Essay 81 (7-9-05)

THE APOSTLES' CREED AS COMMON GROUND (4)

In appealing to this ancient creed as common ground we are to distinguish between facts as stated and theories (opinions) about those facts. In this series I am doing both – restating the facts of the creed and giving my opinion about them. It is the facts that we look to as our bond of unity, not our theories about those facts.

This is the difference between the core gospel – which is the basis of the Creed – and any teaching that may grow out of that core gospel. We should be able to find agreement on the gospel facts themselves, while allowing for differences on the teaching (theology). It was apparently that way with Paul and Peter. They were united on the gospel itself, but differed on some of its applications.

Even when we are looking at bare facts, such as "sitteth at the right hand of God the Father," we are to recognize that some "facts" are symbols and not to be taken literally. In John 10:9 Jesus says "I am the door." While that is a fact, we all understand that it is a symbol. This distinction is relevant to the propositions we now consider.

And sitteth at the right hand of God the Father Almighty

This is part of the previous affirmation, "He ascended into heaven." Jesus ascended – or was "taken up" – so as to sit at God’s right hand. In Acts 2:33 these two facts are combined in still different language – "being exalted to the right hand of God." While dying and looking into heaven, Stephen saw the Christ, not sitting, but standing at the right hand of God (Acts 7:56).

This symbol has Old Testament precedent. The church has always seen Ps. 110:1 as Messianic: "The Lord says to my Lord, sit at my right hand till I make your enemies your footstool." This picture of Jesus as destined to sit at God’s right hand appears frequently in the New Testament. Jesus himself referred to it in describing himself, as in Mt. 26:64 where he offends the high priest, who accuses him of blasphemy for saying, "Hereafter you will see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven."

It is clear that these descriptions are not to be taken literally or spatially. Their symbolic meaning is reasonably clear. To be at the "right hand" of God or Power indicates honor, dignity, and sovereignty. While Jesus was crucified as a criminal, he now rules the universe. While he was once judged by men, he is now the judge of all the earth. While he was once rejected and dishonored, he is now crowned with glory and honor.

It also suggests joy, as in Ps. 16:11: "In thy presence is fulness of joy, in thy right hand are pleasures for evermore." Heb. 12:2 says it was "because of the joy set before him" that he endured the cross. Christ’s joyous exaltation in the presence of God is the basis of our joy. As he was exalted by being "taken up," into God’s glorious presence so shall we.

From thence he shall come to judge the quick and the dead.

Here we have two items of faith – the Second Coming of Christ and the judgment – both of which are often treated with imbalance and neglect. In most "mainline" churches, whether Roman Catholic or Protestant, one hears virtually nothing about the Second Coming of Christ, while it is all some marginal groups can talk about. A more balanced view would be to recognize the Second Coming as a significant Christian doctrine -- one which has substantial ethical implications (How are we therefore to live?) – and yet avoid the sensationalism and speculation that advocates not only an "imminent return" of Jesus but a "secret coming" as well, along with all the date setting and prognostication.

While the Scriptures clearly teach that Jesus is coming again, the how and the when is not clear. We’ve already noted texts that refer to him "coming in clouds of glory," and Acts 1:11 indicates that he will return in the same manner that he departed. Some metaphors seem to clash, such as "every eye will see him" (Rev. 1:7) and "he will come as a thief in the night" (1 Thess. 5:2). And 1 Thess. 4:16 says it will be with "a shout, with the voice of an archangel, and with the trumpet of God."

How are we to interpret all this? How much is symbolic and how much is literal? What matters is that it is actual in that it refers to a real, personal coming of our Lord. Even with the symbols it is apparent that his coming will be glorious, triumphant, clearly evident, and unpredictable.

As for the time – or the "season" – no one knows. Jesus said that even he didn’t know, but only God (Mk. 13:32). And Paul, who had no little interest in the subject, appears to move from an imminent coming in his earlier writings (1 Thess. in particular) to a delayed coming in his later writings. In Romans he seems to have an extended time frame for human history, one that allows not only for the conversion of Gentiles, but through them "all Israel" as well. As he put it: "God has committed them all to disobedience, that He might have mercy on all" (Rom. 11:32). Such a massive view of redemption – universalism? – seems to require an elongated view of human history.

It is just as well that we have an open-ended view of the Second Coming. Our Lord may come this week, this year, this decade, or this century. But it may be that human history is but in its infancy, which would be my guess. God’s longsuffering may be so extravagant that those of us now living will be "ancients" to those living hundreds of years from now. It would be mind-boggling for us to see the world as it may be centuries down the road – such as people enjoying space travel as we now travel across country. God may well have plans for planet earth that reach far into our time, as well as into eternity.

Too, we are to keep in mind that there are numerous "comings" of Christ. When he said in John 14:18, "I will not leave you orphans; I will come to you," he was not referring to the Second Coming, but to coming in the form of the Holy Spirit. He "came" or "appeared in glory" at the Transfiguration, which may be what Mk. 9:1 refers to: "Some of you standing here will not taste death till they see the kingdom of God present with power."

And it is arguable that he came in judgment upon Israel in 70 A.D. when the temple was destroyed along with Jerusalem itself. Then there is the promise that he will always be with his church – always present in our hearts – until the end of time (Mt. 28:20). He comes to each of us – over and over – "Christ in you, the hope of glory" (Col. 1:27).

But these "other comings" are not what the Scriptures refer to when they say, "Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation" (Heb. 9:28), and "We eagerly wait from heaven a Savior, the Lord Jesus Christ" (Philip. 3:20). In the next verse the apostle makes it clear that on this occasion – when the Savior comes from heaven – our bodies will be transformed into the likeness of his (present) glorious body. This can only be the Second Coming.

As the Creed has it the (final) judgment comes at the Second Coming, as it does in Scripture: "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory" (Mt. 25:31), and all nations will be gathered before him to face judgment. This seems to include everyone – some sheep, some goats – as does Heb. 9:27: "It is appointed for men to die once, but after this the judgment." Also 2 Cor. 5:10: "We must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether it be good or bad."

And yet there are assurances that the believer will not face judgment, for he "shall not come into judgment, but has passed from death into life" (John 5:24). And Rom 8:1 assures the believer that "There is no condemnation (judgment) to those who are in Christ Jesus." John 3:18 seems to say that there is no reason for a believer to be judged since he is a believer.

This difficulty of judgment/no judgment may be resolved by concluding that the believer’s judgment will test his works, and not determine his destiny, for his destiny is already determined. This may be what Paul addresses in 1 Cor, 3:13: "Each one’s work will become clear; for the Day will declare it; because it will be revealed by fire, and the fire will test each one’s work, of what sort it is." He goes on to talk about works determining rewards, and then says in verse 15: "If anyone’s work is burned, he suffers loss; but he himself will be saved, yet so as through fire."

Whatever Paul said about judgment, he did not see it as determining his eternal destiny. He was confident that when he was "absent from the body" he would be "present with the Lord" (2 Cor. 5:8). With equal assurance he referred to his desire "to depart and be with Christ" (Philip. 1:23). He did not see a judgment scene or awaiting a resurrection standing between him and heaven. Only death. It was his door to glory.

(To be continued)

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