I have designed a website to serve as an Online Book Store for the things I have written and published on Amazon. These are in the form of both Kindle eBooks, and paperback books. Some of you may recall a Series I presented on "The Lord's Prayer" several years ago. My original notes for this and other Bible Studies have been greatly revised and expanded for these publications. For further details on the books that are available, and for ordering information, click the following:
If you purchase and read any of my books, Thank you! I would also greatly appreciate a review on Amazon!
“Hope, Part X” by Romans
Tonight, we are going to move forward in our discussion of the categorized word, Hope, as those categories have been presented in Torrey's Topical Textbook. Tonight is Part 10 in our Series. I am expecting (at least) two more installments in this Series. Soooo... let's begin with the list of how hope is described in the Word of God:
Hope Is Described as: Good. We read in 2 Thessalonians 2:16-17: “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work.”
The Sermon Bible says, “Life's Trouble and its True Remedy.
I. By Divine will there is a trouble common to man's trouble of life in which all and each may expect some share, and which, at particular times of life, grows very intense. If any one seems to be excepted, such an one might almost fear Divine desertion thereby, or some Divine displeasure resting on him; for how few of God's own children get through the world and into the heavenly home with little or no trouble by the way. There is a sense in which Christians drink more deeply of trouble than ordinary men, for in proportion as they are really Christian they have more refined and developed sensibilities. They live with Christ; therefore they feel with Christ, and receive life's trouble full on the Christian moral sense; and if that does not make the trouble more in itself, it makes it more to them.
II. There are many kinds of so-called consolation in which men seek relief from the trouble and sorrow of their life. (1) First, there is what may be called the desperate consolation of the ostrich when it sticks its head into the sand, and does not see the pursuing foe. I mean the way of complete thoughtlessness, of designed, persistent thoughtlessness―indifference to the deepest things of human life and experience. It is a poor policy; it is unworthy of a man, and it does not succeed. (2) Then there is another kind of so-called consolation which is quite insufficient for the strong trouble of life, and which may be called the presumptuous consolation. "Humble yourself under the mighty hand of God," and then, indeed, you may expect to be "exalted in due season;"
(3) There is the superficial consolation for the trouble and sorrow of life―that, I mean, which soothes the mind, and quiets certain feelings, without going down to the roots and foundations of things. No consolation can be suitable to man, or can be a real strength and confirmation if it does not sink down to the foundation of things. In one word, we want nothing else than "everlasting consolation and good hope through grace." Work your way by any of these lines, or by all of them. See what men can do by their thinking and their endeavours, and you will find, when you come at length to this consolation, that it stands sublimely alone.
III. You cannot think through the problem by the unaided human faculty, and you cannot drive yourself through it by the unaided human faculty, and you cannot forget it. No, there is but one way, and that is to come to God; all consolation is in Him. He is everlasting, and from everlasting He hath loved us. Believe the Gospel; accept its truth; hold its truth; do its duty; breathe its spirit; conform to its ideal―in no transcendental spirit, but humbly and earnestly, in common things and in daily life―and you have the everlasting consolation of God. Our God consoles us not only by surprising us with mercies, and lighting all our great future by hope, but by binding us to daily duty, and helping us day by day, amid trouble and care and toil, from the fountains of His everlasting care and purity, so that we are in some humble measure stablished in every good word and work. (A. Raleigh, Penny
Pulpit, new series, No. 822).”
Continuing from the Sermon Bible, “The Eternal Comforter. I. Our sorrow is greatly enhanced by the mystery of life. If we could only understand the reason of it, it would be easier to bear. But the tears seem to be so unnecessary, the wounding so needless, the pain and anguish so inexplicable. Life is a tangled skein, and we can get no clue. Now in this mystery and perplexity of life there comes One who says, "Trust Me." He does not, indeed, throw scientific light on the mystery of life. He does not solve its enigma. He does not put the clue into our hands. But He says "Trust Me." It is not a poet who speaks to us, who has gotten a little deeper insight than we have gotten. It is a witness-bearer, who out of the eternal life is come and into the eternal life is going. His is the witness; and in this is the root and ground of all that Christianity has offered us―faith, not in a poet, not in a philosopher, not in a theologian, but faith in a witness-bearer.
II. But this mystery of life does not so greatly enhance the pain of life as the fragmentariness of it. It is not without semblance of reason, at least, that the broken column is put up in our graveyards. Life seems to be such a series of separated fragments; it seems to be so broken, so inharmonious, so discordant. And now Christ brings us this further message. Life is not fragmentary. There is no break. Life is like a song, and the singer goes from us, and the song grows dimmer and more indistinct and fades away; but the singer has not stopped his singing, though our eye cannot follow him into the unknown whither he is gone.
III. The injustice of life is hardest of all to bear. He who has shed on the mystery of life the light of trust, and He who has shed on the fragmentariness of life the light of hope, sheds on our awful unfaith in God, our awful sense of injustice and wrong against which we protest in vain endeavour, the light of love: for this is Christ’s declaration everywhere and always; that the devil is not the god of this world, nor humanity the god of this world, nor furies, nor a god of fury, but infinite and eternal love is working out the web of human destiny. (L. Abbott, Christian World Pulpit, vol. xxxvi., p. 161). References: ―Spurgeon, Sermons, vol. xxvi., No. 1542; vol. xix., No. 1096. ―E. Cooper, Practical Sermons, vol. iii., p. 312.
F.B. Meyers writes, “HELD FIRM AND GUARDED FROM EVIL: This closing section is full of comfort and inspiration. Believers in Christ are the beloved of God; their salvation dates from His eternal love and choice, and His purpose for us is being wrought out in our characters by the Holy Spirit, who ministers to us through the truth. Our comfort is eternal and our hope is unfailing.
Paul was now preaching at Corinth, and he asks that the gospel may run. Oh, for a divine impatience that we may be content with nothing short of this! When unreasonable and wicked men try you, turn to the Lord, who is faithful to His promises and to His saints. The stronger the gales of opposition and hatred, the deeper should we become established and rooted in the truth. The word direct in 2 Thess. 2:5 may be rendered, make a thoroughfare through; that is, we desire that our hearts should be a highway down which the love of God and the patience of our Lord may pass to a world of sin and fret. Let us ever connect the patience and kingdom of our Lord, as we read in Revelation 1:9, which tells us: I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.'
Matthew Henry writes, “Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way.
Everlasting consolation - The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed.
And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.
Moving forward, “hope” is described as: Lively. We read in 1 Peter 1:3-4: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.”
Matthew Henry writes, “Blessed be the God and Father - Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ... Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.
Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, or, as some MSS. and versions have it, to the hope of life. The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again. Then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again. It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
Albert Barnes writes, Blessed be the God and Father of our Lord Jesus Christ, Which according to His abundant mercy - Margin, as in the Greek, much. The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favor, and the favor was great. People are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favor. It is a beautiful expression. God is rich in mercy; overflowing, abundant. Mercy is the riches or the wealth of God. People are often rich in gold, and silver, and diamonds, and they pride themselves in these possessions; but God is rich in mercy. In that he abounds and he is so rich in it that he is wilting to impart it to others; so rich that he can make all blessed.
Hath begotten us again - The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said in John 3:3 that Except a man be born again, or begotten again, he cannot see the kingdom of God. Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound word, and does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in John_3:3, John_3:5, John_3:7. Perhaps the phrase Begotten again would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.
Unto a lively hope - The word lively we now use commonly in the sense of active, animated, quick; the word used here, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form - or a mere speculation - or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful.
On the nature of hope, see the notes at Rom_8:24. So... let's go and check that out: Romans 8:24 says, For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
Albert Barnes comments for this cross-reference is: Romans 8:24:
For we are saved by hope - It cannot be said that hope is the instrument or condition of salvation. Most commentators have understood this as meaning that we have as yet attained salvation only in hope; that we have arrived only to a condition in which we hope for future glory; and that we are in an attitude of waiting for the future state of adoption. But perhaps the word saved may mean here simply, we are kept, preserved, sustained in our trials, by hope. Our trials are so great that nothing but the prospect of future deliverance would uphold us; and the prospect is sufficient to enable us to bear them with patience.
This is the proper meaning of the word save and it is often thus used in the New Testament. see Mathew_8:25; Matthew_16:25; Mark_3:4; Mark_8:35. The Syriac renders this, for by hope we live. The Arabic, We are preserved by hope. Hope thus sustains the soul in the midst of trims, and enables it to bear them without a complaint.
But hope that is seen - Hope is a complex emotion, made up of an earnest desire, and an expectation of obtaining an object. It has reference, therefore, to what is at present unseen. But when the object is seen, and is in our possession, it cannot be said to be an object of hope. The Word hope here means the object of hope, the thing hoped for. What a man seeth - The word seeth is used here in the sense of possessing, or enjoying. What a man already possesses, he cannot be said to hope for. Why - How. What a man actually possesses, how can he look forward to it with anticipation?
By the resurrection of Jesus Christ from the dead - The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of divine favor in granting to anyone a hope of eternal life. Especially should this be a source of joy to true Christians.
Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy toward them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.
Hope Is Described as: Sure and steadfast. We read in Hebrews 6:19: “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;”
Adam Clarke writes, Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. To ground hope on a false supposition, says Socrates, As like trusting to a weak anchor. He said farther, 'a ship ought not to trust to one anchor, nor life to one hope.' The hope of eternal life is here represented as the soul's anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.
Albert Barnes writes: And which entereth into that within the veil - The allusion to the anchor here is dropped, and the apostle speaks simply of hope. The veil here refers to what in the temple divided the holy from the most holy place. The place within the veil - the most holy place - was regarded as God's special abode - where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honors, or pleasures in this life - for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.
Hope Is Described as: Gladdening. We read in Proverbs 10:28: “The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.”
The Preacher's Homiletical tells us, “Hopes Realized and Disappointed
I. The righteous man's present possession: Hope. We saw in treating Proverbs_10:24 (which says, the fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted) that the righteous man possesses God-begotten desires, and that he has good ground for believing that these desires will be granted, therefore he expects their fulfilment, and desire and expectation constitute his hope. Hope is a fortune in itself. It gives a present gladness, and therefore a present power. It is in itself a tower of strength. Nothing upholds us so surely in present difficulties as the hope of a brighter future.
If in the hour of darkness a man can say to his soul, Why art thou cast down, and why art thou disquieted within me? hope thou in God (from Psalms_42:5), he holds in possession a sheet-anchor which will prevent him from making shipwreck upon the rocks of despair and infidelity. The hope of the righteous is a present salvation. We are saved by hope (as we read in Romans_8:24). It is an anchor of the soul (as we just saw in Hebrews_6:19).
II. The righteous man's future inheritance: Gladness. If the hope of an expected good gives gladness, how much more its realisation! A man is glad when the title deeds of an estate are handed over to him even if he cannot at once enter upon its possession, how much more glad is he when he enters into the full enjoyment of his inheritance. The righteous man's hope is a more certain guarantee of his future inheritance of gladness than the most indisputable deed ever written upon parchment. It is as we saw before (see on Proverbs_10:24) an earnest of its own fulfilment.
The hope begotten in the heart of a child, by the inspiration of his father's character and genius, that he may one day be like his parent, is a hope that the father himself will not disappoint. Love for his child and a regard for his own honour will impel him to do all that lies within his reach to satisfy the desire to fulfil the expectation of his child. If, in addition, he was able to promise the child that his hope should be realised, nothing could acquit him of his obligation to perform his promise except inability.
The Eternal Father has by His spirit and by His promise begotten such a hope within His children and begotten them unto the hope (1 Peter_1:3). This is the hope of the righteous, and the character and the omnipotence of Him who gave it birth is a sure pledge that it shall be gladness. Closely connected with it are the hopes of the coming of God's kingdom, and of the adoption of the body (Romans_8:23), noticed in considering the desire of the righteous.
III. The doom of the expectation of the ungodly man. If the wicked man has fears concerning the future (see on Proverbs_10:24), he has also vague hopes concerning it, although his desires and expectations are chiefly in relation to the present world. As to his desires of a state of happiness after death, they are not strong enough to lead him to comply with the conditions of entering upon it. Any expectation of this nature can be based upon nothing outside himself, and it must therefore perish. His expectation of the results of his own earthborn and devilish schemes will also perish. He may apparently bring them to a successful issue, but the end will show that it is not so.
If he succeeds in gaining wealth or power, he will not get what he expected out of them. Any expectation which he forms as to the overthrow of the good will meet with the same doom. Pharaoh expected to be able to retain the Hebrews in bondage, but his expectation was broken to shivers upon the shield of Eternal Omnipotence. The chief priests and scribes expected to stamp out the name and the influence of the Nazarene by crucifying Him, but the result contradicted their expectations. In these instances may be seen a reflection of the doom of every expectation which is out of harmony with righteousness. The wicked cannot choose but fear, and, therefore, Eliphaz says of a wicked man, the sound of fear is in his ears. And in Isaiah they are compared to the troubled sea, which cannot rest. And because where fear is, it is some ease to think, if not to hope, that the evil feared may not fall upon them; this ease is taken away, for the fear shall come. Come it shall, as it were of itself without sending for, because it is most due unto them. An instance of this is given in those who lived at the time of the building of the Tower of Babel, and who saying Let us build it lest we be scattered abroad upon the face of the whole earth, it followeth soon after, and the Lord scattered them upon the face of all the earth.
Lastly for this evening, “hope” is described as: Blessed: We read in Titus 2:11-13: “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;”
Matthew Henry writes, “But there is an express and direct duty that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,
3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a figure of speech, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, as we see in Hebrews 9:28.
The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only. When he shall have delivered up the kingdom to God, even the Father. Christ then is the great God, or as appearing and acting in the name of God, but properly and absolutely, the true God (from 1 John_5:20), the mighty God (from Isaiah_9:6), who, being in the form of God, thought it not robbery to be equal with God (from Philippians 2:6). In his second coming he will reward his servants, and bring them to glory with him.
Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope, and blessedness in and through him, even riches of glory, hence fitly termed here that blessed hope.
[2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.
To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! Looking and hastening, that is, expecting and diligently preparing for it.
[3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it, turned to serve the living God, and wait for his Son from heaven. Christians are marked by this, expecting their Master's coming, loving his appearance. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry.
[4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope.
This concludes this Evening's Discussion, “Hope, Part X.”
This Discussion was originally presented on November 1st, 2017.
Wednesday night Bible study discussion archive. Feel free to view and comment on the studies posted here.
1 post • Page 1 of 1