25From You comes my praise in the great assembly;
         I shall pay my vows before those who fear Him.

26The afflicted will eat and be satisfied;
         Those who seek Him will praise the LORD.
         Let your heart live forever!

27All the ends of the earth will remember and turn to the LORD,
         And all the families of the nations will worship before You.

28For the kingdom is the LORD’S
         And He rules over the nations.

29All the prosperous of the earth will eat and worship,
         All those who go down to the dust will bow before Him,
         Even he who cannot keep his soul alive.

30Posterity will serve Him;
         It will be told of the Lord to the coming generation.

31They will come and will declare His righteousness
         To a people who will be born, that He has performed it.

Parallel Verses

New American Standard Bible (©1995)
For He has not despised nor abhorred the affliction of the afflicted; Nor has He hidden His face from him; But when he cried to Him for help, He heard.

GOD'S WORD® Translation (©1995)
The LORD has not despised or been disgusted with the plight of the oppressed one. He has not hidden his face from that person. The LORD heard when that oppressed person cried out to him for help.

King James Bible
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

Douay-Rheims Bible
Let all the seed of Israel fear him: because he hath not slighted nor despised the supplication of the poor man. Neither hath he turned away his face from me: and when I cried to him he heard me.

Darby Bible Translation
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him: but when he cried unto him, he heard.

English Revised Version
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

Webster's Bible Translation
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried to him, he heard.

World English Bible
For he has not despised nor abhorred the affliction of the afflicted, Neither has he hidden his face from him; but when he cried to him, he heard.

Young's Literal Translation
For He hath not despised, nor abominated, The affliction of the afflicted, Nor hath He hidden His face from him, And in his crying unto Him He heareth.

Cross References

Hebrews 5:7 In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety.

Job 36:5 "Behold, God is mighty but does not despise any; He is mighty in strength of understanding.

Psalm 27:9 Do not hide Your face from me, Do not turn Your servant away in anger; You have been my help; Do not abandon me nor forsake me, O God of my salvation!

Psalm 31:22 As for me, I said in my alarm, "I am cut off from before Your eyes"; Nevertheless You heard the voice of my supplications When I cried to You.

Psalm 66:20 Blessed be God, Who has not turned away my prayer Nor His lovingkindness from me.

Psalm 69:17 And do not hide Your face from Your servant, For I am in distress; answer me quickly.

Psalm 69:33 For the LORD hears the needy And does not despise His who are prisoners.

Psalm 102:2 Do not hide Your face from me in the day of my distress; Incline Your ear to me; In the day when I call answer me quickly.

Psalm 102:17 He has regarded the prayer of the destitute And has not despised their prayer.

Jonah 2:2 and he said, "I called out of my distress to the LORD, And He answered me. I cried for help from the depth of Sheol; You heard my voice.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-31

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb. 2:12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.

Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:-

I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa. 53:10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. 2:11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Jn. 11:52, Eph. 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (v. 23), that on them, though Gentiles, the blessing of Abraham might come (Gal. 3:14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom. 9:4, Heb. 8:10. The gospel church is called the Israel of God, Gal. 6:16.

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (Jn. 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Jn. 12:27, 28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (v. 23), even every Israelite indeed. See Ps. 118:2-4; 135:19, 20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. 3:21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (v. 24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: "Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (Jn. 14:19); and therefore that life shall be as sure and as long as his."

IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.

1. That it should reach far (v. 27, 28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal. 1:11; Isa. 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (v. 28) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.

2. That it should include many of different ranks, v. 29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Ps. 113:7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Ps. 72:12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition-we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.

V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (v. 29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, v. 30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,-perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed),-perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa. 61:9; 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (v. 31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:-(1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom. 1. 16, 17. (2.) That the work of our redemption by Christ is the Lord's own doing (Ps. 118:23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.

In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

Calvin's Commentary

22. I will declare thy name to my brethren: in the midst of the assembly will I praise thee. 23. [Saying, [519] ] Ye who fear Jehovah, praise him: all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24. For he hath not despised nor disdained the poor; nor hath he hidden his face from him; and when he cried unto him he heard him.

22. I will declare thy name. [520] David, in promising that when he is delivered he will not be ungrateful, confirms what I have previously stated, that he had never been so cast down by temptation as not to take courage to resist it. How could he be putting himself in readiness, as he is doing here, to offer to God the sacrifice of thanksgiving, if he had not beforehand entertained the assured hope of deliverance? Should we even grant that this psalm was composed after David had actually obtained what he desired, there is no doubt that what he afterwards put into writing formed the meditations and reflections which had passed through his mind during the time of his heavy afflictions. It ought to be particularly noticed, that it is no ordinary token of gratitude which he promises, but such as God required for rare blessings; namely, that the faithful should come into his sanctuary, and there bear solemn testimony to the grace which they had received. The design of public and solemn thanksgiving is, that the faithful may employ themselves in all variety of ways, in serving and honoring God, and that they may encourage one another to act in the same manner. We know that God's wonderful power shone forth in the protection of David; and that not only by one miracle, but by many. It is, therefore, not wonderful that he brings himself under obligation, by a solemn vow, to make open and public profession of his piety and faithfulness towards God. By his brethren he means the Israelites; and he gives them this appellation, not only because he and they were both descended from the same parentage, but rather because the religion which they had in common, as a sacred bond, kept them united to one another by a spiritual relationship. The apostle, (Hebrews 2:12) in applying this verse to Christ, argues from it, that he was a partaker of the same nature with us, and joined to us by a true fellowship of the flesh, seeing he acknowledges us as his brethren, and vouchsafes to give us a title so honorable. I have already repeatedly stated, (and it is also easy to prove it from the end of this psalms) that under the figure of David, Christ has been here shadowed forth to us. The apostle, therefore, justly deduces from this, that under and by the name of brethren, the right of fraternal alliance with Christ has been confirmed to us. This, no doubt, to a certain extent belongs to all mankind, but the true enjoyment thereof belongs properly to genuine believers alone. For this reason Christ himself, with his own mouth, limits this title to his disciples, saying,

"Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God,"
(John 20:17.)

The ungodly, by means of their unbelief, break off and dissolve that relationship of the flesh, by which he has allied himself to us, and thus render themselves utter strangers to him by their own fault. As David, while he comprehended under the word brethren all the offspring of Abraham, immediately after (verse 23) particularly addresses his discourse to the true worshippers of God; so Christ, while he has broken down "the middle wall of partition" between Jews and Gentiles, and published the blessings of adoption to all nations, and thereby exhibited himself to them as a brother, retains in the degree of brethren none but true believers.

23. Ye who fear Jehovah. Here, again, the Psalmist expresses more distinctly the fruit of public and solemn thanksgiving, of which I have spoken before, declaring, that by engaging in this exercise, every man in his own place invites and stirs up the church by his example to praise God. He tells us, that the end for which he will praise the name of God in the public assembly is to encourage his brethren to do the same. But as hypocrites commonly thrust themselves into the church, and as on the barn-floor of the Lord the chaff is mingled with the wheat, he addresses himself expressly to the godly, and those who fear God. Impure and wicked men may sing the praises of God with open mouth, but assuredly, they do nothing else than pollute and profane his holy name. It were, indeed, an object much to be desired, that men of all conditions in the world would, with one accord, join in holy melody to the Lord. But as the chief and most essential part of this harmony proceeds from a sincere and pure affection of heart, none will ever, in a right manner, celebrate the glory of God, except the man who worships him under the influence of holy fear. David names, a little after, the seed of Jacob and Israel, having a reference to the common calling of the people; and certainly, he put no obstacle in the way to hinder even all the children of Abraham from praising God with one accord. But as he saw that many of the Israelites were bastard and degenerate, he distinguishes true and sincere Israelites from them; and at the same time shows that God's name is not duly celebrated, unless where there is true piety and the inward fear of God. Accordingly, in his exhortation he again joins together the praises of God and reverence towards him. -- Fear him, ye seed of Israel, says he; for all the fair faces which hypocrites put on in this matter are nothing but pure mockery. The fear which he recommends is not, however, such as would frighten the faithful from approaching God, but that which will bring them truly humbled into his sanctuary, as has been stated in the fifth psalm. Some may be surprised to find David addressing an exhortation to praise God, [521] to those whom he had previously commended for doing so. But this is easily explained, for even the holiest men in the world are never so thoroughly imbued with the fear of God as not to have need of being continually incited to its exercise. Accordingly, the exhortation is not at all superfluous when, speaking of those who fear God, he exhorts them to stand in awe of him, and to prostrate themselves humbly before him.

24. For he hath not despised. To rejoice in one another's good, and to give thanks in common for each other's welfare, is a branch of that communion which ought to exist among the people of God, as Paul also teaches,

"That for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf."
(2 Corinthians 1:11,)

But this statement of David serves another important purpose -- it serves to encourage every man to hope that God will exercise the same mercy towards himself. By the way, we are taught from these words that the people of God ought to endure their afflictions patiently, however long it shall please the Lord to keep them in a state of distress, that he may at length succor them, and lend them his aid when they are so severely tried.

Footnotes:

[519] "Disant." -- Fr.

[520] The second part of the psalm here commences. There is a transition from language of the deepest anguish to that of exalted joy and gratitude. The suffering Messiah here contemplates the blessed results of his sufferings.

[521] It is "praise God," both in the Latin and French versions; but the train of thought seems to require that it should be "fear God."

Links

Psalm 22 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Treasury of David • Wesley

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Frederick Temple—Essays and Reviews: The Education of the World

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime …
J. W. McGarvey—The Four-Fold Gospel

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and …
Joseph Pohle—Grace, Actual and Habitual

How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches …
St. Augustine—On the Creeds

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important …
John Newton—Messiah Vol. 1

Growth in Grace
'But grow in grace.' 2 Pet 3:38. True grace is progressive, of a spreading and growing nature. It is with grace as with light; first, there is the crepusculum, or daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile. Quamdiu vivet crescit; he has never done growing. The saints are not only compared to stars for their light, but to trees for their growth. Isa 61:1, and Hos 14:4. A good Christian is not like Hezekiah's sun that went backwards, nor Joshua's …
Thomas Watson—A Body of Divinity

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished …
John Cunningham—The Ordinance of Covenanting

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings