| The Christian Life | July 1946 |
From Glory to Glory
“But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”—II Corinthians 3:18
THE inevitable result of close communion with the Lord and fidelity to his Word of truth is a transformation of character, a growing up, as it were, into his likeness. This development, of godlike graces may not be immediately apparent from the human standpoint, for “man looketh on the outward appearance,” but it will be known to God, who “looketh on the heart.” (I Sam. 16:7) And the Spirit of God filling the heart will manifest its influence in all the affairs of life, so that even from the outward standpoint a development in righteousness will be discernible.
The one word which describes the sum total of all Christian character development is “love.” Regardless of faith, or zeal, or the spirit of self-sacrifice, unless our hearts are filled with love, and our words and deeds motivated by love, we are not pleasing to the Lord. It has been well said that love is the sum of all the Christian graces. It can be as truthfully said that love is also the source of all true Christian graces—love; for God, for his Word and plan, and love for his people. But an indwelling spirit of love which transforms us into the image of God and of Christ, is possible only to the extent that we become emptied of self and self-will.
Self-will bars the way to all true Christian growth and attainment. It blinds us to the true meaning of the Word of God causing a distortion of the divine will revealed therein. The Spirit of God which transforms us into his image functions through the Word of truth. It is not a mystical influence in the sense that it operates arbitrarily and independent of the Word. Any measure of self-will which may cause us to turn a deaf ear to the plain teachings of the Bible which run counter to our preferences, hinders the operation of the Spirit of God in our hearts and lives. It is essential, therefore, if we are to be changed into his image, “from glory to glory,” to humble ourselves under his mighty hand, and seek earnestly and in the spirit of humble obedience, to know and to do his will.
Being changed “from glory to glory” is one of the fundamental requirements of Christianity; but, as with nearly all other phases of the divine plan, its significance and purpose have been grossly misunderstood. It is more than merely living a “holy” life, as that term is misunderstood in nominal church circles. Many mistakenly suppose that by segregating themselves as fully as possible from all human society, and living a lonely, secluded life in a monastery, they can thereby attain to the “holiness without which no man shall see the Lord.”—Hebrews 12:14
But this is not what the apostle has in mind when he speaks of being changed “from glory to glory” through the influence of the Spirit of God. In order to understand what is meant by this language it is essential to turn back to the 3rd verse of the chapter and there pick up the thread of thought which is contained in the entire lesson. In verse 3 as well as in verse 18 (our text) the apostle speaks of a work which is accomplished by the “Spirit of God.” He writes, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.”
“Tables” and “Epistles”
Here the apostle tells us that the Holy Spirit is writing the epistles of Christ in the fleshy tables of our hearts. The translators, not understanding the position of God’s covenants in his plan, give as a marginal reference to this text, Jeremiah 31:33. In this Old Testament passage God promises to establish a “new covenant” with the “house of Israel and with the house of Judah,” and in differentiating it from the old law covenant, tells us that he will write his law in the hearts of the people. In giving us this reference the translators evidently supposed that Paul’s reference to writing the epistles of Christ in fleshy tables of the heart indicated a fulfillment of the Old Testament promise to the “house of Israel and the house of Judah.”
While Paul’s discussion in this chapter is related to the fulfillment of God’s promise to establish a new covenant, we are not to understand that writing the epistles of Christ in fleshy tables of the heart fulfils Jeremiah 31:33. Paul’s comparison, rather, is between the writing of God’s law at Sinai on tables of stone, and writing his law and will on fleshy “tables” of the heart. Thus it becomes plain that just as the law was written upon typical tables of stone prior to the inauguration of the old covenant, so the writing of the epistles of Christ upon fleshy tables of the heart must precede the making of the new covenant with the house of Israel and the house of Judah.
This fact becomes even more apparent when in the 6th verse the apostle tells us that those in whose hearts the epistle of Christ is now being written by the Holy Spirit are “able ministers of the new testament [covenant].” The typical tables of stone were not under the terms of the old covenant, but were the standard bearers of that covenant. They were given to Moses, the Scriptures tell us, in order that by their use he might teach the people the law of God.
Just so with the epistles of Christ now being prepared. These are not being developed under the terms of the new covenant, but are being prepared as its servants who, together with Christ, will serve as the standard bearers of God’s law before the people during the coming kingdom period. This is why they are designated the “epistles” of Christ. They are being “written” by the Spirit of God to carry the message of Christ and his atoning work to the people. Paul writes, “God was in Christ, reconciling the world unto himself, … and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ.”—II Cor.5:19,20
The term covenant signifies agreement. To be in covenant relationship with God means to be at one with him, enjoying his favor and friendship. The human race is alienated from God through wicked works, and a reconciliation between God and men must be effected before a covenant relationship can exist. It was to bring about this reconciliation that Jesus came to earth to die for the people. God was holding a debt against the race, a debt which man could not pay himself and at the same time remain alive. Death was the payment, and only by remaining dead could the human race meet this payment.
But the perfect man Jesus assumed this obligation. He gave up his perfect humanity in death as a substitute for Adam and the race which lost life through Adam. Jesus’ sacrificial work thus constitutes the basis of reconciliation between God and man. (I Tim. 2:4-6) It opens the way for man to be restored to life and to return to God in faith, and obedience to his righteous laws. This was God’s own plan for the restoration of the human race to life and to harmony with him. Thus Paul declares that “God was in Christ, reconciling the world unto himself.”
And members of the church, says the apostle, are “ambassadors” for Christ in carrying forward this work of reconciling the world to God. We, as members of the church, do not give our lives as a ransom for the people. This basic feature of the work of reconciliation was accomplished by Jesus; and besides, as members of the fallen race, we could not “give to God a ransom.” (Psalm 49:7) But the church is, nevertheless, invited to participate in a sacrificial service associated with the work of reconciliation. Paul writes, “I beseech you therefore, brethren, … that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”—Rom. 12:1
Sacrifice, Then Glory
It is in the privilege of sacrifice that the followers of Jesus are even now engaged as servants (ministers) of the new covenant; hence the matter of being able ministers of that covenant is not altogether one of the future. This also is illustrated by the type, for Moses, the mediator of the old covenant, served in this capacity by offering sacrifice prior to the actual inauguration of the covenant. There was the slaying of animals and the filling of basins with blood which later was used to sprinkle “both the book, and all the people.”—Exod. 24:5-8; Heb. 9:18-22
In this sense, Jesus served as Mediator of the new covenant in the laying down of his life as a sacrifice, hence his blood is referred to as the blood of the new covenant. (Matt. 26:28 ) But the work of sacrifice preparatory to the inauguration of the new covenant was not finished on Calvary. Paul speaks of filling up that which is behind of the “afflictions of Christ.” (Col. 1:24) Using a slightly different illustrations Peter explains that the church is a priesthood “to offer up sacrifices.” (I Peter 2:5) We are dying with Christ—dying “unto sin” in the same manner as Jesus died “unto sin,” that is, as a sin-offering.—Rom. 6:8,10,11
As prefigured in, the type, until this sacrificial and preparatory service of the new covenant is finished, the covenant will not be inaugurated with those for whom it is being prepared to bless. It is well, in this connection, to note the use of the word “make” in God’s promise to “make a new covenant with the house of Israel, and with the house of Judah.” That covenant will not be fully “made” with Israel, Judah, and the world in general, until they have been reconciled to God at the close of the millennial age. Then they will be fully at-one with him.
But there are many steps in the “making” of that covenant. The necessary sacrifices—the “better sacrifices” of this gospel age—must be offered. (Heb. 9:23) This part of the “making” process complete, then will come the inauguration of the covenant with the living generation at the beginning of the kingdom period. Following this, throughout the thousand years, there will be the work of education and reformation of all as they are awakened from the sleep of death and judged by the things written in opened books.—Rev. 20:12
And the church shares in all this work of making the covenant, with the exception only of the work of ransoming the people from the power of death. Thus seen, it is apparent that Paul’s reference to Christians as able ministers of the new covenant means that even now they are helping to “make” that covenant; that is, they are participating in the necessary sacrificial work associated with its making. (II Cor. 3:6) And this, at the same time, is the strongest possible scriptural proof that the new covenant is not now functioning on behalf of the people, not even on behalf of the Lord’s people, for they are sharing in its making.
The Hope of Glory
The sacrificial work associated with “making” the new covenant is to be followed by a ministry of glory. Paul speaks of this, saying that if the ministration of death, written and engraven on stones was glorious, much more so shall be the ministration of the “Spirit”—that is, the ministration of the Spirit in writing the epistles of Christ on fleshy tables of the heart. (II Cor. 3:7-9) Paul reminds us that when Moses came down from the mount bearing the typical tables of stone on which the law the was written there was a brilliant glory upon his countenance. (II Cor. 3:13) It is to this that he refers when speaking of the “glory” associated with the “ministration of death.”
And let us remember that it was only after the law had been written upon the typical tables of stone that the glory of that ministration appeared. Just so, it will not be until all the antitypical tables of the law—the epistles of Christ, written on fleshy tables of the heart—shall have been written, that these shall “appear with him in glory.” (Col. 3:4) This will not be until the full end of the gospel age.
And this glory will be one that “excelleth,” the apostle says. (II Cor. 3:10) “Seeing then that we have such hope,” he continues, “we use great plainness of speech.” (II Cor. 3:12) Ah yes, the “glory” phase of our ministry of the new covenant is as yet but a hope. We do not hope for that which we already possess, so the fact that we now have merely a hope of glory as “able ministers of the new covenant” proves positively that the inauguration of that covenant is still future. We are still in the sacrificing stage of that ministry, inspired to faithfulness in laying down our lives with Jesus by the hope of being associated with him in glory.
With Unveiled Face
In our text, the expression “open face” is more properly translated “unveiled face.” (See Emphatic Diaglott translation) So the apostle really says that with “unveiled face” we “behold as in a glass the glory of the Lord,” and thereby are changed into the same image. This is very revealing. Let us recall that in mediating the old law covenant, Moses found it necessary to put a veil upon his face to hide the glory when he appeared before the people. But when he went into the presence of the Lord he removed the veil, so it was with “unveiled face” that he entered into God’s presence.
Paul thus places the church in the same relationship to the new covenant as Moses was to the old law covenant. It was Moses, not the people, who wore the veil; and it was Moses, not the people, who appeared unveiled in the presence of God. This means that, as Moses was a servant of the old covenant, we are servants of the new covenant, rather than among those who are later to be blessed under its terms.
Moses entered into the presence of God in a more literal sense than we do today. Paul says that we behold God’s glory “as in a glass”—that is, the glory of the Lord is mirrored to us from, or through, his Word. It is this reflection of God’s glory that is transforming us, “from glory to glory,” and it is being done “by the Spirit of the Lord”—the same Spirit that is writing the epistles of Christ upon the fleshy tables of our hearts. These two illustrations are in reality merely bringing to our attention from different standpoints the same work of; grace in our hearts, preparing us for the future work of glory with Christ.
Glory of Nature
There is a great deal said in the Bible about “glory.” We read, for example, that there is a glory of the terrestrial, and a glory of the celestial. (I Cor. 15:40) This is a reference to the glory of nature. Adam was created “a little lower than the angels, crowned with glory and honor”—the “glory of the terrestrial.” (Psa. 8:4-6; Heb. 2:6-9) The apostle explains that “we”—that is, the church class—who have borne the image of the earthly glory shall be changed in the resurrection to bear the image of the heavenly glory.—I Cor. 15:48,49
When Jesus was “made flesh” in order to be the world’s Redeemer he was crowned with the “glory” and honor of the human nature, having laid aside the “glory” which he had with the Father before the world was created. (John 17:5) But when Jesus was raised from the dead he was exalted to a still higher glory of nature, even the divine nature, being made “the express image” of the Father’s person, high above “angels, principalities and powers, and every name that is named.”—Heb. 1:3; Eph. 1:20,21; I Peter 3:22
And God has promised that the church is to share this high glory with Jesus. “Whereby Are given unto us exceeding great and precious promises,” declares the apostle, “that by these ye might be partakers of the divine nature.” (II Pet. 1:4) In view of this “high calling of God in Christ Jesus,” how true is Paul’s assertion that the “sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Phil. 3:14; Rom. 8:18) And again, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”—II Cor. 4:17
Official Glory
In addition to the glory of the divine nature to which we are called, and for which we are now being prepared, the Scriptures reveal a high degree of official glory to which the church is called. This glory of office is reflected in the many titles ascribed to our Lord and Head, Christ Jesus. He is to be the King in the coming kingdom; the great Judge in. the world’s coming judgment day; and the Mediator of the “new covenant” which is to be inaugurated with “the house of Israel and with the house of Judah,” and through them with all nations. The church is to share these official positions with Jesus. If we are faithful unto death, we will live and reign with Christ as kings and priests unto God. (Rev. 2:26,27; 3:21; 5:10; 20:4,6) Upon the same conditions of faithfulness we will have the privilege of being associate judges with him. (I Cor. 6:2,3) And, as “ministers of reconciliation” we will share with Christ in the mediatorial work of the Millennium. Truly there is a wonderful prospect of glory set before us in the Scriptures!
And this hope of glory which is ours because of being “in Christ Jesus” should be transforming us into the image of the Lord, “from glory to glory”—that is, from the glory of the terrestrial to the glory of the celestial. (II Cor. 5:17) Paul adds, “even as by the Spirit of the Lord.” It is being accomplished by the Spirit of God operating through his Word. “As in a glass,” says the apostle; that is, the glory to which we are called and for which we are being prepared is mirrored to us by the Holy Spirit through the Scriptures.
And how that reflection of the Lord’s glory should indeed be changing us! When we think of Jesus as the great King we think also of the subjects in his kingdom. The term “subject” suggests the prerogative of a king, which is to rule over and make people subject to him. This is to be the work of the thousand-year reign of Christ. The thought is suggested in the prayer, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) It will be the business of King Jesus to cause the divine will to be done here on earth. If faithful we will share that work with him.
And how are we now being prepared for that phase of coming glory? Surely it is by submitting our own wills in obedience to our Lord. Jesus set us the example. “Lo, I come … to do thy will, O God,” was the attitude of his heart; and even when put to the severest test he said to his Heavenly Father, “Not my will, but thine, be done.” (Psa. 40:7,8; Heb. 10:7; Luke 22:42) It was because Jesus proved his own obedience to the divine will that he was highly exalted to be “King of kings, and Lord of lords” in a kingdom which will establish God’s will as the rule of life throughout all the earth. (Phil. 2:8-11; Rev. 19:16) And it is upon this same basis of obedience that we may hope to live and reign with him. “Humble yourselves therefore under the mighty hand of God,” the apostle wrote, “that he may exalt you in due time.”—I Peter 5:6
Glory of Judgeship
Another title scripturally given to Jesus and which further reflects his glory is that of “Judge.” “God hath appointed a day in the which he will judge the world in righteousness,” said Paul on Mars’ Hill, “by that man whom he hath ordained,” even Jesus Christ the Righteous. (Acts 17:31) To be qualified for judgeship one must know the law of the government which he serves; and how true this was and is of Jesus. God’s law was his meditation day and night. He not only knew and loved and obeyed the divine law as it applied to himself, but was able to point out its application in the lives of others. For this reason he will be a “righteous Judge” of the people in the next age.—II Tim. 4:8
And the church is promised a share in Christ’s glory of judgeship. “Do ye not know that the saints shall judge the world?” writes Paul. (I Cor. 6:2) In reminding the church at Corinth of this phase of the hope of glory, Paul indicates the practical manner in which it should affect our characters at the present time. The brethren at Corinth were having disputes among themselves and apparently were hailing one another into the civil courts to have their differences settled. Paul told them that this was wrong. Inasmuch as they were in training to be judges of the world they should be learning how to apply the principles of divine truth and righteousness in their dealings with one another.
It is not our prerogative to read the hearts of the brethren, but the Lord does want us to learn how to apply the principles of his law in our own lives, and in our dealings with the brethren to be just and merciful and loving, in keeping with these divine characteristics as revealed through his Word. In this way only may we become qualified for the future glory of judgeship with; Christ.
Ministers of Reconciliation
Jesus is the Mediator of the new covenant which is to be made with the “house of Israel and with the house of Judah,” and through them with the entire world of mankind. This title reflects still further the official glory conferred upon Jesus by his Heavenly Father. It was this particular aspect of his glory that was typified by the shining countenance of Moses when he descended from the mount bearing the two tables of the law. But the typical glory was insignificant as compared with the “glory that excelleth,” declares the apostle.—II Cor. 3:10
And. we have the hope of sharing also in this glory, writes Paul (II Cor. 3:12) It is indeed an “exceeding and eternal weight of glory.” (II Cor. 4:17) It is the glory of mediatorship. The work of a mediator is that of bringing about a reconciliation between those who are estranged. In this case the entire human race is estranged from God, and a reconciliation is to be effected. In accomplishing this, great work Jesus is the chief Mediator, and we, as members of his church, will share the privileges of the work as “ministers of reconciliation.”
In many instances, when persons are estranged from each other, it is because of an obligation that has not been settled. It was thus in the case of God and the human race. Man sinned. The penalty was death. As we have seen, man could pay the penalty, but in order to do so he must remain dead. If man was to be released from death and reconciled to God, the debt against him must be settled by another. And it was the provision for this that was made by the death of Jesus. This not only was a manifestation of God’s grace, but an evidence, as well, of Jesus’ love. What a wonderful Mediator!
Paul wrote, “There is one God, and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time.” (I Tim. 2:4-6) It should be noted from this statement that there are two phases of the mediatorial work—the giving of the ransom, and then testifying the knowledge of this fact to all “in due time.” The ransom itself would be of little avail unless a knowledge of it were testified to the people, for the Scriptures say, “Whosoever believeth in him should not perish,” and also, “How shall they believe in him of whom they have not heard?”—Romans 10:14
So it is here that the church shares with Jesus as co-mediators! If faithful we will have the privilege, as epistles of Christ, to testify to all mankind the knowledge of Christ’s atoning work. It is for this that we are now being prepared. The “epistle of Christ”—that is, a knowledge of his ransom sacrifice, of his love and mercy, and his righteousness, is being written in the fleshy tables of our hearts by the indwelling Spirit of God. Thus we are being prepared for the future “glory that excelleth.”
And this preparation implies much more than merely learning the theory of divine love and grace. We are in the “school of Christ” learning how to be kings, and judges, and also how to be mediators; and part of our schooling in all these respects is in the nature of practical experience. We are serving an apprenticeship, as it were. This means that if we are to serve as light-bearers of divine love to the world in the next age, a part of our qualification for that future glorious privilege is our willingness to sacrifice our all now in the service of the brethren and in telling the whole world these blessed tidings. If our hearts are now cold and indifferent toward the needs of mankind, so that we have no burning desire to tell the people of God’s loving plan for their redemption and salvation, we could not expect to be entrusted with the work of enlightening and blessing the world by and by.
So, while the “epistle of Christ” is being written in our hearts more particularly in preparation for our work with the Mediator in the next age, we should not hide the writing from the world today. What a blessed privilege! What a foretaste of future heavenly joy! If the epistle of Christ is really, being, inscribed upon the fleshy tables of our hearts, we will have no greater joy than that which results from showing forth “the praises of him who hath called us out of darkness into his marvelous light.”—I Pet. 2:9
Yes, we are being “changed … from glory to glory, even as by the Spirit of the Lord.” Let us yield ourselves more fully each day to the molding and transforming power of the Spirit, as from the sacred pages of the Word all the wondrous glory of the Lord is reflected! Let us be obedient now, that later we may be worthy to rule as kings with King Jesus. Let us be just and loving now, that we may be worthy to share with Jesus, the great Judge, in administering justice to the world in the day of judgment; and let us be faithful witnesses now of the grace of God through the Redeemer, that we may, as ministers of reconciliation, have the future blessed privilege of testifying the truth of the ransom to all mankind, thus causing the knowledge of God’s glory to fill the earth as the waters cover the sea!—Hab. 2:14