Hope of the Glory

Historically Calvinists have traditionally opposed the Dispensational approach of literal interpretation in prophecy not yet fulfilled. Yet as to soteriology, they share a common bond in their literal interpretation. We here at hope of the glory believe that all scripture must be interpreted by the grammatical historical (sometimes called literal) approach. This forces us to be five point Calvinists with reference to salvation and mid-Acts Dispensationalists with regards to end times. Because we are dealing with the Word of God, these two literal interpretations harmoniously fit together.

Consistency in regards to a literal form leads one naturally to a blending instead of an opposing contingency. For example, to start the church in Acts chapter two and then ignore the signs of those who practiced them in Acts 2 is inconsistent with a literal approach. But to recognize that the day of Pentecost was a Jewish feast day and that a Gentile convert does not appear in the Acts account until Acts 10 demands attention.

Col 1:27 “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, The Hope Of Glory:”

The Greek text has two definite articles detailing this hope, it appears like this; “the Hope Of The Glory”. This distinguishes our hope from all others, especially the earthly one as Israel’s promise in the O.T.

We will be keying in on just exactly what this hope is all about. Today there is a void as to a clear understanding concerning what this statement means. Most envision streets of gold and the glory of Israel’s promise. While Paul speaks of a heavenly realm in Eph 1:3 “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:”

The definite article again is present in Eph. 1:3 “the heavenly places” making it distinct from earthly places.

Also as to payment of sin, if a lost soul is sent to Hell for payment of his sins then either his sin was not dealt with at Calvary or that payment did not accomplish it’s intent. Clearly only the elect are spoken of in such passages as Romans 5.

Similarly this definite article appears in Romans 5 concerning “the many”. Romans 5:9 “for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the one, shall the many be constituted righteous.

“The many” of course, are only the elect that are called for to be redeemed and not all who ever lived. Then again “the many” are all the redeemed throughout human history but their hope is different according to the dispensation the Lord dealt with them.

These are just some of the similarities both schools of thought present to us in many areas of contemporary debate. When we combine these similarities consistently we trust you as well will be persuaded as to how they complement each other.