1 John 3:3 - Homiletics

The hope: its purifying power.

Connecting link: The apostle has just pointed out the blessedness which gathers round the new relationship of children of God, both as to its present privilege and as to its future glory. And if any one should suggest that it is very questionable doctrine, to assert merely that the sight of Christ by-and-by will make them all that they ought to be, the anticipative reply is ready. That sight will but complete the resemblance which is even now being aimed at and approximated; and it will do this in every case, for even now the expectation of such an issue has a purifying power on all who cherish it. Whence our topic— Purified by hope.

I. THE CHILDREN OF GOD HAVE A DISTINCT AND SPECIFIC HOPE . This is frequently referred to by Paul ( Romans 5:5 ; Titus 2:13 ; 2 Thessalonians 2:16 ); also by Peter ( 1 Peter 1:3 ); but only here by John. But with all three apostles the content of this hope is the same. It is, in fact, the possession of this hope which in the apostles' time marked off the Christian from the pagan and unbelieving world (cf. Ephesians 2:12 ; 1 Thessalonians 4:13 ). And such is the case now. Never was it more strikingly so. Even those who are most positive as to the evolution of the race are absolutely hopeless as to the survival of the individual. But the Christian hope is both a personal and collective one. Its features, as indicated here, are twofold.

1 . "This hope." The Apostle Paul, by the use of the definite article ( Romans 5:5 ), marks it off just as distinctly. For the antecedent matter of "this," we must go back to the preceding verses, and note the three data there specified (see previous homily).

2 . "In him;" rather, "upon him." The initial letter of the pronoun should be a capital, indicating that the Lord Jesus is he on whom the hope is set. He it is who is at once the central Object of the hope itself. He it is who has promised to fulfill it. His death and resurrection set the seal to its validity. He by his Spirit will consummate and crown it. The hope is set on Christ from beginning to end. These two features mark off the Christian hope from all vain and inferior ones.

II. THIS HOPE HAS IN EVERY CASE A PURIFYING POWER . This cannot be truly said concerning any other hope whatsoever. It is true of this only. He who cherishes it has the instinct of self-preservation within him; he will discipline and train his nature in doing, bearing, resisting, and thus will aim to "perfect holiness in the fear of God." And the good hope that he shall not fall short is a constant inspiration to him. There are three ways in which this may be set forth.

1 . It is necessarily so from the nature of the hope itself. Hope is commonly (and truly) defined as "a compound of desire and expectation." But either element of the hope has special weight here. Desire after the beatific vision includes delight in purity; therefore he who cherishes it will aim at being pure. Expectation of the beatific vision is regulated by the Word of God. It declares, "Without holiness no man shall see the Lord;" and therefore he knows that, apart from holiness, hoping is impossible. Hence the conditions of the realization of the hope lead him to purify £ himself.

2 . It is a part of God's gracious plan that it should be so.

3 . The fact that in this hope the believer is actually clinging to a living Saviour ensures it. The charm of this hope is Christ himself. But the expectation of seeing him hereafter keeps us by his side now. And, abiding in him, we grow like him, and are preparing to stand before him at his coming.

APPLICATION .

1 . Let us admire the grace of God in drawing men out of sin by the force of "this blessed hope." God does not terrify and drive, but loves and wins and saves.

2 . Let us use the text as a touchstone. No pretence of hope avails apart from growth in purity. A man may, indeed, apart therefrom, have some hope, but it is not "this hope."

3 . To refuse to indulge such a hope is a grievous sin, since it throws doubt upon the love of God, by insinuating that he does not care enough for his creatures to prepare such good for them as the Word reveals. Let us not thus wrong our God.

4 . In the presence of such solid grounds of hope as are disclosed in the gospel, how great a wrong is done to a man's own nature when his indifference or unbelief has reduced him to such a state of hopelessness that his highest achievement is that of submitting to the inevitable. We do not know, and have no intention of trying to discover, to what degree of acquiescence in this a man may attain. But it is absolutely certain that in such a case anything approximating, anything worthy to be compared with, the "joy unspeakable and full of glory" is absolutely impossible. The peace of God can never make the face radiant with heavenly brightness when once the light of hope is gone. When there is nothing to lighten the heart there can be nothing to brighten the face.

5 . And when this catastrophe occurs in human nature, the spur to purity is gone. Abstractly, a ground and reason for purity may exist quite apart from any hope of immortality. This is possible. But in actual fact, take away the hope, and life's inspiration is gone! It becomes forthwith a mere question of time as to how soon the hopeless one will succumb to the maxim, "Let us eat and drink; for tomorrow we die!"