The Hope of the Church by Rev. John McNicol

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jun 7, 1915

The Hope of the Church

By Rev. John McNicol

BY REV. JOHN MC NICOL, B. A., B. D. Principal of the Toronto Bible Training School

The attitude of the New Testament church is represented by the apostle John in the closing words of the Apocalypse. Visions of heavenly glory and millennial peace have passed before him. He has seen the new heaven and the new earth, wherein dwelleth righteousness, and the holy city, New Jerusalem, whose light was like a stone most precious. But, at the end of it all, the longing of the aged apostle is not for these things to come. Greater than all these glories, dearer than all these glories, dearer than all these dear things, is the Master himself, and the prayer that rises from his heart as he closes his wondrous book is simply, “Come, Lord Jesus.”

The hope of the church, then, is the personal return of her Lord. As Dr. David Brown stated in his book on the second advent, sixty years ago, “The Redeemer’s second appearing is the very pole-star of the church.” Let us see how this hope lies upon the pages of the New Testament revelation, and how it influenced the life of the New Testament church.

Christ Taught His Disciples to Expect His Return

This was the last of the stages through which his teaching about himself advanced. In the early part of his ministry he seems to have kept his personality in the background; he forbade those whom he healed to tell about him. Then there came a time when he asked the disciples, “Who do men say that I am?” and led them to think of his divine origin. After that he began to instruct them about his approaching death and resurrection, his departure which he was about to “accomplish at Jerusalem.” Luke 9: 31. In the last days of his ministry his return to the world largely occupied his own thoughts, and he kept it prominently before the minds of his disciples. During his last journey to Jerusalem he foreshadowed his own history in the parable of the nobleman who went into a far country to receive a kingdom, promising to return, and leaving with his servants the command, “Occupy till I come.” Luke 19: 12, 13.

One evening during the last week he sat on the Mount of Olives, looking down, no doubt, upon the massive buildings of the temple, the total destruction of which he had just foretold. The disciples gathered about him with the request, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?” Matt. 24: 3. It is evident from the form of this question that his coming was no new thought to them. It was occupying their minds already. They knew that he was coming again, and they wished to know how to recognize the approach of that event.

In answer to the question, the Lord unfolded a panorama of intervening history, emphasizing the need of watchfulness because the time of his coming would be uncertain. “Watch therefore; for ye know not what hour your Lord doth come. . . . Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh.” He enforced this teaching with two striking illustrations of the twofold kind of preparation needed on the part of the disciples,—the inward preparation of spiritual life set forth in the parable of the virgins, and the outward preparation of diligent service in that of the talents. Then he closed his discourse with a graphic picture of the changed conditions in which he would appear when he came the second time as the Son of man, sitting upon the throne of his glory.

“I Will Come Again”

Through the sad and dark hours of the very last night, his thoughts were occupied with his return. In the upper room, when the faithful little band were grouped about him in sorrow for the parting which all vaguely felt was near, he began his farewell words to them with this comforting assurance: “Let not your heart be troubled. . . . I go to prepare a place for you. And if I go, . . . I will come again.” John 14: 1-3. A few hours afterward he was in the midst of the shameful scenes of his trial. Mark his answer to the high priest, when he calmly acknowledged the claim to be the Christ, the Son of God. “Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” Matt. 26: 64. He did not look like the Messiah at that moment as he stood there with bound hands before his accusers. His appearance seemed to belie his words. But the time would come when they would see that the claim was true. This was what was in his thoughts. Through

all the shame of those awful hours, the vision of his return in glory to the world that was rejecting him now, shone like a beacon upon his soul; and he “for the joy that was set before him endured the cross, despising the shame.”

This Same Jesus

At his ascension the same truth was brought again to the minds of the disciples. As they stood gazing in wonder toward the place where the Lord had disappeared from their view, two angels were sent to remind them of his return. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1:11. It was this thought that sent the disciples back to Jerusalem with the joy which Luke describes in the closing verses of his Gospel.

It is very clear, therefore, that when Jesus departed from this world after his first coming, he left his disciples radiant with the joyful assurance of his coming again.

The Apostles Taught Their Converts to Wait for the Coming of the Lord

All the New Testament churches have the expectant attitude. No matter in what part of the world or in what stage of development they are found, they have this characteristic in common. The conversion of the Thessalonians is described as turning “to God from idols to serve the living and true God; and to wait for his Son from heaven.” 1 Thess. 1: 9, 10. “The Corinthians come behind in no gift; waiting for the coming of our Lord Jesus Christ.” 1 Cor. 1: 7. To the Galatians Paul writes, “We through the Spirit wait for the hope of righteousness by faith” (Gal. 5: 5); and to the Philippians, “Our conversation [citizenship] is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.” Phil. 3: 20. In the epistle to the Hebrews, the same attitude is disclosed, for there we read: “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 unto salvation.” Heb. 9: 28. It is evident that the early Christians not only looked back to a Saviour who had died for them, but forward to a Saviour who was to come. There were two poles in their conversion. Their faith was anchored in the past in the facts of the death and resurrection of the Lord, and also in the future in the assured hope of his return. It is manifest, therefore, that the second coming of the Saviour occupied a most important place in the gospel which the apostles preached, and which these Christians received.

The Whole Life and Work of the New Testament Church Has the Coming of the Lord in View

All the lines of her activity and experience lead to this event. The sanctification of the disciple is a preparation for the coming of the Lord. Paul writes to the Thessalonians, “The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5: 23. John puts the same thing in his own tender way: “And now, little children, abide in him; and, when he shall appear, we may have confidence, and not be ashamed before him at his coming.” 1 John 2: 28. Christian service gets its encouragement in the same inspiring issue. Paul exhorts Timothy to fidelity, charging him to “keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.” 1 Tim. 6: 14. And Peter writes to his fellow elders: “Feed the flock of God which is among you.” “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” The patience of the early Christians in suffering and trial is bounded by the same event. “Be patient therefore, brethren, unto the coming of the Lord. . . . Stablish your hearts for the coming of the Lord draweth nigh.” James 5: 7, 8. “Let your moderation be known unto all men. The Lord is at hand.” Phil. 4: 5. Their life of fellowship and brotherly love reaches its holy consummation at the Lord’s return. “The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you; to the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” 1 Thess. 3: 12, 13. Their acts of worship, as, for example, their observance of the Lord’s Supper, have the same end in view. “As often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” 1 Cor. 11: 26.

Thus, whatever aspect of the church’s life and work we consider, we find it to be a stream which moves on toward one glorious future. The appearing of the Lord Jesus himself fills the whole horizon.

The Joy of the Lord

Think of what this crowning act of redemption will mean for the Redeemer himself, when, attended with heavenly glory, he prepares to descend to the very world that witnessed his suffering, sorrow, and shame. What will it mean to him when the multitudes of the redeemed gather about him, and at last he sees of the travail of his soul, and is satisfied?

Is it not reasonable that there should be such a manifestation of the Redeemer to the world? Is it reasonable that the despised Man of Nazareth should be the only view the world would have of him who is to be the heir of all things? Is it likely that God would allow his Son’s retirement from the world in apparent defeat without any subsequent “vindication”? If the prophetic vision of the suffering Servant had an actual personal fulfillment, surely the prophetic vision of the conquering King will also have a personal fulfillment. As the world was astonished at him when he came the first time, because “his visage was so marred more than any man, and his form more than the sons of men,” so it will be manifest when he comes the second time, and the prophet’s vision breaks upon its view: “Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength?” Isa. 63: 1.

The Marriage of the Lamb

And what will this event mean for the redeemed? There will be, of course, the happy reunion of all the saints when the dead are raised and the living are changed; for, when the Lord descends from heaven with a shout, “the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” But glorious as these things are, they are only preliminary steps to a higher and holier bliss. The climax of redemption will be the manifested union of the church with her Lord in the marriage of the Lamb. For then the Bridegroom shall come to claim her bride, and take her to share his glory and his throne. Then the church that Christ loved and purchased shall be presented to him a glorious church, not having spot or wrinkle or any such thing. Then the astonished world, beholding her transformation, shall cry, “Who is this that cometh up from the wilderness, leaning upon her beloved?” Think of what it will mean when, after sharing his humiliation in the midst of a scoffing and unbelieving world, the redeemed church is joined to his side, and, as the escort of the King of kings and Lord of lords, stands “all glorious through and through in God’s most holy sight.” Nothing less than this is the destiny that awaits the church of Jesus Christ.

The Blessed Hope

It provides the most inspiring motive for Christian life and service. It is a supremely practical hope. The repeated instructions of the Lord and his apostles to be ready for his return indicate the force this doctrine had as a motive in the lives of the early Christians. The great leaders who have left this impress on the history of the church did not discard this doctrine, but made it a real hope in their own lives. Martin Luther, in the midst of the throes of the Reformation, wrote, “I ardently hope that, amidst these internal dissensions on the earth, Jesus Christ will hasten the day of his coming.” The acute and learned Calvin saw that this was the church’s true hope. “We must hunger after Christ,” he said, “till the dawning of that great day when our Lord will fully manifest the glory of his kingdom. The whole family of the faithful will keep in view that day.” The intrepid soul of John Knox was nerved by this hope. In a letter to his friends in England he wrote: “Has not the Lord Jesus, in despite of Satan’s malice, carried up our flesh into heaven? And shall he not return? We know that he shall return, and that with expedition.” John Wesley believed this same truth, as is shown by his comment on the closing verses of Revelation: “The Spirit of adoption in the heart of every true believer says, with earnest desire and expectation, ‘Come and accomplish all the words of this prophecy.’” It formed the burden of Milton’s sublime supplication: “Come forth out of thy royal chambers, O Prince of all the kings of the earth! put on the visible robes of thy imperial majesty; take up that unlimited scepter which the Almighty Father hath bequeathed thee. For now the voice of thy bride calls thee, and all creatures sigh to be renewed.” It was the ardent longing of the seraphic Rutherford: “O, that Christ would remove the covering, draw aside the curtains of time, and come down! O, that the shadows and the night were gone!” It was the prayer of Richard Baxter in the “Saints’ Everlasting Rest,” “Hasten, O my Saviour, the time of thy return! Send forth thine angels and let that dreadful, joyful trumpet sound. Thy desolate bride saith, Come. The whole creation saith, Come. ‘Even so, come, Lord Jesus.’”

And if we follow in the steps of those men, we will return to the simple, unmistakable New Testament type of experience, and, with faces uplifted toward the veil, within which the Lord of glory waits, and with hearts all aglow with a personal love for him, we will carry on through all our life and service the same apostolic prayer.—“The Fundamentals,” Vol. VI, pages 116-127.