Expositions of Holy Scripture: St. John Volume I Part 38

Sorrow needs simple words for its consolation; and simple words are the best clothing for the largest truths. These eleven poor men were crushed and desolate at the thought of Christ's going; they fancied that if He left them they lost Him. And so, in simple, childlike words, which the weakest could grasp, and in which the most troubled could find peace, He said to them, after having encouraged their trust in Him, 'There is plenty of room for you as well as for Me where I am going; and the frankness of our intercourse in the past might make you sure that if I were going to leave you I would have told you all about it. Did I ever hide from you anything that was painful? Did I ever allure you to follow Me by false promises? Should I have kept silence about it if our separation was to be eternal?' So, simply, as a mother might hush her babe upon her breast, He soothes their sorrow. And yet, in the quiet words, so level to the lowest apprehension, there lie great truths, far deeper than we yet have appreciated, and which will enfold themselves in their majesty and their greatness through eternity. 'In My Father's house are many mansions; if it were not so, I would have told you.'

I. Now note in these words, first, the 'Father's house,' and its ample room.

There is only one other occasion recorded in which our Lord used this expression, and it occurs in this same Gospel near the beginning; where in the narrative of the first cleansing of the Temple we read that He said, 'Make not My Father's house a house of merchandise.' The earlier use of the words may help to throw light upon one aspect of this latter employment of it, for there blend in the image the two ideas of what I may call domestic familiarity, and of that great future as being the reality of which the earthly Temple was intended to be the dim prophecy and shadow. Its courts, its many chambers, its ample porches with room for thronging worshippers, represented in some poor way the wide sweep and s.p.a.ce of that higher house; and the sense of Sonship, which drew the Boy to His Father's house in the earliest hours of conscious childhood, speaks here.

Think for a moment of how sweet and familiar the conception of heaven as the Father's house makes it to us. There is something awful, even to the best and holiest souls, in the thought of even the glories beyond. The circ.u.mstances of death, which is its portal, our utter unacquaintance with all that lies behind the veil, the terrible silence and distance which falls upon our dearest ones as they are sucked into the cloud, all tend to make us feel that there is much that is solemn and awful even in the thought of eternal future blessedness. But how it is all softened when we say, 'My Father's house.' Most of us have long since left behind us the sweet security, the sense of the absence of all responsibility, the a.s.surance of defence and provision, which used to be ours when we lived as children in a father's house here. But we may all look forward to the renewal, in far n.o.bler form, of these early days, when the father's house meant the inexpugnable fortress where no evil could befall us, the abundant home where all wants were supplied, and where the shyest and timidest child could feel at ease and secure. It is all coming again, brother, and amidst the august and unimaginable glories of that future the old feeling of being little children, nestling safe in the Father's house, will fill our quiet hearts once more.

And then consider how the conception of that Future as the Father's house suggests answers to so many of our questions about the relationship of the inmates to one another. Are they to dwell isolated in their several mansions? Is that the way in which children in a home dwell with each other? Surely if He be the Father, and heaven be His house, the relation of the redeemed to one another must have in it more than all the sweet familiarity and unrestrained frankness which subsists in the families of earth. A solitary heaven would be but half a heaven, and would ill correspond with the hopes that inevitably spring from the representation of it as 'my Father's house.'

But consider further that this great and tender name for heaven has its deepest meaning in the conception of it as a spiritual state of which the essential elements are the loving manifestation and presence of G.o.d as Father, the perfect consciousness of sonship, the happy union of all the children in one great family, and the derivation of all their blessedness from their Elder Brother.

The earthly Temple, to which there is some allusion in this great metaphor, was the place in which the divine glory was manifested to seeking souls, though in symbol, yet also in reality, and the representation of our text blends the two ideas of the free, frank intercourse of the home and of the magnificent revelations of the Holy of holies. Under either aspect of the phrase, whether we think of 'my Father's house' as temple or as home, it sets before us, as the main blessedness and glory of heaven, the vision of the Father, the consciousness of sonship, and the complete union with Him. There are many subsidiary and more outward blessednesses and glories which shine dimly through the haze of metaphors and negations, by which alone a state of which we have no experience can be revealed to us; but these are secondary. The heaven of heaven is the possession of G.o.d the Father through the Son in the expanding spirits of His sons. The sovereign and filial position which Jesus Christ in His manhood occupies in that higher house, and which He shares with all those who by Him have received the adoption of sons, is the very heart and nerve of this great metaphor.

But I think we must go a step further than that, and recognise that in the image there is inherent the teaching that that glorious future is not merely a state, but also a place. Local a.s.sociations are not to be divorced from the words; and although we can say but little about such a matter, yet everything in the teaching of Scripture points to the thought that howsoever true it may be that the essence of heaven is condition, yet that also heaven has a local habitation, and is a place in the great universe of G.o.d. Jesus Christ has at this moment a human body, glorified. That body, as Scripture teaches us, is somewhere, and where He is there shall also His servant be. In the context He goes on to tell us that 'He goes to prepare a place for us,' and though I would not insist upon the literal interpretation of such words, yet distinctly the drift of the representation is in the direction of localising, though not of materialising, the abode of the blessed. So I think we can say, not merely that _what_ He is that shall also His servants be, but that _where_ He is there shall also His servants be.

And from the representation of my text, though we cannot fathom all its depths, we can at least grasp this, which gives solidity and reality to our contemplations of the future, that heaven is a place, full of all sweet security and homelike repose, where G.o.d is made known in every heart and to every consciousness as a loving Father, and of which all the inhabitants are knit together in the frankest fraternal intercourse, conscious of the Father's love, and rejoicing in the abundant provisions of His royal House.

And then there is a second thought to be suggested from these words, and that is of the ample room in this great house. The original purpose of the words of my text, as I have already reminded you, was simply to soothe the fears of a handful of disciples.

There was room where Christ went for eleven poor men. Yes, room enough for them! but Christ's prescient eye looked down the ages, and saw all the unborn millions that would yet be drawn to Him uplifted on the Cross, and some glow of satisfaction flitted across His sorrow, as He saw from afar the result of the impending travail of His soul in the mult.i.tudes by whom G.o.d's heavenly house should yet be filled. 'Many mansions!' the thought widens out far beyond our grasp. Perhaps that upper room, like most of the roof-chambers in Jewish houses, was open to the skies, and whilst He spoke, the innumerable lights that blaze in that clear heaven shone down upon them, and He may have pointed to these. The better Abraham perhaps looked forth, like His prototype, on the starry heavens, and saw in the vision of the future those who through Him should receive the 'adoption of sons' and dwell for ever in the house of the Lord, 'so many as the stars of the sky in mult.i.tude, and as the sand which is by the seash.o.r.e innumerable.'

Ah! brethren, if we could only widen our measurement of the walls of the New Jerusalem to the measurement of that 'golden rod which the man, that is the angel,' as John says, applied to it, we should understand how much bigger it is than any of these poor sects and communities of ours here on earth. If we would lay to heart, as we ought to do, the deep meaning of that indefinite 'many' in my text, it would rebuke our narrowness. There will be a great many occupants of the mansions in heaven that Christian men here on earth--the most Catholic of them--will be very much surprised to see there, and thousands will find their entrance there that never found their entrance into any communities of so-called Christians here on earth.

That one word 'many' should deepen our confidence in the triumphs of Christ's Cross, and it may be used to heighten our own confidence as to our own poor selves. A chamber in the great Temple waits for each of us, and the question is, Shall we occupy it, or shall we not? The old Rabbis had a tradition which, like a great many of their apparently foolish sayings, covers in picturesque guise a very deep truth. They said that, however many the throngs of worshippers who came up to Jerusalem at the pa.s.sover, the streets of the city and the courts of the sanctuary were never crowded. And so it is with that great city. There is room for all. There are throngs, but no crowds.

Each finds a place in the ample sweep of the Father's house, like some of the great palaces that barbaric Eastern kings used to build, in whose courts armies might encamp, and the chambers of which were counted by the thousand. And surely in all that ample accommodation, you and I may find some corner where we, if we will, may lodge for evermore.

I do not dwell upon subsidiary ideas that may be drawn from the expressions. 'Mansions' means places of permanent abode, and suggests the two thoughts, so sweet to travellers and toilers in this fleeting, labouring life, of unchangeableness and of repose. Some have supposed that the variety in the attainments of the redeemed, which is reasonable and scriptural, might be deduced from our text, but that does not seem to be relevant to our Lord's purpose.

One other suggestion may be made without enlarging upon it. There is only one other occasion in this Gospel in which the word here translated 'mansions' is employed, and it is this: 'We will come and make our abode with him.' Our mansion is in G.o.d; G.o.d's dwelling-place is in us. So ask yourselves, Have you a place in that heavenly home?

When prodigal children go away from the father's house, sometimes a broken-hearted parent will keep the boy's room just as it used to be when he was young and pure, and will hope and weary through long days for him to come back and occupy it again. G.o.d is keeping a room for you in His house; do you see that you fill it.

II. In the next place, note here the sufficiency of Christ's revelation for our needs.

'If it were not so I would have told you.' He sets Himself forward in very august fashion as being the Revealer and Opener of that house for us. There is a singular tone about all our Lord's few references to the future--a tone of decisiveness; not as if He were speaking, as a man might do, that which he had thought out, or which had come to him, but as if He was speaking of what he had Himself beheld, 'We speak that we do know, and testify that we have seen.' He stands like one on a mountain top, looking down into the valleys beyond, and telling His comrades in the plain behind Him what He sees. He speaks of that unseen world always as One who had been in it, and who was reporting experiences, and not giving forth opinions. His knowledge was the knowledge of One who dwelt with the Father, and left the house in order to find and bring back His wandering brethren. It was 'His own calm home, His habitation from eternity,' and therefore He could tell us with decisiveness, with simplicity, with a.s.surance, all which we need to know about the geography of that unknown land--the plan of that, by us unvisited, house. Very remarkable, therefore, is it, that with this tone there should be such reticence in Christ's references to the future. The text implies the _rationale_ of such reticence. 'If it were not so I would have told you.' I tell you all that you need, though I tell you a great deal less than you sometimes wish.

The gaps in our knowledge of the future, seeing that we have such a Revealer as we have in Christ, are remarkable. But my text suggests this to us--we have as much as we need. _I_ know, and many of _you_ know, by bitter experience, how many questions, the answers to which would seem to us to be such a lightening of our burdens, our desolated and troubled hearts suggest about that future, and how vainly we ply heaven with questions and interrogate the unreplying Oracle. But we know as much as we need. We know that G.o.d is there. We know that it is the Father's house. We know that Christ is in it. We know that the dwellers there are a family. We know that sweet security and ample provision are there; and, for the rest, if we I needed to have heard more, He would have told us.

'My knowledge of that life is small, The eye of faith is dim; But 'tis enough that Christ knows all; And I shall be with Him.'

Let the gaps remain. The gaps are part of the revelation, and we know enough for faith and hope.

May we not widen the application of that thought to other matters than to our bounded and fragmentary conceptions of a future life? In times like the present, of doubt and unrest, it is a great piece of Christian wisdom to recognise the limitations of our knowledge and the sufficiency of the fragments that we have. What do we get a revelation for? To solve theological puzzles and dogmatic difficulties? to inflate us with the pride of _quasi_-omniscience? or to present to us G.o.d in Christ for faith, for love, for obedience, for imitation?

Surely the latter, and for such purposes we have enough.

So let us recognise that our knowledge is very partial. A great stretch of wall is blank, and there is not a window in it. If there had been need for one, it would have been struck out. He has been pleased to leave many things obscure, not arbitrarily, so as to try our faith--for the implication of the words before us is that the relation between Him and us binds Him to the utmost possible frankness, and that all which we need and He can tell us He does tell--but for high reasons, and because of the very conditions of our present environment, which forbid the more complete and all-round knowledge.

So let us recognise our limitations. We know in part, and we are wise if we affirm in part. Hold by the Central Light, which is Jesus Christ. 'Many things did Jesus which are not written in this book,'

and many gaps and deficiencies from a human point of view exist in the contexture of revelation. 'But these are written that ye may believe that Jesus is the Christ,' for which enough has been told us, 'and that, believing, ye may have life in His name.' If that purpose be accomplished in us, G.o.d will not have spoken, nor we have heard, in vain. Let us hold by the Central Light, and then the circ.u.mference of darkness will gradually retreat, and a wider sphere of illumination be ours, until the day when we enter our mansion in the Father's house, and then 'in Thy Light shall we see light'; and we shall 'know even as we are known.'

Let your Elder Brother lead you back, dear friend, to the Father's bosom, and be sure that if you trust Him and listen to Him, you will know enough on earth to turn earth into a foretaste of Heaven, and will find at last your place in the Father's house beside the Brother who has prepared it for you.

THE FORERUNNER

'... 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.'--JOHN xiv. 2, 3.

What divine simplicity and depth are in these words! They carry us up into the unseen world, and beyond time; and yet a little child can lay hold on them, and mourning hearts and dying men find peace and sweetness in them. A very familiar image underlies them. It was customary for travellers in those old days to send some of their party on in advance, to find lodging and make arrangements for them in some great city. Many a time one or other of the disciples had been 'sent before His face into every place where He Himself should come.' On that very morning two of them had gone in, at His bidding, from Bethany to make ready the table at which they were sitting. Christ here takes that office upon Himself. The emblem is homely, the thing meant is transcendent.

Not less wonderful is the blending of majesty and lowliness. The office which He takes upon Himself is that of an inferior and a servant. And yet the discharge of it, in the present case, implies His authority over every corner of the universe, His immortal life, and the sufficiency of His presence to make a heaven. Nor can we fail to notice the blending of another pair of opposites: His certainty of His impending death, and His certainty, notwithstanding and thereby, of His continual work and His final return, are inseparably interlaced here. How comes it that, in all His premonitions of His death, Jesus Christ never spoke about it as failure or as the interruption or end of His activity, but always as the transition to, and the condition of, His wider work? 'I go, and if I go I return, and take you to Myself.'

So, then, there are three things here, the departure with its purpose, the return, and the perfected union.

I. The Departure.

Our Lord's going away from that little group was a journey in two stages. Calvary was the first; Olivet was the second. He means by the phrase the whole continuous process which begins with His death and ends in His ascension. Both are embraced in His words, and each co-operates to the attainment of the great purpose.

He prepares a place for us by His death. The High Priest, in the ancient ritual, once a year was privileged to lift the heavy veil and pa.s.s into the darkened chamber, where only the light between the cherubim was visible, because he bore in his hand the blood of the sacrifice. But in our New Testament system the path into 'the holiest of all,' the realisation of the most intimate fellowship with heavenly things and communion with G.o.d Himself, are made possible, and the way patent for every foot, because Jesus has died. And as the communion upon earth, so the perfecting of the communion in the heavens. Who of us could step within those awful sanct.i.ties, or stand serene amidst the region of eternal light and stainless purity, unless, in His death, He had borne the sins of the world, and, having 'overcome' its 'sharpness' by enduring its blow, had 'opened the Kingdom of Heaven to all believers'?

Old legends tell us of magic gates that resisted all attempts to force them, but upon which, if one drop of a certain blood fell, they flew open. And so, by His death, Christ has opened the gates and made the heaven of perfect purity a dwelling-place for sinful men.

But the second stage of His departure is that which more eminently is in Christ's mind here. He prepares a place for us by His entrance into and His dwelling in the heavenly places. The words are obscure because we have but few others with which to compare them, and no experience by which to interpret them. We know so little about the matter that it is not wise to say much; but though there be vast tracts of darkness round the little spot of light, this should only make the spot of light more vivid and more precious. We know little, but we know enough for mind and heart to rest upon. Our ignorance of the ways in which Christ by His ascension prepares a heaven for His followers should neither breed doubt nor disregard of His a.s.surance that He does.

If Christ had not ascended, would there have been 'a place' at all? He has gone with a human body, which, glorified as it is, still has relations to s.p.a.ce, and must be somewhere. And we may even say that His ascending up on high has made a place where His servants are. But apart from that suggestion, which, perhaps, is going beyond our limits, we may see that Christ's presence in heaven is needful to make it a heaven for poor human souls. There, as here (Scripture a.s.sures us), and throughout eternity as to-day, Jesus Christ is the Mediator of all human knowledge and possession of G.o.d. It is from Him and through Him that there come to men, whether they be men on earth or men in the heavens, all that they know, all that they hope, all that they enjoy, of the wisdom, love, beauty, peace, power, which flow from G.o.d. Take away from the heaven of the Christian expectation that which comes to the spirit through Jesus Christ, and you have nothing left.

He and His mediation and ministration alone make the brightness and the blessedness of that high state. The very glories of all that lies beyond the veil would have an aspect appalling and bewildering to us, unless our Brother were there. Like some poor savages brought into a great city, or rustics into the presence of a king and his court, we should be ill at ease amidst the glories and solemnities of that future life unless we saw standing there our Kinsman, to whom we can turn, and who makes it possible for us to feel that it is home.

Christ's presence makes heaven the home of our hearts.

Not only did He go to prepare a place, but He is continuously preparing it for us all through the ages. We have to think of a double form of the work of Christ, His past work in His earthly life, and His present in His exaltation. We have to think of a double form of His present activity--His work with and in us here on earth, and His work for us there in the heavens. We have to think of a double form of His work in the heavens--that which the Scripture represents in a metaphor, the full comprehension of which surpa.s.ses our present powers and experiences, as being His priestly intercession; and that which my text represents in a metaphor, perhaps a little more level to our apprehension, as being His preparing a place for us. Behind the veil there is a working Christ, who, in the heavens, is preparing a place for all that love Him.

II. In the next place, note the Return.

The purpose of our Lord's departure, as set forth by Himself here, guarantees for us His coming back again. That is the force of the simple argumentation of my text, and of the pathetic and soothing repet.i.tion of the sweet words, 'I go to prepare a place for you; and if I go to prepare a place for you, I will come again and receive you unto Myself.' Because the departure had for its purpose the preparing of the place, therefore it is necessarily followed by a return. He who went away as the Forerunner has not done His work until He comes back, and, as Guide, leads those for whom He had prepared the place to the place which He had prepared for them.

Now that return of our Lord, like His departure, may be considered as having two stages. Unquestionably the main meaning and application of the words is to that final and personal coming which stands at the end of history, and to which the hopes of every Christian soul ought to be steadfastly directed. He will 'so come in like manner as' He has gone.

We are not to water down such words as these into anything short of a return precisely corresponding in its method to the departure; and as the departure was visible, corporeal, literal, personal, and local, so the return is to be visible, corporeal, literal, personal, local too.

He is to come as He went, a visible Manhood, only throned amongst the clouds of heaven with power and great glory. This is the aim that He sets before Him in His departure. He leaves in order that He may come back again.

And, oh, dear friends! remember--and let us live in the strength of the remembrance--that this return ought to be the prominent subject of Christian aspiration and desire. There is much about the conception of that solemn return, with all the convulsions that attend it, and the judgment of which it is preliminary, that may well make men's hearts chill within them. But for you and me, if we have any love in our hearts and loyalty in our spirits to that King, 'His coming' should be 'prepared as the _morning_,' and we should join in the great burst of rapture of many a psalm, which calls upon rocks and hills to break forth into singing, and trees of the field to clap their hands, because He cometh as the King to judge the earth. His own parable tells us how we ought to regard His coming. When the fig-tree's branch begins to supple, and the little leaves to push their way through the polished stem, then we know that summer is at hand. His coming should be as the approach of that glorious, fervid time, in which the sunshine has tenfold brilliancy and power, the time of ripened harvests and matured fruits, the time of joy for all creatures that love the sun. It should be the glad hope of all His servants.

We have a double witness to bear in the midst of this as of every generation. One half of the witness stretches backwards to the Cross, and proclaims 'Christ has come'; the other reaches onwards to the Throne, and proclaims 'Christ will come.' Between these two high uplifted piers swings the chain of the world's history, which closes with the return, to judge and to save, of the Lord who came to die and has gone to prepare a place for us.

But do not let us forget that we may well take another point of view than this. Scripture knows of many comings of the Lord preliminary to, and in principle one with, His last coming. For nations all great crises of their history are 'comings of the Lord,' the Judge, and we are strictly in the line of Scripture a.n.a.logy when, in reference to individuals, we see in each single death a true coming of the Lord.

That is the point of view in which we ought to look upon a Christian's death-bed. 'The Master _is come_, and calleth for thee.' Beyond all secondary causes, deeper than disease or accident, lies the loving will of Him who is the Lord of life and of death. Death is Christ's minister, 'mighty and beauteous, though his face be dark,' and he, too, stands amidst the ranks of the 'ministering spirits sent forth to minister to them that shall be heirs of salvation.' It is Christ that says of one, 'I will that this man tarry,' and to another, 'Go!' and he goeth. But whensoever a Christian man lies down to die, Christ says, 'Come!' and he comes. How that thought should hallow the death-chamber as with the print of the Master's feet! How it should quiet our hearts and dry our tears! How it should change the whole aspect of that 'shadow feared of man'! With Him for our companion, the lonely road will not be dreary; and though in its antic.i.p.ation, our timid hearts may often be ready to say, 'Surely the darkness shall cover me,' if we have Him by our sides, 'even the night shall be light about us.' The dying martyr beneath the city wall lifted up his face to the heavens, and said, 'Lord Jesus, receive my spirit!' It was the echo of the Master's promise, 'I will come again, and receive you to Myself.'

III. Lastly, notice the Perfected Union.

The departure for such a purpose necessarily involved the return again. Both are stages in the process, which is perfected by complete union--'That where I am there ye may be also.'