Whose confidence will break apart, Whose trust is a spider’s web.
Parallel Translations
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Whose confidence will break apart, Whose trust is a spider’s web.
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Whose hope shall be cut off, and whose trust shall be a spider’s web.
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Whose confidence is gossamer, and whose trust is a spider's web.
Cross-references (1)
Passages linked to Job 8:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 59:5-6 They hatch adders’ eggs, and weave the spider’s web. He who eats of their eggs dies; and that which is crushed breaks out into a viper. Their webs won’t become garments. They won’t cover themselves with their works. Their works are works of iniquity, and acts of violence are in their hands.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain Which is today, and tomorrow swept away.
Which is today, and tomorrow swept away.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 8:14 Whose hope shall be cut off, and…
Job 8:14 Whose hope shall be cut off, and whose trust [shall be] a spider’s web.
Ver. 14. Whose hope (or whose folly, that is, whose foolish hope) shall be cut off] The Latin translation hath it, his folly shall not please him, sc. when once he seeth, by the disappointment of his high hopes, what a fool’s paradise he had wrought himself into, what pains he hath taken to go to hell, his hope shall be cut off; and that is the greatest cut in the world, Hypocritis nihil stupidius. This Bildad telleth the hypocrite twice over; because he will hardly be drawn to believe it. But that he telleth Job so, as if he were this hopeless hypocrite, he is quite beside the cushion, as we say.
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And whose trust shall be a spider’s web] Wherein there is much artifice, but no strength. Trust is somewhat more than hope; it is a bearing a man’s self bold upon the assurance that all shall be well. Such was that of Babylon in their provision laid in to hold out a siege of twenty years’ length. Such also is that of mystical Babylon, who saith, "I shall see no sorrow," Rev 18:7. But this trust never triumpheth. It is (by a second comparison) here fitly set forth by a spider’s web, Heb. a spider’s house, Isa 59:5, so called because therein the spider lodgeth herself, as if safe, and out of harm’s way, which is nothing so. A reverend man cleareth the comparison thus: first, the spider’s web is made out of her own bowels (her motto was mihi soli debeo I owe it to myself only), so is the hypocrite’s hope merely from his own brain and imagination. Secondly, though this web be curiously framed, yet it only catcheth flies; so do hypocrites look after ceremonies, and not substance. Thirdly, the spider is full of poison, and remaineth in a dusty nasty hole, though she work never so curiously; so doth the hypocrite abide in his unregeneracy, &c. Fourthly, she gets to the top of the window, as high as she can; and then when she falls, she falls to the bottom, for nothing stays her: so here. Fifthly, when the besom comes, she and her web are swept away, and she is trodden under foot; so are all presumptuous hypocrites. Becket’s friends advised him (for his security) to have a mass in honour of St Stephen, (to keep him from the hands of his enemies): he did so, but it saved him not. Contrarily, a poor persecuted Huguenot in the Massacre at Paris had crept into a hole, a spider comes and weaves a cobweb over it; the murderers therefore presumed him not there; and so he was preserved. What cannot the Lord do by the weakest means that may be?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain i.e. Whose wealth and outward glory, which is the…
i.e. Whose wealth and outward glory, which is the matter of his hope and trust, shall be cut off, i.e. suddenly and violently taken away from him. Whose hope shall be irksome or tedious to him, by the succession of earnest expectation and great disappointment.
A spider’s web; which though it be formed with great art and industry, and may do much mischief to others, yet is most slender and feeble, and easily swept down or pulled in pieces, and unable to defend the spider that made it. The application is obvious.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain He shall lean upon his house,.... Either the spider…
He shall lean upon his house,.... Either the spider or the hypocrite, or the hypocrite as the spider; that is, that which is the ground of his confidence, which is as the spider's house, on that he shall depend, either on his riches and outward prosperity, which he promises himself a long continuance of, and from whence he concludes himself to be high in the favour and good will of God; or on his works of righteousness, his outward profession of religion, attendance on external worship, and a round of duties performed by him; in these he trusts, on these he depends, in such webs he enwraps himself, in such a house he dwells, and imagines himself safe; which is only making flesh his arm, leaning upon a broken reed, and building an house upon the sand: the Septuagint version is, "if he prop up his house", by repeated outward acts of religion:
but it shall not stand: whether it be riches, these are uncertain things, of no continuance; there are no riches durable but the unsearchable riches of Christ and his grace; or whether it be a man's own righteousness, which he endeavours to establish, or "make to stand", as the phrase is in Rom 10:3; but in vain; it is but a sandy foundation to build on; or the hope and confidence laid upon it is like a house built on the sand, and, when rain falls, floods come, and winds beat upon it, it falls; and great is the fall of it, Mat 7:26,
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he shall hold it fast; as the worldling does his wealth, his gold and his silver; but it is snatched out of his hand by one providence or another, or however at last death obliges him to part with it; and the self-righteous man holds fast his righteousness, it is his own, he is fond of, an house of his own building, and cannot bear to have it demolished; an idol of his own setting up, and to take it away is to take away his gods; and what has he more? wherefore he holds it as fast as he can, and will not let it go till he can hold it no longer; or, "he shall fortify himself in it" (h), as in a castle or strong hold, which he thinks impregnable, yet will soon and easily be battered down by divine justice:
but it shall not endure; gold perishes, riches come to nought, wealth is no enduring substance, nor is a man's righteousness lasting; only Christ's righteousness is everlasting; true grace endures to eternal and issues in it; but external gifts, speculative and rational knowledge, and a mere profession of religion, fail, cease, and vanish away.
(h) "roborabit in eam", Montanus, Bolducius; "firmat se", Vatablus; so the Targum and Ben Gersom.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Hope - Whose wealth and outward glory, the matter…
Hope - Whose wealth and outward glory, the matter of his hope, and trust, shall be cut off suddenly and violently taken away from him. Web - Which tho' it be formed with great art and industry, is easily swept down, or pulled in pieces.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Whose hope shall be cut off] Such…
Verse 14. Whose hope shall be cut off] Such persons, subdued by the strong habits of sin, hope on fruitlessly, till the last thread of the web of life is cut off from the beam; and then they find no more strength in their hope than is in the threads of the spider's web.
Mr. Good renders, Thus shall their support rot away. The foundation on which they trust is rotten, and by and by the whole superstructure of their confidence shall tumble into ruin.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 8:14. Whose hope shall be cut off —…
Job 8:14. Whose hope shall be cut off — That is, whose wealth and outward glory, which is the foundation and matter of his hope, shall be suddenly and violently taken away from him; or, as the Hebrew יקושׂ, jacot, may be translated, whose hope shall be irksome or tedious to him, by the succession of earliest expectations and great disappointments. Whose trust shall be a spider’s web — Which though it be formed with great art and industry, and may do much mischief to others, yet is most slender and feeble, and easily swept down, or pulled in pieces, and unable to defend the spider that made it. The application is obvious.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Whose hope shall be cut off - Schultens supposes…
Whose hope shall be cut off - Schultens supposes that the quotation from the ancients closes with Job 8:13, and that these are the comments of Bildad on the passage to which he had referred. Rosenmuller and Noyes continue the quotation to the close of Job 8:19; Dr. Good closes it at Job 8:13. It seems to me that it is extended further than Job 8:13, and probably it is to be regarded as continued to the close of Job 8:18. The beginning of this verse has been very variously rendered. Dr. Good says that it has never been understood, and proposes to translate it, “thus shall his support rot away.” Noyes renders it, “whose expectation shall come to naught;” Gesenius, “shall be cut off.” Jerome, Non ei placebit vecordia sua. “his madness (do age, rage, or frenzy) shall not please him?” The Septuagint, “his house shall be uninhabitable, and his tent shall pass away as the spider.”
The Hebrew word translated “cut off” (יקט yāqôṭ) is from קוט kūṭ, usually meaning to loathe, to nauseate, to be offensive. Gesenius supposes that the word here is synonymous with the Arabic “to be cut off.” But this sense does not occur elsewhere in the Hebrew, and it is doubtful whether this is the true sense of the phrase. In the Hebrew word there is probably always the idea of loathing, of being offensive, irksome, or disgusting; see Psa 95:10, I was grieved; Job 10:1, is weary; Eze 6:9, shall loathe; so Eze 20:43; Eze 36:31; Eze 16:47, a tiresome, or disgusting object. Taylor (Concord) renders it here, “Whom his hope shall loathe or abominate, that is, who shall loathe or hate the thing that he hopes for.” I have no doubt that the meaning here is, to be loathsome, offensive, or nauseous, and the correct sense is, “whose hope shall rot.” The figure is continued from the image of the paper-reed and the flag, which soon decay; and the idea is, that as such weeds grow offensive and putrid in the stagnant water, so shall it be with the hope of the hypocrite.
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And whose trust - Whose confidence, or expectation.
A spider’s web - Margin, “house.” So the Hebrew בית bayı̂th. The spider’s house is the web which it forms, a frail, light, tenuous substance which will sustain almost nothing. The wind shakes it, and it is easily brushed away. So it will be with the hope of the hypocrite.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Him, the hypocrite, or God. (Calmet) --- Both shall…
Him, the hypocrite, or God. (Calmet) --- Both shall one day condemn the ill use of riches. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain cut off--so GESENIUS; or, to accord with the metaphor…
cut off--so GESENIUS; or, to accord with the metaphor of the spider's "house," "The confidence (on which he builds) shall be laid in ruins" (Isa 59:5-6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain b. Such a man can build on nothing securely;…
b. Such a man can build on nothing securely; (Hirtzel;) supports, apparently the firmest, fail him, Job_8:14-19.
The preceding image parts asunder into similes: the one of “a spider’s house,” confessedly frail, and the other of a succulent garden plant, whose “house of stones” is more enduring — yet destruction in either case is certain. The same word house, in Job_8:14-15; Job_8:17, is pivotal in the entire comparison. Job’s home had been swept away, but the prospective habitation of righteousness (Job_8:6) shall endure.
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14. A spider’s web — Rather, house. Comp. Isa_59:5. A favourite Oriental figure. Thus Mohammed: “The likeness of those who take other patrons besides God is as the likeness of the spider which maketh herself a house; but the weakest of all houses surely is the house of the spider; if they knew this.” — Sura 29:40, entitled The Spider. The Arabs have a proverb that “time destroys the wall of the well-built house as well as the web of the spider.” The Chinese call the spider the wise insect, a view which agrees with that of Solomon, who classes it among creatures exceedingly wise. Pro_30:24-28. Frail as is the spider’s house, it is the best and strongest she can build; but not thus with the godless man.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. shall be cut off] Perhaps rather, goeth in…
14. shall be cut off] Perhaps rather, goeth in sunder, though the meaning is not quite certain. One would have expected a noun here parallel to “spider’s web” in the second clause, but no efforts to find a noun have been successful. Saadia in his Arabic Translation rendered gossamer, the filmy thread-like substance that floats in the air, or the thread-like shimmer of the air itself when sultry and moist. This is a very suitable sense but is without sufficient support.
a spider’s web] lit. spider’s house, cf. “house” in Job_8:15. The flimsiness of the spider’s house is proverbial in the East. Mohammed compares idolaters to the spider: The likeness of those who take to themselves patrons beside God is as the likeness of the spider who taketh to herself a house; and verily the frailest of houses is the spider’s house, if they did but know, Kor. 29:40. See also Job_27:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Whose hope shall be cut off; or, break in…
Whose hope shall be cut off; or, break in sunder (Revised Version). Here the second metaphor begins to come in. The ungodly, who has built up around him a house, and a body of dependants and friends, is like a spider which has spun itself a magnificent web, and thinks to find a defense in it. The moment it is put to the proof it breaks in sunder;" its delicate tracery is shattered; its fabric goes to nought. Job"s house had gone to nought before his person was smitten, and, though it had once been so strong, in the hour of trial had lent him no support at all. And whose trust shall be a spider"s web; literally, a spider"s house. All the trust of the ungodly, in whatever it consists, shall be as fragile, as frail, as unsubstantial, as the filmy structure that a spider spins with such ears and skill, but which a wind, or a wasp, or an inconsiderate movement of its own may shatter to bits.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Whose trust shall be a spiders web.
Job_8:14
Whose trust shall be a spiders web.
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The spider and the hypocrite
In physics, in morals, in religion, reality has no respect for those who have no regard for truth and fact. Abused nature, undeterred by rank, plies her scourge on all the votaries of sin. Reality does not in moral matters seem to many so honest and severe. Fancy and imagining hold here a completer sway. Men propose to sip the sensual sweet and decline the sensual bitter. In religion, reality might seem to reign without a rival, for here is no dreamland for fancy, but the field of revelation for the activities of mind and heart. Some make religion their mirror, in which they see themselves the end of their whole devotion. Some overact their part in the temple, the more easily to overreach their brethren in the market. Some forge the name of God to the cheque of a sanctified deportment and present it for golden profits at the bank of Christian confidence. These are the hypocrites who trust that God will not expose them this side the grave; but their hope shall be cut off; their trust is as a spiders web, which, while very beautiful in its structure, is equally fragile as to its texture, and, though adequate to the builders purposes, yet, being self-spun, self-built, is destined to be swept away.
I. Beautiful as to its structure. Admirable is the fairy architecture of the spiders web. This tracery of insect art, on hawthorn or holly fence, seen before the sun grows hot, strung with beads of dew, asks no painters skill, no poets eulogy; its beauty, like the suns glory, is its own evidence. Beautiful, too, is the hypocrites trust, and the religion that trust inspires. The hypocrites religion satisfies the eye; it is the bright cloud which for the moment passes for the sun itself; it is the sacrifice without spot or blemish in the skin; an argument constraining charity to hope it is pure and right in heart. To mens sight the hypocrites religion is like the spiders web, beautiful in its structure, but when tried it is found to be--
II. Very fragile in its texture. This is no disparagement to the web. For such a tiny weaver, it is strong and wonderful. Were man as insignificant as the spider, his paltry trust would be no indignity; being but little lower than the angels, a hypocritical trust merits the comparison. God hangs great weights on small wires; the hypocrite hangs them all upon the semblance of them. There is nothing real but his wickedness, nothing true but his deception.
III. It is adequate to the owners purposes and successful in securing them. The hypocrite, wanting to fly with the doves to their windows, decks himself with their feathers. All of the true prophet is his hairy garment. His success often equals the completeness of his disguise. Charity hopes that under the leaves there is fruit; that behind the smile there is the loving heart; that the fragrance of profession steals from the true flower of grace within. It is adequate to his purposes, and too often successful in securing them. The spider ensnares his prey; the hypocrite does make a gain of godliness, and a ladder of religion.
IV. Their trust, being false, shall, with all that rests upon it, be utterly swept away. The truth, holiness, and honour of God require it. Hypocrisy! It is a tomb with the lettered porch and golden dome of a temple. It is deception sublimed to a science. The hypocrite takes the precious name of Christ as an angler does a worm, and, thrusting it on the hook of his crooked purposes, angles for suffrages or lucre. But the pious dissembler will exhaust his last resource, and wear out his last disguise. This human spider may take hold with his hands, and pursue his close-couched schemes in the great Kings palace, but coming judgment will sweep him and them away. The anger of the Lord will smoke against the hypocrite. No sacrifice can be presented without salt; no service can be accepted without sincerity. (W. G. Jones.)
False and true hope
(with Heb_6:19):--The world is full of hope of various kinds. Alike in the dreams of childhood, the resolves of youth, the purposes of manhood, and the more chastened anticipations of old age, we may see its power displayed. The faculty of hope is a great motive force of human action.
I. False hope is as a spiders web. Because--
1. Not altogether destitute of beauty. Such webs are often beautiful, especially those kinds which in summer time we see spread upon the hedgerows, or festooned between the garden trees. They attract our admiration as we behold them sparkling in the sunlight. Fair, in external appearance, are the hopes which even the impenitent cherish. The power of hope will often enable a man, who is entirely destitute of the grace of God, to paint the future in roseate hues, to dream dreams of possible excellence, and call up visions of the glory of heaven, which, though unsubstantial as gossamer, are not without their attractive features.
2. Self-derived. It is well known that spiders produce from their own bodies the, glutinous fluid with which they form their webs. Even so the hopes in which the wicked indulge are self-produced. They are merely the creations of their own fancy.
3. Exceedingly frail. How slight and strengthless is the spiders web: The fall of a leaf will destroy it, a gust of wind will sweep it away. Significant emblem in this respect of the weakness of false hope!
II. True hope is as the anchor of the soul. Because--
1. It connects its possessor with an unseen world. When an anchor is cast overboard from a vessel, it drops out of sight, beneath the blue waves, which act as a kind of veil to hide it from view. The sailor sees it not, though he knows and feels that it is there. He perceives that his ship is anchored, though the secrets of the anchoring ground are concealed from his gaze. Even so the apostle describes the Christians hope, as entering into that within the veil.
2. It possesses enduring strength. When once the anchor is embedded in the ground, with what a firm grasp does it hold fast the largest vessel! An emblem this of the strength of true hope! It is both sure and steadfast, for it rests not upon the broken promises of man, but the unchanging promises of God; it clings not to the sand of human support, but to the rock of Divine strength.
3. It gives the soul calmness and security amid the storms of life. Though the gale may blow fiercely, the ship rides safely in the bay. Held firmly by the friendly anchor, it scarcely moves from its moorings. Even so, the soul that anchors itself in the Divine power and the Divine love abides calm and secure through every tempest of trial. Thou wilt keep him in perfect peace, etc. (George John Allen, B. A.)
Hope as a spiders web
A similitude of great elegance and significance. We may observe a great analogy between the spiders web and that in a double respect.
1. In respect of the curious subtilty and the fine artificial composure of it. The spider in every web shows itself an artist: so the hypocrite spins his hope with a great deal of art, in a thin, fine thread. This and that good duty, this good thought, this opposing of some gross sin, are all interwoven together to the making up a covering for his hypocrisy. And as the spider draws all out of its own bowels, so the hypocrite weaves all his confidence out of his own inventions and imaginations.
2. It resembles it in respect of its weakness--it is too fine spun to be strong. After the spider has used all its art and labour in framing a web, yet how easily is it broken, how quickly is it swept down! So, after the hypocrite has wrought out a hope with much cost, art, and industry, it is yet but a weak, slender, pitiful thing. He does indeed by this get some name, and room amongst professors; he does, as it were, hang his hopes upon the beams of Gods house. But when God shall come to cleanse, and, as it were, to sweep His sanctuary, such cobwebs are sure to be fetched down. Thus the hypocrite, like the spider, by all his artifice and labour, only disfigures Gods house. A hypocrite in a church is like a cobweb in a palace--all that he is or does, serving only to annoy and misbecome the place and station that he would adorn. (R. South.)
The hope of the hypocrite
I. The character of the hypocrite. He hides wickedness under a cloak of goodness. He derives his honour from his birth; the child of God from his new birth. He serves God with that which costs him nothing. He is only disposed to some virtues. He puts reason in the place of religion. His virtues are only shining vices. He hears the Word without real benefit. He is the stony ground. Sometimes he trembles under the Word, but he shifts it off. He is a seeming friend, but a secret foe, to the Gospel. If he pray, it is with his tongue, not with his heart. He acts according to his wishes. He is wavering and double minded.
II. The hope of the hypocrite.
1. The trust, or hope, of the hypocrite is a spiders web, because he forms it, as it were, out of his own bowels.
2. Because the profession and all the works of the hypocrite are weak and unstable. There is some curiosity in the spiders web, but there is neither strength nor stability.
3. The spider makes her web to catch and ensnare. So the hypocrite ensnares the simple; he makes gain of godliness.
4. The hypocrite, like the spider, thinks himself perfectly safe; when once lodged in his profession he apprehends no danger.
5. In the issue the hope shall perish as does a spiders web. When the house is swept, down go the spiders webs. (T. Hannam.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Job 8:14. - Rom 5:5.
Job
TWO KINDS OF HOPE
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Job 8:14. - Rom 5:5.
These two texts take opposite sides. Bildad was not the wisest of Job’s friends, and he gives utterance to solemn commonplaces with partial truth in them. In the rough it is true that the hope of the ungodly perishes, and the limits of the truth are concealed by the splendour of the imagery and the perfection of artistic form in which the well-worn platitude is draped. The spider’s web stretched glittering in the dewy morning on the plants, shaking its threaded tears in the wind, the flag in the dry bed of a nullah withering while yet green, the wall on which leaning a man will fall, are vivid illustrations of hopes that collapse and fail. But my other text has to do with hopes that do not fail. Paul thinks that he knows of hope that maketh not ashamed, that is, which never disappoints. Bildad was right if he was thinking, as he was, of hopes fixed on earth; the Apostle was right, for he was thinking of hopes set on God. It is a commonplace that ‘hope springs immortal in the human breast’; it is equally a commonplace that hopes are disappointed. What is the conclusion from these two universal experiences? Is it the cynical one that it is all illusion, or is it that somewhere there must be an object on which hope may twine its tendrils without fear? God has given the faculty, and we may be sure that it is not given to be for ever balked. We must hope. Our hope may be our worst enemy; it may and should be our purest joy.
Let us then simply consider these two sorts of hope, the earthly and the heavenly, in their working in the three great realms of life, death, and eternity.
I. In life.
The faculty is inseparable from man’s consciousness of immortality and of an indefinitely expansible nature which ever makes him discontented with the present. It has great purposes to perform in strengthening him for work, in helping him over sorrows, in making him buoyant and elastic, in painting for him the walls of the dungeon, and hiding for him the weight of the fetters.
But for what did he receive this great gift? Mainly that he might pass beyond the temporal and hold converse with the skies. Its true sphere is the unseen future which is at God’s right hand.
We may run a series of antitheses, e.g.-
Earthly hope is so uncertain that its larger part is often fear.
Heavenly hope is fixed and sure. It is as certain as history.
Earthly hope realised is always less blessed than we expected. How universal the experience that there is little to choose between a gratified and a frustrated hope! The wonders inside the caravan are never so wonderful as the canvas pictures outside.
Heavenly hopes ever surpass the most rapturous anticipation. ‘The half hath not been told.’
Earthly hopes are necessarily short-winged. They are settled one way or another, and sink hull down below our horizon.
Heavenly hope sets its object far off, and because a lifetime only attains it in part, it blesses a lifetime and outlasts it.
II. Hope in death.
That last hour ends for us all alike our earthly joys and relations. The slow years slip away, and each bears with it hopes that have been outlived, whether fulfilled or disappointed. One by one the lights that we kindle in our hall flicker out, and death quenches the last of them. But there is one light that burns on clear through the article of death, like the lamp in the magician’s tomb. ‘The righteous hath hope in his death.’ We can each settle for ourselves whether we shall carry that radiant angel with her white wings into the great darkness, or shall sadly part with her before we part with life. To the earthly soul that last earthly hour is a black wall beyond which it cannot look. To the God-trusting soul the darkness is peopled with bright-faced hopes.
III. Hope in eternity.
It is not for our tongues to speak of what must, in the natural working out of consequences, be the ultimate condition of a soul which has not set its hopes on the God who alone is the right Object of the blessed but yet awful capacity of hoping, when all the fleeting objects which it sought as solace and mask of its own true poverty are clean gone from its grasp. Dante’s tremendous words are more than enough to move wholesome horror in any thinking soul: ‘Leave hope behind, all ye who enter here.’ They are said to be unfeeling, grim, and mediaeval, incredible in this enlightened age; but is there any way out of them, if we take into account what our nature is moulded to need and cling to, and what ‘godless’ men have done with it?
But let us turn to the brighter of these texts. ‘Hope maketh not ashamed.’ There will be an internal increase of blessedness, power, purity in that future, a fuller possession of God, a reaching out after completer likeness to Him. So if we can think of days in that calm state where time will be no more, ‘to-morrow shall be as this day and much more abundant,’ and the angel Hope, who kept us company through all the weary marches of earth, will attend on us still, only having laid aside the uncertainty that sometime veiled her smiles, but retaining all the buoyant eagerness for the ever unfolding wonders which gave us courage and cheer in the days of our flesh.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 2:12")
trust
(See Scofield "Psa 2:12")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.