Expositions of Holy Scripture / Ezekiel, Daniel, and the Minor Prophets. St. Matthew Chapters I to VIII

by Alexander Maclaren

But then, do not let us forget, either, that this gift bestowed not once and for ever, but continuously if there be continuous desire, is to be utilised, appropriated, worked into our characters, and worked out in our lives, by our own efforts, as well as by our own faith. 'Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiniess of flesh and spirit, perfecting holiness in the fear of the Lord.' 'Every man that hath this' gift bestowed, 'purifieth himself even as He is pure.' He that brings to us the gift of regeneration, by which we receive the new nature which is free from sin, calls to each of us as He presents to us the basin with the cleansing water, 'Wash you, make you clean; put away the evil of your doings; … cease to do evil, learn to do well.' 'What God hath joined together let not man put asunder,' viz. the act of faith by which we receive, the act of diligence by which we use, the purifying power.

II. Note how the pure heart sees God.

One is tempted to plunge into mystical depths when speaking upon such a text as this, but I wish to resist the temptation now, and to deal with it in a plain, practical fashion. Of course I need not remind you, or do more than simply remind you, that the matter in question here is no perception by sense of Him who is invisible, nor is it, either, an adequate and direct knowledge and comprehension of Him who is infinite, and whom a man can no more comprehend than he can stretch his short arms round the flaming orb of the central sun. But still, there is a relation to God possible for sinful men when they have been purified through the faith that is in Jesus Christ, which is so direct, so immediate, that it deserves the name of vision; and which, as I believe, is the ground of a firmer certitude, and of a no less clear apprehension, than is the sense from which the name is borrowed. For the illusions of sense have no place in the sight which the pure heart has of its Father, God.

Only, remember that here, and in the interpretation of all such Scriptural words, we have ever to be guided and governed by the great principle which our Lord laid down, under very solemn circumstances, when He said: 'He that hath seen Me hath seen the Father.' Jesus Christ, whose name from eternity is the Word, is, from eternity to eternity, that which the name indicates—viz. the revealing activity of the eternal God. And, as I believe, wherever there have been kindled in men's hearts, either by the contemplation of nature and providence, or by the intuitions of their own spirits, any glints or glimpses of a God, there has been the operation of 'the Light that lighteth every man that cometh into the world.' And far beyond the limits of historical Revelation within Israel, as recorded in Scripture, that Eternal Word has been unveiling, as men's dim eyes were capable of perceiving it, the light of the knowledge of the glory of God. But for us who stand in the full blaze of that historical manifestation in the character and work of Jesus Christ our Saviour, our vision of God is neither more nor less than the apprehension and the realisation of Christ as 'God manifest in the flesh.'

Whether you call it the vision of God, or whether you call it communion with God in Jesus Christ, or whether you fall back upon the other metaphor of God dwelling in us and we dwelling in God, it all comes to the same thing, the consciousness of His presence, the realisation of His character, the blessed assurance of loving relations with Him, and the communion in mind, heart, will, and conduct, with God who has come near to us all in Jesus Christ.

Now, I need not remind you, I suppose, that for such a realisation and active, real communion, purity of heart is indispensable. That is no arbitrary requirement, but inherent, as we all know, in the very nature of the case. If we think of what He is, we shall feel that only the pure in heart can really pass into loving fellowship with Him. 'How can two walk together except they be agreed?' And if we reflect upon the history of our own feelings and realisation of God's presence with us, we shall see that impurity always drew a membrane over the eye of our souls, or cast a mist of invisibility over the heavens. The smallest sin hides God from us. A very, very little grain of dye stuff will darken miles of a river, and make it incapable of reflecting the blue sky and the sparkling stars. The least evil done and loved blurs and blots, if it does not eclipse, for us the doers the very Sun of Righteousness Himself. No sinful men can walk in the midst of that fiery furnace and not be consumed. 'The pure in heart'—and only they—'shall see God.'

Nor need I remind you, I suppose, that in this, as in all these Beatitudes, the germinal fulfilment in the present life is not to be parted off by a great gap from the perfect fulfilment in the life which is to come. And so I do not dwell so much on the differences, great and wonderful as these must necessarily be, between the manner of apprehension and communion with God which it is reserved for heaven to bestow upon us, and the manner of those which we may enjoy here; but I rather would point to the blessed thought that in essence they are one, however in degree they may be different. No doubt, changed circumstances, new capacities, the withdrawal of time and sense, the dropping away of the veil of flesh, which is the barrier between us and the unseen order of things in which 'we live and move and have our being,' will induce changes and progresses in the manner and in the degree of that vision about which it would be folly for us to speak. If there were anything here with which we could compare the state of the blessed in heaven, in so far as it differs from their state on earth, we could form some conception of these differences; but if there were anything here with which we could compare it, it would be less glorious than it is. It is well that we should have to say, 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared.' So let us be thankful that 'it doth not yet appear what we shall be'; and let us never allow our ignorance of the manner to make us doubt or neglect the fact, seeing that we know 'that when He shall appear … we shall see Him as He is.'

III. Lastly, notice how this sight brings blessedness.

There is nothing else that will 'satisfy the eye with seeing.' The vision of God, even in that incipient and imperfect form which is possible upon earth, is the one thing that will calm our distractions, that will supply our needs, that will lift our lives to a level of serene power and blessedness, unattainable by any other way. Such a sight will dim all the dazzling illusions of earth, as, when the sun leaps into the heavens, the stars hide their faces and faint into invisibility. It will make us lords of ourselves, masters of the world, kings over time and sense and the universe. Everything will be different when 'earth is crammed with heaven, and every common bush afire with God.' That is what is possible for a Christian holding fast by Jesus Christ, and in Him having communion with the Father and the Holy Spirit.

Brethren, I venture to say no word about the blessedness of that future. Heaven's golden gates keep their secret well. Even the purest joys of earth, about which poets have sung for untold centuries, after all singing need to be tasted before they are conceived of; and all our imaginings about the blessedness yonder is but like what a chrysalis might dream in its tomb as to the life of the radiant winged creature which it would one day become. Let us be content to be ignorant, and believe with confidence that we shall find that the vision of God is the heaven of heavens.