Luke 9:30-32 And, behold, there talked with him two men, which were Moses and Elias:… Moses and Elias are standing humbly in the presence of Jesus Christ (as He had once sat at the feet of the Rabbi in the Temple), holding converse with Him, acknowledging all their ignorance, telling Him all their perplexities, responding to Him with the response of perfect assent to His every utterance. Of what did they speak! They spoke of "His decease, which He should accomplish at Jerusalem." This word "decease" should, in my opinion, have a larger application; it is the same word as St. Peter used when he spoke of the death which he was about to die, which is also translated as "decease"; it should be rather "exodus." We may be certain of this; it was not merely of the historic fact of Christ's death of which they spoke, they wanted to know the deep meaning underlying that fact, and this could only be understood when His death was studied in connection with the many mysteries before and after. Of this, of all those mysteries which found their centre in the Cross of Calvary, did they speak on the Mount of Transfiguration, and thus revealed to the apostles and to us what is the heavenly life of which our life here is the prelude, what is that eternal state to which we are all rapidly journeying. First, then, it is of primary importance to consider that heaven is a state rather than a locality. Don't misunderstand me. I do not say there is no space which we call heaven to-day, no space where that sacred humanity still exists which the Incarnate Saviour took upon Himself, and which has since been in some sense subject to laws of creaturely existence, and therefore subject to space. Wherever Jesus Christ is there is heaven, and yet if you ask where this heavenly life will be lived, in what locality the heavenly life will be lived, then I shall answer that probably, though of this no one can be certain, probably the sphere of that life will be mainly this earth. The last vision in the Apocalypse is not the vision of the Church ascending, but her advent on the "new earth." "I saw the holy city, new Jerusalem, coming down from heaven, prepared as a bride adorned for her husband." Insignificant as this planet is in the wonderful cosmos, yet it has been chosen among God's creations as the scene in which the great mystery of love should be carried out, in which the incarnate life of the Son of God should be lived; out of the dust of this earth His sacred body was formed, on this earth He lived His life, on this earth He died His death, and from this earth He ascended into heaven, and carried into the presence of the Father, to be for ever there, the body formed of the dust of this earth. This earth is the scene of the humiliation of Jesus Christ, of the humiliation of His Church, of the whole family of mankind; is it not likely to be the centre of that plan in which the glory of Jesus Christ, the glory of His Church and of mankind, shall be consummated? I state, then, as a pious opinion, that this earth will be the centre of that life of bliss which the glorified Church will live. And where more fitting? We have no reason to believe that the great work of Redemption has been carried out in any of the other worlds in God's great plan of creation, nor do we even know that those worlds are inhabited by living souls. And yet the great question is, not where shall that heavenly life be spent, but what is that life? And the answer is plainly and distinctly given in the Revelation which we are studying, that the heavenly life is a state of conformity to God. Church life is revealed to us as lived under three conditions, of which two are present conditions and one future: the first is the militant life on earth; the second is the waiting life in paradise — the life of souls waiting in that dear place of rest for the coming of their Lord in glory — and the third is the life of perfect conformity to Jesus Christ. Here we are ever reaching forward to that conformity, and yet none of us can ever be perfect; in paradise I venture to believe that there will be growth for those waiting souls, an ever-increasing conformity with Jesus; for "the path of the just is as the shining light, that shineth more and more unto the perfect day." That "perfect day" is the coming of our Lord, when we shall see Him as He is, when we shall be wholly conformed to God, when, waking up after His likeness, "we shall be satisfied." By the heavenly life we understand that state of glory which is entered on by the resurrection — for as baptism is our birth into the Church militant, so death is our birth into the Church expectant, and the resurrection our birth into the Church glorified. The state of expectation is only over when He, whom we look for, shall appear, and we shall enter into the state of conformity. What is this conformity? I answer, that my perfect conformity is my attainment of my perfect individuality; no one can be perfectly conformed to God in the sense that they can express in themselves every beauty that is in Him; for is it not true that He is the Sun and we are only the stars, and we know that "one star differeth from another star in glory"? Conformity to Christ is this, my perfect realization of the Divine thought for me; God is not mirrored in each member of the Church, but in the whole Church; one ray of His beauty is mirrored in one, and one in another; I was created to reflect one ray; He who created me "telleth the number of the stars, and calleth them all by their names," and, as "one star differeth from another," so one man from another man. If I may say it, the great Creator never uses the same mould twice; having used it once He throws it away, and so the characteristics of one are not the same as another. God has placed me in this world with an individual purpose of life to develop, and any system which takes God's creations, on whom is stamped individuality, and forces them into the same pattern, is immoral, is a marring of God's plan. There must be space in His Church: "Thou has set my feet in a large room." So, when I am truly myself when I can fulfil my highest aspirations, when I can live out my fullest resolves when I can perfectly express the idea of my individual being which God has revealed to me, then at last I have gained conformity to Christ, then I know what it is to rest in the heaven of God. Oh! joy to be my ideal self! joy when conduct shall square with conviction, when conviction shall square with aspiration, and aspiration shall square with resolve! Oh! the utter rest to lie at the feet of Jesus, true to Him because utterly true to myself! Moses will be Moses there, Elias will be Elias there, each before Jesus Christ in His own individuality and personality. But what is the life which awaits me there? The answer comes clearly and distinctly — a life lived in the power of Jesus Christ. The first great hunger of each human creature is heart-hunger, the first great thirst is heart-thirst; if love, then, is our greatest need, be sure of this, God created us to beloved, "and, therefore, He created us to possess and to be possessed by Himself, who is absolute Beauty and perfect Love; and so, whether our love flows out first to those dear ones whom He has given us to love, whether our first love is given to Him or only indirectly to Him, of this be sure, we cannot know heart-rest until we rest wholly in His love. The time will come when we shall have not only an intellectual but an actual apprehension of His love, when we shall live by sight and not by faith, and as we gaze on the Word Incarnate, the sight of God's beauty mirrored there will draw up to us His embrace, and the joy of God's love will attract us to Him eternally. This, then, is heaven, to rest in the love of God. Then if our first great longing is for love, our second is for knowledge. The heart longs for love, the mind for knowledge: and here, in time, we cannot satisfy this longing. The more we know, the more we become conscious of our ignorance; the more we feed the mind, the more it hungers for that which it has not. Here we know "in part." But there, in the heavenly life, the partial knowledge shall be made complete; and I shall study the truth, not only as it has been revealed, but with the aid of the great First Cause, of God Himself; and as I see God I shall know the rest that comes with the perfect knowledge of the truth as it is in Him. And how shall we study to know God? As we can see the Father only as He is mirrored in the Son, so we can only hear His voice as revealed to us through the Incarnate Word. And our study will surely be the study of those mysteries which gather round His sacred form — the mystery of His Incarnation, the mystery of His Death, the infinite mystery of His Resurrection and of His Ascension (for in each is a manifestation of the Infinite). And so, through all the ages of eternity, there will be an eternal festival — an eternal Christmas, an eternal Lady Day, an eternal Easter, and an eternal Ascension — that I may receive into my mind the meaning of these mysteries, and give back to God my mental satisfaction by uttering heaven's eternal creed and offering heaven's ceaseless worship. Then, thirdly, if in heaven the cravings of our heart for love and of our intellects for knowledge will be satisfied, so, too, will our desire for unity. To some the thought of individuality is not attractive; it is not personal isolation they long for, but corporate union. The two ideas are not antagonistic. True, " the King's daughter is all glorious within, her clothing is of wrought gold." But why? Because each separate thread is of wrought gold. We see in the Revelation how every precious stone was used in the completion of the heavenly city, which could not be perfect without the perfection of each stone; and so here a life of perfected individuality may be the same as a life of perfected unity. Moses and Elias stood side by side, they knew one another, they shared a common study, they asked common questions, they received the common truth, though Peter and James and John, with their own individual characteristics of zeal and love and patience, as they stood there with them, and heard the Voice out of the cloud, " This is My beloved Son," knew Moses to be Moses, and Elias Elias; so in heaven ours will be no mere life of individual isolation, in which the enjoyment of personal love, the tasting of personal truth, the offering of personal worship, will be our one thought. No; the perfection of the lives of the saints blends in one perfect communion: there saint with saint holds converse, lives a common life, offers a common worship. (Canon Body.) Parallel Verses KJV: And, behold, there talked with him two men, which were Moses and Elias:WEB: Behold, two men were talking with him, who were Moses and Elijah, |
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