Expositions of Holy Scripture: St. Luke Part 3

The true picture is not given when we think of that angel choir as floating in heaven. They stood in their serried ranks round the shepherds and their fellows on the solid earth, and 'the night was filled with music,' not from overhead, but from every side. Crowding forms became all at once visible within the encircling 'glory,' on every face wondering gladness and eager sympathy with men, from every lip praise. Angels can speak with the tongues of men when their theme is their Lord become man, and their auditors are men.

They hymn the blessed results of that birth, the mystery of which they knew more completely than they were yet allowed to tell.

As was natural for them, their praise is first evoked by the result of the Incarnation in the highest heavens. It will bring 'glory to G.o.d' there; for by it new aspects of His nature are revealed to those clear-eyed and immortal spirits who for unnumbered ages have known His power, His holiness, His benignity to unfallen creatures, but now experience the wonder which more properly belongs to more limited intelligences, when they behold that depth of condescending Love stooping to be born. Even they think more loftily of G.o.d, and more of man's possibilities and worth, when they cl.u.s.ter round the manger, and see who lies there.

'On earth peace.' The song drops from the contemplation of the heavenly consequences to celebrate the results on earth, and gathers them all into one pregnant word, 'Peace.' What a scene of strife, discord, and unrest earth must seem to those calm spirits! And how vain and petty the struggles must look, like the bustle of an ant-hill!

Christ's work is to bring peace into all human relations, those with G.o.d, with men, with circ.u.mstances, and to calm the discords of souls at war with themselves. Every one of these relations is marred by sin, and nothing less thorough than a power which removes it can rectify them. That birth was the coming into humanity of Him who brings peace with G.o.d, with ourselves, with one another. Shame on Christendom that nineteen centuries have pa.s.sed, and men yet think the cessation of war is only a 'pious imagination'! The ringing music of that angel chant has died away, but its promise abides.

The symmetry of the song is best preserved, as I humbly venture to think, by the old reading as in the Authorised Version. The other, represented by the Revised Version, seems to make the second clause drag somewhat, with two designations of the region of peace. The Incarnation brings G.o.d's 'good will' to dwell among men. In Christ, G.o.d is well pleased; and from Him incarnate, streams of divine complacent love pour out to freshen and fertilise the earth.

The disappearance of the heavenly choristers does not seem to have been so sudden as their appearance. They 'went away from them into heaven,' as if leisurely, and so that their ascending brightness was long visible as they rose, and attestation was thereby given to the reality of the vision. The sleeping village was close by, and as soon as the last gleam of the departing light had faded in the depths of heaven, the shepherds went 'with haste,' untimely as was the hour. They would not have much difficulty in finding the inn and the manger. Note that they do not tell their story till the sight has confirmed the angel message. Their silence was not from doubt; for they say, before they had seen the child, that 'this thing' is 'come to pa.s.s,' and are quite sure that the Lord has told it them.

But they wait for the evidence which shall a.s.sure others of their truthfulness.

There are three att.i.tudes of mind towards G.o.d's revelation set forth in living examples in the closing verses of the pa.s.sage. Note the conduct of the shepherds, as a type of the natural impulse and imperative duty of all possessors of G.o.d's truth. Such a story as they had to tell would burn its way to utterance in the most reticent and shyest. But have Christians a less wonderful message to deliver, or a less needful one? If the spectators of the cradle could not be silent, how impossible it ought to be for the witnesses of the Cross to lock their lips!

The hearers of the story did what, alas! too many of us do with the Gospel. 'They wondered,' and stopped there. A feeble ripple of astonishment ruffled the surface of their souls for a moment; but like the streaks on the sea made by a catspaw of wind, it soon died out, and the depths were unaffected by it.

The ant.i.thesis to this barren wonder is the beautiful picture of the Virgin's demeanour. She 'kept all these sayings, and pondered them in her heart.' What deep thoughts the mother of the Lord had, were hers alone. But we have the same duty to the truth, and it will never disclose its inmost sweetness to us, nor take so sovereign a grip of our very selves as to mould our lives, unless we too treasure it in our hearts, and by patient brooding on it understand its hidden harmonies, and spread our souls out to receive its transforming power. A non-meditative religion is a shallow religion.

But if we hide His word in our hearts, and often in secret draw out our treasure to count and weigh it, we shall be able to speak out of a full heart, and like these shepherds, to rejoice that we have seen even as it was spoken unto us.

WAS, IS, IS TO COME

'... The babe lying in a manger...'--LUKE ii. 16.

'... While He blessed them, He was parted from them, and carried up into heaven...'--LUKE xxiv. 51.

'This same Jesus... shall so come in like manner as ye have seen Him go...'--ACTS I. 11.

These three fragments, which I have ventured to isolate and bring together, are all found in one author's writings. Luke's biography of Jesus stretches from the cradle in Bethlehem to the Ascension from Olivet. He narrates the Ascension twice, because it has two aspects. In one it looks backward, and is necessary as the completion of what was begun in the birth. In one it looks forward, and makes necessary, as its completion, that coming which still lies in the future. These three stand up, like linked summits in a mountain. We can understand none of them unless we embrace them all.

If the story of the birth is true, a life so begun cannot end in an undistinguished death like that of all men. And if the Ascension from Olivet is true, that cannot close the history of His relations to men. The creed which proclaims He was 'born of the Virgin Mary'

must go on to say '... He ascended up into heaven'; and cannot pause till it adds '...From thence He shall come to judge the quick and the dead.' So we have then three points to consider in this sermon.

I. Note first, the three great moments.

The thing that befell at Bethlehem, in the stable of the inn, was a commonplace and insignificant enough event looked at from the outside: the birth of a child to a young mother. It had its elements of pathos in its occurring at a distance from home, among the publicity and discomforts of an inn stable, and with some cloud of suspicion over the mother's fair fame. But the outside of a fact is the least part of it. A little film of sea-weed floats upon the surface, but there are fathoms of it below the water. Men said, 'A child is born.' Angels said, and bowed their faces in adoration, 'The Word has become flesh'. The eternal, self-communicating personality in the G.o.dhead, pa.s.sed voluntarily into the condition of humanity. Jesus was born, the Son of G.o.d came. Only when we hold fast by that great truth do we pierce to the centre of what was done in that poor stable, and possess the key to all the wonders of His life and death.

From the manger we pa.s.s to the mountain. A life begun by such a birth cannot be ended, as I have said, by a mere ordinary death. The Alpha and the Omega of that alphabet must belong to the same fount of type. A divine conformity forbids that He who was born of the Virgin Mary should have His body laid to rest in an undistinguished grave. And so what Bethlehem began, Olivet carries on.

Note the circ.u.mstances of this second of these great moments. The place is significant. Almost within sight of the city, a stone's throw probably from the home where He had lodged, and where He had conquered death in the person of Lazurus; not far from the turn of the road where the tears had come into His eyes amidst the shouting of the rustic procession, as He had looked across the valley; just above Gethsemane, where He had agonised on that bare hillside to which He had often gone for communion with the Father in heaven. There, in some dimple of the hill, and unseen but by the little group that surrounded Him, He pa.s.sed from their midst. The manner of the departure is yet more significant than the place. Here were no whirlwind, no chariots and horses of fire, no sudden rapture; but, as the narrative makes emphatic, a slow, leisurely, self-originated floating upwards. He was borne up from them, and no outward vehicle or help was needed; but by His own volition and power He rose towards the heavens. 'And a cloud received Him out of their sight'--the Shechinah cloud, the bright symbol of the Divine Presence which had shone round the shepherds on the pastures of Bethlehem, and enwrapped Him and the three disciples on the Mount of Transfiguration. It came not to lift Him on its soft folds to the heavens, but in order that, first, He might be plainly seen till the moment that He ceased to be seen, and might not dwindle into a speck by reason of distance; and secondly, that it might teach the truth, that, as His body was received into the cloud, so He entered into the glory which He 'had with the Father before the world was.'

Such was the second of these moments.

The third great moment corresponds to these, is required by them, and crowns them. The Ascension was not only the close of Christ's earthly life which would preserve congruity with its beginning, but it was also the clear manifestation that, as He came of His own will, so He departed by His own volition. 'I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.' Thus the earthly life is, as it were, islanded in a sea of glory, and that which stretches away beyond the last moment of visibility, is like that which stretched away beyond the first moment of corporeity; the eternal union with the eternal Father. But such an entrance on and departure from earth, and such a career on earth, can only end in that coming again of which the angels spoke to the gazing eleven.

Mark the emphasis of their words. 'This same Jesus,' the same in His manhood, 'shall so come, in like manner, as ye have seen Him go.'

How much the 'in like manner' may mean we can scarcely dogmatically affirm. But this, at least, is clear, that it cannot mean less than corporeally visible, locally surrounded by angel-guards, and perhaps, according to a mysterious prophecy, to the same spot from which He ascended. But, at all events, there are the three moments in the manifestation of the Son of G.o.d.

II. Look, in the second place, at the threefold phases of our Lord's activity which are thus suggested.

I need not dwell, in more than a sentence or two, on the first of these. Each of these three moments is the inauguration of a form of activity which lasts till the emergence of the next of the triad.

The birth at Bethlehem had, for its consequence and purpose, a threefold end: the revelation of G.o.d in humanity, the manifestation of perfect manhood to men, and the rendering of the great sacrifice for the sins of the world. These three--showing us G.o.d; showing ourselves as we are and as we may be; as we ought to be, and, blessed be His name, as we shall be, if we observe the conditions; and the making reconciliation for the sins of the whole world--these are the things for which the Babe lying in the manger was born and came under the limitations of humanity.

Turn to the second of the three, and what shall we say of it? That Ascension has for its great purpose the application to men of the results of the Incarnation. He was born that He might show us G.o.d and ourselves, and that He might die for us. He ascended up on high in order that the benefits of that Revelation and Atonement might be extended through, and appropriated by, the whole world.

One chief thought which is enforced by the narrative of the Ascension is the permanence, the eternity of the humanity of Jesus Christ. He ascended up where He was before, but He who ascended is not altogether the same as He who had been there before, for He has taken up with Him our nature to the centre of the universe and the throne of G.o.d, and there, 'bone of our bone, and flesh of our flesh,' a true man in body, soul, and spirit, He lives and reigns.

The cradle at Bethlehem a.s.sumes even greater solemnity when we think of it as the beginning of a humanity that is never laid aside. So we can look confidently to all that blaze of light where He sits, and feel that, howsoever the body of His humiliation may have been changed into the body of His glory, He still remains corporeally and spiritually a true Son of man. Thus the face that looks down from amidst the blaze, though it be 'as the sun shineth in his strength,'

is the old face; and the breast which is girded with the golden girdle is the same breast on which the seer had leaned his happy head; and the hand that holds the sceptre is the hand that was pierced with the nails; and the Christ that is ascended up on high is the Christ that loved and pitied adulteresses and publicans, and took the little child in His gracious arms--'The same yesterday, and to-day, and for ever.'

Christ's Ascension is as the broad seal of heaven attesting the completeness of His work on earth. It inaugurates His repose which is not the sign of His weariness, but of His having finished all which He was born to do. But that repose is not idleness. Rather it is full of activity.

On the Cross He shouted with a great voice ere He died, 'It is finished.' But centuries, perhaps millenniums, yet will have to elapse before the choirs of angels shall be able to chant, 'It is done: the kingdoms of the world are the kingdoms of G.o.d and of His Christ.' All the interval is filled by the working of that ascended Lord whose session at the right hand of G.o.d is not only symbolical of perfect repose and a completed sacrifice, but also of perfect activity in and with His servants.

He has gone--to rest, to reign, to work, to intercede, and to prepare a place for us. For if our Brother be indeed at the right hand of G.o.d, then our faltering feet may travel to the Throne, and our sinful selves may be at home there. The living Christ, working to-day, is that of which the Ascension from Olivet gives us the guarantee.

The third great moment will inaugurate yet another form of activity as necessary and certain as either of the two preceding. For if His cradle was what we believe it to have been, and if His sacrifice was what Scripture tells us it is, and if through all the ages He, crowned and regnant, is working for the diffusion of the powers of His Cross and the benefits of His Incarnation, there can be no end to that course except the one which is expressed for us by the angels' message to the gazing disciples: He shall so come in like manner as ye have seen Him go. He will come to manifest Himself as the King of the world and its Lord and Redeemer. He will come to inaugurate the great act of Judgment, which His great act of Redemption necessarily draws after it, and Himself be the Arbiter of the fates of men, the determining factor in whose fates has been their relation to Him. No doubt many who never heard His name upon earth will, in that day be, by His clear eye and perfect judgment, discerned to have visited the sick and the imprisoned, and to have done many acts for His sake. And for us who know Him, and have heard His name, the way in which we stand affected in heart and will to Christ reveals and settles our whole character, shapes our whole being, and will determine our whole destiny. He comes, not only to manifest Himself so as that 'every eye shall see Him,' and to divide the sheep from the goats, but also in order that He may reign for ever and gather into the fellowship of His love and the community of His joys all who love and trust Him here. These are the triple phases of our Lord's activity suggested by the three great moments.

III. Lastly, notice the triple att.i.tude which we should a.s.sume to Him and to them.

For the first, the cradle, with its consequence of the Cross, our response is clinging faith, grateful memory, earnest following, and close conformity. For the second, the Ascension, with its consequence of a Christ that lives and labours for us, and is with us, our att.i.tude ought to be an intense realisation of the fact of His present working and of His present abode with us. The centre of Christian doctrine has, amongst average Christians, been far too exclusively fixed within the limits of the earthly life, and in the interests of a true and comprehensive grasp of all the blessedness that Christianity is capable of bringing to men, I would protest against that type of thought, earnest and true as it may be within its narrow limits, which is always pointing men to the past fact of a Cross, and slurs over and obscures the present fact of a living Christ who is with us, and in us. One difference between Him and all other benefactors and teachers and helpers is this, that, as ages go on, thicker and ever-thickening folds of misty oblivion wrap them, and their influence diminishes as new circ.u.mstances emerge, but this Christ's power laughs at the centuries, and is untinged by oblivion, and is never out of date. For all others we have to say--'having served his generation,' or a generation or two more, 'according to the will of G.o.d, he fell on sleep.' But Christ knows no corruption, and is for ever more the Leader, and the Companion, and the Friend, of each new age.

Brethren! the Cross is incomplete without the throne. We are told to go back to the historical Christ. Yes, Amen, I say! But do not let that make us lose our grasp of the living Christ who is with us to-day.

Whilst we rejoice over the 'Christ that died,' let us go on with Paul to say, 'Yea! rather, that is risen again, and is even at the right hand of G.o.d, who also maketh intercession for us.'

For that future, discredited as the thought of the second corporeal coming of the Lord Jesus in visible fashion and to a locality has been by the fancies and the vagaries of so-called Apocalyptic expositors, let us not forget that it is the hope of Christ's Church, and that 'they who love His appearing' is, by the Apostle, used as the description and definition of the Christian character.

We have to look forwards as well as backwards and upwards, and to rejoice in the sure and certain confidence that the Christ who has come is the Christ who will come.

For us the past should be full of Him, and memory and faith should cling to His Incarnation and His Cross. The present should be full of Him, and our hearts should commune with Him amidst the toils of earth. The future should be full of Him, and our hopes should be based upon no vague antic.i.p.ations of a perfectibility of humanity, nor upon any dim dreams of what may lie beyond the grave; but upon the concrete fact that Jesus Christ has risen, and that Jesus Christ is glorified. Does my faith grasp the Christ that was--who died for me? Does my heart cling to the Christ who is--who lives and reigns, and with whom my life is hid in G.o.d? Do my hopes crystallise round, and anchor upon, the Christ that is to come, and pierce the dimness of the future and the gloom of the grave, looking onwards to that day of days when He, who is our life, shall appear, and we shall appear also with Him in glory?

SIMEON'S SWAN-SONG

'Lord, now lettest Thou Thy servant depart in peace, according to Thy word: 30. For mine eyes have seen Thy salvation.'--LUKE ii. 29,30.

That scene, when the old man took the Infant in his withered arms, is one of the most picturesque and striking in the Gospel narrative.

Simeon's whole life appears, in its later years, to have been under the immediate direction of the Spirit of G.o.d. It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted. 'It was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ.' 'And he came by the Spirit into the Temple.' I suppose that means that some inward monition, which he recognised to be of G.o.d, sent him there, in the expectation that at last he was to 'see the Lord's Christ.' He was there before the Child was brought by His parents, for we read 'He came by the Spirit into the Temple, and when the parents brought in the Child Jesus ...

he took Him in his arms.' Think of the old man, waiting there in the Sanctuary, told by G.o.d that he was thus about to have the fulfilment of his life-long desire, and yet probably not knowing what kind of a shape the fulfilment would take. There is no reason to believe that he knew he was to see an infant; and he waits. And presently a peasant woman comes in with a child in her arms, and there arises in his soul the voice 'Anoint Him! for this is He!' And so, whether he expected such a vision or no, he takes the Child in his arms, and says, 'Lord! Now, now !--after all these years of waiting--lettest Thou Thy servant depart in peace.'

Now, it seems to me that there are two or three very interesting thoughts deducible from this incident, and from these words. I take three of them. Here we have the Old recognising and embracing the New; the slave recognising and submitting to his Owner; and the saint recognising and welcoming the approach of death.

I. The Old recognising and embracing the New.

It is striking to observe how the description of Simeon's character expresses the aim of the whole Old Testament Revelation. All that was meant by the preceding long series of manifestations through all these years was accomplished in this man. For hearken how he is described--'just and devout,' that is the perfection of moral character, stated in the terms of the Old Testament; 'waiting for the Consolation of Israel,' that is the ideal att.i.tude which the whole of the gradual manifestation of G.o.d's increasing purpose running through the ages was intended to make the att.i.tude of every true Israelite--an expectant, eager look forwards, and in the present, the discharge of all duties to G.o.d and man. 'And the Holy Ghost was upon him'; that, too, in a measure, was the ultimate aim of the whole Revelation of Israel. So this man stands as a bright, consummate flower which had at last effloresced from the roots; and in his own person, an embodiment of the very results which G.o.d had patiently sought through millenniums of providential dealing and inspiration. Therefore in this man's arms was laid the Christ for whom he had so long been waiting.