Romanos 8:24-25

DISCOURSE: 1875
THE OFFICE OF HOPE

Romanos 8:24. We are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.

IF it be asked, What is that feeling of the mind, which, beyond all others, gives life and activity to rational agents? we answer, It is hope. Influenced by this, all persons in every department of life put forth their energies: the merchant braves the storms; the soldier encounters his enemies; the student consumes the midnight oil in his laborious researches. To this also is chiefly to be referred the Christian’s exertions in the service of his God. True it is, that love and gratitude have a constraining influence upon him: but it is also true, that these principles would be ineffectual to carry his soul through all its trials, if they were not confirmed and animated by the yet more powerful operation of hope. Great, no doubt, are the privileges and enjoyments of the Christian in this present world: he is a child of the Most High God; and has “a spirit of adoption within him, enabling him to cry, Abba, Father.” He has also “the witness of the Spirit testifying both in and by his own spirit, that he is a child of God.” But, after all, little solid comfort would he derive from these reflections, if he did not look forward to an inheritance, to which, by virtue of his relation to God, he is entitled. Hence the Apostle represents the Lord’s people as deriving their chief consolation from the prospect which they have beyond the grave [Note: ver. 23.], yea, and “as being saved by hope,” through the operation of which upon their minds “they patiently wait for” the termination and issue of all their present trials.

We propose on the present occasion to consider the nature and effects of the Christian’s hope:

I. Its nature—

We are most generally said to be saved by faith [Note: Romanos 5:1.]: but here salvation is ascribed to hope. There is, in fact, a near affinity between the two: and we cannot adopt any better method of illustrating the nature and operations of hope than by instituting a comparison between it and faith. That faith and hope are very nearly allied, appears from this, that in St. Paul’s account of Abraham, he represents the two principles as concurring with each other, and having an united influence on his obedience: “Against hope,” says he, Abraham “believed in hope [Note: Romanos 4:18.].”

In some things the two principles agree—
[They agree in their origin: both of them are the gift of God, and the fruits of the Holy Spirit’s operation on the soul. Have we faith? it is the gift of God [Note: Efésios 2:8; Filipenses 1:29.], the fruit of a divine operation [Note: Colossenses 2:12.], a work of grace [Note: Atos 18:27.]: and if we have hope, we have been begotten to it by God himself [Note: 1 Pedro 1:3.], even by his gracious influence on our souls [Note: 2 Tessalonicenses 2:16.]: and to his Holy Spirit must be ascribed all its increase in the soul, together with all the peace and joy that flow from it [Note: Romanos 15:13.].

They agree also in their use: both the one and the other being intended to further the salvation of our souls. As we are saved by faith [Note: Romanos 10:9.], so are we by hope also [Note: Romanos 8:24.].

They agree yet further in their duration: they have no scope for exercise beyond this present life. Faith is by St. Paul opposed to sight [Note: 2 Coríntios 5:7.]; and as in heaven “we shall see God face to face, and know him even as we are known,” the dark and enigmatical visions of faith will cease [Note: 1 Coríntios 13:12. See the Greek.]. In like manner we are told in our text, that “hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?” We shall have in heaven the actual possession of what is now the object of our hope. Then faith will be lost in sight, and hope in enjoyment.]

In other things the two principles materially differ—
[They differ in their foundation. Faith is founded solely on the veracity of God. Hope is founded, partly, on the word of God, and, partly on our conformity to that word. The word of God reveals a dispensation of mercy to sinful man. But what hope does that generate in the minds of the fallen angels? They believe it, as much as we do: but, having no evidence in themselves that they comply with the terms on which that mercy is vouchsafed, they do not hope in it: “they believe and tremble [Note: Tiago 2:19.].” It is the penitent alone that has hope in God: and his hope arises from his consciousness, that he does embrace the mercy offered him, and conform to the terms which God in his wisdom has prescribed to all who shall ultimately be saved by it.

They differ also in their qualities. Faith is properly a virtue; and the want of it under all circumstances is a sin. As a virtue, there is no other so frequently or so highly commended; (where that has been exercised, humility, and love, and every other grace that has been exercised with it, has been overlooked, and that alone commended [Note: Lucas 7:50.]:) and as a sin, no other is so strongly reprobated as unbelief [Note: Marcos 16:16.]. Hope, on the other hand, may rather be called a privilege than a virtue; and despondency, a curse, rather than a sin. So far indeed as hope agrees with faith in its foundation, so far it agrees with it in its moral qualities: but as far as it is founded, not on the word of God, but in a man’s own conformity to that word, so far its moral qualities differ from those of faith: for instead of its being a sin for an ungodly man to despair of salvation in his present state, it is a sin for him to indulge a hope: it is the vilest presumption in him to think that he can ever be saved in an impenitent and unbelieving state: and to despair of salvation in such a state is his very first step towards heaven.

They differ yet further in their objects. Faith is incomparably more extensive than hope. Faith has respect to both good and evil: it embraces in its view both heaven and hell: but hope has good alone for its object. Faith comprehends every thing that God has revealed, whether past, present, or future: hope looks only to what is future. Faith regards every declaration of God, whether historical or prophetic, promissory or menacing, hortatory or preceptive: but hope has respect to the promises alone. It invariably terminates on some good, which is yet future, and which God has promised.

Lastly, They differ also in their offices. Though both of them agree in their general use, to promote the salvation of men, they have exceedingly distinct offices. Faith apprehends the Lord Jesus Christ, and, by uniting us to him, interests us in all that he has done and suffered for us: it also receives out of his fulness all those graces and blessings which the Father has been pleased to treasure up in him for the benefit of his Church. Hope merely expects those blessings: and, by presenting future good to our view, stimulates us to diligence in the pursuit of it. Both of these principles “save us;” but faith brings that good into the soul which hope had only anticipated; and, by presenting invisible realities to our view, gives to hope a more ample scope for exercise. Faith is the parent of hope: but hope, once formed in the soul, becomes an active helper to faith. Neither can operate to any good effect without the other. Faith without hope is paralysed; and hope without faith is dead: but, when faith duly apprehends Christ, and hope leads us to wait patiently for his full salvation, then the work of God goes on prosperously within us, and we are in the sure way to everlasting life.]

Such being the nature of the Christian’s hope, we proceed to inquire into,

II.

Its effects—

These are represented under the general term, Salvation; “We are saved by it.” But how does it effect salvation for us? We answer, By it,

1. We are comforted in our afflictions—

[Afflictions are the lot of all, but especially of the Lord’s people. All of them have a cross to bear; and tribulation is their appointed way to the kingdom of heaven. Indeed, so painful are the trials which they have to endure for the Lord’s sake, that, “if in this life only they had hope, they would be of all men most miserable,” or, at least, most to be pitied [Note: ἐλεεινότεροι, 1 Coríntios 15:19.]. But the prospect of eternal glory so lightens their burthen, as to make it quite easy to be borne [Note: Atos 20:24.]. To this effect the Apostle speaks in the chapter before us; (and he delivers the sentiment as the result of his own most careful investigation:) “I reckon (I compute by accurate calculation) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us [Note: ver. 18.].” In another epistle he gives a full and accurate description of his views and feelings on this subject. “He was continually delivered unto death for Jesus’ sake:” but he was perfectly satisfied with his condition, because “he knew, that He who had raised up the Lord Jesus, would raise him up also by Jesus, and present him, together with his beloved converts [Note: 2 Coríntios 4:11.],” “faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].” The prospect of that blessed event made all his “afflictions light,” yea, lightness itself [Note: 2 Coríntios 4:17. See the Greek.]. It may be thought, perhaps, that this superabundant grace was given to him as an Apostle, and is not to be expected by us. But it is to be expected by every saint whom “God hath begotten to a lively hope:” for our blessed Lord tells all his followers, not merely to bear their persecutions with patience, but to make them a ground of joy and exultation, because of the glorious recompence that awaits them in the eternal world [Note: Mateus 5:10.]. And who that has ever suffered much for righteousness’ sake, has not found this to be the effect of his hope towards God? Many amongst us may say with David, “I should have fainted, unless I had believed to see the goodness of the Lord in the land of the living [Note: Salmos 27:13.].” But under the influence of this hope their consolations have abounded in proportion to, yea, and far above, all their accumulated afflictions [Note: 2 Coríntios 1:5.]

2. We are supported in our conflicts—

[To all true Christians there are, on some occasions, “fightings without, and fears within.” But the grace of which we are speaking, serves them as an helmet, that will resist the stroke of their most potent adversary. In the panoply of God, this piece of armour yields to none in point of efficacy and importance: salvation is pre-eminently ascribed to it: it is called, “The helmet of salvation [Note: 1 Tessalonicenses 5:8. with Efésios 6:17.].” It is well known, that persons clothed with armour from head to foot, especially if contending with persons not so protected, enter into the combat with peculiar confidence [Note: This was particularly observable in the French cuirassiers at the memorable battle of Waterloo.]. And thus especially does the Christian whose mind is well established by hope: he is “strong and very courageous,” not doubting but that God is with him, and that he shall be “more than conqueror through Him that loved him.” The assaults which he has to sustain may indeed be violent and very terrible, even like the waves of the sea, that threaten to overwhelm the tempest-tossed bark. But his “hope, like an anchor sure and steadfast, enables him to out-ride the storm [Note: Hebreus 6:19.].” That “anchor cast within the vail,” keeps his mind composed [Note: Isaías 26:3.], and assures him, that he is safe, though earth and hell should combine their efforts to destroy him [Note: 2 Timóteo 1:12.]. How this grace operated on the saints of old, we may see at large in St. Paul’s Epistle to the Hebrews. Many, under its influence, “took joyfully the spoiling of their goods [Note: Hebreus 10:34.]:” and many, even of the weaker sex, when called to endure the severest torments that could be inflicted on them, “would not so much as accept the deliverance” that was offered them, because “they hoped assuredly to obtain a better resurrection [Note: Hebreus 11:35.].” Thus will it operate on us also. Precisely as the expectation of a future harvest leads the husbandman to encounter all difficulties, and cheers his mind during the long continuance of an inclement winter, so the prospect of reaping in due season enables the Christian to endure unto the end [Note: Tiago 5:7.]. He has never seen the felicity which he pants after; but he expects assuredly the ultimate possession of it; and therefore “patiently waits for” the final consummation of all his hopes [Note: Romanos 8:25.]

3. We are encouraged in our exertions—

[To a man who has heaven in his eye, nothing is impossible. Behold Moses, when at the summit of human grandeur and power: an alternative was before him, “to suffer affliction with the people of God, or to enjoy the pleasures” and honours of the court of Pharaoh: and which did he prefer? He chose “the reproach of Christ, esteeming it to be greater riches than all the treasures of Egypt.” And what guided him to this strange decision? it was hope; “he had respect unto the recompence of the reward [Note: Hebreus 11:24.].” In like manner St. Paul “pressed forward with incessant ardour in his heavenly course, forgetting what was behind, and reaching forward to what was before.” And, if we inquire into the principle which animated him to such exertions, we shall find that it was precisely that which is mentioned in our text,—the hope and prospect of securing “the prize of his high calling.” We may even say that our blessed Lord himself, as a man, was actuated by the same divine principle; since it was “for the joy that was set before him, that he endured the cross and despised the shame, and rested not till he sat down at the right hand of the throne of God [Note: Hebreus 12:2.].” And we too, if we would “run our race with patience,” must imitate him in this respect [Note: Hebreus 12:1.]; we must keep our eye steadily fixed on him, and continue without intermission “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ [Note: Tito 2:11.].” Then shall we “be steadfast, unmoveable, and always abounding in the work of the Lord,” when we are convinced in our mind, “that our labour shall not be in vain in the Lord [Note: 1 Coríntios 15:58.].”]

Address—
1.

Those whose hopes are presumptuous—

[There is no man who does not hope that he shall be saved at last. But we ought to be “able to give a reason of the hope that is in us [Note: 1 Pedro 3:15.].” If we cannot do this, and a satisfactory reason too, our hope is altogether vain and delusive. We have before said, that hope, as well as faith, must, in part at least, be founded on the word of God. Look to it then, that your hope is truly scriptural, and that you seek with all diligence that humility and contrition, that faith and love, that purity and holiness, that zeal and devotedness to God, which are the distinguishing characters of all who shall ultimately attain the kingdom of heaven. If you are “without Christ, you are without hope [Note: Efésios 2:12.]:” but if you flee to him for refuge, you may be perfectly assured of acceptance with him [Note: Salmos 130:7; João 6:37.]

2. Those who are harassed with doubts and fears—

[There are many, of whom there is reason to hope well, who yet do not enjoy that comfort in their minds which the religion of Christ is calculated to impart. In some this disquietude arises from imperfect views of the Gospel: they do not see the freeness and fulness of that salvation that is provided for them in the Gospel; and they are looking for some qualifications in themselves to warrant their confidence in the Saviour. They do not distinguish aright between the offices of faith and hope: they do not see that the vilest creatures under heaven are warranted to believe in Christ for salvation, and to hope for acceptance with him in his appointed way of penitence and faith; but that to hope for heaven as persons actually brought into a state of salvation, requires an evidence in our own souls, that we are, in a measure at least, transformed into the Divine image. To such persons then we would say, Do not look for qualifications in yourselves to warrant your application to Christ, or your affiance in him; but, whilst you accept salvation freely through his blood and righteousness, look to him also for the communications of his grace to renew and sanctify your hearts, and to make you meet for his inheritance. With some indeed these doubts and fears originate rather in a consciousness of some unmortified lust, or of habitual negligence in the divine life: and where this is the case, we must declare, that peace and confidence would be a curse to them. We must “awake to righteousness, and not sin,” if we would have any comfortable evidence that we are the Lord’s people, or any happiness in looking forward to the eternal world. But, from whatever cause men’s doubts arise, we would address to them that encouraging exhortation, “Turn ye to your strong hold, ye prisoners of hope [Note: Zacarias 9:12.].”]

3. Those who have a good hope through grace—

[Rejoice in the exalted privilege to which God has called you; and endeavour to render to the Lord according to the benefits he has conferred upon you. It is said by St. John, that, “he that hath this hope in him, purifieth himself even as Christ is pure [Note: 1 João 3:3.].” Take care then that your hope operate in this way: let it stir you up to the utmost possible exertions in the way of holiness. Rest not in low attainments: think nothing yet attained, whilst any thing remains to be attained. Keep your evidences clear: let them not be clouded by any unmortified lust, or secret neglect: and then shall you “hold fast the rejoicing of your hope firm unto the end [Note: Hebreus 3:6.].” This is the way to be both holy and happy: and, thus living, you may be well assured, that your “hope shall never make you ashamed [Note: Romanos 5:5.].”]