Hope. An expectation or belief in the fulfillment of something desired. Present hurts and uncertainty over what the future holds create the constant need for hope. Worldwide poverty, hunger, disease, and human potential to generate terror and destruction create a longing for something better. Historically people have looked to the future with a mixture of longing and fear. Many have concluded that there is no reasonable basis for hope and therefore to hope is to live with an illusion. Scripture relates being without hope to being in the world without God: “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world” (Eph 2:12).

The modern world has sought hope in human effort and a belief in the inevitability of progress that assumed everything would naturally get better and better. The threat and reality of war in the 20th century challenged that optimism and left growing despair in its wake. Though many still find little reason to hope, others have returned to a humanistic basis for hope. It is held that because people are the source of the world’s problems they can also be the solution. This position can be called into question on the basis of present and historical evidence to the contrary.

Christianity has often been considered in discussions concerning hope. Unfortunately, Christianity has not always received “good press” in this regard. In the early centuries of church history stress on the disparity between this world and the next seemed to create an attitude of escapism, futility, or indifference toward the problems and pains of human existence. In the 19th century Prussian philosopher Frederick Nietzsche (1844–1900) claimed that Christianity made people cowards because it taught that whatever happened was God’s will, thus discouraging efforts to change the world. Karl Marx (1818–83) said that Christianity or religion was the “opiate of the people.” For Marx religion kept people from rising against those who oppressed them.

The tendency for Christianity to be viewed as otherworldly was opposed by Jürgen Moltmann in what has been called “the theology of hope.” That theology was the product of the pessimism and despair of post-World War II Europe. Moltmann’s theology of hope says that the future is the basis for changing the present, and that Christian service should be an attempt to make otherworldly hopes a present reality. The resurrection is said to bring hope amid present suffering by becoming the catalyst for human effort to overcome that suffering.

Certain ideas suggested by proponents of this theology, for changing present political, social, and economic problems are thought by some to imply a use of violence and revolution which seems incongruous with the gospel of peace. Other objections point to that theology’s potential for altogether denying the hope of God’s future intervention in world affairs. Trust in human effort to change the future could lead to a humanistic notion that the resurrection is merely a hopeful symbol that will spur people into action, and not necessarily a reality of God’s historical action in the world through Jesus Christ. Another concern is that the discussion of hope for this world by a transformation of political and social structures could neglect the need for personal transformation of people’s lives through conversion and repentance. While critical questions have been raised about the theology of hope, on the positive side that theology has led to examination or reexamination of the biblical doctrine of hope.

The patriarch Abraham is a model of faith and hope. In spite of the realities that surrounded him, “no distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God” (Rom 4:20, 21). Christian faith and hope, like Abraham’s, are based on the faithfulness of God. As the apostle Paul wrote of his struggles, “Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead; he delivered us from so deadly a peril, and he will deliver us; on him we have set our hope and he will deliver us again” (2 Cor 1:9, 10). Hope is, therefore, not irrational, but rather is based upon God, who has proven himself faithful.

Biblical hope is hope in what God will do in the future. At the heart of Christian hope is the resurrection of Jesus. Paul discussed the nature, certainty, and importance of the resurrection (1 Cor 15:12–28). That Paul is certain that Christian hope points to the future can be seen by his statement, “If for this life only we have hoped in Christ, we are of all men most to be pitied” (1 Cor 15:19). The significance of Christ’s resurrection is not only that it points to his victory over death, but also extends that victory to those who are his: “But each in his own order: Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). The apostle Peter said, “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you” (1 Pt 1:3, 4a). In that passage, Peter attributes living hope to the resurrection of Christ and points to God’s future blessing upon those who belong to Christ. That future hope empowers the Christian to live without despair through the struggle and suffering of the present (cf. Rom 8:18; 2 Cor 4:16–18).

Does Christian hope lead one simply to wait for the future, or does that hope stimulate one to help allay the present hurts of humanity? In a number of NT passages hope is mentioned in contexts dealing with ministry to others. Hope is related to faith and love thus denying that hope can be selfish. Christian hope, far from leading to social unconcern, makes meaningful ministry in the world possible. Many humanistic efforts to transform society fail because of an inability to transform people’s values so that they are able to live at peace and share what they have with others. In the context of the social implications of the Christian life, Paul brings together certain important categories. Showing the relevance of hope to ministry he wrote, “Rejoice in your hope, be patient in tribulation, be constant in prayer” (Rom 12:12). Paul said that the coming salvation should lead Christians to live differently, to live in accord with what they know of the future: “let us conduct ourselves becomingly as in the day” (13:13). The context brings together the future hope and present ministry, a combination made possible for those with transformed minds (12:1, 2).

That transformation is made possible in part by Christian hope. Before people are willing to share with others, thus bringing relief to contemporary hurts, they need to overcome their selfish and self-justifying nature. When men and women hope only in their own abilities or possessions, they really are not free to give of their resources to others. When believers are justified by God’s grace and receive his certain hope, they are free to share with others. Jesus hints at this: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions” (Lk 12:32, 33a). “Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on” (Mt 6:25). Paul stated: “As for the rich in this world, charge them not to be haughty, nor to set their hopes on uncertain riches but on God who richly furnishes us with everything to enjoy. They are to do good, to be rich in good deeds, liberal and generous” (1 Tm 6:17, 18). So, Christian hope not only grants certainty about the future, but by giving Christians that certainty enables them to give freely to the needs of others. To those who want to justify themselves or make their own future secure through selfish accumulation of riches, Christian hope offers fulfillment that they could not achieve on their own.

Christian hope is securely based upon the words and actions of God. The promises of God have proven to be dependable. The resurrection of Jesus becomes the ultimate basis for hope. Since God has already overcome death through Christ, the Christian can live with confidence in the present. No matter how dark the present age seems, the Christian has seen the light to come. People need to hope, and hope placed in the personal promise of God is secure. This secure hope is full of social significance, however, freeing one from bondage to materialism and its natural selfishness. Christian hope offers security for the future and loving involvement in sharing for the present.

Paul K. McAlister

Paul K. McAlister, “Hope,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 996–997.