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We begin with the first of these parts, viz., the general proposition, "We are saved by hope." The present salvation of a Christian lies not so much in possession as it does in expectation. The word "hope" in Scripture does admit of a double signification, either as it denotes the grace or else the object of hope. Now, here in the text it seems specially to be understood of the latter. First, seeing we are saved by hope, it concerns us to strengthen ourselves in the hope of Christianity in general, namely, that there are such things indeed as a Christian doth hope for. Thus St. Paul speaking of himself (Acts 24:15). This hath divers grounds whereupon it is raised. First, the promise and covenant of God (Isaiah 55:3). Secondly, the oath of God (Hebrews 6:18). Thirdly, Christ Himself in the performance of all His offices. That is another ground of our hope. Christ, He is called the hope of glory (Colossians 1:27). Lastly, the firstfruits of the Spirit, and the beginnings of glory here in this world, which Christians have in their own hearts and consciences, they are great assurances of this hope unto them. But secondly, not only so, but further, we are to strengthen ourselves in our own hope for our particular condition. That as there is such a hope as this is for the thing itself, so that we also have hope of this hope. Forasmuch as we are saved by hope, it concerns us very much to keep up hope alive in ourselves, not only to have it in the ground of it, but also in the discovery. How may we come to do so? First, by conscionable walking and watchfulness over ourselves. The more holiness, still the more hope. These things they run in a circle. Hope, it provokes to holiness, and makes us to walk more warily; and holiness, it encourages hope, and makes us to walk more comfortably (Proverbs 14:32). To this I may add sincerity, and uprightness, and fruitfulness, in our places. "The hope of the hypocrite shall perish" (Job 8:13). Thirdly, by meditation on the promises, and often looking over our evidences and grounds of hope. And lastly, by frequent prayer. The more that we are acquainted with God, the more shall we hope from Him (Psalm 62:8). Thus should we confirm our hope for our own particular. Yea, further, we should not only nourish and strengthen this hope in ourselves, but be ready likewise to give a reason and an account of it to others (1 Peter 3:15). Lastly, seeing we are saved by hope, as is here in this present Scripture declared unto us. This serves for the just reproof of three sorts of persons: First, desperate, which do exclude them. selves from all hope at all. Secondly, presumptuous, which do hope there where there is no ground of hope for them. Thirdly, carnal, which do place their hope in things of the world. First, such persons do plainly offend against this doctrine who are absolutely desperate and hopeless. Forasmuch as we are saved by hope, in what a sad condition are they which do cast themselves out of hope, and do shut up the grace of God against themselves! We see from hence the great aggravation of the sin of despair. It is a trespassing upon the blood of Christ, who hath purchased salvation for us; and it is also a disparagement to the Holy Ghost, whose office is to comfort and to persuade us to come up to Christ's terms and conditions. In a word, we overthrow the whole scope and tenour of the gospel, and the rule of God's grace in it. Secondly, presumptuous persons, they are also from hence condemned, because we are saved by hope; for as despair is a trespass upon hope on one hand, so is presumption likewise on another. Those therefore that take up a hope of their own making, who, though they walk in sinful courses, yet hope for all that they may come to heaven, do exceedingly deceive themselves. Presumption is one thing, and hope is another. Thirdly, carnal and worldly persons, they come under this censure likewise, from the consideration of this point in hand, that we are saved by hope, which is not such a hope as is founded in the things of the world, but in matters of a higher nature (1 Peter 1:3; Colossians 1:5). It is the condition of many people "that their portion is only in this world," as the Psalmist speaks of them (Psalm 17:14). All their happiness it lies here below, and they rest themselves satisfied with it. Give them but their desires here, and take heaven who will. For hope, etc. The second is the particular description of this hope, what it is; which is laid down negatively, by denying it to be of such things as are seen; but does include the affirmative also in it as being of such things as are not seen. The hope of a believer, it is the constant expectation of good things to come. Let us take notice of that. It is not of things visible, but of things invisible (2 Corinthians 4:18; Hebrews 11:1; 2 Corinthians 5:7; Colossians 3:3; 1 John 3:2). The ground hereof is not only the nature of hope itself, which is so in all other things, as looking at things which are future for the object of it; but when we speak of Divine hope, as it is considered under the notion of a grace, and proper to a Christian, so there is a further reason why it should be (to choose) of things not seen. And that is that by this means it may bring the greater glory to God by trusting Him on His bare word. Thus do we by hoping for things invisible. We honour Him so much the more in His power, goodness, and all His attributes. And so likewise it shows us the reason why God's children are so much scorned and contemned by men of the world. It is because they are such persons as have their good things only in reversion. Lastly, seeing hope is of things which are not seen. We may here, by the way, take notice of the difference of these two saving graces — faith and hope. While the former is of those things which are present, the latter of those things which are to come; and though the same things happen to be the object of each, yet under a different notion and consideration. As, for example, eternal life: hope looks upon it as a thing which is future, in regard to its remoteness; but faith looks upon it as a thing which is present, in regard to its sureness. The third and last is the adjunct and concomitant of this hope, which follows in these words, "But if we hope for," etc., where we may observe and note thus much, that true and right hope indeed, it is accompanied still with patience, and waiting, and quiet resting, and dependence upon God for the things hoped for (Hebrews 10:36). Hope, if it be such as it should be, it hath still patience annexed unto it. This is requisite upon divers grounds. First, the ground which is intimated here in the text, because we hope for that which we see not. Forasmuch as the object of hope is invisible, the companion of hope must be patience. Especially if we shall add, moreover, that they are things of special worth, and which do move the appetite to them. Here, now, there is required patience so much the more, for men to be some time without those things which they have no need of, nor no great desire towards them, this is no patience or forbearance at all. Secondly, this hope of a Christian had need have patience to be joined with it, not only from the distance of the object, not only for that the time is long, but also for that the way is troublesome and dangerous and full of annoyance. If a man have never so brave a palace or stately dwelling which he is to come unto, yet if he have a great way before be comes thither, his patience will be exercised about it. But now, further, if as the way is long, so it be also dirty and subject to thieves, here the life will be still so much the worse, and the greater patience required in it (Acts 14:22). Thirdly, things contrary to our hope, these likewise do call for our patience. And those are our own corruptions, and the assaults and temptations of Satan, whereby he labours to discourage us. Soldiers had need of patience, that they may go through those several hardships and encounters which they shall meet withal. The contradictions of sinners and the discouragements which arise from wicked men. These made up another consideration for the necessity of this patience likewise. Lastly, patience is very justly and properly required as an attendant upon hope, because hope in the nature of it breeds patience. The more we hope, the more patient we either are, or at least have cause to be, in that regard. Those that have nothing to sustain them, it is no wonder that they should be impatient (Hebrews 6:19). Now, the application of this point to ourselves may be reduced to these two improvements: First, as a just censure of many people for their defect in this particular, who are many times out of patience when any evil does at any time befal them, or that anything does fall cross to them, from whence they are ready to complain and murmur even against God Himself. This impatience of Christians not walking worthy of their hope does discover itself upon sundry occasions. First, in ease of wants, when they have not presently that which others have or which themselves have a mind to. Secondly, in ease of delays and procrastinations. Thirdly, in ease of distress or any particular trouble and affliction. This is another discovery of this impatience. This impatience, besides that disparagement which it casts upon our Christian hope and profession, is very prejudicial to us in sundry regards. First, it increases our misery and adds to the affliction which is upon us. This it does two manner of ways. In respect of the condition itself, as it provokes God oftentimes to multiply afflictions upon us. Impatience under loss provokes God to the sending of greater. A burden in our condition from the affliction, and a burden upon our spirit from the distemper, and both together do very much press upon us. Secondly, impatience, it puts men upon the taking of indirect courses and the use of unlawful means. Thirdly, this impatience it does disturb all good performances in any way or kind whatsoever. No man can serve God so cheerfully who has this distemper prevailing upon him. Therefore, for a second use of this point, let this serve to stir us up, as a proof of our faith, and the hope which is in us, to labour for this spirit of patience, which is here commended unto us. First, for the encouragements, take notice of them, as, namely, first of all, that here in the text, "The earnest expectation of the creature, waiting," etc. The creature, though it groans, yet it waits; let not us be worse than that. Secondly, the practice of the saints, and of such persons as have received the firstfruits of the spirit, who are said here also to practise this patience (James 5:10). Thirdly, the practice of all other men besides in other things as to their particular concernments: the merchant in his way, the soldier in his, the husbandman in his, as it is also there expressed in James 5:7. Fourthly, the practice of God Himself. How patient is He towards us, and waiting for us! These and the like are arguments, and encouragements, and inducements for it. There are also helps and conducements to it for the obtaining of it. As — First, prayer and supplication. Secondly, study the promises, and dwell more upon the attributes of God. Thirdly, reflect upon former experiences. "Experience breeds patience" (Romans 5:4). Fourthly, let us set before us future glory, and therein imitate Christ Himself upon the like occasions (Hebrews 12:2).

(Thomas Horton, D.D.)

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KJV: 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?

WEB: For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees?