Christ Glorified
This is a study of John 17:1-5, based on an article written by Ellen White in Signs of the Times, May 10, 1899.
Introduction
“These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. As Thou has given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou has sent. I have glorified Thee on the earth; I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.” (ST May 10, 1899, par. 1)
This is a plain statement of the pre-existence of Christ. Had He not had an existence before He assumed human nature, how could He possess glory with the Father before the world was? This is a grand theme for all to contemplate who are searching for truth. The Holy Spirit will be beside all such, to present to them the glory of this wonderful truth. O, that the human mind might be strengthened that it might comprehend the glory of the Redeemer! (ST May 10, 1899, par. 2)
What a wonderful promise! Let us claim this promise right now, and pray that the Holy Spirit may be beside us, to open our hearts, to present to us the glory of the wonderful truth of Christ’s pre-existence, and to strengthen our human minds to comprehend the glory of the Redeemer.
“Father, the hour is come; glorify Thy Son.” Christ is asking the Father to glorify Him. This was according to a specific agreement and timing in the plan of salvation.
“that Thy Son also may glorify Thee.” This is not a selfish petition. Christ’s request to be glorified was necessary for the glory of God the Father.
“I have glorified Thee on the earth; I have finished the work which Thou gavest Me to do.” Christ had glorified the Father on earth, and had fulfilled the conditions agreed upon for the Father to glorify Him.
Order of glorification as seen in this passage:
- Christ has glorified the Father on earth.
- Father will glorify Christ with original glory.
- This will bring glory to the Father.
The glory of the Father and the Son
“And now, O Father, glorify Thou Me with Thine own self.” The glory which Christ is asking for is the same that surrounds the Father on His throne. When God the Father assembled all the inhabitants of heaven,
The Son of God shared the Father's throne, and the glory of the eternal, self-existent One encircled both. (PP 36.2)
Christ has His own glory, but there is a special glory which is shared by both, and it is referred to as the Father's glory. The glory of the eternal, self-existent One is the glory of God the Father, which He shares with His Son. Before Christ came to this earth in human flesh, that glory encircled both. When He shall come again in the clouds of heaven, He will have that glory again:
Christ will come in His own glory, in the glory of His Father, and the glory of the holy angels. (DA 739.3)
The glory surrounding the Father and the Son shows the unity that exists between them. If Christ is glorified, the Father will be glorified; and if the Father is glorified, then Christ is glorified.
The two natures of Christ
Christ is not praying for the manifestation of the glory of human nature; for that human nature never had an existence in His pre-existence. He is praying to His Father in regard to a glory possessed in His oneness with God. His prayer is that of a mediator; the favor He entreats is the manifestation of that divine glory which was possessed by Him when He was one with God. Let the vail be removed, He says, and let My glory shine forth,—the glory which I had with Thee before the world was. (ST May 10, 1899, par. 3)
“His prayer is that of a mediator.” A mediator is “one that interposes between parties.” Christ is asking for the glory which He possessed in His divine nature, in His oneness with God. Whom is he asking it for?
The passage seems to suggest that He was asking it for Himself, for He clearly prays, "Father, glorify thy Son." Although in Heaven He had been a partaker of divine glory, and that glory belonged to Him as God, now He requests the same glory for Himself in His human nature, which had never been partaker of the glory surrounding the throne. (See "I and My Father are One")
Why was this prayer necessary? Why was it necessary for his sinless human nature to become possessor of the eternal, original glory that He had possessed in eternity past? So that He could share the Father's glory with the human race:
“These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee.” [Verse 1.] What does this mean?—That this prayer is the petition of humanity for humanity; a sinless humanity for a sinful humanity. (Ms 68, 1903)
Conditions of the Covenant
Christ defines the manner in which He has glorified the Father: “I have manifested Thy name unto the men which Thou gavest Me out of the world; Thine they were, and Thou gavest them Me; and they have kept Thy Word. Now they have known that all things whatsoever Thou hast given Me are of Thee.” (ST May 10, 1899, par. 4)
In other words, Christ had fulfilled the conditions required for His glorification, which was to reflect God’s character in His human nature.
In the intercessory prayer of Jesus with his Father, he claimed that he had fulfilled the conditions which made it obligatory upon the Father to fulfill his part of the contract made in Heaven, with regard to fallen man. He prayed: “I have finished the work which thou gavest me to do. (That is, he had wrought out a righteous character on earth as an example for men to follow). And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.” (3SP 260)
“I have glorified thee on the earth: I have finished the work which thou gavest me to do.” We should all bear in mind that to every man God has given his work. There is no one in the entire human family who has not been entrusted with talents to be wisely used and improved. Said Christ, “I have glorified thee in my human character, perfecting that character for the benefit of all humanity, to show human beings that man can keep the law of God in a world of sin and transgression, and through being a partaker of the divine nature, stand as an overcomer.” (Lt157, 1901)
Because he had glorified God in His human character, now he could ask the Father to fulfill His part of the contract and glorify the Son.
Let us summarize all of this in a visual timeline.
The divine-human nature of Christ
His humanity
How did the Father answer Christ's prayer? (ST May 10, 1899, par. 5)
For a period of time Christ was on probation. He took humanity on Himself, to stand the test and trial which the first Adam failed to endure. Had He failed in His test and trial, He would have been disobedient to the voice of God, and the world would have been lost. (ST May 10, 1899, par. 6)
Satan has asserted that men could not keep the commandments of God. To prove that they could, Christ became a man, and lived a life of perfect obedience, an evidence to sinful human beings, to the worlds unfallen, and to the heavenly angels, that man could keep God's law through the divine power that is abundantly provided for all that believe. In order to reveal God to the world, to demonstrate as true that which Satan has denied, Christ volunteered to take humanity, and in His power, humanity can obey God. “As many as received Him, to them gave He power to become the sons of God.” All heaven is Christ's to give to the world. (ST May 10, 1899, par. 7)
Christ emptied Himself of His honored position in the heavenly courts. He became a man of sorrows and acquainted with grief. He was, as we are, subject to the enemy's temptations. Satan exulted when Christ became a human being, and he compassed His path with every conceivable temptation. Human weakness and tears were His portion; but He sought unto God, praying with His whole soul, with strong crying and tears; and He was heard in that He feared. The subtlety of the enemy could not ensnare Him while He made God His trust, and was obedient to His words. “The prince of this world cometh,” He said, “and hath nothing in Me.” He can find nothing in Me which responds to his sophistry. (ST May 10, 1899, par. 8)
Amid impurity, Christ maintained His purity. Satan could not stain or corrupt it. His character revealed a perfect hatred for sin. It was His holiness that stirred against Him all the passion of a profligate world; for by His perfect life He threw upon the world a perpetual reproach, and made manifest the contrast between transgression and the pure, spotless righteousness of One that knew no sin. This heavenly purity annoyed the apostate foe as nothing else could do, and he followed Christ day by day, using in his work the people that claimed to have a superior purity and knowledge of God, putting into their hearts a spirit of hatred against Christ, and tempting His disciples to betray and forsake Him. (ST May 10, 1899, par. 9)
Christ was buffeted with temptations, and convulsed with agony. He was lacerated with stripes, crowned with thorns, and crucified. The fallen foe, once exalted to heaven, bruised Christ's heel, but this was all he could do. While engaged in doing despite to Christ, his head was being bruised. While enduring the contradiction of sinners against Himself, Christ was filled with sorrow and anguish. This was represented as the bruising of His heel. A pain, heavier than ever oppressed another, was weighing down His humanity. (ST May 10, 1899, par. 10)
Ellen White asks the question: How does the Father answer Christ’s prayer? She does not answer the question immediately. Rather, she goes back and expounds on the earlier points in the timeline.
The above paragraphs delve into Christ’s human experience. She assures us that Christ was indeed human and experienced the woes of humanity.
His divinity veiled
Next, she goes back in time and talks in detail about the moment of His incarnation. She dedicates a whole paragraph to explaining His unique divine-human nature:
But although Christ's divine glory was for a time veiled and eclipsed by His assuming humanity, yet He did not cease to be God when He became man. The human did not take the place of the divine, nor the divine of the human. This is the mystery of godliness. The two expressions human and divine were, in Christ, closely and inseparably one, and yet they had a distinct individuality. Though Christ humbled Himself to become man, the Godhead was still His own. His Deity could not be lost while He stood faithful and true to His loyalty. Surrounded with sorrow, suffering, and moral pollution, despised and rejected by the people to whom had been intrusted the oracles of heaven, Jesus could yet speak of Himself as the Son of man in heaven. He was ready to take once more His divine glory when His work on earth was done. (ST May 10, 1899, par. 11)
This paragraph is replete with deep and wonderful truths. We will dig deeper into one of them, because it will help us understand the line of thought in this article.
The first topic presented in this paragraph is about the two “expressions” of Christ: human and divine. Two apparently contradictory truths are presented:
- The human and divine natures are, in Christ, closely and inseparably one.
- Yet, each nature had a distinct individuality.
This is the “mystery of godliness.” We might be tempted to think of it through Western lenses, from a Greek dualistic mindset of body and soul, but this is not what it means.
The two expressions were found in the Man Christ Jesus. They were inseparable, yet distinct. That explains how he was able to live just like a man, without appealing to his divine nature to aid him in resisting temptation. He held communion with the Father and received help in his human nature, as we may receive help from God. This also explains how his divine nature did not die:
Was the human nature of the Son of Mary changed into the divine nature of the Son of God?—No; the two natures were mysteriously blended in one person—the Man Christ Jesus. In Him dwelt all the fulness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood. (Lt 280, 1904, par. 9)
This is a great mystery, a mystery that will not be fully, completely understood in its greatness until the translation of the redeemed shall take place. Then the power and greatness and efficacy of the gift of God to man will be understood. But the enemy is determined that this gift shall be so mystified that it will become as nothingness. (Lt 280, 1904, par. 10)
Christ’s divine glory was veiled and eclipsed by His humanity. It still existed, but it was hidden from view, and He did not make use of it for His own benefit.
Types and symbols in the Old Testament foreshadowed the human-divine nature of Christ, the veiling of divinity by humanity: the burning bush, the pillar of cloud, and the tabernacle.
Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, “Lo, I come.” “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me.... Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.” Hebrews 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, “A body hast Thou prepared Me.” Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God's glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in “the body of our humiliation” (Philippians 3:21, R. V.), “in the likeness of men.” In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
God commanded Moses for Israel, “Let them make Me a sanctuary; that I may dwell among them” (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. “The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.” John 1:14, R. V., margin. (The Desire of Ages, p. 23)
The last part of the paragraph touches on two important topics. These subjects can be studied more in-depth here:
- "His Deity could not be lost while He stood faithful and true to His loyalty." See study about whether Christ could have lost His deity.
- "Jesus could yet speak of Himself as the Son of man in heaven." See studies on the Son of Man in Heaven and the Presence of God.
How the Father answers Christ's prayer
1. Flashing forth of indwelling glory
There were occasions when Jesus stood forth while in human flesh as the Son of God. Divinity flashed through humanity, and was seen by the scoffing priests and rulers. Was it acknowledged? Some acknowledged that He was the Christ, but the larger portion of those who upon these special occasions were forced to see that He was the Son of God, refused to receive Him. Their blindness corresponded to their determined resistance of conviction. (ST May 10, 1899, par. 12)
When Christ's indwelling glory flashed forth, it was too intense for His pure and perfect humanity entirely to conceal. The scribes and Pharisees did not speak in acknowledgment of Him, but their enmity and hatred were baffled as His majesty shone forth. The truth, obscured as it was by a vail of humiliation, spoke to every heart with unmistakable evidence. This led to the words of Christ, “Ye know who I am.” Men and devils were compelled, by the shining forth of His glory, to confess, “Truly, this is the Son of God.” Thus God was revealed: thus Christ was glorified. (ST May 10, 1899, par. 13)
In the temple at the age of 12 (DA 81.3)
The wilderness of temptation (DA 130.3)
First cleansing of the temple (DA 158.1 and 162.3)
Mount of Transfiguration (DA 421.1) - "Divinity from within flashes through humanity, and meets the glory coming from above."
"I am the light of the world." (ST August 22, 1900)
"I and my Father are one." (ST November 27, 1893)
Resurrection of Lazarus (DA 536.2)
Second cleansing of the temple (DA 590.4)
Before Caiaphas (DA 707.2)
Before Herod (DA 731.3)
There is a difference between Christ's indwelling, divine glory (His divine nature), and the glory He received daily from communion with His Father (in His human nature).
The Son of God was surrendered to the Father's will, and dependent upon His power. So utterly was Christ emptied of self that He made no plans for Himself. He accepted God's plans for Him, and day by day the Father unfolded His plans. So should we depend upon God, that our lives may be the simple outworking of His will. (DA 208.2)
When Moses was about to build the sanctuary as a dwelling place for God, he was directed to make all things according to the pattern shown him in the mount. Moses was full of zeal to do God's work; the most talented, skillful men were at hand to carry out his suggestions. Yet he was not to make a bell, a pomegranate, a tassel, a fringe, a curtain, or any vessel of the sanctuary, except according to the pattern shown him. God called him into the mount, and revealed to him the heavenly things. The Lord covered him with His own glory, that he might see the pattern, and according to it all things were made. So to Israel, whom He desired to make His dwelling place, He had revealed His glorious ideal of character. The pattern was shown them in the mount when the law was given from Sinai, and when the Lord passed by before Moses and proclaimed, “The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” Exodus 34:6, 7. (DA 208.3)
Israel had chosen their own ways. They had not builded according to the pattern; but Christ, the true temple for God's indwelling, molded every detail of His earthly life in harmony with God's ideal. He said, “I delight to do Thy will, O My God: yea, Thy law is within My heart.” Psalm 40:8. So our characters are to be builded “for an habitation of God through the Spirit.” Ephesians 2:22. And we are to “make all things according to the pattern,” even Him who “suffered for us, leaving us an example, that ye should follow His steps.” Hebrews 8:5; 1 Peter 2:21. (DA 209.1)
The words of Christ teach that we should regard ourselves as inseparably bound to our Father in heaven. Whatever our position, we are dependent upon God, who holds all destinies in His hands. He has appointed us our work, and has endowed us with faculties and means for that work. So long as we surrender the will to God, and trust in His strength and wisdom, we shall be guided in safe paths, to fulfill our appointed part in His great plan. (DA 209.2)
The glory Christ received daily from the Father is the same glory we can receive by daily communion. But when Christ prayed "Father, glorify Thy Son," He was asking for the glory of divinity. Christ asked for the glory which He had with the Father before the world was, and He asked it for His human nature.
How is Christ's prayer answered? Christ was glorified by the shining forth of His divinity. But this is not the complete answer to Christ's prayer. His human nature was not yet completely glorified.
2. Resurrection
By raising Christ from the dead, the Father glorified His Son before the Roman guard, before the Satanic host, and before the heavenly universe. A mighty angel, clothed with the panoply of heaven, descended, scattering the darkness from his track, and, breaking the Roman seal, rolled back the stone from the sepulcher as if it had been a pebble, undoing in a moment the work that the enemy had done. The voice of God was heard, calling Christ from His prison-house. The Roman guard saw heavenly angels falling in reverence before Him whom they had crucified, and He proclaimed above the rent sepulcher of Joseph, “I am the resurrection and the life.” Can we be surprised that the soldiers fell as dead men to the earth? (ST May 10, 1899, par. 14)
Concerning the voice that was heard on resurrection morning, some may find a contradiction between this statement and some other records in the Spirit of Prophecy. In this article, it is the voice of God that was heard. In The Desire of Ages and the first volume of Spiritual Gifts, though, it is an angel who speaks the words of the Father to Christ. This apparent contradiction can be explained by the same principle at play in the concept of presence. God's Word, spoken by an angel, is regarded in Hebrew thought as if it were spoken by God Himself.
VOICE OF GOD
"The voice of God was heard, calling Christ from His prison-house." (ST May 10, 1899)
VOICE OF AN ANGEL
The Roman guard saw the angels, and fell as dead men to the ground. One angel rolled back the stone in triumph, and with a clear and mighty voice, cried out, Thou Son of God! Thy Father calls thee! Come forth!! Death could hold dominion over him no longer. Jesus arose from the dead. The other angel entered the sepulchre, and as Jesus arose in triumph, he unbound the napkin which was about his head, and Jesus walked forth a victorious conqueror. (1SG 66.1)
The earth trembles at his approach, the hosts of darkness flee, and as he rolls away the stone, heaven seems to come down to the earth. The soldiers see him removing the stone as he would a pebble, and hear him cry, Son of God, come forth; Thy Father calls Thee. They see Jesus come forth from the grave, and hear Him proclaim over the rent sepulcher, “I am the resurrection, and the life.” As He comes forth in majesty and glory, the angel host bow low in adoration before the Redeemer, and welcome Him with songs of praise. (DA 779.3)
Christ was glorified at His resurrection. He received a glorified body.
After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. (DA 829.1)
All the scars in His hands will be as bright beams, to add to the beauty and luster of the glorified body in which He arose, and in which He ascended as the exalted King of all humanity. (Lt 81, 1898, par. 9)
Nevertheless, this was not the complete answer to Christ's prayer.
3. Ascension
Christ's ascension to heaven, amid a cloud of heavenly angels, glorified Him. His concealed glory shone forth with all the brightness that mortal man could endure and live. He came to our world as a man; He ascended to His heavenly home as God. His human life was full of sorrow and grief, because of His cruel rejection by those He came to save; but men were permitted to see Him strengthened, to behold Him ascending in glory and triumph, surrounded by a convoy of angels. The same holy beings that announced His advent to the world were permitted to attend Him at His ascension, and to demand a triumphal entrance for the royal and glorified Being. “Lift up your heads, O ye gates,” they cry as they near the heavenly portals; “and be ye lift up, ye everlasting doors; and the King of glory shall come in.” The angels at the gates respond in lofty strain, “Who is this King of glory?” And from thousands and ten thousands of voices the answer comes: “The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.” Again the angels at the gates cry, “Who is this King of glory?” and again the response swells triumphantly upward, “The Lord of hosts, He is the King of glory.” (ST May 10, 1899, par. 15)
Thus the prayer of Christ was answered. He was glorified with the glory which He had with His Father before the world was. (ST May 10, 1899, par. 16)
_"Christ's ascension to heaven, amid a cloud of heavenly angels, glorified Him. His concealed glory shone forth with all the brightness that mortal man could endure. He came to our world as man; He ascended to His heavenly home as God."
This is a reference to his indwelling glory and the glory of the angels. This is the glory which He had with His Father before the world was. The prayer of Christ was answered in this way.
But, still, this is not the complete answer to Christ's prayer. Yet another event must take place, which will give Him back the honor and glory that He had left when He became a man.
4. Reinstatement
But amid this glory, Christ does not lose sight of His toiling, struggling ones upon earth. He has a request to make of His Father. He waves back the heavenly host until He is in the direct presence of Jehovah, and then He presents His petition in behalf of His chosen ones. (ST May 10, 1899, par. 16)
“Father,” He says, “I will that they also, whom Thou hast given Me, be with Me where I am.” And then the Father declares, “Let all the angels of God worship Him.” The heavenly host prostrate themselves before Him, and raise their song of triumph and joy. Glory encircles the King of heaven, and was beheld by all the heavenly intelligences. No words can describe the scene which took place as the Son of God was publicly reinstated in the place of honor and glory which He voluntarily left when He became a man. (ST May 10, 1899, par. 17)
And today Christ, glorified, and yet our Brother is our Advocate in the courts of heaven. “In all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.” “We have not an high priest which can not be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” “For in that He Himself hath suffered being tempted, He is able to succor them that are tempted.” “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” (ST May 10, 1899, par. 18)
This is the moment when Christ's prayer, "Father, glorify Thy Son," is answered. The reunion is a moving scene, charged with indescribable meaning. Just imagine: the Father, the angels, the twenty-four elders, the whole heavenly host, all are waiting for Christ to come (this scene is described in detail in Revelation 4). The Father, especially, is awaiting with eager expectation. He who had been one with Him from eternity,
the only-begotten Son, He who had been in the bosom of the Father, He whom God had declared to be 'the Man that is My fellow' (Zechariah 13:7) (see DA 483.2)
was about to return.
But there is something different now. Christ's human nature had never been a partaker of the glory encircling the throne of the Father. In fact, his human nature had not existed before His incarnation. We can only imagine what the Father might have felt, as Christ came before His presence. Carrying human nature, He makes a special request: "Father, I will that they also, whom thou hast given me, be with me where I am."
"The Father's arms encircle His Son" (DA 834.3). "Glory encircles the King of heaven, and was beheld by all the heavenly intelligences." (ST May 10, 1899, par. 17)
The One who was obedient unto death is now taken into eternal unison both as God and man. The Father says to Him, “Thou art a priest forever after the order of Melchizedek.” Psalm 110:4. (Ms 115, 1897, par. 28)
In other words, Christ was made one with God with the occasion of His reinstatement. The glory of the Father encircled them both again, as in eternity past. The only difference now was that Christ's human nature (which did not exist in eternity past) was also brought into unison with the Father for the first time.
When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. (AA 38.3)
The demonstration of the Spirit came to glorify Christ by demonstrating that "I and My Father are one." [John 10:30]. (Ms 151, 1906)
Summary
Christ prayed, "Father, glorify Thy Son." How did the Father answer His prayer? Christ was glorified:
- During His life on earth
- At His resurrection
- At His ascension
- At His public reinstatement in the heavenly courts
But this is not all.
The supplement of His glory
Elsewhere, Ellen White makes a fascinating statement:
Not until the fullness of the time shall come will the crucified and risen Saviour assume His equality with God. (Ms 77, 1899, par. 36)
“Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” [Philippians 2:5-8.] There must be no assumption of power on the part of God’s chosen people. Those who take their orders from Christ must not snatch at power and seek to compel everyone else to observe the law of Jehovah. This is not to be. Even Christ, as the Prince of life, could not seize the scepter of power and carry out His laws of righteousness. (Ms 77, 1899, par. 34)
Man must wait patiently until the time when the work shall be accomplished, and every human being has had an opportunity to decide upon the light given. Decisions will be made for and against God. The Sabbath of the fourth commandment will be the test. Every man will decide his own case by his decision in regard to the law of Jehovah. Then the world will be ripened for the harvest. Both classes will be developed, the sentiment of every heart will be revealed. Each party will gather under the chosen leader, as loyal to God and His commandments, or as transgressors of the law, with the first great rebel at their head. (Ms 77, 1899, par. 35)
All must wait for the appointed time, until the warning shall have gone to all parts of the world, until sufficient light and evidence has been given to every soul. Some will have less light than others, but each one will be judged according to the light received. Not until the fullness of the time shall come will the crucified and risen Saviour assume His equality with God. Patiently has He waited in the heavenly courts in behalf of His people who have suffered for their loyalty to Him. Patiently has He waited for the gospel of the kingdom to be preached in all parts of the world, until all nations, kindreds, tongues, and peoples have received the light of God’s Word. (Ms 77, 1899, par. 36)
What does this mean? Hasn't Christ already received the glory which was His with the Father before the world was? Why has He not assumed His equality with God yet?
There is yet another glory which Christ is waiting for.
Jesus refused to receive the homage of his people until he knew that his sacrifice had been accepted by the Father, and until he had received the assurance from God himself that his atonement for the sins of his people had been full and ample, that through his blood they might gain eternal life. Jesus immediately ascended to Heaven and presented himself before the throne of God, showing the marks of shame and cruelty upon his brow, his hands and feet. But he refused to receive the coronet of glory, and the royal robe, and he also refused the adoration of the angels as he had refused the homage of Mary, until the Father signified that his offering was accepted. (3SP 202.1)
He also had a request to prefer concerning his chosen ones upon earth. He wished to have the relation clearly defined that his redeemed should hereafter sustain to Heaven, and to his Father. His church must be justified and accepted before he could accept heavenly honor. He declared it to be his will that where he was, there his church should be; if he was to have glory, his people must share it with him. They who suffer with him on earth must finally reign with him in his kingdom. In the most explicit manner Christ pleaded for his church, identifying his interest with theirs, and advocating, with a love and constancy stronger than death, their rights and titles gained through him. (3SP 202.2)
Christ designs that heaven's order, heaven's plan of government, heaven's divine harmony, shall be represented in His church on earth. Thus in His people He is glorified. Through them the Sun of Righteousness will shine in undimmed luster to the world. Christ has given to His church ample facilities, that He may receive a large revenue of glory from His redeemed, purchased possession. He has bestowed upon His people capabilities and blessings that they may represent His own sufficiency. The church, endowed with the righteousness of Christ, is His depositary, in which the riches of His mercy, His grace, and His love, are to appear in full and final display. Christ looks upon His people in their purity and perfection, as the reward of His humiliation, and the supplement of His glory,—Christ, the great Center, from whom radiates all glory. (DA 680.1)
He declares himself glorified in those who believe on him. The church, in his name, is to carry to glorious perfection the work which he has commenced; and when that church shall be finally ransomed in the Paradise of God, he will look upon the travail of his soul and be satisfied. Through all eternity the ransomed host will be his chief glory. (3SP 260.2)
Christ is waiting for His bride.
He will not assume His equality with God until His bride is also taken into unison with God. "If He was to have glory, His people must share it with him."
Christ's prayer in John 17, "Father, glorify Thy Son," expresses His supreme desire. The prayer reaches a climax in verse 24, "Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world."
There are five different occasions in which Christ expresses this same longing desire:
- In the Upper Room
- Let not your heart be troubled: ye believe in God, believe also in me.
- In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
- And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
- In His prayer in the Garden
24. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
- When He ascended to His Father
But He waves them back. Not yet; He cannot now receive the coronet of glory and the royal robe. He enters into the presence of His Father. He points to His wounded head, the pierced side, the marred feet; He lifts His hands, bearing the print of nails. He points to the tokens of His triumph; He presents to God the wave sheaf, those raised with Him as representatives of that great multitude who shall come forth from the grave at His second coming. He approaches the Father, with whom there is joy over one sinner that repents; who rejoices over one with singing. Before the foundations of the earth were laid, the Father and the Son had united in a covenant to redeem man if he should be overcome by Satan. They had clasped Their hands in a solemn pledge that Christ should become the surety for the human race. This pledge Christ has fulfilled. When upon the cross He cried out, “It is finished,” He addressed the Father. The compact had been fully carried out. Now He declares: Father, it is finished. I have done Thy will, O My God. I have completed the work of redemption. If Thy justice is satisfied, “I will that they also, whom Thou hast given Me, be with Me where I am.” John 19:30; 17:24. (DA 834.2)
- His present work in the heavenly sanctuary
God has a church, a chosen people, and could all see as I have seen, how closely Christ identifies himself with his people, no such message would be heard as the one that denounces the church as Babylon. God has a people who are laborers together with him, and they have gone straightforward, having his glory in view. Listen to the prayer of our representative in heaven: “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory.” O, how the divine Head longed to have his church with him! They had fellowship with him in his suffering and humiliation, and it is his highest joy to have them with him to be partakers of his glory. Christ claims the privilege of having his church with him. “I will that they also, whom thou hast given me, be with me where I am.” To have them with him is according to covenant promise and agreement with his Father. He reverently presents at the mercy-seat his finished redemption for his people. The bow of promise encircles our substitute and surety as he pours out his petition of love, “Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory.” We shall behold the King in his beauty, and the church will be glorified. (RH October 17, 1893, par. 3)
- At His Second Coming
By the people of God a voice, clear and melodious, is heard, saying, “Look up,” and lifting their eyes to the heavens, they behold the bow of promise. The black, angry clouds that covered the firmament are parted, and like Stephen they look up steadfastly into heaven and see the glory of God and the Son of man seated upon His throne. In His divine form they discern the marks of His humiliation; and from His lips they hear the request presented before His Father and the holy angels: “I will that they also, whom Thou hast given Me, be with Me where I am.” John 17:24. Again a voice, musical and triumphant, is heard, saying: “They come! they come! holy, harmless, and undefiled. They have kept the word of My patience; they shall walk among the angels;” and the pale, quivering lips of those who have held fast their faith utter a shout of victory.
This prayer will find its complete fulfillment when the people of God shall enter the gates of the New Jerusalem together with Him.
Before the ransomed throng is the Holy City. Jesus opens wide the pearly gates, and the nations that have kept the truth enter in. There they behold the Paradise of God, the home of Adam in his innocency. Then that voice, richer than any music that ever fell on mortal ear, is heard, saying: “Your conflict is ended.” “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.”
Now is fulfilled the Saviour's prayer for His disciples: “I will that they also, whom Thou hast given Me, be with Me where I am.” “Faultless before the presence of His glory with exceeding joy” (Jude 24), Christ presents to the Father the purchase of His blood, declaring: “Here am I, and the children whom Thou hast given Me.” “Those that Thou gavest Me I have kept.” Oh, the wonders of redeeming love! the rapture of that hour when the infinite Father, looking upon the ransomed, shall behold His image, sin's discord banished, its blight removed, and the human once more in harmony with the divine!
With unutterable love, Jesus welcomes His faithful ones to the joy of their Lord. The Saviour's joy is in seeing, in the kingdom of glory, the souls that have been saved by His agony and humiliation. And the redeemed will be sharers in His joy, as they behold, among the blessed, those who have been won to Christ through their prayers, their labors, and their loving sacrifice. As they gather about the great white throne, gladness unspeakable will fill their hearts, when they behold those whom they have won for Christ, and see that one has gained others, and these still others, all brought into the haven of rest, there to lay their crowns at Jesus’ feet and praise Him through the endless cycles of eternity. (GC 646, 647)
When that church shall be finally ransomed in the Paradise of God, he will look upon the travail of his soul and be satisfied. Through all eternity the ransomed host will be his chief glory. (3SP 260.2)
Amen. Even so, come, Lord Jesus.