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Tag Archives: Hope

The two sorts of trouble in this world

12 Tuesday Sep 2017

Posted by memoirandremains in affliction, Hope, trial, Uncategorized

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Affliction, Hope, patience, Pilgrim's Progress, Suffering, Trial

In Pilgrim’s Progress, Apollyon stops Christian and seeks to turn him aside from the way. One argument which Apollyon presses is the sheer difficulty of seeking to follow after Christ in this world,

Consider again, when thou art in cool blood, what thou art like to meet with in the way that thou goest. Thou knowest that for the most part his servants come to an ill end, because they are transgressors against me and my ways. How many of them have been put to shameful deaths! And besides, thou countest his service better than mine; whereas he never yet came from the place where he is, to deliver any that served him out of their enemies’ hands: but as for me, how many times, as all the world very well knows, have I delivered, either by power or fraud, those that have faithfully served me, from him and his, though taken by them! And so will I deliver thee.

John Bunyan, The Pilgrim’s Progress: From This World to That Which Is to Come. As Jesus says, “In the world you will have tribulation.” John 16:33.

The Beatitudes which begin the Sermon on the Mount list out poor of spirit, mourning, meekness, hungering and thirsting (after righteousness), showing mercy and making peace, capped with two promises of persecution: first to the first persecuted, then he shifts and says “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”

The Church is sent out as lambs among wolves. And, this side of the age to come, there is little promise of respite.However, there is a comfort in all of this.

There are two evils which come from trouble: first there is the trouble itself, second there is the response to the trouble. We can do very little with the first trouble: the world is cursed and a grave stands at the end of every life. For those who seek to follow Christ, there is often an extra measure of trouble. These troubles are largely unavoidable.

But the second trouble comes from how we think about the first.

We have many difficulties which we undertake willingly to bring about a better end. A joint replacement surgery is quite painful (from what is reported), but the end result is worth the pain. Therefore, the pain is not experienced as an unmitigated tragedy, but as a moment to be endured for a better end. We encourage children with school by pointing to the good of an education. Athletes undergo great privation to compete.

This evil which comes from the response to the unavoidable trials of life brings the greatest pain and sorrow. When we look through the first trial to see the end, we can persevere and endure. We are commend to look “to Jesus, the founder and perfecter of our faith, who for the joy set before him endured the cross”. Jesus lived through the cross for the good that would result.

It is hope which makes helps us to endure sorrow. We can afford to mourn, for we shall be comforted. We can afford the cost of showing mercy and making peace, because we shall receive mercy and be brought into God’s family. This will require hope and expectation and patience. But our hope and patience will be well rewarded.

How to Have Hope

01 Thursday Jun 2017

Posted by memoirandremains in affliction, Hope, Romans, Uncategorized

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Affliction, Hope, Hope of Glory, Romans, Romans 5:1–5, Romans 8, Suffering

Romans 5:1–5 (ESV)

5 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

This is a seemingly confused passage: why and how does Paul jump from justification to suffering?

Note the argument:

 A.Therefore, since we have been justified by faith, we have

B. peace with God

C.  through our Lord Jesus Christ.

C’. Through him we have also obtained

B’.  access by faith into this grace in which we stand,

A’ and we rejoice in hope of the glory of God.

Rejoicing in the hope of the glory of God — being justified — is the subjective state of the one justified. Col. 1:27. This hope of glory is a great subjective benefit of the Christian life.  Paul next turns to, how does one have more of this hope? The next section which discusses suffering, actually answers the question of “So how then do we obtain more hope, now?”

“Not only that, but we rejoice in our sufferings,” — but not because suffering is good (it is not, if it were “good”, it would not be suffering), but because of what suffering does:

knowing that

suffering produces endurance, 4

and endurance produces character,

and character produces hope,

This, however, is not the sum total of Paul’s argument. Paul makes a similar argument in chapter 8, but this time he develops more of the psychology which produces home. Using language deliberately allusive to Ecclesiastes (all is vanity), Paul explains that present suffering is unavoidable in this world (the creation has been subjected to futility), but this suffering can cause us to long for the age to come (glory):

Romans 8:18–25 (ESV)

18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.

Paul got there first

27 Saturday May 2017

Posted by memoirandremains in Biblical Counseling, Colossians, Hope, Psychology, Theology of Biblical Counseling, Uncategorized

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Colossians, future, Heaven, Hope, Paul, Psychology

“We aren’t built to live in the moment”:

What best distinguishes our species is an ability that scientists are just beginning to appreciate: We contemplate the future. Our singular foresight created civilization and sustains society. It usually lifts our spirits, but it’s also the source of most depression and anxiety, whether we’re evaluating our own lives or worrying about the nation. Other animals have springtime rituals for educating the young, but only we subject them to “commencement” speeches grandly informing them that today is the first day of the rest of their lives.

A more apt name for our species would be Homo prospectus, because we thrive by considering our prospects. The power of prospection is what makes us wise. Looking into the future, consciously and unconsciously, is a central function of our large brain, as psychologists and neuroscientists have discovered — rather belatedly, because for the past century most researchers have assumed that we’re prisoners of the past and the present.

Paul got there first, Colossians 1:3–8 (ESV):

3 We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel, 6 which has come to you, as indeed in the whole world it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth, 7 just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ on your behalf 8 and has made known to us your love in the Spirit.

Paul anchors the faith and love exhibited by the church in their forward expectation.

How Affliction Creates Faith

01 Sunday Jan 2017

Posted by memoirandremains in 2 Corinthians, affliction, Faith, Faith, Uncategorized

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2 Corinthians 1, Affliction, despair, Faith, Hope, James Denney

It is a melancholy reflection upon human nature that we have, as the Apostle expresses it elsewhere, to be “shut up” to all the mercies of God. If we could evade them, notwithstanding their freeness and their worth, we would. How do most of us attain to any faith in Providence? Is it not by proving, through numberless experiments, that it is not in man that walketh to direct his steps? Is it not by coming, again and again, to the limit of our resources, and being compelled to feel that unless there is a wisdom and a love at work on our behalf, immeasurably wiser and more benignant than our own, life is a moral chaos? How, above all, do we come to any faith in redemption? to any abiding trust in Jesus Christ as the Saviour of our souls? Is it not by this same way of despair? Is it not by the profound consciousness that in ourselves there is no answer to the question, How shall man be just with God? and that the answer must be sought in Him? Is it not by failure, by defeat, by deep disappointments, by ominous forebodings hardening into the awful certainty that we cannot with our own resources make ourselves good men—is it not by experiences like these that we are led to the Cross? This principle has many other illustrations in human life, and every one of them is something to our discredit. They all mean that only desperation opens our eyes to God’s love. We do not heartily own Him as the author of life and health, unless He has raised us from sickness after the doctor had given us up. We do not acknowledge His paternal guidance of our life, unless in some sudden peril, or some impending disaster, He provides an unexpected deliverance. We do not confess that salvation is of the Lord, till our very soul has been convinced that in it there dwells no good thing. Happy are those who are taught, even by despair, to set their hope in God; and who, when they learn this lesson once, learn it, like St. Paul, once for all…. Faith and hope like those which burn through this Epistle were well worth purchasing, even at such a price; they were blessings so valuable that the love of God did not shrink from reducing Paul to despair that he might be compelled to grasp them. Let us believe when such trials come into our lives—when we are weighed down exceedingly, beyond our strength, and are in darkness without light, in a valley of the shadow of death with no outlet—that God is not dealing with us cruelly or at random, but shutting us up to an experience of His love which we have hitherto declined. “After two days will He revive us; on the third day He will raise us up, and we shall live before Him.”

James Denney

Expositor’s Bible, 2 Corinthians, pp. 25-26, “Faith Born of Despair”

The relation between trust & hope

09 Friday Sep 2016

Posted by memoirandremains in Uncategorized

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Hope, Richard Sibbes, Souls Conflict With Itself, trust

Trust and hope are often taken in the same sense, though a distinction betwixt them hath sometimes its use. Faith looks to the word promising, hope to the thing promised in the word; faith looks to the authority of the promiser, hope especially to the goodness of the promise; faith looks upon things as present, hope as to come hereafter. God as the first truth, is that which faith relies on; but God as the chief good is that which hope rests on. Trust or confidence is nothing else but the strength of hope. If the thing hoped for be deferred, then of necessity it enforces waiting, and waiting is nothing else but hope and trust lengthened.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1862), 203.

The religion of “sci-tech progress”

30 Wednesday Mar 2016

Posted by memoirandremains in Culture, Hope, Psychology, Theology, Thesis, Uncategorized

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Culture, Hope, Psychology, religion, Romans 1, Sci-Tech, Thesis

This article from reason explains that hope — although it does not explain it in terms of hope — is the (?) basis for satisfaction:

Stavrova and company concluded that the “correlation between a belief in scientific–technological progress and life satisfaction was positive and significant in 69 of the 72 countries.” On the other hand, the relationship between religiosity and life satisfaction was positive in only 28 countries and actually negative in 5 countries. Similarly, belief in sci-tech progress correlated with a sense of personal control in 67 countries, whereas religiosity was positively associated with personal control in only 23 countries—and was negative in 10 countries.

Stavrova and her colleagues speculate that this negative association between a belief in God and a sense of personal control might arise from dispositional differences. Primary control strategies aim to change the external world so that it fits with one’s personal needs and desires; secondary control strategies seek to change personal needs and desires so that they fit with the external world. Earlier research has found that religious believers tend to score higher on secondary than primary control strategies. Stavrova and her fellow researchers suggest that future studies might “examine whether a belief in scientific–technological progress, in contrast to a religious belief, entails individuals to rely more on primary rather than secondary control strategies.”

So why do people who believe in sci-tech progress tend to be happier than the religious faithful? Stavrova and her colleagues propose that “achieving control over the world and mastering the environment has always been one of the major goals of science. Believing that science is or will prospectively grant such mastery of nature imbues individuals with the belief that they are in control of their lives.” This sense of personal control in turn contributes to a higher life satisfaction.

It turns out that people who rely upon the efficacy of the human intellect to solve problems have a greater chance of living satisfying lives than those who cling to the supernatural hope that an unseen sky-God will somehow save them from their troubles.

A few things here: I certainly don’t believe bare “religious belief” matters much at all. In fact, I would hold that his belief in “science” is a “religious belief”. Belief can never be better than its object: the study merely looks at “religious belief” as if all religious belief were interchangeable. It does not consider the certainty of that belief.

It is the Scriptural position that most “religious belief” is false and rebellious.

Second, there is no apparent control for circumstances. I suspect that most of the people who hold to the “sci-tech progress” and well-educated, relatively prosperous and younger. In such a circumstance “sci-tech” has relatively little work to do. A comfortable, sociable, reasonably attractive 30 year old is probably happier than other people: but such happiness hinges upon circumstance.

I would be curious of the satisfaction of a “sic-tech progress” believer on the day they learn their child has cancer.

As a Christian (and often a poor specimen), I know that there is no promise of endless happiness now. In fact, the promise is precisely the opposite. I am hopeful; but I also know the realism that this world as a painful one. I know that making a better device will not alter the human heart. I know that no amount of medical technology (for which I am very grateful) will ever ultimately put off death.

I know that cultist and idolators often begin joyful.

Another aspect: personal control. Any belief in “personal control” is on its face irrational — although the desire for personal utter autonomy has been a human goal since the Garden.

 

 

 

What is Worship?

10 Wednesday Feb 2016

Posted by memoirandremains in Culture, Sin, Soteriology, Thesis, Uncategorized

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Culture, Hope, religion, salvation, Thesis, Worldview, Worship

I have been trying to find a definition which captures the concept of worship when it expands out into “normal” activities. Without question, our relationship to various “idols” — sports idols, music idols, the famous, the beautiful, the powerful can constitute  worship. A college football looks like worship.

But there is also the worship of the mall (James K.A. Smith’s first chapter in Desiring the Kingdom is brilliant on this point). How do we capture work as worship? And how do we distinguish appropriate human action is appropriate and not as sinful worship? How do I go to a football game or a concert and not “worship” the performer?

This is still tentative:

Every worldview — even if it is inarticulate — grapples with the “wrong” in the world, the way it is not supposed to be. The most thoughtless person still struggles against something wrong. There is some Fall, some Sin which haunts us all — even if we don’t think of it in “religious” terms.

There is a solution to that something wrong: If you will, there is  Sin and there is Salvation.

The object of worship is that thing, person, whatever, which the human worshiper believes will resolve the “what is wrong with the world” problem. It might be the outcome of political election or new shoes.

The act of worship is that set of actions and affections which seek to obtain the benefit of the object hoped in.

There may be more than one object of worship necessary to resolve the problem as understood by the human worshipper.

Seen in this way, not all worship will entail distinctly “religious” means. The act of worship is fit to the object of worship.

“Religious” acts of worship take place where the object of worship is principally spiritual.

However, where the objet of worship is a material object the practice of worship will not appear to be “religious”. If it is an objection and action which is common to a particular culture, it will appear “normal” and be largely invisible.

 

 

John Newton’s Counsel in Hope Based Upon Christ (April 29, 1776)

05 Monday Oct 2015

Posted by memoirandremains in 1 Peter, John Newton

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Biblical Counseling, Christ, Eschatology, Faith, Hope, Institutes, John Calvin, John Newton, knowledge, letters

Pastoral counseling is not merely correction, but must also be of encouragement. The Christian life can only be lived rightly with a view set directly upon the return of Christ and the joy to follow. To see the importance of such a sight of the end, consider this passage from First Peter:

1 Peter 1:3–17 (ESV)

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.

10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile,

The explicitly eschatological elements have been highlighted. Note that Peter does not dwell upon the mechanics of the eschaton as much as its present effect upon us. It is the basis for our hope — which puts us in a future orientation. Our present holiness demands upon our future hope. We live now in both hope and fear, which Peter lays as the predicate (at the very least the psychological predicate) for holiness.

John Newton in this letter wants to create an eschatological mind in his reader. Note carefully how he does this:

My dear Miss M****, April 29, 1776.

The pleasantries are short; he moves most quickly to blessings enjoyed by this woman. The letter does not disclose the reason for this encouragement, which is well — because any believer can pick up this letter and apply it; the blessings disclosed herein are the common blessings of the believer, the church and Christ.

I thank you for your last; and I rejoice in the Lord’s goodness to you. To be drawn by love, exempted from those distressing terrors and temptations which some are beset with; to be favoured with the ordinances and means of grace, and connected with those, and with those only, who are disposed and qualified to assist and encourage you in seeking the Saviour; these are peculiar privileges, which all concur in your case: he loves you, he deals gently with you, he provides well for you, and accompanies every outward privilege with his special blessing; and I trust he will lead you on from strength to strength, and shew you still greater things than you have yet seen.

Note the blessings: To be drawn by love. This language sounds like an allusion to,

Hosea 11:4 (ESV)

4    I led them with cords of kindness,

with the bands of love,

and I became to them as one who eases the yoke on their jaws,

and I bent down to them and fed them.

 

When the Father draws the elect (John 6:44), he draws by the cords of kindness, the bands of love. Consider further the movement of the argument: to be drawn is to move from place to another, from one state to another.

Another allusion in this letter is “from strength to strength”:

 

Psalm 84:1–7 (ESV)

1    How lovely is your dwelling place,

O Lord of hosts!

2    My soul longs, yes, faints

for the courts of the Lord;

my heart and flesh sing for joy

to the living God.

3    Even the sparrow finds a home,

and the swallow a nest for herself,

where she may lay her young,

at your altars, O Lord of hosts,

my King and my God.

4    Blessed are those who dwell in your house,

ever singing your praise! Selah

5    Blessed are those whose strength is in you,

in whose heart are the highways to Zion.

6    As they go through the Valley of Baca

they make it a place of springs;

the early rain also covers it with pools.

7    They go from strength to strength;

each one appears before God in Zion.

This is a Psalm with an eschatological movement: First, it is a Psalm of travel. Second, it is a Psalm which promises the transformation of the creation (Baca becomes springs. Third, while the immediate reference to appearing before God is likely the earthly sanctuary, we know that the earthly references the heavenly.

Whether Newton chose the Psalm for an eschatological allusion, I do not know. But there is at least a consonance in his thinking: it is where we are going that orients the Christian life.

Newton also praises the work of the church in this woman’s life: both the ordinances (baptism and the Lord’s Supper) as well as those who able to rightly use the Word of God in assisting the maturity of her soul.

(I know above that I said that the blessings listed in this letter blessings available to every believer. However, sadly, often a local congregation is led by those who are not “disposed and qualified”. That does not mean that the church is not a common blessing of believers. What it does mean is that many sin in the work of ministry, either being unfit for the work by ability or disposition. We must sadly acknowledge this is true.)

Newton now takes an insight from John Calvin’s Institutes, the human being does not rightly know himself until we know ourselves before and in the light of God. While our knowledge of God leads us to greater hope and faith, the knowledge of ourselves leads to a greater sense of our unworthiness:

They whom he teaches are always increasing in knowledge, both of themselves and of him. The heart is deep, and, like Ezekiel’s vision, presents so many chambers of imagery, one within another, that it requires time to get a considerable acquaintance with it, and we shall never know it thoroughly. It is now more than twenty-eight years since the Lord began to open mine to my own view; and from that time to this, almost every day has discovered to me something which till then was unobserved; and the farther I go, the more I seem convinced that I have entered but a little way. A person that travels in some parts of Derbyshire may easily be satisfied that the country is cavernous; but how large, how deep, how numerous the caverns may be, which are hidden from us by the surface of the ground, and what is contained in them, are questions which our nicest inquirers cannot fully answer. Thus I judge of my heart: that it is very deep and dark, and full of evil; but as to particulars, I know not one of a thousand.

But the certain knowledge of our sinfulness, our darkness is no cause for despair — provided this knowledge comes accompanied by a knowledge of the God in Jesus Christ. Newton’s knowledge of his own poverty causes him to rejoice, because it merely underscores the infinite wealth of Christ.

Before we look to this passage, consider our “normal” response: When we feel badly about ourselves, we seek to solve the psychological, emotional, spiritual stress by bolstering our self-esteem. Newton will have none of it. He does nothing to protect himself, but like a true theologian of the cross (rather than a theologian of glory), Newton looks to Christ for all:

And if our own hearts are beyond our comprehension, how much more incomprehensible is the heart of Jesus! If sin abounds in us, grace and love superabound in him: his ways and thoughts are higher than ours, as the heavens are higher than the earth; his love has a height, and depth, and length, and breadth, that passeth all knowledge; and his riches of grace are unsearchable riches, Ephes. 3:8, 18, 19. All that we have received or can receive from him, or know of him in this life, compared with what he is in himself, or what he has for us, is but as the drop of a bucket compared with the ocean, or a single ray of light in respect of the sun. The waters of the sanctuary flow to us at first almost upon a level, ankle deep, so graciously does the Lord condescend to our weakness; but they rise as we advance, and constrain us to cry out, with the Apostle, O the depth! We find before us, as Dr. Watts beautifully expresses it,

A sea of love and grace unknown,

Without a bottom or a shore.

Imagine a poor soul caught in a sin. Our first response is to come, “You are not so bad.” But the truth is that we are all far worse than our public exposure of sin reveals. We know that in ourselves, that is in our flesh, no good thing dwells. We are a mass of rebellion (whether the vilest sin or the strongest morality and self-righteousness) without Christ. Newton will not come and say, we are not so bad. No, we will only learn more and more of the depth of our sin — But Christ! His mercy, glory, righteousness are only magnified by rescuing poor, helpless sinners.

Newton unites this knowledge with his eschatological hope. Our present good from Christ will only grow as we continue on. We will not come to the end and find the depth of the knowledge, we will only begin. Our present desire will only be met with greater satisfaction and greater desire. We will think less or ourselves and more of Christ — and what a joy that will be to be emptied of myself and filled with Him!

O the excellency of the knowledge of Christ! It will be growing upon us through time, yea, I believe through eternity. What an astonishing and what a cheering thought, that this high and lofty One should unite himself to our nature, that so, in a way worthy of his adorable perfections, he might by his Spirit unite us to himself! Could such a thought have arisen in our hearts, without the warrant of his word (but it is a thought which no created mind was capable of conceiving till he revealed it), it would have been presumption and blasphemy; but now he has made it known, it is the foundation of our hope, and an inexhaustible spring of life and joy. Well may we say, Lord what is man, that thou shouldst thus visit him!

 

The Hope of Leaving 1 Peter 1:13

10 Monday Aug 2015

Posted by memoirandremains in 1 Peter

≈ 2 Comments

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1 Peter, 1 Peter 1, 1 Peter 1:13, Hope, Lecture, Preaching, Sermons

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1 Peter 1:13 (ESV)

13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.

https://memoirandremains.files.wordpress.com/2015/08/fots01-08-2012-2.mp3

When he hath lost the scent

09 Thursday Jul 2015

Posted by memoirandremains in Hope, Psalms, Uncategorized

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A Commentary on the Psalms from Primitive and Mediæval Writers, Hope, Psalm 77, William Gurnall

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When his hope is at a loss, he doth but exercise his memory a little, and he recovers himself presently, and chides himself for his weakness. “I said, this is my infirmity: but I will remember the years of the right hand of the Most High.” The hound, when he hath lost the scent, hunts backward and so recovers it, and pursues his game with louder cry than ever. Thus, Christian, when thy hope is at a loss, and thou questionest thy salvation in another world, then look backward and see what God hath already done for thee. Some promises have their day of payment here, and others we must stay to receive in heaven.

William Gurnall commenting on Psalm 77:11

Psalm 77:11 (ESV)

11  I will remember the deeds of the Lord;

yes, I will remember your wonders of old.

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