"Heaven itself."
"For Christ entered … into heaven itself, now to appear in the presence of God for us." Our text teaches—
I. THAT HEAVEN ITSELF IS A LOCALITY. It is spoken of here as a place into which Christ entered. In his glorified body he entered there, and we cannot conceive of the existence of a body apart from space and place. Body cannot exist apart from place. Our Lord said to his disciples, "I go to prepare a place for you." Doubtless the blessedness of heaven is chiefly a thing of moral condition, not of circumstances; of character, not of locality. If a person's soul be impure, sinful, and possessed by wicked passions, no place could afford him joy. To such a one "heaven itself" would be a place of intolerable misery. Heaven as a state is in the holy soul; but there is also heaven as a place in which the holy dwell. We know not where this place is. We know it is not in the visible, stellar heavens; for Christ passed through them (Hebrews 4:14) into heaven itself. But where it is situated we know not. We know not its aspects or the character of its scenery. But we are convinced that it must be supremely beautiful. There are scenes of exquisite beauty and glorious grandeur and awful sublimity in this world. And we cannot but believe that in this respect heaven will, at least, be not less beautiful, or grand, or sublime. Rather, does not every consideration encourage the belief that it will present scenes that for beauty and sublimity, grandeur and glory, will immeasurably surpass everything that we know at present?
II. THAT HEAVEN ITSELF IS THE SCENE OF THE SUPREME MANIFESTATION OF GOD. "The presence of God" is manifested there. "The face of God" is seen there. Moses said unto Jehovah, "I beseech thee, show me thy glory;" and he was answered, "Thou canst not see my face: for there shall no man see me, and live Thou shalt see my back parts; but my face shall not be seen" (Exodus 33:18-23). It must, we conceive, in one sense remain forever true that no man shall see the unveiled face of God, and live. "Whom no man hath seen, nor can see" (1 Timothy 6:16). But it is also true that in the future there will be granted unto his people a spiritual vision of God of much greater clearness and fullness than any which they have in this present state. Their "future life will be spent in God's presence, in a sense which does not apply to our present life." For this the intensely religious soul of David yearned. "As for me, I will behold thy face in righteousness," etc. (Psalms 17:15). With ardent desire St. Paul anticipated that he should see him "face to face" (1 Corinthians 13:12). And St. John was thrilled with the sublime and sanctifying hope that he should "see him as he is" (1 John 3:2). At present we see him through his works. Creation is a revelation of his might and majesty, his wisdom and goodness. But a nearer and clearer vision of him awaits us in the future. In that future our perceptions will doubtless be more quick and true, more comprehensive and strong, than they are at present. Here and now some men discern signs of the Divine presence and catch sounds of the Divine voice, where others recognize nothing Divine.
"Cleon sees no charms in nature—in a daisy, I
Cleon hears no anthem ringing in the sea and sky:
Nature sings to me for ever—earnest listener, I."
But the perceptions of even the spiritual and thoughtful man here are dim to what they will be hereafter. Then we shall see him, not through the veil of flesh, not through the clouds which our doubts and sins interpose between us and him, but with the clarified vision of the pure heart (Matthew 5:8). This vision is promised unto his servants. "His servants shall serve him; and they shall see his face "(Revelation 22:3, Revelation 22:4; see also Revelations Revelation 7:15; Revelation 21:3). This vision of God is:
1. Enrapturing. "In thy presence is fullness of joy; at thy right hand there are pleasures for evermore."
2. Transforming. When Moses came down from Mount Sinai, after forty days' communion with God, "the skin of his face shone." He had caught something of the glory of the august and awful Being with whom he had been in communication. How much more will the saints in heaven receive of his glory! For
3. Abiding. In heaven itself the manifestation of God will not be occasional or intermittent, but regular and constant. "He will dwell with them," etc. (Revelation 21:3).
III. THAT HEAVEN ITSELF IS THE ABODE OF THE CHRIST AND THE SCENE OF HIS PRESENT MINISTRY. "Christ entered into heaven itself, now to appear before the face of God for us." He is there in his mediatorial glory (Hebrews 1:3; Hebrews 8:1).
1. He is there as the Representative of man. The expression, "to appear in the presence of God for us," suggests that he is in heaven as our Representative or Advocate (cf. Hebrews 7:25; Romans 8:34). As the Aaronic high priest, on the great Day of Atonement, went into the holy of holies as the representative of the people; so our Savior, "when he had made purification of sins," "entered into heaven itself," etc.
2. He is there continuously as the Representative of man. The meaning of the "now" is, "from the point of time when he entered heaven as our High Priest, onward indefinitely." It implies the continuance of his appearance before the face of God for us.
3. He is there as the Forerunner of man. (Cf. Hebrews 6:20; John 14:2, John 14:3)
CONCLUSION. Let us seek for heaven in the soul, or we can never be admitted into heaven itself. "Blessed are the pure in heart," etc. (Matthew 5:8). "Follow after holiness," etc. (Hebrews 12:14).—W.J.
The two deaths, and the two appearings after death.
"And as it is appointed unto men once to die," etc. The writer is still treating of the completeness of the sacrifice of our Savior. That sacrifice was offered once for all. Being perfect, it needed no repetition. And now he shows that its repetition was impossible. Notice—
I. THE TWO DEATHS. The death of man, and the death of the Christ. They are mentioned together here to bring out the fact that Christ's offering of himself will not be repeated. Notice these two deaths in the order in which they are here mentioned.
1. The death of man.
2. The death of the Christ. "So Christ was once offered to bear the sins of many."
(a) Its repetition is impossible. As man can die only once, so the Christ can only be offered in death once.
(b) Its repetition is unnecessary. His offering was perfect in itself and in its efficacy; its efficacy, moreover, is perpetual, so that it need not be repeated. Heaven asks no more. Man needs no more.
"His precious blood
Shall never lose its power,
Till the whole ransomed Church of God
Be saved, to sin no more."
(Cowper)
II. THE TWO APPEARINGS AFTER DEATH.
1. The appearing of man after death. "It is appointed unto men once to die, and after this, judgment." "We must all appear before the judgment-seat of Christ," etc. (2 Corinthians 5:10). The fact of human responsibility to God suggests the coming of a great day of account. The Divine government of the world, and the inequalities between the characters and conditions and circumstances of men, which are so many and remarkable at present, point to the necessity of such a day. The holy Bible declares it as a certainty (cf. Ecclesiastes 12:14; Matthew 25:31-46; Acts 17:31; Romans 14:10-12). How unutterably solemn the consideration that all the myriads of the dead shall appear again in the great day, and before the awful and holy tribunal of the Son of God and Son of man.
2. The appearing of the Christ after death. "The Christ, also, having been offered to bear the sins of many, shall appear a second time," etc.
(a) The attitude of his people in relation to his coming. "Them that wait for him" This implies:
( α) Faith in his coming. "We look for the Savior, the Lord Jesus Christ," etc. (Philippians 3:20, Philippians 3:21).
( β) Desire for his coming. "Even so, come, Lord Jesus."
( γ) Expectation of his coming. They "wait for God's Son from heaven," etc. (1 Thessalonians 1:10).
(b) The object of his coming in relation to his people. "Unto salvation." To perfect their salvation. He will raise their bodies, reunite body and soul, receive them into his glory. He will say unto them, "Come, ye blessed of my Father," etc. They shall enter into the joy of their Lord. "Wherefore, beloved, seeing that ye look for such things," etc. (2 Peter 3:14).—W.J.
HOMILIES BY C. NEW