Most of us make far too little of this "blessed hope." It is of incalculable value; first, as a test of our own sincerity and reality; and secondly, as a source of strength to carry us over the difficulties and disappointments which beset our daily course.
There is perhaps no more certain test of a Christian's earnestness than the question whether he does, or does not, look forward with hope and longing for Christ's return. Some men have seriously persuaded themselves that there is no such thing either to hope for or to dread. Others prefer not to think about it; they know that doubts have been entertained on the subject, and as the topic is not a pleasant one to them, they dismiss it as much as possible from their minds, with the wish that the doubts about there being any return of Christ to judgment may be well-founded; for their own lives are such that they have every reason to desire that there may be no judgment. Others again, who on the whole are trying to lead Christian lives, nevertheless so far share the feelings of the godless, in that the thought of Christ's return (of the certainty of which they are fully persuaded) inspires them with fear rather than with joy. This is especially the case with those who are kept in the right way much more by the fear of hell than by the love of God, or even the hope of heaven. They believe and tremble. They believe in God's truth and justice much more than in His love and mercy. He is to them a Master and Lord to be obeyed and feared, much more than a God and Father to be adored and loved. Consequently their work is half-hearted, and their life servile, as must always be the case with those whose chief motive is fear of punishment. Hence they share the terrors of the wicked, while they lose their share of the joys of the righteous. They are too much afraid to find any real pleasure either in sin or in good works. To have sinned fills them with terror at the thought of inevitable punishment; and to have done what is right fills them with no joy, because they have so little love and so little hope.
Those who find from experience that the thought of Christ's return in glory is one on which they seldom dwell, even if it be not positively unwelcome, may be sure that there is something defective in their life. Either they are conscious of shortcomings which they make little or no attempt to correct, the recollection of which becomes intolerable when confronted with the thought of the day of judgment (and this shows that there is a great lack of earnestness in their religious life); or they are being content with low motives for avoiding iniquity and striving after righteousness, and thus are losing a real source of strength to help them in their efforts. No doubt there are persons over whom high motives have little influence, and can have but little influence, because they are as yet unable to appreciate them. But no one in watching over either his own soul or the souls of others can afford to be content with such a state of things. Childish things must be put away, when they cease to be appropriate. As the character develops under the influence of lower motives, higher motives begin at times to make themselves felt; and these must gradually be substituted for the others. And when they do make themselves felt, high motives are much more powerful than low ones; which is a further reason for appealing to them rather than to the others. Not only is a man, who is capable of being moved both by the fear of hell and by the love of God, more influenced by the love than by the fear; but love has more power over his will than fear has over the will of one who cannot be influenced by love.