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1. This is a very strong expression. But not more so than some others. It is described as one of three cardinal virtues of the Christian character (1 Corinthians 13:13); as the great object of God's gift to us of His Holy Word (chap. Romans 14:4); as an attribute to God Himself as its Author, and as the end of prayer for other graces (chap. Romans 15:13).

2. Such is the place of hope in the Christian system. Its real place in ours is one widely different. Who ever speaks or thinks of the duty of hope? Who ever prays for hope as a necessary part of the Christian character? Who is ever ashamed of being without hope? To be desponding, to be filled with religious fears and doubtings, is by some regarded as almost a sign of grace. And by most Christians hope is regarded rather as one of those late and precarious attainments, or even as a matter of temperament, which belongs only to those to whom it comes naturally.

I. WHAT IS HOPE?

1. In general it is the anticipation of a pleasant future.

(1) It admits of degrees. Like fear, its opposite, like faith, its next of kin, hope is capable of every shade of variety, from the first faint glimmering of a possibility, to fulness of persuasion and conviction.

(2) It is progressive. The cherishing of the thought that a certain thing is possible, tends to form the idea that the possible is probable, and that the probable is certain,

2. And now what is Christian hope? It, too, is the expectation of a pleasant future. But the Christian's pleasant future has to do mainly with things inward, and with the time after death. But do not suppose that it is therefore less real, less sensible, or less practical. Nothing surely is so real as that which is absolutely imperishable. Nothing is so sensible as to see things as they are, refusing to be put off with things as they seem. Nothing is so practical as the making a vigorous daily effort to be that which we shall certainly one day rejoice to be, or else vainly wish that we had been. The pleasant future of the Christian is a time when he will be quite holy, when he will so have the mastery over his own rebellious will, as to be entirely in harmony with the will of God. No more struggles therefore, but quietness, peace, and rest for him in God, with Christ, with all the good, for ever. This is a faint glimpse of his far future. And his near future is like it; pleasant in proportion as it is like it.

II. ITS DIFFICULTIES.

1. One of these arises from the observation of the world around us. The Christian sees vast tracks of land still heathen or Mahometan; worst of all, some in which Christ was once known, but which have relapsed into darkness. He sees, too, that superstition has laid its hand upon a large portion of Christendom itself, and that even a perfectly pure faith is no safeguard against a predominantly worldly or sinful life. Now all this is deeply discouraging.

2. Then he turns within. Alas, there chiefly he finds hope difficult. His individual life is by no means all sunshine. How often does he pray, and no answer seems to come! Nay, how often does he pray without praying, striving in vain to summon his own heart to the offices of praise and devotion! How often, yet again, has he heartily prayed, and risen from it refreshed and hopeful, and then, almost before the heavenly radiance has faded from his heart and brow, some little trifling temptation comes across him, and he has fallen! These things sadly overcloud hope.

III. ITS ENCOURAGEMENTS. In general it must rest entirely on God; His character, His revealed intentions and relations. Some of the most elementary of all His revelations are felt in times of despondency to be the most available. Such is the thought of —

1. His holiness; a holy God must desire that we should be holy; and that is what we wish to be, though so far from it.

2. His power; what the holiness of God desires His power can effect.

3. His mercy; a God of love cannot but, if holiness and happiness be one, design to help through their difficulties, and save from their sins, those who in His name and strength are facing them like men.

4. Creation. Do we suppose that a God of infinite knowledge created and endowed man with such gifts only to discard him?

IV. ITS USES.

1. It stimulates exertion. I know nothing in the world so indolent as despondency, nothing so paralysing as discouragement. But what can we not do with a prize in view? One victory, ever so small, gained over self contains within it the germ not of a second victory only, but of all victory. "Experience worketh hope, and hope maketh not ashamed."

2. It inspires charity. "Charity hopeth all things." He who hopes for himself, in spite of many discouragements about himself, may well hope also for another, in spite of many discouragements about another. He who knows in detail what God's forbearance and longsuffering have been towards himself, will not limit God's forbearance and longsuffering in cases of which he knows not the details. We hope, and therefore we labour. Conclusion:

1. Hope itself has limits. We are in a day of grace; but every day has its night. When that night comes hope ends; either perfected in enjoyment, or annihilated in despair.

2. The way to hope is through humility. It does not come from ignorance of ourselves, but from that deep self-knowledge which drives us for refuge to God only.

3. It has Christ Himself, not only for its basis, but for its object. "The Lord Jesus Christ, who is our hope."

(Dean Vaughan.)

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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?