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 God 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 God; 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 God 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 God, 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 assumes 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 God and of His Christ.' All the interval is filled by the working of that ascended Lord whose session at the right hand of God 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 God, 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.
