Hope, in turn, is described in two ways:
  • Greek: as conviction of invisible realities (Heb 11:1; cf. 3:18; 4:1-3; 6:11; 9:15, 28).
  • Jewish: as a persevering and patient confidence (Heb 6:18; 7:19; 9:28; 10:19-23).

The author presents examples of faith and hope in the past, such as the righteous who “looked forward to the city” (Heb 11:10), sought the “true homeland” (Heb 11:14), and saw the promises from afar (Heb 11:13). Yet the supreme model of faith and hope is Jesus, the “author of faith,” who endured the cross (Heb 12:2).

The summit of Christian hope

The author of Hebrews reaches the apex of the “Christianization” of the hope present in the Psalms and in the Greek Bible. Christian hope is presented as a journey toward the final promise, anchored in faith in Christ and sustained by patience and confidence in the fulfillment of the divine promises. This hope, more than a virtue, becomes the distinctive element of the Christian life, connecting the “already” of salvation with the “not yet” of the consummation.

Recommended reading: Spe Salvi (Benedict XVI), encyclical on Christian hope.

Deepen your studies: explore Mariology, Marian Theology, Marian apparitions, and the Postgraduate Program in Mariology.

Christian hope: faith, patience, and eschatological promises in the Pauline corpus and in Hebrews

Hope in the Scriptures of the New Testament is central to the apostolic faith, integrating expectation, faith, and patience into a solid confidence in the promises of God. The originality of Christian hope, especially its eschatological dimension, distinguishes it from earlier views, providing a firm foundation for Christian faith and practice. This hope not only motivates perseverance in the face of adversity, but also guides the Christian community’s vision of the future, rooted in the resurrection of Christ and in the expectation of His second coming.

The Locus Mariologicus Institute is the global academic reference in Mariology. Discover our resources on Marian Theology, Marian apparitions, and the Postgraduate Program in Mariology.

To deepen the theology of Marian hope, consult the Encyclical Redemptoris Mater of Pope John Paul II.