Our Title to Glory
by G.J. Stewart
What is our title to glory? This is an important question to every true believer, and one to which he should be able to give a right answer. We need not be careful about terms, nor seek to maintain what is wrong; but to be careful not to shock the spiritual sensibilities of our brethren is of the last moment. At times it may be necessary to traverse thoughts based upon what is unscriptural; this should be gently done, lest souls be harmed. Here, no such necessity exists. If in God’s sight all created things are of less importance than the growth of a human soul, this has to be seen to.
As to fact neither “title” or “basis” are scriptural terms, so that they must be taken for what they ordinarily mean. “Basis” or “ground” of truth is once used in 1 Timothy 3:16.
Of things immaterial, “basis” means the fundamental principle, groundwork, or support of anything. In ordinary language, “title” means a claim, a right.
In law it means right of ownership; or, the source of such right; or, the facts and events by which property is acquired; a party’s right to the enjoyment of land or goods; or the means by which such right has accrued, and by which it is evidenced.
In view of this, is it right to say, “Our title to glory we read in Thy blood”? Or, must the blood be limited to righteousness and the forgiveness of sins; while we seek another title to glory in the purpose of God? Is it not that while, by nature, we have title neither to forgiveness nor glory, the blood of Christ is the great fact or event by which both are made ours, according to God’s eternal purpose? Surely no son of Adam could ever enter the glory apart from the blood.
There is no necessity to throw this over against purpose, but “purpose” is not of itself “title.” A father’s purpose to give his son a house is not the title to the house. Now, while our place and calling are certainly primarily connected with God’s purpose, yet God carries out that purpose on the basis of Christ’s death and blood-shedding, and by that alone. Let us indeed enjoy the thought that God’s love and good pleasure have been so strikingly made known to us in Christ, but this, it must be remembered, is toward those who have redemption through His blood, and by no means as furnishing a different title to that supplied by the blood.
The righteousness of God, in its relation to sin and the shiner, is declared by the blood (Rom. 3). But this does not limit the efficacy of the blood of Christ, inasmuch as He is the Son of the living God. God shows His estimate of that efficacy by basing the accomplishment of all His purposes upon it.
It does not seem to be understood that “where sin abounded, grace has super-abounded,” and that now grace reigns through righteousness. It is not righteousness reigns but grace, and that in nowise as in contrast to righteousness, but through it, that is, on the ground of it. The super-abounding of grace, or, as it has been called, the “excess,” is based upon that which declares God’s righteousness with reference to forgiveness of sins, that is the blood, which at once vindicates God in justifying a sinner, and enables Him to place the justified one in the glory with Christ.
The following remark, by another, indicates the same thought: “As to the full value and efficacy of the blood, we should have to go beyond the scope of this scripture (Rom. 3), it would take in the whole scene of glory.” Here the glory is not opposed to, but distinctly connected with, the blood, its value and efficacy.
In Scripture every reference to that which is rightly looked upon as our peculiar portion is in some way connected with the work of Christ.
Is it glory? “It became Him . . . in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings” (Heb. 2:10). If we are to be brought to glory He must die.
Is it the Father’s house? “I go to prepare a place for you.” This was accomplished at the cross without which there was no place in the Father’s house for man.
Is it relationship to the God and Father of our Lord Jesus Christ and acceptance in the beloved? “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7).
Is it a sanctified company, together with Christ, for His praise? They are “all of one,” that is, from the same source, His death (Heb. 2:11).
May we more adoringly bow at the feet of Him who shed His blood that all God’s purposes might be established for His praise.
The Gospel Messenger 1907, p. 25