Hope is always proposed to us for a definite object, and that of a kind
which the hope should from its nature produce. The hope of the coming of the
Lord, and our gathering to Him in glory, is given to the Church militant that
it may be thereby strengthened for service and endurance. When the land on
which Caleb had trodden was promised him for an inheritance, it was a hope that
rested on his soul through the forty years' wandering in the wilderness, and
during the conquest of the land, until he received it in the apportionment from
Joshua; he was then fourscore and five years old, still kept alive by the Lord,
and still as strong to go in and out for war as in the day that he had been
sent by Moses to spy out the land. He did not expect the accomplishment of the
hope until the forty years of judicial sojourn in the wilderness were completed
- until Jordan was crossed, and the land conquered. It was hope, though he knew
of intervening years. When we are directed to look unto “Jesus, the author and
finisher of our faith”, it is as the One who had been Himself sustained by
hope, “who for (or answerable to) the joy that was set before Him, endured the
cross, despising the shame, and is set down at the right hand of the throne of
God” (Hebrew 12:2). So, too, as to us; it is as we have the hope set before us,
rightly apprehended and sustained in the power of the spirit of God, that we
can serve and suffer.
Every time that believers meet around the Lord's table, to unite in the Lord's
supper, as a part of the one Church, they declare, in obeying the Lord's command,
that they unite in the Church's hope: “As oft as ye eat this bread, and drink
this cup, ye do show the Lord's death till
he come”. The coming is that public coming which He taught: just as we look
back at the one Cross, and the one work of atonement there wrought, so is the
one hope professed, “that blessed hope: the appearing of the glory of our great
God and Saviour Jesus Christ”. The hope can be as little turned into something
ideal, or of sentiment and emotion merely, as can the solemn reality of the
Cross, and its one finished work. Any hope but that which God has given might
make ashamed: “We rejoice (says the Apostle) in hope of the glory of God” (Romans 5:2). For hope
resting on God's Word cannot “make ashamed”. God's love to us is shed abroad in
the heart by the Holy Ghost given unto us: so that a hope directed by Holy
Scripture is one which cannot fail. The Church is taught to pray, “Our Father,
which art in heaven...Thy kingdom come”;
and this directs our thoughts and hopes onward (as it is surely intended to do)
to that day when the Son of Man shall gather out of His kingdom all things that
offend; and then (and not before) shall the righteous shine forth as the sun in the kingdom of their Father.[24]
Manifested glory is an essential part of our hope. So far is the hope of
a secret or private removal of believers to the Lord from having that
character, that it more resembles the expectation of being taken away by death:
a secret translation would be different from death in its nature, but it would
be equally contrary to the appearing of the Lord in glory. Death, it must be
remembered, is nowhere set before us as our hope, for although the believer has
hope in death, and a hope that triumphs over the power of death, the removal of
our spirits to be with the Lord is greatly different from our hope. It is a
mistake to suppose the coming of the Lord to mean death; for death is not our
Lord, and death is ours as well as life; and in dying we go to Him instead of
His coming to us. A very similar mistake is it to suppose a private taking of
Christ's people to Him to be His coming in glory, for which we are called to
wait.
An essential difference between the hope of the Lord's coming and death
was long ago pointed out in this one particular: if we die, we leave the things
here in their present course, and though our own life will be ended by death,
yet the things in which we have taken an interest will not; and thus often, so
far from the thought of death separating from worldly hopes, it has had the
opposite effect of leading into arrangements for the continuance of those
things in which pleasure was taken: they have been valued for the sake of persons left behind. The hope of a secret
removal of the Church, without the hand of the Lord bringing all the present course
of things to an end, may have, and has had, a similar effect. It has been thought
that though the Church is removed, all secular things will remain, and that, as
to them, arrangements might be made of the same kind as if removal by death
were expected. Is this a hope that
triumphs over present things and the snares of the world? [25]
There are, indeed, some who say, “An expectation of times of extreme
peril before the Lord's coming, times of great tribulation, during which Christ's
people would have to wait on this earth, would be no hope to me - it would only
lead to discouragement and dismay: I want that which would animate my soul; no hope
that is not of such a character would produce in me an emotion of present joy,
or give me sustained comfort”. Such reasoners go on sometimes to say, that even
though proof of revealed events to occur before the coming of Christ is
logically correct, although no flaw or fallacy can be detected in the
arguments, yet because the result is
such as cannot be accepted, therefore there must be a defect somewhere. [26] Therefore
in meeting such thoughts, it is well that it is on testimony that we rest as to this truth; not on a process of
reasoning, but on the inspired declarations which bear on this point on every
side.
But will the expectations produce no animating hope? Will there be no emotions
according to God from the thought of seeing Christ in His glory, and being like
Him at His coming? It is not on the intervening darkness that we have to rest,
but on the brightness beyond; that is our hope, and it is made known to us that
we may understand our place of service and patience while waiting for the coming of our Lord, by which all trial shall be for
ever ended. However hopeless it may be to meet the arguments of idealistic
visionaries, who assume a conclusion, and refuse to submit to opposing
Scripture testimony, yet for others it is well distinctly to show that the hope
of Christ's coming was given to be the sustainment and consolation in intervening
trial. So far from its being a thing to cast down or depress, it is gracious in
the Lord to have told us what to expect in the path of the Church up to the
time of the appearing of Jesus Christ.
The Apostle Peter, in his first epistle, contemplates Christians as “begotten
again unto a lively hope by the
resurrection of Jesus Christ from the dead” (1 Peter 1:3), while waiting for
the “inheritance incorruptible, and undefiled, and that fadeth not away,
reserved in heaven for you who are kept by the power of God, through faith unto
salvation, ready to be revealed in the
last time” (1 Peter 1:4,5). Meanwhile, such may be “in heaviness, through
manifold temptations; that the trial of your faith, being much more precious
than of gold that perisheth, though it be tried with fire, might be found unto
praise, and honour, and glory at the
appearing [revelation] of Jesus Christ” (1 Peter 1:7). The trial may be
borne, the temptations may be endured, as knowing what the blessing shall be at
the revelation of the Lord himself. And what is the practical exhortation to
those thus set in the place of present trial: “Wherefore gird up the loins of
your mind; be sober, and hope to the end
for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Peter 1:13). This, then, is
the point at which we are to look beyond all suffering, and this is the truth,
as applied to our souls by the Spirit of God, which is to give us present
sustainment. But, lest any should imagine that the Church should be exempt from
special and peculiar times of suffering, as well as that which falls on men in
general, he says, “Beloved, think it not strange concerning the fiery trial
which is to try you, as though some strange thing happened unto you; but
rejoice, inasmuch as ye are partakers of Christ's sufferings; that when His glory shall be revealed, ye may
be glad also with exceeding joy” (1 Peter 4:12,13). “Let them that suffer
according to the will of God, commit the keeping of their souls unto Him in
well doing, as unto a faithful Creator” (1 Peter 4:19). So also as to service.
To those who feed the flock of God, taking oversight, the promise is, “When the Chief Shepherd shall appear, ye
shall receive a crown of glory that fadeth not away” (1 Peter 4:4).
The Apostle James teaches us not only the need of patience in waiting
for the Lord's coming, but that that hope is our power in continuous patience: “Be
patient, therefore, brethren unto the coming of the Lord. Behold, the
husbandman waiteth for the precious fruit of the earth, and hath long patience
for it, until he receive the early and the latter rain. Be ye also patient;
stablish your hearts; for the coming of the Lord draweth nigh” (James 5:7,8).
The Apostle Peter, in his second epistle, while instructing the Church as
to events which would take place, and how they were to be guided after his
decease, gives the practical directions how they should be occupied with the prophetic Word until the Lord comes:
“We have also a more sure word of prophecy” (“the prophetic word more abiding”
than the voice in the holy mount had been), “whereunto ye do well that ye take
heed (until the day dawn and the day-star arise) [27] in your hearts” (2 Peter 1:19).
Thus it is to the prophetic Scripture that we are directed; and he who feels
the force of this injunction, and apprehends the authority of Scripture as
given forth by the Holy Ghost, will feel that no diligence, no pains can be too
great to be bestowed upon that which God has so given us, and about which He
tells us that we “do well to take
heed”. Those whose hearts are subject to this commandment will not call the
careful study of Scripture “mere head knowledge”, “knowledge of the letter”, or
anything of the kind; they will seek to know what God has said, knowing that
all Holy Scripture has been written for our learning, and for the reason that
the Apostle gives immediately after: “Holy men of God spake as they were moved
by the Holy Ghost”; and so far from feeling that their hope is dimmed thereby,
they will know that they are waiting for Christ according to His word and will.
To such the prophetic word will be indeed a light; and though darkness be
around, they will be guided by that lamp which the Holy Ghost has kindled,
until the day dawn and the day-star arise, until the glorious appearing of Him
who is “the bright and morning star”. Substitute a secret coming for the
appearing of Jesus, and the prophetic word is no guide at all; for what bearing
can prophecy have on the walk of those who ought not (on that theory) to be informed
of a single event that can occur previous to the imagined secret rapture? Not
such, however, is the teaching of apostles and prophets.
In the second and third chapters of this epistle, the Apostle gives
ample warning of evils that should be. When men ask, “Where is the promise of
His coming?” those who are instructed in Scripture may point to those
testimonies which show what is to be expected, and why, in mercy to those who
shall be gathered in, that day has not yet come. “We, according to His promise, look for new heavens and a new earth,
wherein dwelleth righteousness”. (2 Peter 3:13) We wait then “according to His
promise”. If the millennial blessing of Jerusalem and the people of Israel (Isaiah
65:17,18) is an exemplification of the new heaven and earth thus promised, how
much there is in which the prophetic word may cause us to rejoice as to the glories
of the reign of Christ. If we look for
the new heavens and new earth, this is to us an object of hope; but it is one
which cannot be immediate; for not till Christ has put down all authority and
power, not till all enemies are subjected to Him, and even till death, the last
enemy, has been destroyed, can there be the new heaven and the new earth. Thus
we hope for Christ's glorious coming, we hope for the millennial reign which
then begins, and we hope onward for that which is thus postmillennial (Revelation
21:1-8), when “God shall be all in all”. We see before us point after point of
glory and blessedness revealed, “according to His promise”. “Wherefore,
beloved, seeing that ye look for such things, be diligent that ye be found of
Him in peace without spot and blameless” (2 Peter 3:14). “Ye, therefore, beloved,
seeing ye know before [the warnings
given of intervening evil], beware lest ye also, being led away with the error
of the wicked, fall from your own steadfastness” (2 Peter 3:17.)
Most close is the connection between prophecy and promise: prophecy is
to the believer often promise: thus in Hebrews 12:26, “Now He hath promised,
saying, Yet once more I shake not the earth only, but also heaven”. Where is
this promise written? In Haggai 2:6
we find the prophecy, which to the child of faith is promise, because it has to
do with that day when the “kingdom which cannot be moved” shall be ours, in
contrast to all that can pass away. The same epistle had before taught, “Ye have
need of patience, that after ye have
done the will of God, ye might receive the promise.
For yet a little while, and He that shall come will come, and will not tarry” (Hebrews
10:36,37). The appearing of the Lord is to manifest His triumph in the Gospel: “As
it is appointed unto men once to die, and after this the judgment; so Christ
was once offered to bear the sins of many; and unto them that look for Him
shall He appear the second time, without sin, until salvation” (Hebrews 9:27,28).
[28]
The Epistles of Peter and James, and that to the Hebrews, are parts of Scripture
which some term “Jewish”; but are they not markedly Christian? Does not the hope of Christ's appearing, as set forth in
them, lead to Christian walk and acting? Ought not patience, service, and hope
to characterise all Christians? But these are some of the graces here set forth
as results of a true apprehension of the coming of Christ. So, too, is the
diligent study of God's Word, and the upholding of its authority. There have
been previously quoted many passages from the Epistles of St Paul to Gentile
churches or to individuals: is not the consolation concerning the departed a
precious part of our hope? Is it a light thing to be called always to abound in
the work of the Lord? Is ability to glory in tribulations of small importance?
And yet all these are connected with the hope of the appearing, the manifest revelation of Christ, and with nothing
previous, and with nothing secret. Imagine a secret coming, and then how will
any of these precepts and principles apply?
So far as there is found in the holders of the secret advent a power of Christian
hope, love, service, joy, and endurance, so far does it spring, not from their
theory, but from the measure of truth with which the soul is directed to Christ
as the One who shall come. God sometimes works graciously on souls, in spite of
very defective apprehensions of truth; but how much more could they act according
to Him if their hopes were rightly directed.
The Apostle John teaches us: “Beloved, now are we the sons of God, and
it doth not yet appear what we shall be; but we know that, when He shall
appear, we shall be like Him, for we shall see Him as He is; and every man that
hath THIS HOPE in Him (i.e. resting on
Christ - επ αυτω) purifieth himself,
even as He is pure” (1 John 3:2,3).
This, then, is the practical power of the hope of Christ's
manifestation: this it is that can enable believers to glorify Him who has
cleansed them in His blood, and clothed them in His righteousness: this it is
that sets before them that consummation in which Christ shall be glorified, in
His people receiving the full results of His redemption. This Scripture answers
any who ask, “What effect can the hope of Christ's appearing have? and why should such an expectation be cherished as
a holy hope? Then it is that we shall
be like Him. It is not a deduction, not a conclusion in which there may be some
mistake; but the definite statement of the Holy Ghost in His own inspired
Scripture. If we believe the promises of God as He has set them forth, we shall
not transfer to a secret coming of Christ the many things and the practical
results which the Scripture joins to His appearing in glory. It is better to
act implicitly on what God says, even when we understand not His objects: still
more should we do this when He tells us why He teaches us, when He seeks to
make known to us His counsels, and intelligently to guide our souls by the
promise of that revelation of Christ; then
all who have been partakers of grace shall fully show the efficacy of His blood
of atonement, and then shall they reign with Him in His manifested glory.
“He which testifieth these things saith, Surely I come quickly: Amen.
Even so, come, Lord Jesus”.
Plymouth, March 17, 1864.
-
- - -
- - -
- - -
[24] The advocates of the secret rapture well know that they are looking
for what will (they suppose) be long prior to the kingdom; therefore do they put from them as their hope the Scriptures
which speak of “the kingdom” and “the Gospel of the kingdom”. But we are taught
to pray, “Thy kingdom come”; and, lest this should be idealised, the next words
are, “Thy will be done in earth, as it is in heaven”. This is not the point to
which those look who expect to be taken to the Lord, and that then there will
be a period in which God's will shall be especially contravened on earth in all
Satanic power and anti-Christian blasphemy. Therefore such act consistently in
abstaining from the use of the petitions of the Lord's Prayer. But we may know
assuredly, that any theory or principle which sets aside a distinct command of
Christ is thereby proved to be erroneous. We can thus test what seem to be
refined forms of doctrine.
[25] “My children are not yet converted (it has been actually said),
therefore they have not the hope of the rapture of the Church; but as Christ
may remove me as one of His people any day, I have to make proper provision for
them and their position in this world”.
[26] Such persons often escape from the bearing of Scriptures on their
consciences by calling them “Jewish”. But let such be asked, Do you mean unbelieving-Jewish, or “Christian-Jewish?”
If they say the latter, then must the persons to whom such Scriptures apply be part
of the Church, as essentially so as the Ephesians were; if they say the former,
then it may be asked them, How can unconverted Jews use any part of the New
Testament at all? If an expression be
adopted, and used without explanation or definition it may then afford a
shelter for any ambiguity or fallacy.
[27] The reasons for regarding “until the day dawn and the day-star
arise” as a parenthetic clause, and for connecting “in your hearts” with what
has gone before (“take heed in your hearts”,) are very strong; for what sense
is there in the day-star arising in your
hearts? If it meant any attainment in us, then it would indicate when we
could do without the Scripture. The only tolerable objection that I have heard
to the verse being thus read is, that προσεχω
in this sense is an elliptical phrase for προσεχω τον νουν, and that thus εν ταις καρδιαις is a most unsuitable
addition. But, first, an elliptical phrase is often so used that the ellipsis
could not be supplied without encumbering the sentence; and, second, “in your
hearts” is a kind of adverbial expression equivalent to “inwardly”. We may be
told to direct our minds inwardly to Holy Scripture, because it needs that it
be inwardly digested. “In your hearts” is similarly an adverbial expression in
1 Peter 3:15, “Sanctify the Lord Christ in your hearts” (“inwardly sanctify Him”);
if, indeed, there is not there a parenthesis, “Be not afraid of their terror, neither
be troubled (but sanctify the Lord Christ) in your hearts”. 1 Peter 3:21 is an instance
of an expression remaining at the end of a parenthesis, connected in sense and construction
with what has gone before: “save...by the resurrection of Jesus Christ” belong
together; while “not the putting away of the filth of the flesh, but the answer
of a good conscience before God”, is simply a parenthetic statement.
[28] Men, as men, have before them death as the wages of sin, and after
that the judgment: believers instead of having death thus as the penalty to
fall on them, look back to the cross where Christ bore their sins; instead of
looking on to judgment, they look to the coming of Christ for salvation in its
fullest and most ample sense.
