Truth Magazine

By Jerry Crolius

In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His promise, interposed with an oath, in order that by two unchangeable things, in which it is impossible for God to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the hope set before us. This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek (Heb. 6:17-20).

Friends, two things will never change: God’s purpose and God’s promise. God purposed heaven for mankind, and God promised it through his Word. With infinite grace, God’s purpose and promise have been carried out through Jesus Christ in the offering up of his life for the sins of mankind. And people who understand this truth have fled to Jesus for refuge in the hope of heaven to come. You see, the hope of heaven is mankind’s one and only possession that provides strong encouragement in this life; it is a true anchor of the soul, firm and secure.

Hope Defined

Webster’s defines hope as “desire accompanied by expectation of or belief in fulfillment” and uses the words trust and reliance as synonyms. The hope of heaven isn’t just wishful thinking, Paul assures us, because this “hope does not disappoint” (Rom. 5:5). We’re like Abraham when he was promised a son in his old age, who “in hope against hope he believed, in order that he might become a father of many nations, according to that which had been spoken, ‘So shall your descendants be.”‘ As Abraham’s spiritual children, we believe, in hope against hope, that “the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously, and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ” (Tit. 2:13). We desire, and expect, heaven to be our eternal home, though with reverence and awe we exclaim, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and unfathomable his ways!” (Rom. 11:33).

A Joyful Hope

The possibility of heaven is often too great for us to comprehend, but “by faith we eagerly await through the Spirit the righteousness for which we hope” (Gal. 5:5, NIV). Like Paul, “we rejoice in the hope of the glory of God” (Rom. 5:2) and we try to obtain what Paul prayed we might have, that “the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Rom. 15:13). Like the early Christians, “having therefore such a hope, we use great boldness in our speech” (2 Cor. 3:12). We take heed to Peter’s command to “sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you” (1 Pet. 3:15). We are going to “obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven” (1 Pet. 1:4) and we want others to obtain it too. In this we “greatly rejoice, even though now for a little while, if necessary, (we) have been distressed by various trials” (1 Pet. 1:6).

In sickness or in health, in sorrow or in cheer, in abundance or in want, we are joyful. We stay positive, upbeat, optimistic. We know there is evil and sin in this world. We know life is difficult. We know people will hurt us, lie to us, gossip about us, be unfair to us, but it doesn’t matter. We have a home with God awaiting us, and the only sorrow we never overcome is the awareness that so many of our friends, neighbors, associates, and family won’t share that home with us. But we keep trying to show them our joy. We keep trying to interest them in the zeal, enthusiasm, peace, and joy that we have found in the hope of heaven through Christ.

A Living Hope

Brethren, we must be greatly affected by this hope of heaven that now dominates our thinking. Since “God . . . according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3), we had better let our hope live! Our hope must produce a way of life that truly reflects our eagerness for saying. Notice the general construction: Since we have this hope of heaven (19-21), . . . let us (1) draw near to God, (2) hold fast our confession without wavering, and (3) consider how to stimulate one another to love and good deeds, not forsaking the assembly (22-25). Our hope has to have life! It has to work! Our hope has to produce something!

It has always amazed me that people who call themselves Christians and profess to want to go to heaven have a difficult time making the assemblies of the church a high priority in their lives. I wonder how often they think of heaven. I mean really think of heaven. What could be more important, after all, in respect to getting to heaven and seeing that others get there too, than worshiping God, encouraging brethren, and growing in the grace and knowledge of the Lord?

It equally amazes me that many Christians make little time during the week for prayer, Bible study, family devotion, meditation, or singing. Is our hope living, brethren? We often exercise our bodies more than we exercise godliness (which is best defined as “god-wardness” rather than “godlikeness”), even though Paul told Timothy “bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come,” and went on to say that “it is for this that we labor and strive, because we have fixed our hope on the living God” (1 Tim. 4:8-10). Is our “life to come” really what we labor and strive for? “Prescribe and teach these things,” Paul concluded (1 Tim. 4:1 1), as he emphasized the need for Timothy to teach brethren to be godward, reverent, prayerful, studious, committed Christians who put their hope on heaven rather than on this life. Our hope must be a living hope.

“Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all good things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed” (1 Tim. 6:17-19). Our hope of heaven keeps our minds off of the pleasures of this world and puts them on the needs of our brethren. I wonder if some Christians in the USA are going to face the judgment seat of God trying to explain why they spent most of their “extra money” on expensive food, vacations, clothes, cars, etc., when there were so many opportunities to support the gospel or provide for the needy. “Gird your minds for action, be sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (I Pet. 1: 13). We must have a living hope that works the works of God.

“Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as he is. And everyone who has this hope fixed on Him purifies himself, just as he is pure” (1 Jn. 3:2-3). I wonder if some Christians are going to face the judgment seat of Christ trying to explain why they kept allowing so much impurity into their lives through the TV, movies, radio, and magazines, or why they maintained such a close friendship with worldly pleasures such as dancing, drinking, smoking, immodest clothing, and gambling. We can’t just say we hope for heaven, we must live as one who truly has crucified himself to the things of this world.

A Persevering Hope

After speaking of the hope we have in the resurrection of an eternal spiritual body, Paul says, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Cor. 15:58). Heaven gets us through the valleys. Heaven gives us the strength to suffer physically. Heaven helps us overcome temptation. Heaven keeps us preaching, teaching, or shepherding. Heaven gives us the courage to risk our livelihoods, comforts, friendships, and even our lives, for the cause of Christ. The song says it well, “Earth holds no treasures but perish with using, However precious they be; Yet there’s a country to which I am going, Heaven holds all to me.”

There’s a bank in my area whose motto is “Whatever It Takes.” That’s what a Christian is willing to go through in this life to get to heaven. “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens” (2 Cor. 4:16-5:1). Whatever it takes. Suffering, sacrifice, servanthood, submission – whatever it takes. “But if we hope for what we do not see, with perseverance we wait eagerly for it” (Rom. 8:25). Heaven holds all for us.

Conclusion

It is impossible for God to lie. He purposed heaven for mankind and he promised us a home with him there, and nothing will ever change God’s mind. Strong encouragement. An anchor of the soul, both sure and steadfast. But only for those who have fled for refuge in laying hold of the hope set before them.

There is great joy in having fled for refuge because “though you have not seen Him, you love him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls” (1 Pet. 1:8-9). Joy in Christ overcomes sorrow in the world. This is the message of the book of Revelation. Hope is an anchor to the soul.

But we must flee for refuge in order to be anchored in the hope of heaven. We must have a living hope that flees from the lusts of this world and bears fruit for God. We must “deny ungodliness and worldly desires and live sensibly, righteously, and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ” (Tit. 2:13). How easy it is for us to deceive ourselves, but “do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” (Gal. 6:7).

And surely our hope must persevere. “Be faithful until death, and I will give you a crown of life” (Rev.2:10). But it is the hope of heaven itself that allows us to persevere! “Just as it is written, ‘For thy sake we are being put to death all day long; we were considered as sheep to be slaughtered.’ But in all these things we overwhelmingly conquer through Him who loved us” (Rom. 8:36-37).

When we pray for others we try to pray for their greatest needs. Paul must have done this too, for he said in Ephesians 1:18-19, “I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe.” May it be so.

Guardian of Truth XXXV: 20, pp. 629-631
October 17, 1991

By Wayne T. Galloway

“The Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ, shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord” (1 Thess. 4:16-17). What will it be like to “always be with the Lord”?

The Bible describes heaven as a wondrous place. Revelation 21:3 says of the new Jerusalem. “Behold, the tabernacle of God is among men, and he shall dwell among them and they shall be his people, and God himself shall be among them, and he shall wipe away every tear, from their eyes; and there shall no longer be any death: there shall no longer be any mourning, or crying, or pain; the first things have passed away.” Even with such beautiful descriptions we are still left wondering what heaven will be like. Who will be there and what assurance do I have of being there?

Heaven is the dwelling place of God. In both the Old and New Testaments there are many references to heaven as the abode of God (Isa. 63:15; Neh. 1:4; Dan. 2:37,44; Matt. 5:16). The root idea of habitation, tabernacle or dwelling place is in all seven words used in the Bible describing heaven. Thus in a particular way heaven is portrayed as the dwelling of God (cf. Psa. 33:14; 61:4: 65:4).

On the other hand, the Bible affirms that “heaven and the highest heaven cannot contain God” (1 Kgs. 8:27; cf. Acts 7:48) and that God is not limited by place. We learn from this that, heaven is not so much a description of a place as it is a description of the presence of God. Our going to heaven has less to do with going to a place and more to do with our being in God’s presence (1 Thess. 4:17; Rev. 21:3).

For Jesus heaven was synonymous with his Father’s presence. In Matthew 11:25 Jesus prayed, “Father, Lord of heaven and earth,” which sets heaven as the sphere where God the Father exercises lordship as he does on earth. God’s not being limited by space reflects his transcendence, but the fact that God dwells in heaven, that he is “God Most High” (Psa. 7:17), is not meant to overawe, or to suggest that God is remote (off in some far away place).

Intimacy with the Father is suggested in Jesus’ expression “My Father in heaven” (Matt. 7:21; 10:32,33; 12:50; 18:10,19). And lest we think that Jesus thought that God was only intimate with him he spoke of God’s intimacy with us in the expression “your Father in heaven” (Matt. 5:16,45,48; 6:1; 7:11; 18:14: 23:9). Not only is he “the Son of the Most High” (Lk. 1:32) but we are “sons of the Most High” (Lk. 6:35).

Not only is God, the Father, in heaven but evidence indicates that the Son and the Holy Spirit are there too. The Son descended from heaven and became incarnate (Jn. 3:13, 37; 6:38,42). He has sat down on the right hand of the Majesty in the heavens (Heb. 8:1; 1 Pet. 3:22). Heaven is the scene of his present life and activity (Rom. 8:34; Heb. 7:25; 9:24). Revelation describes him as the Lamb of heaven (21:22: 22: 1). It was from heaven that the Holy Spirit descended on Pentecost (1 Pet. 1:12).

There are angelic beings in heaven. These beings serve as messengers and servants of God (Matt. 18: 10; 22:30; 24:36; 28:2; Mk. 12:25; 13:32; Lk. 2:15). Included here are cherubim, seraphim, archangels, and the living beings of Ezekiel and Revelation. They are concerned with our salvation (1 Pet. 1:12). They come from and return to heaven (Matt. 28:2; Lk. 2:15; 22:43). In the visions of John they appear engaged in the worship of God (Rev. 5:11), in the revelations of God (7:lff: 10:1ff), in the blowing of trumpets of judgment (8:7ff), and in other announcements of doom (22:6).

There are other spirit beings that are associated with heaven who oppose the will of God. Included here is Satan and his angels. These have been banished from heaven as a consequence of the saving work of Christ (Lk. 10: 18; Jn. 12:31; Rev. 12:7-10; 20:10). God has committed them to pits of darkness and reserved them for judgment (2 Pet. 2:4).

The saints of God from all ages will be present in heaven. This is a specially qualified group of people washed white in the blood of the Lamb (Rev. 1:5; 5:9: 7:13-17). Their names are written in the Lamb’s book of life (Rev. 3:5; 13:8: 20:12,15; 21:27).

These are specially privileged as citizens in the commonwealth of heaven. Paul states, “Our citizenship is in heaven” (Phil. 3:20). The idea of citizenship in the ancient world was associated with the privileges of being a subject of the Roman Empire. Paul, the Roman citizen, here points to the superior privileges enjoyed by the citizens of heaven. Such privileges are not for the unrighteous (1 Cor. 6:9, 10), but for those washed, sanctified and justified (1 Cor. 6:11).

Included within these special privileges is an eternal dwelling, a body built by God (2 Cor. 5:1-2), that fits us to be with the Lord forever (1 Thess. 4:17). In the presence of God there is a total absence of evil and its attendant circumstances (Rev. 21-3-4). There is access to the river of life and the tree of life (Rev. 22:1-5).

Becoming a citizen in this kingdom involves a conscious, deliberate decision more radical even than becoming a soldier in the legions of Caesar. Entrance into the Roman military was gained through a life-changing oath, in which the individual forfeited all other allegiances and loyalties. He committed himself without reservation to Caesar and his cause. His time, fortunes, concerns, and even life itself belonged to his king. He would live for him, labor for him, fight for him, and die for him. He had no claim on himself; his king and the empire were his reason for living. Nothing was held back.

1 Peter 1:3-9 describes entrance into God’s kingdom as being born again through the resurrection of Jesus Christ (v. 3; cf. Rom. 6; Col. 2:12; 1 Pet. 1:22-23; 3:21). This occurs through faith (v. 5; cf. Col. 2:12) and results in obe01lience even in trials (v. 6ff: Heb. 11:1-12:3). Nothing can be held back. I become and remain a citizen in God’s kingdom as a result of my dependence upon him and what he has done in Christ to deliver me. My allegiance to my king is evident in his Lordship over my life. It is so complete “it is no longer I who live but Christ lives in me” (Gal. 2:20).

Those in opposition to God will not be in heaven. ‘The devil and his angels will not be there (2 Pet. 2:4). The unrighteous will not be there (1 Cor. 6:9-10). Those not led by the Spirit will not be there (Gal. 5:19-21). The dogs, the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying will not be there (Rev. 22:15). All those who do not know God and who do not obey the gospel of our Lord Jesus will pay the penalty of eternal destruction, “away from the presence of the Lord and from the glory of his power” (2 Thess. 1:8-9).

What a grand and glorious experience to be in the presence of God, with his heavenly beings and the saints of all the ages. I am unable to imagine what it will be like. Yet, even so, “Come, Lord Jesus.”

Guardian of Truth XXXV: 20, pp. 626-627
October 17, 1991

By Richard D. Gant

A couple of years ago, we turned on our television sets expecting to see the World Series, when it was announced that the game was being canceled because of an earthquake. As we stayed tuned to learn of the condition of things in the aftermath of the quake, we were saddened to see the footage of helicopters beaming bright lights down at the darkened city of Oakland. The commentators said this was an effort to keep looting and crime to a minimum. What a terrible commentary on our world when crime is a given in the midst of such tragedy.

Isn’t it pitiful how people conduct themselves when left without any light from above? When we consider that night in Oakland and the wickedness which lurks on the darkened corners of our streets every night, we are not surprised that the symbols of darkness and night are universally chosen by men to represent all that is evil.

Recently, while talking to a friend, I found that he was confused by the imagery used in Revelation 21:21f. He asked, “How can heaven be described as a place of rest when there isn’t going to be any night?” He also wanted to know how the martyred saints could be described in Revelation 7:15 as serving God in the temple day and night since there is to be no temple nor any night. These are good and sincere questions, but they reflect an attempt to use a literal methodology on a largely figurative book. Each image needs to be understood in its own context and not interpreted by mixing metaphors. In Revelation 7:15 what is being stressed is the continual nature of the saints’ service in the presence of God, while Revelation 22:21 f is stressing the resplendent radiance of God that fills every corner of the golden city of God. So what encouragement can we to glean from the statement that “there shall be no night there”?

No night means absolutely no darkness in which men try to conceal their evil deeds. We won’t have to worry about locking our doors and fearing evil intruders for there will be nothing to fear in heaven. God’s light is so brilliantly bright that it makes the approach of any kind of darkness an impossibility. Perhaps one of the reasons sinners will not go to heaven is that they would be so terribly uncomfortable in the presence of the effulgent glory of God. Imagine, if you can, the feeling of guilt and shame that will overcome us if we have loved the darkness of the prince of this world rather than the light of the Sun of Righteousness. We should seriously reexamine ourselves if we really think that we can harbor any kind of darkness in our lives and still go to heaven (1 Jn. 1:5-ff).

No night means our service unto God shall not be hindered at any moment. When we sing “Where the Gates Swing Outward Never,” we are alluding to Revelation 21:25. What that depicts is the saved of every nation bringing gifts of glory and honor unto God. Since it is always day and the gates are never shut, we have free access in our service to God. Are you ever frustrated by the fact that we let things like the death of loved ones, disease, or the drudgery of our worka-day lives, get in our way and disillusion us in our service to God? We often sing, “God shall wipe away all tears,/ There’s no death, no pain, no fears;/ And they count not time by years,/ For there is no night there.” When we sing this song, what we are saying is when we get to heaven there isn’t going to be anything to deter or discourage us.

No night means the glory of our God is not confined to an inner room unapproachable by any but the High Priest. In the earthly Jerusalem the presence of evil was so repugnant to God that he could not reveal himself as he would have liked to. Therefore, even in attempting to show his willingness to abide with Israel, God chose to confine his “glory” to the Most Holy Place, a room in the temple that was a perfect cube 10 cubits in length, in breadth, and in height. However, in the heavenly Jerusalem we find the dimensions of the entire city are equal in length, in breadth, and in height (Rev. 21:16-17). This signifies the temple is no longer needed, because God’s glory radiates throughout the whole city (Rev. 21:22-27). His light shines throughout the city because “there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they that are written in the Lamb’s book of life” (Rev. 21:27). In that sinless city the Lamb’s lamp shines unabated eternally.

This heavenly scene should be a present reality for us in this life to some degree. Isaiah 60 uses the same imagery to describe our life as members of the kingdom of light. If Christ is our king, then we should be walking in his light and in the light of his word. We should trust God to deliver us from evil. We should no longer behave as of the darkness but as “children of light” (Eph. 5:8). We need to make sure that we never let Satan distract us, but whatever we do in word or deed, we should do all in the name of the Lord Jesus (Col. 3:17). And, most of all, we need to realize that our God does not live in temples made with hands, but is near to each of us. He has sent his light into the world, and we are to be reflecting his brilliant glory, so that men may see our good works and glorify our Father who is in heaven (Matt. 5:16).

What a wonderful place heaven must be! No night. No sin. No discouragement. Only the light, life and love of our Lord. In heaven we see a picture of what this wicked world could have been had man never rejected that light from above.

Guardian of Truth XXXV: 20, pp. 617-618
October 17, 1991

By Kevin Campbell

What lies beyond the portals of death is a matter that everyone considers at one time or another. Is there life after death? If so, of what does it consist and who will obtain it? The questions and speculations run rampant upon the subject but the answers can only be found in the truth of God’s word. Seers, psychics, and false religions only add to the confusion and obscure the truth. I am firmly convinced that Christians need a good dose of confidence in their eternal state as a guard against falling and as a prod to greater service and faithfulness. John refers to the purification of the child of God that can occur as a result of the hope of life eternal (1 Jn. 3:3). When our confidence is strong, we can anticipate and prevent pitfalls that might lead us away from our hope (Col. 1:23).

Definition

Before proceeding further, we need a good understanding of what we mean by eternal life. The Bible teaches that both the righteous and the wicked will be conscious after the Judgment Day but only the righteous are referred to as receiving “eternal life” (Rom. 2:5-9). To some, at first, this is puzzling. Why is it, if everyone will have an eternal existence after death, that only one portion are spoken of as gaining eternal life? First of all, eternal life refers to more than just an eternal existence after death. The key lies in understanding what is meant by “life.” “Life” refers to the state and relationship that a child of God will enjoy with his Creator during his eternal existence. To illustrate further, let’s examine several passages that will aid us in understanding this concept. In 1 Timothy 5:6, Paul says, “But she that liveth in pleasure is dead while she liveth.” Here we have a person who, though alive physically and having a conscious existence, is spoken of as being dead. How? Paul explains in Ephesians 2 that the Ephesians had been “dead in trespasses and sins” but that “God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ” (vv. 1,4-5). They had been dead in sins but had been “quickened,” or made alive, through the blood of Christ.

The significant thing is that while a person has a conscious, physical existence or life, he can still be spoke of as being dead in sin. Death, spiritually, is separation from God according to Isaiah 59:1-2 and Romans 6:23. The opposite of spiritual death is spiritual life. If spiritual death is separation from God, spiritual life is union with God. So, only those who are in union with the Lord are spoken of as being alive or having life. Jesus said, “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent” (Jn. 17:3). Eternal life then, refers to the union and relationship that we will enjoy with our God eternally when this life on earth is over.

A Gift

Our next consideration is that eternal life is a gift given by God. Notice these passages: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Rom. 6:23). “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8).

Eternal life has been offered by our God to all mankind because of his great love and mercy. It has not been offered due to mankind’s deservings or on the basis of any good thing that we have done. This is what is meant by Paul’s statement that we are saved by grace (or favor) and not by our own works or deservings. In other words, God did not decide at a particular point in time, that man had behaved well enough to enter into life eternal.

As children of God, we need to dwell long and hard on this point. We have not done anything to deserve this gift. Being baptized does not earn our way into life eternal. Being a good parent, a good employee, a good Samaritan or just being “good” does not qualify or earn one’s eternal life. It is God’s gift that he has offered for no other reason than his love and mercy for us. Our appreciation of this truth needs to be expressed by demonstrating our thankfulness in a life that is governed completely by his will. Paul stated that God’s grace (favor, mercy) teaches us that “we should live soberly, righteously, and godly, in this present world” (Tit. 2:11-12).

One final point regarding eternal life being God’s gift is this: it is given on a conditional basis. Some recoil at this but it is the truth of God’s word nonetheless. Notice that Paul said that we are saved “by grace through faith” (Eph , 2:8). God’s decision to offer eternal life was not conditional. He offered it only because of his grace and mercy. On the other hand, its reception is conditional. It is received “through faith.” Our Lord will not force any one to accept his offer and will only give it to those who, through faith, accept and obey his conditions. The writer of Hebrews states that Jesus “became the author of eternal salvation unto all them that obey him” (Heb. 5:8-9).

Present Possession or Future Hope?

This brings us to our final consideration. When one has obeyed the Lord’s plan of salvation in becoming a Christian, does he at that time come into actual, present possession of eternal life or does he possess it only in hope and in promise? In other words, is eternal life fully possessed now in this life or is it not fully possessed until the life hereafter? This is an important issue in the question of apostasy since there are those who argue that eternal life ‘ fully possessed in this life, cannot be taken away no matter how a child of God lives.

First of all, the Bible does speak of the believer possessing eternal life now. “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath eternal life, and shall not come into condemnation; but is passed from death unto life” (Jn. 5:24); “He that believeth on the Son hath everlasting life” (Jn. 6:47). The question then is not does a child of God now possess eternal life but how does he possess it? In full present possession or in future hope and promise? If he possesses it fully and completely, then he cannot possess it in hope or hope for it since he already has it. Paul states in Romans 8:24-25, “We are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. ” Something that is fully and completely possessed is not something that can be hoped for since hope involves the expectation of a future reception.

How then does the Bible refer to a Christian’s possession of eternal life? As full and present or as a future hope? Notice these verses of Scripture:

(1) Paul wrote to Titus “in hope of eternal life, which God that cannot life, promised before the world began” (Tit. 1:2). Also, that “we should be made heirs according to the hope of eternal life” (3:7).

(2) John wrote, “And this is the promise which he hath promised us, even eternal life” (1 Jn. 2:25).

Notice that these passages speak of eternal life as a hope and a promise and not as a full possession.

Not only do the above passages identify eternal life as a future hope and promise, there are numerous others which clearly state that it has yet to be given. Take a look at these verses:

(1) Romans 2:5-11. Here Paul states that at the judgment day, God “will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Consider that it is at the judgment when God will give eternal life to those who have sought for glory, honor, and immortality.

(2) Galatians 6:8-9. Paul states, “For he that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting” (v. 8). Now notice, what will he who sows to the spirit reap? Life everlasting. When will he reap it? “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (v. 9). Life everlasting is to be reaped in due season, if we faint not!

(3) 1 Timothy 6:12,19. Paul instructs Timothy to “fight the good fight of faith, lay hold on eternal life, whereunto thou art also called” and told him to tell the saints “that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” Remember that they were to lay hold on eternal life and therefore had not come into actual possession of it yet. (Read these other verses as well: Matt. 25:46; Mk. 10:30; Rom. 6:22.)

Conclusion

In closing please read 1 John 5:11-13. Consider these points: (1) God has given us eternal life. (2) That life is in his Son Jesus Christ. (3) In order to obtain that life, we must have the Son in us and we must be in Him. “He that hath the Son hath life; he that hath not the Son of God had not life” (5:12). The application is if we are not in the Son of God, we must obey him that we might have the promise and hope of life everlasting. The Bible tells us that we enter the Son through belief and being baptized (Rom. 6:3-4; Gal. 3:26-27).

If you are a child of God and “in Christ,” is Christ in you? You need to “walk in the light as he is in the light.” John clearly states that the only way to know that we are in the Son, and therefore in the hope of eternal life, is to love the Lord and keep his commandments (1 Jn. 2:3-5; 4:7). Then as God’s children, let us allow that hope and promise to be the anchor of our soul, to encourage us to greater service and to comfort us in the time of distress and trial.

Guardian of Truth XXXV: 20, pp. 619-620
October 17, 1991