| The Christian Life | January 1940 |
Our Glorious Hope
“The eyes of your understanding being enlightened, that ye may know what is the hope of His calling, and what is the riches of the glory of His inheritance in the saints.”—Ephesians 1:18
THE prospect of joint-heirship with Christ in His Kingdom and glory has been one of the inspiring themes of the Gospel Age. Accustomed as we are to the scenes of misery around us, and to the weakness and frailties of our own flesh, faith loves to dwell fondly upon “the glory that shall be revealed in us,” because thereby earth’s clouds disclose their silver lining. As we attain maturity in Christ, this hope becomes still more real and precious, and is a constant source of strength in time of trial. We have learned the transitoriness of this life, and agree with Solomon that “all is vanity.”
What is the nature of this glorious hope mentioned by the apostle, and who can claim it as their own? Do all Christians possess it, or is it a very special blessing given by the Heavenly Father to a select few? We remember that our early Christian life probably was spent in one of the denominations of Christendom. No doubt in our circle of acquaintances were some earnest and devout men and women whose hearts yearned over the godless, and who labored and prayed for the success of the preaching of the Word. These, while ignorant of the true purposes of God, yet, in their earnestness and self-sacrificing zeal, are a continual rebuke to such of the Lord’s people as sit with folded hands waiting for “translation,” using as an argument that this is not the time to convert the world.
While thus impressed by the sincerity of these Christians, what is their hope for the future? Blinded by the creeds of Christendom to the glory of the Divine Plan of the Ages, and deceived by the Adversary as to the real future of the human family, our friends worked to save the “souls” of the godless and bring them to Christ. Through a misconception of God’s character and plan, these good people felt the urgent need of converting the human race, and thus bringing the Kingdom of Heaven to this earth.
As a result of the various misconceptions of the Divine character, it should not surprise us to note how superficial were the views of the Christian life. A favorite text was, “Believe on the Lord Jesus Christ, and thou shalt be saved.” Another one was, “He that hath the Son, hath life; and he that hath not the Son of God hath not life.” (Acts 1.6:31; I John 5:12) Still another was, “It is God which worketh in you both to will and to do of His good pleasure.” (Phil. 2:13) The general thought was that the New Testament demanded only these things; namely, confession of sin and of Christ; and an upright, moral life. The performance of these things, was, supposedly, the acme in Christian living, and that it was not necessary to insist upon other requirements. Does it not seem as though we are hearing somewhat similar ideas in our day, presented amongst those whose eyes of understanding were once opened to the folly of such a position?
THE HOPE OF THIS AGE
What is the Christian hope in the Gospel Age? We answer that it is to be found in the Oath-bound Covenant made with Abraham. In Galatians 3:8 the Apostle Paul tells us that the Gospel is summed up in that portion of the Covenant in which God promised that all the families of the earth should be blessed. Toward the end of the chapter Paul goes on to make comparisons and cites type and antitype. He reminds us that the whole matter between God and Abraham was a picture of better things to come, just as the substance is much grander than the shadow. He tells us that Isaac was born miraculously; that is to say, under normal conditions his birth to Abraham and Sarah would have been impossible, which had been Sarah’s thought. Isaac was born as a result of a promise, which illustrates the manner in which the antitypical “seed of Abraham” is brought forth.
Isaac did not live under the Law Covenant but he was the one in the type who would be the heir of the promise. Notice in Genesis 22:17,18, how God promises to make the seed of Abraham as the stars of heaven and as the sand by the seashore for multitude. But in repeating the promise to Isaac—Genesis 26:3,4—God merely promised to make his seed as the stars of heaven; while in making the same promise to Jacob—Genesis 28:14—He says He will make his seed as the “dust of the earth.”
THE COMPREHENSIVE OATH-BOUND COVENANT
Evidently God intended us to gather that the Oath-bound promise to Abraham was all-inclusive, while to Isaac and Jacob it was divided in order to indicate the spiritual and earthly phases of the seed of promise. Remember the touching story of the search for a bride for Isaac by Eliezer, the servant of Abraham, and how it pictured the Heavenly Father sending the Holy Spirit at Pentecost to seek the bride class for the antitypical Isaac—Christ. When Eliezer found Rebekah she responded immediately and without hesitation to the call to leave her home and be joined to Isaac. And he gave her jewels of silver and gold, and apparel, besides giving gifts to her family who did not wish her to leave so suddenly.
Even so, when the members of the antitypical Rebekah heard the call through hearing of the Divine Plan of the Ages, their response was immediate and complete. Though their Christian friends and relatives urged moderation in acting upon this strange invitation, nevertheless delay was felt to be dangerous. Acting upon the invitation we became recipients of the presents of silver and gold—the knowledge of the Word and the “great and precious promises.” In faith we set out on the long journey to meet the antitypical Isaac, led by the Holy Spirit and riding upon the camel—the Word of God. How grand has been our journey, and with what joy do we now behold our risen Lord, seen as yet only through the veil by the eye of faith; but how precious the thought that we see Him in His second advent, in the field reaping, as Rebekah’s first glimpse of Isaac was while he walked in the field! As Rebekah inquired of Eliezer as to the identity of the man in the field and was informed that it was Isaac, so we, in the closing stage of antitypical Rebekah’s journey to meet Christ in the field (the world), are illuminated through the Holy Spirit to realize the Lord’s second presence. While we see Him now only through the veil of flesh, yet our hearts are quickened as we long to be joined with Him in the glory of the Kingdom.
Let those who will, deny and dispute the fact that the Lord has come again. It is a precious truth revealed to us by the Holy Spirit, and the signs of His presence are not by mere calculation and the defining of Greeks terms. These things are valuable corroborations of the fact; but, the appreciation of all divine truth is a gift of God. Without this gift millions still believe in eternal torture, although they may have had the truth on the condition of the dead clearly set before them.
From the story thus briefly told it will be seen that the Christian’s hope is something far beyond mere “believing on the Lord Jesus Christ.” It is something more than living a life of introspection and contemplation, such as was practiced and still is practiced by some Catholic ascetics. Yea, it means, additionally, a life being daily laid down in ministry for the Master, a separation from all merely nominal followers of the Lord, and a mutual feeling of sympathy for and a cooperation with all those who have made with God a covenant by sacrifice.—Psa. 50:5
CONSECRATION
To properly comprehend the Gospel age hope, we must, of necessity, understand the Scriptural significance of consecration. The New Testament makes a sharp distinction between believing on the Lord Jesus Christ and making a covenant with God by sacrifice. The former is a necessary condition according to Paul in Romans 12:1, where he addresses believers; but those who make a covenant with God constitute a much smaller number. All believers are able to accept Jesus as their personal Savior, but not all of these are willing to lose their own heads and come under the headship of Christ. If we bear this simple distinction in mind, it will enable us the better to reconcile seemingly contradictory statements made by some in our day, and thereby examine our own selves to see whether we be in the faith.
From Philippians 3:13,14, we are given to understand that Christians in the Gospel age are called to run for the mark of character represented in Christ; encouraged to faithfulness by the divine promise of the high calling to joint-heirship with Christ. We read in Luke 12:32, “Fear not, little flock; for it is your Father’s good pleasure to give you the Kingdom.” That is to say, the Father, in recognition of our willing hearts and overcoming spirit, is graciously pleased to show this further evidence of His love, by bestowing the greatest favor within His power—the glory and honor of His Kingdom.
Notice the various instances in which St. Paul speaks of the “mark” towards which the Christian presses forward—I Cor. 9:26,27; Col. 1:27; II Thess. 1:11; Heb. 3:14. He very clearly intimates that the standard of perfection set before us is Christ, and that God judges our progress by the condition of our heart, will, intention, and not by actual attainment in the flesh. He intimates that our hearts should be brought into line with His requirements very early in our Christian experience, and that then “having done all” within our power in that direction, we should “stand” firmly on the “mark” to endure the final testings of the Heavenly Father.
Thus we read in Philippians 2:13 that “it is God which worketh in you both to will and to do of His good pleasure,” meaning that God by His providence and grace, draws out our sense of appreciation of His loving kindness, thus making us desirous of performing His will day by day. The apostle does not intend us to believe that God makes us “will” and “do” His good pleasure, but, as in the case of Pharaoh, the goodness of God hardened his heart and he rebelled against God; so, reversely, the goodness of God towards us, makes us “willing” to do His will gladly and heartily.
WE SHALL BE LIKE HIM
The Gospel age hope, then, is that we shall ultimately be like our risen Lord, in order to share His nature and His throne, and to participate with Him in the fulfillment of the Oath-bound Covenant to bless all the families of the earth. The realization of this hope is contingent upon our individual growth into Christ’s likeness and standing firm and confident under whatever tests the Heavenly Father may see necessary to bring upon us. What a wonderful prospect is ours! With what earnestness should we “give all diligence” to make both our calling and election sure! We still have the wonderful privilege of being “witnesses for Jesus,” holding up the light of Truth and of the Gospel in the world of darkness. While the door of opportunity still remains open, let us work faithfully, urging our hearers as a whole to “seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.”—Zeph. 2:3
Those who withdraw to themselves and consider. that since they are the Lord’s people there is no further ministry of the Gospel necessary, are, themselves, losing a rich blessing. The closing of the door into the “High Calling” and the termination of the opportunity to minister the Truth is, the Lord’s prerogative and not ours. Just as these doors of opportunity were opened plainly and definitely by the Lord, even so the same Lord will give definite evidence of their closing and the beginning of another work in the furtherance of His Plan. There cannot be any theorizing or speculating in connection with the plain indications of His will concerning us and until the Lord makes it clear that He desires to change the method of Kingdom activity, it is imperative that we maintain our own individual confidence and steadfastness of purpose to do His will unto the very end.
As we progress in maturity in the Christian life the eyes of our understanding open increasingly to the terms of discipleship associated with our High Calling, and we learn what “cross-bearing” in the daily life really signifies. It implies a patient walk with God, taking Him into all our counsels and leaning upon Him in all the vicissitudes of life. It means a ministry of the Truth to all who have the “hearing ear,” because such service makes the Truth more real and precious to us; and the more we tell it, the more we find it “wonderfully sweet.”
The glory of our hope brings out, not only the glory to which we have been called, but also the honor now of being in the world as “ambassadors for Christ.” (II Cor. 5:20) What dignity and honor is associated with such a position! How patient and thoughtful and kind we all should be; in our efforts to represent our present Lord faithfully among men! And then to think of the “glory to be revealed in us”—how wonderful that we, one day, should be joined with Christ in the first resurrection and share in His glory and work—we, who were once members of Adam’s race under sin and death, and now are hoping for glory, honor and immortality! O that we might be more appreciative of this high honor, and apply those remarkable words of the apostle to ourselves—“That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth [human] knowledge, that ye might be filled with all the fulness of God.”—Eph. 3:17-19