The Sacred Anchor

Titus 2:13. Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ.

A Christian's happiness is in reversion — it is yet behind; a saint in this life is a candidate and expectant of heaven. He has little in hand, but much in hope; so says the text: looking for that blessed hope.

There is enough to make us breathe after that hope, if we look either inward or outward.

If we turn our eyes inward and behold our sins, this made Paul himself cry out: O wretched man that I am (Romans 7:24). A Christian has two men within him — flesh and spirit; this may make him look for that blessed hope, when he shall be disentangled of his sins and shall be as the angels of God.

If we look outward, if we cast our eyes abroad, the world is but our sojourning-house — it is a stage whereon vanity and vexation act their part, and the scene seldom alters. Depart, this is not your rest (Micah 2:10). All which considered may make us look for that blessed hope and the glorious appearing of the great God and our Savior.

In the words there is: 1. The act — looking. 2. The object, which is set down.

Emphatically: that blessed hope.

Specifically: the glorious appearing of the great God and our Savior Jesus Christ.

I begin with the first — the act, looking. There is a threefold looking.

A looking with desire, as the servant looked for the year of jubilee and release (Leviticus 25:40), or as the bride looks for the marriage day. Now it is a time of absence from our husband Christ; therefore we are dressed in mourning and hang our harps upon the willows. But how does the spouse desire the marriage day when the nuptials shall be solemnized! At that wedding the water shall be turned into wine. How does the pious soul cry out in a holy pang of desire: how long, Lord? Why is your chariot so long in coming? Why tarry the wheels of your chariot? It is the vote of the whole church (Revelation 22:17): come, Lord Jesus, come quickly.

There is a looking with joy (Romans 5:2): we rejoice in hope of the glory of God. There is terror in a sinner's looking — it is called a fearful looking for of judgment (Hebrews 10:27), as a man in debt looks every hour for the sergeant to arrest him. But the saint's is a joyful looking, as a man looks for a friend or for one that is to pay him a great sum of money. So Moses looked with joy to the recompense of reward (Hebrews 11:26).

There is a looking with patience; as a man casts his seed into the earth and looks with patience till the crop springs up (James 5:7): behold the husbandman waits for the precious fruit of the earth and has long patience for it; be you also patient, for the coming of the Lord draws near. So much for the act, looking.

The object: that blessed hope. Here we are to consider: 1. What hope is. 2. What a Christian hopes for.

What hope is. Hope is a theological grace planted in the heart by the Spirit of God, whereby a Christian is quickened to the expectation of those things which are held forth in the promise (Romans 8:25): if we hope for that we see not, then do we with patience wait for it. Aquinas describes hope thus: hope is concerning a good that is difficult, future, and possible.

Hope is concerning a good; so it differs from fear — fear looks at evil, hope at good.

Hope is concerning a future good; so it differs from joy; joy is exercised about something present, hope about something future. So Clement of Alexandria defines hope.

Hope is concerning a difficult good; it looks at some good which is difficult to attain. So hope differs from desire; desire is weak and transient, it is soon over; hope is resolute and fixed — it wrestles with difficulties and will not give over till it has the thing hoped for.

Hope is concerning a possible good; it looks at some good which is feasible and which there is possibility of obtaining. So hope differs from despair; despair looks on things with black spectacles and gives all for lost. Hope is like cork to the net, which keeps the heart from sinking in despair. Thus you have seen what hope is.

Here a question may be moved: how does hope differ from faith?

These two graces, faith and hope, are so like that they have been taken one for the other; there is such a near affinity between them that, says Luther, it is hard to find a difference. But though they are placed near together as the two wings of the cherubim on the mercy-seat, yet they are not the same. Indeed, in some things faith and hope agree; both feed upon the promise; both help to support the soul in trouble. Faith and hope are like two bladders put under a Christian, which keep him from sinking in the waters of affliction. Both of these graces, like cordial-water, comfort the fainting soul — there is joy in believing (Romans 15:13), rejoicing in hope (Romans 5:2). Faith and hope, like those two golden pipes (Zechariah 4:12), empty their golden oil of joy into a Christian. But though in some things these two graces agree and are alike, yet in some things they differ.

Faith and hope differ in order and priority; faith precedes and goes before hope — it is the mother grace. Faith is the ground of things hoped for (Hebrews 11:1). The promises are precious; they are like the ark which had manna laid up in it; but we must first believe the things contained in the promise, before we hope for them. Therefore Jerome says well: faith lights the lamp of hope, as the fire of the altar lighted the lamps of the sanctuary. Thus these graces differ in priority; hope is the daughter of faith.

They differ in nature, and that in two ways.

Hope only looks forward at things to come; faith looks backward as well as forward — it looks at things past as well as future. Faith believes Christ's passion and resurrection, as well as his coming to glory.

Hope looks at the excellency of the promise; faith looks at the certainty. Hope reads over the writing of the promise; faith looks at the seal of the promise. In hope of eternal life, which God who cannot lie has promised (Titus 1:2): that which hope looks at is eternal life; that which faith looks at is the infallibility of the promise — God who cannot lie has promised. In a word, faith believes, hope waits; faith shows a Christian the land of promise, hope sails there with patience. Faith strengthens hope and hope comforts faith; as elm supports the vine and the vine loads the elm with its fruit. Faith is the cable and hope is the anchor, and both keep the soul steady, that it does not dash upon shelves or sink in the quicksands. Thus much for the first — what hope is.

What a Christian hopes for: this is set down.

Emphatically: that blessed hope. Hope here is put by a metonymy for the things hoped for — the hope of blessedness. A Christian's hope is not in this life, for then he were in the forlorn hope; here is nothing to be hoped for but vicissitudes — all the world rings changes. But he is looking for that blessed hope. This is the difference between the seaman's anchor and the believer's anchor: the seaman casts his anchor downward, the believer casts his anchor upward in heaven. The believer is a rich heir (Hebrews 6:17) and waits till the crown-royal shall be set upon his head. According to common law there are two sorts of freeholds: a freehold in deed is when a man has made an entrance upon lands and is actually seized of them; a freehold in law is when a man has right to lands but has not yet made actual entrance. Heaven is a believer's freehold in law; he has a right to it — it is promised by the Father, purchased by the Son, assured by the Holy Ghost. But he has not the freehold in deed; he waits God's leisure and looks for that blessed hope, till the time comes that he shall actually enter upon possession of the inheritance.

The object of a Christian's hope is set down specifically: the glorious appearing of the great God and our Savior Jesus Christ. By the way, the deity and godhead of Christ is strongly proved from hence against the Arians, as Jerome and Chrysostom well observe; the apostle shows who this great God is — it is our Savior Jesus Christ.

To speak then of the object of a Christian's hope, set down here specifically: the glorious appearing of the great God and our Savior. There is a threefold epiphany or appearing of Christ.

There is an appearing of Christ to us, as when he was incarnate (Isaiah 9:6): to us a child is born. This was a happy appearing; when this morning star appeared, then salvation appeared to mankind. When Christ took flesh, he married our human nature to the divine nature; the virgin's womb was the place consecrated for tying that knot. Great is this mystery — God manifest in the flesh (1 Timothy 3:16); it is such an enigma as the angels adore (1 Peter 1:12). God said the man is become as one of us (Genesis 3:22); but now we may say, God himself is become as one of us — made in the likeness of men (Philippians 2:7). This was Christ's first appearing.

There is an appearing of Christ in us — when he appears in our hearts, which is called a forming of Christ in us (Galatians 4:19). Christ is said to appear in us when by the operation of his grace he transforms us into his own image. In the incarnation Christ made himself like to us; by sanctification he makes us like to him — holy as he is holy. What are we better for Christ's appearing in our flesh, unless he appear in our hearts? What are we the better for a Christ without us, unless we have a Christ within us (Colossians 1:27)? Christ in you the hope of glory.

There is an appearing of Christ for us, and that in two ways.

Christ appears for us as an advocate (Hebrews 9:24): he is entered into heaven, there to appear in the presence of God for us. It is a metaphor borrowed from our law-courts, where the attorney pleads for the client; so Christ pleads as an advocate for the saints. Satan is the accuser, but Christ is the advocate — he answers all bills of indictment brought in. He appears in the presence of God for us; the high priests under the law appeared before the ark and the mercy-seat, which was but a type of God's presence; but Christ appears in the very presence of God for us, in the face of God. He spreads his merits before his Father and in the virtue of his bloody sufferings pleads for mercy. And if Christ appears for us in heaven, shall not we appear for him upon earth?

Christ appears for the saints as a judge, and this appearing is meant in the text: looking for the glorious appearing of the great God and our Savior.

Christ's first appearing in the flesh was dark and obscure; his beauty was veiled over (Isaiah 53:2) — all who saw the man did not see the Messiah. But his second appearing as our judge will be a glorious appearing, like the sun breaking out of a cloud; it will be a glorious appearing both in respect of Christ and the saints.

In respect of Christ himself, and that in three ways.

His person will be glorious; that light which shone upon Saint Paul surpassing the glory of the sun (Acts 26:13) was but a part of Christ's beauty, as a sparkle of the Sun of Righteousness. What will it be when he shall appear in all his spiritual embroidery?

His throne will be glorious; he shall sit upon the throne of his glory (Matthew 25), and shall have his chair of state set more rich than ivory or pearl — a throne most sublime and magnificent.

His attendants shall be glorious (Matthew 25:31): when the Son of man shall come in his glory, and all the holy angels with him. The angels are the courtiers of heaven; they are compared to lightning (Matthew 28:3) in regard of their sparkling luster. These glorious sublimated spirits shall be part of Christ's train and retinue, accompanying him to his throne. Thus it will be a glorious appearing in regard of Christ.

It will be a glorious appearing in regard of the saints; Christ will appear to do three things.

Christ as a judge will appear to acquit his people, and that by pronouncing the sentence: come, you blessed of my Father. The debt-book shall be crossed in the blood of the Lamb.

Christ as a judge will appear to vindicate his people; the names of the godly many times lie buried in reproach. But at that day they shall, as Bernard says, be fragrant with the best ointments — Christ will give them a new name. He will call them his friends, his spouse, the apple of his eye; their names shall flourish with honor and give forth their perfume as the wine of Lebanon.

Christ as a judge will appear to crown his people, when body and soul shall be reunited and perfected in glory. Christ will take his people into his sweet and everlasting embraces; he will lay them in his bosom, he will set them upon his throne, he will fill them with the inebriating wine of his love to all eternity. And thus you see what is the saints' hope — namely, the glorious appearing of Christ, when he shall appear as a judge to acquit, vindicate, and crown them.

Use 1. See here the misery of a wicked man who has all his hope in this life; he makes the wedge of gold his hope, he casts his anchor downward. He can have no hope of Christ's appearing; he fears Christ's appearing, he does not hope for it — he is like a prisoner that fears the judge's coming to the bench. Christ's appearing will be a dismal appearing to him; when Christ shall appear, where shall the ungodly and the sinner appear (1 Peter 4:18)? A wicked man is like a mariner at sea that has no anchor; like a man in a storm that has no shelter. It is with a sinner as it was with the old world when the flood came; the waters rose higher and higher — first to the valleys, then to the hills, then to the mountains, then to the top of the trees, and now they had nothing to trust to; all hope of being saved was gone. So it is with a sinner: if one comfort be taken away, he has another left; if a relation be gone, he has an estate; if one crutch be broken, he has another to lean upon. But sickness comes, and he sees he must die and appear before his judge — now he has no hope; he dies despairing and must lie forever in the boiling furnace of God's wrath.

He carries barren water in leaky vessels — in the hollow vessels of Lethe's waters.

Put yourselves upon the trial; have you this blessed hope of Christ's appearing and of your appearing with him in glory? Come to almost any man and you shall hear him say he hopes to be saved. Well then, let every soul put itself upon the trial; I shall show you four differences between a sound hope and a sandy hope.

True hope is quickening; it sets a man working for heaven; it is called a lively hope (1 Peter 1:3); it puts life into a man. Hope is a spur to duty, a whetstone to industry; hope of victory makes the soldier fight, hope of gain makes the merchant run through the several zones. Divine hope is as wind to the sails, as wheels to the chariot — it makes a Christian active in religion; he runs the ways of God's commandments. Hope wrestles with difficulties, despises dangers, and marches in the face of death. True hope never gives over till it has the thing hoped for. He who has divine hope will have Christ though it be in a furnace; he will profess the truth, though the next word is: Christians to the lions. The Romans, as Tertullian observes, would endure all hardship — fight with cold and hunger and run any hazard — for hope at last to be consul, which was (says Tertullian) honor but for a year. Oh then, what pains will he take who has hopes of heaven, where he shall be crowned with a garland of glory forever! Does that man say his hope is in God who stands all the day idle (Proverbs 19:24)? There is a faint velleity in hypocrites — they would be saved but sit still and do nothing; their hope is not a lively hope but a dead hope. True hope is in the soul like fire, which is an active element — it is ever sparkling or flaming.

True hope is purifying (1 John 3:3): he that has this hope in him purifying himself. Hope is in the soul as lightning is in the air — it clears the air. He who has hope in Christ sets himself against all sin, both in purpose and practice; he is a consecrated person, with holiness to the Lord engraved upon his heart. Bernard compares holiness to the root and hope to the branch; true hope flourishes upon the root of holiness. Try your hope by this scripture touchstone: the hypocrite says he has hope, but is he a purified person? What — an unclean person and hopes to go to heaven? Nothing enters there which defiles (Revelation 21:27). What — a drunkard and hopes to be saved? Do you think to go reeling to heaven? The wicked man is not sure of happiness, but only secure.

A true hope is a good hope (2 Thessalonians 2:16): who has given us good hope through grace. A wicked man's hope is as far from being good as his heart; the Hebrew word for hope signifies both confidence and folly — it is fitly applied to a wicked man's hope, for his confidence is folly. The hope of a godly man is compared to an anchor (Hebrews 6:19); the hope of a wicked man is compared to a spider's web (Job 8:14). The sinner's hope is fitly resembled to a spider's web in three ways.

The spider's web has no foundation; such is the hope of the wicked — it is a pleasing thing, but it has nothing to rest upon. A godly man's hope is built upon a double basis.

The Word of God (Psalm 130:5): in his Word do I hope. The Word says: let the sinner forsake his way, and the Lord will abundantly pardon; the Word says: hereby we know that Christ abides in us, by the Spirit which he has given us (1 John 3:8). Now a child of God, finding these qualifications wrought in him, builds his hope for heaven upon them.

The hope of a godly man is built upon experiences (Romans 5:4): experience works hope. A believer can bring in a catalogue of experiences (Psalm 119:65): you have dealt well with your servant. When his sins and temptations have been strong, God has come in with auxiliary forces and his grace has been sufficient. When his heart has been sinking under fears, God has buoyed him up out of the quicksands and lifted up his head out of deep waters (Psalm 3:3): you, O Lord, are my glory and the lifter up of my head. When his heart has been dead in duty, the Spirit has sweetly tuned his soul and now he makes melody in his heart to the Lord (Ephesians 5:19). Experience breeds hope; that hope must stand strong which stands with one foot upon a promise and with the other foot upon an experience. But a wicked man's hope is a spider's web — he has nothing to ground his hope upon; his hope is an imposture, a golden dream (Isaiah 29:8): it is as when a hungry man dreams he eats, but he awakens and his soul is empty. The hope of a sinner is like a dying man's will that has neither seal nor witnesses — null and void in law; just such is the hope of a wicked man. His hope promises him great matters, that Christ is his and all the privileges of heaven are his, but alas it is mere delusion; when things come to be examined, he wants both seal and witnesses — he wants the seal of the Word to confirm his title and the witness of the Spirit. It is a sad thing for a man to go to hell with the hope of heaven.

The spider spins the web out of her own bowels — she fetches all from herself. The bee fetches all from without; the matter of her comb and honey she sucks from the flower. A true Christian, like the bee, fetches all from without — he sucks from the sweet flower of Christ's righteousness (Isaiah 45:24): in the Lord have I righteousness and strength. But a wicked man, like the spider, fetches all his hope from within; he spins the thread of his hope out of himself, his duties and moralities. Thus his hope is like the spider's web.

The spider's web is but weak; the least blast shakes it, the least touch breaks it. Such is the sinner's hope; the least terror of conscience shakes it (Job 8:14): whose hope shall be cut off. Commonly before a wicked man's life is cut off, his hope is cut off. The godly man's hope is a good hope — it is solid and scriptural; the other is a spider's web.

A true hope is a persevering hope (Hebrews 3:6): whose house are we if we hold fast the confidence of hope firm to the end. True hope does not faint; it is not broken with affliction; it is an adamantine grace. Hope makes us endure; therefore it is compared to an anchor which holds the ship in a storm, and to a helmet (1 Thessalonians 5:8); the helmet keeps off the blow of the sword or arrow from entering. So hope as a helmet keeps off the stroke from a Christian, that it shall not hurt or dismay him. In time of public calamities, hope keeps the soul from sinking (Joel 3:16): the Lord shall roar out of Zion; the heavens and earth shall shake, but the Lord will be the hope of his people. Though heaven and earth be ready to come together, yet a believer's hope abides. A believer never casts away his anchor. The Jews were prisoners in Babylon, yet prisoners of hope (Zechariah 9:10): turn to your stronghold, you prisoners of hope. When a Christian is on his deathbed and all hope of life is taken away, yet his hope in God is not taken away.

What unspeakable comfort is this to a child of God, who upon a serious trial finds he has a well-built hope! When Christ shall appear, it will be a glorious appearing to a believer. A Christian is like a rich heir who has great lands in reversion; he has much in hope. Alexander, having given away almost all he had in Greece and being asked what he had left for himself, answered: hope — meaning he had hope to conquer more kingdoms, as afterwards he did. So if a Christian's outward comforts were taken away and one should ask what he had left, he might say: the anchor of hope. He has a confident hope of those eternal mansions which Jesus Christ is gone to prepare for him (John 14:2). When Christ who is his life shall appear, then shall he also appear with him in glory (Colossians 3:4). Oh what comfort is this! How may this lighten and sweeten the cross; after the waters of Marah comes the wine of paradise; after a wet spring, a joyful harvest.

Use 4. Be exhorted to cheerfulness (Romans 5:2): we rejoice in hope of the glory of God. Fear begets sorrow, hope begets joy; divine hope, says Augustine, cannot be without some mixture of joy. Has a Christian hopes of heaven, and not rejoice (Proverbs 10:28)? The hope of the righteous shall be gladness.

But may some say: it is long before we shall enter upon possession of heaven, and hope deferred makes the heart sick (Proverbs 13:12).

It is not long (Revelation 22:12): behold, I come quickly, and my reward is with me. This glorious reward we hope for is quickly in faith's account; faith makes things future present — what hope says shall be, faith says it is already. Christ's coming is at hand; the bright morning star begins to appear. As a perspective glass makes those things which are a good way off seem near to the eye, so faith makes Christ and heaven and the day of recompense seem to be near — it gives a kind of possession of them in this life. Oh then, Christians, rejoice! Turn your lamentations into hallelujahs; it is but a while, and you shall be made partakers of those blessed things you hope for. Think of the certainty of Christ's appearing: behold, I come; and think of the celerity: I come quickly.

Maintain your hopes against all discouragements either of fear or temptation; Christians, let not the devil dispute you out of your hopes. A soldier who has gotten upon a hill will not let the enemy beat him off his ground but will keep it to the last breath. Has God set you on the higher ground? Has he raised your hopes as high as heaven? Be not beaten off your ground; maintain your hopes to the last. Pray to God that he would further clear your title to heaven, that you may be as Mount Zion which cannot be moved.

How should this make us abound in the work of the Lord. He who has a well-grounded hope of heaven — how fervent should he be in duty, how zealous in the cause of God! The hope of glory should spirit and animate a Christian. If there could be grief in heaven, surely it would be that we have done God no more service; what an infinite disproportion is there between our work and reward! Let divine hope be as oil to the lamp, as wind to the sails, to excite and blow us forward in holy activity for God. We sow in hope (Galatians 6:9): let us not be weary in well-doing, for in due season we shall reap if we faint not.

Let us live suitable to our hopes in a holy, angelic walking. They who have heaven in their hopes should have heaven in their lives; let us walk after that golden pattern which Christ has left us (1 John 2:6). As we hope to have Christ's death for our justification, we must have his life for our imitation. I will conclude with that (Philippians 1:27): only let your conversation be as it becomes the gospel of Christ.

Titus 2:13 — "Looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus."

A Christian's true happiness lies ahead — it is still to come. In this life, a saint is a candidate and heir-in-waiting for heaven. He has little in hand, but much in hope. As the text says: "looking for that blessed hope."

Whether we look inward or outward, there is plenty to make us long for that hope.

When we look inward at our sins, we echo Paul's own cry: "Wretched man that I am" (Romans 7:24). A Christian has two natures within him — the flesh and the Spirit. This is reason enough to look forward to that blessed hope, when he will be freed from his sins and will be like the angels of God.

When we look outward, we see that the world is only a stopping-place on our journey. It is a stage where vanity and trouble play their parts, and the scene rarely changes. "Arise and go, for this is not your resting place" (Micah 2:10). All of this gives us reason to look forward to that blessed hope and the glorious appearing of our great God and Savior.

In this text there are: 1. The action — looking. 2. The object, which is described in two ways.

Emphatically: that blessed hope.

Specifically: the glorious appearing of the great God and our Savior Jesus Christ.

Let us begin with the action — looking. There are three kinds of looking.

Looking with desire — as a servant looked forward to the year of jubilee and release (Leviticus 25:40), or as a bride looks forward to her wedding day. Now is a time of separation from our Husband Christ, so we are clothed in mourning and have hung our harps on the willows. But how the bride longs for the wedding day when the marriage will be celebrated! At that wedding, water will be turned into wine. How the godly soul cries out with holy longing: how long, Lord? Why does Your chariot take so long to come? Why do the wheels of Your chariot delay? It is the prayer of the whole church (Revelation 22:20): "Come, Lord Jesus, come quickly."

Looking with joy (Romans 5:2): "We exult in hope of the glory of God." There is terror in a sinner's looking forward — described as "a terrifying expectation of judgment" (Hebrews 10:27), like a person in debt who every hour expects the bailiff to come and arrest him. But the saint's looking forward is joyful — like someone expecting a dear friend or waiting for someone to deliver a large sum of money owed to him. So Moses looked with joy toward the reward (Hebrews 11:26).

Looking with patience — as a farmer sows seed in the ground and waits patiently for the crop to come up (James 5:7): "The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near." That is enough on the action of looking.

The object: that blessed hope. Here we need to consider: 1. What hope is. 2. What a Christian hopes for.

What hope is. Hope is a theological grace planted in the heart by the Holy Spirit, by which a Christian is stirred to expectantly await what God has promised (Romans 8:25): "But if we hope for what we do not see, with perseverance we wait eagerly for it." Aquinas describes hope this way: hope concerns a good that is difficult, future, and possible.

Hope concerns a good. This is how it differs from fear — fear looks at evil, hope looks at good.

Hope concerns a future good. This is how it differs from joy — joy is engaged with something present, hope with something still to come. So Clement of Alexandria defines hope.

Hope concerns a difficult good — something that is hard to obtain. This is how hope differs from mere desire. Desire is weak and short-lived — it quickly passes. Hope is resolute and steady. It wrestles with difficulties and will not let go until it has what it waits for.

Hope concerns a possible good — something that can actually be attained. This is how hope differs from despair. Despair looks at everything through dark glasses and writes everything off as lost. Hope is like the cork floats on a fishing net, keeping the heart from sinking into despair. Now you understand what hope is.

A question arises here: how does hope differ from faith?

These two graces — faith and hope — are so similar that they have often been confused for one another. Luther says the relationship between them is so close that it is hard to find a distinction. But though they stand close together like the two wings of the cherubim on the mercy seat, they are not the same thing. In some ways faith and hope do agree. Both feed on God's promises. Both help to sustain the soul in trouble. Faith and hope are like two flotation bladders under a Christian, keeping him from sinking in the waters of affliction. Both graces, like strong restorative medicine, revive the fainting soul — there is "joy in believing" (Romans 15:13) and "exultation in hope" (Romans 5:2). Faith and hope, like those two golden pipes in Zechariah's vision (Zechariah 4:12), pour their golden oil of joy into a Christian. Yet though these two graces agree in some ways, they also differ.

Faith and hope differ in order and priority. Faith comes first — it is the mother grace. "Faith is the substance of things hoped for" (Hebrews 11:1). God's promises are precious — like the ark of the covenant, which contained the manna. But we must first believe the contents of a promise before we can hope for them. Jerome says it well: faith lights the lamp of hope, just as the fire on the altar lit the lamps of the sanctuary. In terms of order, then, hope is the daughter of faith.

They also differ in their nature — in two ways.

Hope looks only forward, at things still to come. Faith looks both backward and forward — at past events as well as future ones. Faith believes in Christ's suffering and resurrection, as well as His coming in glory.

Hope looks at the excellence of the promise; faith looks at its certainty. Hope reads the text of the promise; faith looks at the seal. "In hope of eternal life, which God, who cannot lie, promised" (Titus 1:2). What hope looks at is eternal life. What faith looks at is the trustworthiness of the promise — God, who cannot lie, has promised it. In short: faith believes, hope waits. Faith shows a Christian the promised land; hope sails toward it with patience. Faith strengthens hope, and hope comforts faith — as an elm supports a vine, and the vine repays the elm by covering it with fruit. Faith is the cable and hope is the anchor. Together they keep the soul steady so it does not run aground on hidden shoals or sink into quicksand. That is enough on the first question — what hope is.

The second question: what does a Christian hope for?

Emphatically: that blessed hope. Here hope is used to stand for the thing hoped for — the hope of blessedness. A Christian's true hope is not in this life. If it were, he would be in a hopeless position. This world offers nothing to hope for except constant change — everything in it shifts and passes. But he is looking for that blessed hope. Here is the difference between a sailor's anchor and a believer's anchor: the sailor casts his anchor downward into the sea; the believer casts his anchor upward into heaven. The believer is a wealthy heir (Hebrews 6:17) waiting for the royal crown to be placed on his head. In law there are two kinds of freehold: a freehold in deed is when a person has actually taken possession of land and holds it. A freehold in law is when a person has a legal right to the land but has not yet taken possession. Heaven is a believer's freehold in law. He has a right to it — promised by the Father, purchased by the Son, guaranteed by the Holy Spirit. But he does not yet hold it in deed. He waits on God's timing and looks for that blessed hope, until the day comes when he will actually enter into his inheritance.

The object of a Christian's hope is described specifically: the glorious appearing of the great God and our Savior Jesus Christ. In passing, note that the full deity of Christ is powerfully proven here against the Arians, as Jerome and Chrysostom both observe. The apostle identifies who this great God is — it is our Savior Jesus Christ.

To speak of the object of a Christian's hope as described specifically: the glorious appearing of the great God and our Savior. There are three distinct appearings, or epiphanies, of Christ.

There is Christ's appearing to us — His incarnation (Isaiah 9:6): "To us a Child is born." This was a glorious appearing. When this morning star rose, salvation appeared to the human race. When Christ took on flesh, He united our human nature to the divine nature. The virgin's womb was the sacred place where that union was formed. This is a great mystery — "God was manifest in the flesh" (1 Timothy 3:16) — a wonder that the angels themselves look upon with awe (1 Peter 1:12). God once said, "The man has become like one of Us" (Genesis 3:22). Now we may say the reverse: God Himself has become like one of us — "made in the likeness of men" (Philippians 2:7). This was Christ's first appearing.

There is Christ's appearing in us — when He appears within our hearts, described as Christ being formed in us (Galatians 4:19). Christ is said to appear in us when, through the work of His grace, He transforms us into His own image. In the incarnation, Christ made Himself like us. Through sanctification, He makes us like Him — holy as He is holy. What benefit do we receive from Christ appearing in human flesh if He does not appear in our hearts? What is a Christ who is outside us worth, unless we have a Christ within us (Colossians 1:27)? "Christ in you, the hope of glory."

There is Christ's appearing for us — and this happens in two ways.

Christ appears for us as our advocate (Hebrews 9:24): "He entered into heaven itself, now to appear in the presence of God for us." This is a metaphor drawn from our law courts, where an attorney argues on behalf of his client. In the same way, Christ pleads as advocate for the saints. Satan is the accuser, but Christ is the advocate — He answers every charge that is brought against us. He appears in the very presence of God for us. The high priests under the old covenant appeared before the ark and the mercy seat — which were only images of God's presence. But Christ appears in the actual presence of God, face to face. He presents His merits before His Father and pleads for mercy on the basis of His atoning death. If Christ appears for us in heaven, should we not appear for Him on earth?

Christ also appears for the saints as judge — and this is the appearing referred to in the text: "looking for the glorious appearing of the great God and our Savior."

Christ's first appearing in the flesh was humble and unremarkable. His glory was veiled (Isaiah 53:2) — those who saw the man could not see the Messiah. But His second appearing as judge will be a glorious appearing — like the sun breaking through a cloud. It will be glorious both with respect to Christ Himself and with respect to the saints.

Glorious with respect to Christ Himself — in three ways.

His person will be glorious. The light that shone on Paul — brighter than the sun (Acts 26:13) — was only a fraction of Christ's glory, a single spark from the Sun of Righteousness. What will it be when He appears in the full radiance of His splendor?

His throne will be glorious. He will sit on the throne of His glory (Matthew 25), with a seat of state more magnificent than ivory or pearl — a throne of surpassing grandeur.

His attendants will be glorious (Matthew 25:31): "When the Son of Man comes in His glory, and all the angels with Him." The angels are the courtiers of heaven. They are compared to lightning (Matthew 28:3) for the brilliance of their radiance. These glorious, exalted beings will form part of Christ's royal procession as He takes His throne. So the second coming will be glorious with respect to Christ.

It will also be glorious with respect to the saints. Christ will appear to do three things for them.

Christ as judge will appear to acquit His people — pronouncing the sentence: "Come, you who are blessed of My Father." Every debt will be crossed out in the blood of the Lamb.

Christ as judge will appear to vindicate His people. The names of the godly are often buried under reproach during this life. But on that day, as Bernard says, they will be fragrant with the finest ointments — Christ will give them a new name. He will call them His friends, His bride, the apple of His eye. Their names will flourish with honor and send out their fragrance like the wine of Lebanon.

Christ as judge will appear to crown His people — when body and soul are reunited and perfected in glory. Christ will take His people into His eternal, joyful embrace. He will hold them close, seat them on His throne, and fill them with the overflowing wine of His love forever. So now you see what the saints' hope is — namely, the glorious appearing of Christ, when He will come as judge to acquit, vindicate, and crown them.

Application 1. See here the misery of the wicked person who places all his hope in this present life. He makes his wealth his hope and casts his anchor downward. He cannot hope for Christ's appearing — he fears it. He is like a prisoner who dreads the judge taking the bench. Christ's appearing will be a dreadful day for him. When Christ appears, where will the ungodly and the sinner appear (1 Peter 4:18)? A wicked person is like a sailor at sea with no anchor — like a man in a storm with no shelter. It is with the sinner as it was with the ancient world when the flood came. The waters rose steadily — first covering the valleys, then the hills, then the mountains, then the tops of the trees — and at last they had nothing to hold on to. All hope of survival was gone. So it is with the sinner: if one comfort is taken away, he still has another. If a loved one is gone, he still has his money. If one crutch breaks, he leans on another. But then sickness comes, and he sees that he must die and appear before his judge. Now he has no hope. He dies in despair and must lie forever in the burning furnace of God's wrath.

He carries empty water in leaking vessels — hollow vessels filled with the waters of forgetfulness.

Examine yourself. Do you have this blessed hope of Christ's appearing and of your own appearing with Him in glory? Speak to almost any person and you will hear him say he hopes to be saved. Let every soul put itself to the test. I will show you four differences between genuine hope and false hope built on sand.

True hope is energizing. It sets a person to work for heaven. It is called "a living hope" (1 Peter 1:3) — it puts life into a person. Hope is a spur to duty and a sharpener for diligence. Hope of victory makes the soldier fight. Hope of profit drives the merchant to sail across every ocean. Divine hope is like wind in the sails or wheels under a chariot — it makes a Christian active in faith. He runs in the path of God's commands. Hope wrestles with difficulties, disregards danger, and advances in the face of death. True hope never gives up until it has obtained what it waits for. The person with divine hope will follow Christ even into a furnace. He will profess the truth even when the next words are: Christians to the lions. As Tertullian notes, the Romans would endure extreme hardship — fighting through cold and hunger, running any risk — for the hope of one day becoming a consul, which (as Tertullian says) was an honor that lasted only a year. How much more effort will a person make who has a hope of heaven, where he will wear a crown of glory forever! Can a person truly claim to hope in God while he stands idle all day (Proverbs 19:24)? Hypocrites have a weak, wishful wanting — they would like to be saved but do nothing. Their hope is not a living hope but a dead one. True hope is like fire in the soul — always active, always sparking or blazing.

True hope is purifying (1 John 3:3): "Everyone who has this hope fixed on Him purifies himself." Hope is to the soul what lightning is to the air — it clears it. The person who has hope in Christ sets himself against all sin, both in intention and in practice. He is a consecrated person, with holiness to the Lord inscribed on his heart. Bernard compares holiness to the root and hope to the branch. True hope blossoms from the root of holiness. Test your hope by this scriptural standard: the hypocrite says he has hope — but has he been purified? An impure person — hoping to go to heaven? Nothing that defiles will ever enter there (Revelation 21:27). A drunkard — hoping to be saved? Do you think you will reel your way into heaven? The wicked person is not truly assured of happiness — he is simply unconcerned about his lack of it.

True hope is a good hope (2 Thessalonians 2:16): "who has given us good hope through grace." A wicked person's hope is no better than his heart. The Hebrew word for hope carries the meaning of both confidence and foolishness — fittingly applied to the hope of the wicked, because their confidence is foolishness. The godly person's hope is compared to an anchor (Hebrews 6:19). The wicked person's hope is compared to a spider's web (Job 8:14). A sinner's hope is fittingly compared to a spider's web in three ways.

A spider's web has no foundation. The same is true of the hope of the wicked — it looks pleasant but has nothing solid to rest on. A godly person's hope, by contrast, is built on a double foundation.

The Word of God (Psalm 130:5): "In His word do I hope." The Word says: let the sinner forsake his way, and the Lord will abundantly pardon. The Word says: "We know that He abides in us, by the Spirit which He has given us" (1 John 3:24). A child of God, finding these marks at work in him, builds his hope for heaven upon them.

A godly person's hope is also built on experience (Romans 5:4): "tribulation brings about perseverance; and perseverance, proven character; and proven character, hope." A believer can bring a long record of God's faithfulness (Psalm 119:65): "You have dealt well with Your servant." When his sins and temptations have been overwhelming, God has come with reinforcement and His grace has been enough. When his heart has been sinking in fear, God has lifted him out of the quicksand and raised his head above the deep water (Psalm 3:3): "But You, O Lord, are a shield about me, my glory, and the One who lifts my head." When his heart has grown cold and lifeless in worship, the Spirit has gently tuned his soul, and now he makes melody in his heart to the Lord (Ephesians 5:19). Experience produces hope. And hope that stands on one foot on a promise and the other on experience stands strong. But a wicked person's hope is a spider's web — he has nothing solid to ground it on. His hope is a delusion, a golden dream (Isaiah 29:8): like a hungry man who dreams he is eating, but wakes up and his soul is still empty. The sinner's hope is like a dying man's will that has neither seal nor witnesses — null and void in law. That is exactly what the wicked person's hope amounts to. His hope promises him great things — that Christ is his, that all the privileges of heaven are his — but it is pure illusion. When examined, it lacks both the seal of the Word to confirm his title and the witness of the Spirit. It is a terrible thing to go to hell with the hope of heaven.

A spider spins her web from her own body — she draws everything from within herself. A bee draws everything from outside herself. The material for her honeycomb she gathers from flowers. A true Christian, like the bee, draws everything from outside himself — he draws from the sweet flower of Christ's righteousness (Isaiah 45:24): "In the Lord I have righteousness and strength." But a wicked person, like the spider, draws all his hope from within himself — he spins the thread of his hope out of his own religious duties and good behavior. This is why his hope is like a spider's web.

A spider's web is fragile. The slightest breath shakes it; the slightest touch breaks it. The sinner's hope is the same. The slightest pang of conscience shakes it (Job 8:14): "whose hope will be cut off." Usually, before a wicked person's life is cut off, his hope is cut off first. The godly person's hope is a good hope — solid and grounded in Scripture. The wicked person's hope is a spider's web.

True hope is enduring (Hebrews 3:6): "We are His house if we hold fast our confidence and the boast of our hope firm until the end." True hope does not falter. It is not shattered by suffering. It is a diamond-hard grace. Hope enables us to endure. This is why it is compared to an anchor that holds the ship steady in a storm, and to a helmet (1 Thessalonians 5:8). A helmet deflects the blow of a sword or arrow. In the same way, hope as a helmet deflects blows from a Christian so they do not wound or discourage him. In times of public disaster, hope keeps the soul from sinking (Joel 3:16): "The Lord roars from Zion. Heaven and earth tremble — but the Lord is a refuge for His people." Even when heaven and earth seem to be falling apart, a believer's hope holds. A believer never throws away his anchor. The Jews were captives in Babylon, yet they were prisoners of hope (Zechariah 9:12): "Return to the stronghold, O prisoners who have the hope." When a Christian is on his deathbed and all hope of earthly life is gone, his hope in God remains.

What immeasurable comfort this is for a child of God who, upon honest self-examination, finds he has a well-founded hope! When Christ appears, it will be a glorious appearing for the believer. A Christian is like a wealthy heir with great estates yet to come into his possession. He has much in hope. When Alexander had given away nearly everything he had in Greece, someone asked what he had kept for himself. He answered: hope — meaning he had hope of conquering more kingdoms, which he later did. If a Christian's earthly comforts were all taken away and someone asked what he had left, he could say: the anchor of hope. He has a confident hope of those eternal mansions which Jesus Christ has gone to prepare for him (John 14:2). "When Christ, who is our life, is revealed, then you also will be revealed with Him in glory" (Colossians 3:4). What comfort this brings! How it can lighten and sweeten every cross we carry. After the bitter waters of Marah comes the wine of paradise. After a wet spring comes a joyful harvest.

Application 4. Let us be urged to cheerfulness (Romans 5:2): "We exult in hope of the glory of God." Fear produces sorrow; hope produces joy. Divine hope, says Augustine, cannot exist without some element of joy. Does a Christian have hope of heaven and yet not rejoice (Proverbs 10:28)? "The hope of the righteous is gladness."

But someone may say: it will be a long time before we enter into our heavenly inheritance, and "hope deferred makes the heart sick" (Proverbs 13:12).

It is not long (Revelation 22:12): "Behold, I am coming quickly, and My reward is with Me." In faith's reckoning, this glorious reward we hope for is near. Faith makes future things present — what hope says will be, faith says already is. Christ's coming is at hand. The bright morning star is beginning to rise. A telescope makes distant objects appear close to the eye. In the same way, faith makes Christ, heaven, and the day of reward appear near — it gives the soul a kind of possession of them even now. So rejoice, Christians! Turn your mourning into praise. It is only a little while before you will receive those blessed things you hope for. Think of the certainty of Christ's appearing: "Behold, I come." And think of the speed: "I come quickly."

Hold on to your hope against every discouragement — whether from fear or from temptation. Do not let the devil argue you out of your hope. A soldier who has taken the high ground will not let the enemy drive him off it, but will hold it to his last breath. Has God placed you on higher ground? Has He raised your hope as high as heaven itself? Do not be driven off that ground. Hold your hope to the very end. Pray that God will make your title to heaven even clearer, so that you may stand as firm as Mount Zion, which cannot be moved.

How this hope should make us abound in the work of the Lord! The person with a well-grounded hope of heaven — how fervent he should be in duty, how zealous in God's cause! The hope of glory should fire and energize a Christian. If there could be any regret in heaven, surely it would be that we did not serve God more faithfully here. What an immeasurable gap there is between our work and our reward! Let divine hope be like oil in a lamp and wind in the sails — propelling us forward in holy, energetic service to God. We sow in hope (Galatians 6:9): "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary."

Let us live in a way that matches our hope — walking in holiness, as though already near to the life of heaven. Those who have heaven in their hopes should have heaven in their lives. Let us follow the perfect pattern Christ has left us (1 John 2:6). Just as we hope to have Christ's death credited to us for justification, we must have His life before us as our model. I will close with these words (Philippians 1:27): "Only conduct yourselves in a manner worthy of the gospel of Christ."