Chapter VII: A Conference on Death

"And, behold, there talked with Him two men, which were Moses and Elias, who appeared in glory, and spake of His exodus which He should accomplish at Jerusalem."--LUKE ix. 30, 31.

We shall not attempt to explain the whole subject of the Transfiguration, but let us consider for what Jesus went up into the mountain. The common opinion is that He went up to enjoy Himself--in search of some spiritual ecstacy. But in this case there would have been no transfiguration. Spiritual rapture comes after earnest labour through eager prayer--it is not found by seeking--we have not to look for feelings or ecstacies; we need "to know the will of God, and to do it."

Jesus went up into the mount to pray about death--the subject which had a little before been borne in upon His mind--for we read in Matt. xvi. 21, in the narration of events just preceding the Transfiguration, that "from that time forth began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day." When the devil took Him up into a mountain, he showed Him "all the kingdoms of the world and the glory of them, and said unto Him, 'All these things will I give Thee, if Thou wilt fall down and worship me.'" When the Spirit of God took Jesus up into the mountain, He showed Him the cross, the shame, the suffering,--the spear and the crown of thorns, and said, "All these will I give Thee."

The highest experiences of the Christian life are close bound up, in the Divine will, with suffering. Jesus went up into the mount to get a better view of His approaching sorrow.

The Transfiguration is slightly apprehended and seldom discussed. Very few sermons are preached, or great pictures painted, or hymns sung, on the subject. Almost the only verse one knows about it--

When in ecstacy sublime
Tabor's glorious steep I climb,
At the too transporting light
Darkness rushes o'er my sight,

implies that it is a subject beyond human understanding.

We have hymns on His Incarnation and Advent, His Divine Glory and Worship, His Mediatorial Character and Titles, Passion, Death, Resurrection, Ascension, Intercession and Reign, and the Second Advent, but none specially referring to the Transfiguration. Yet it contains many wonderful lessons we all need to know. We have felt, perhaps, that it was an experience peculiar to Christ--with which we can have nothing to do--but the Scriptures say otherwise; the word here rendered "transfigured" is the same as that translated "transformed" in Romans xii. 2, "but be ye transfigured by the renewing of your minds," etc., and "changed," in 2 Cor. iii. 18, "are transfigured into the same image from glory to glory." We want so to look at the glory of Jesus, that, at the same time, we may see His sorrow as well--and be "transfigured into the same image; for if we suffer with Him, we shall also be glorified together."

There is no man who understands the Transfiguration like John Ruskin. He says: "We are afraid to harbour in our own hearts, or to utter in the hearing of others, any thought of our Lord as hungering, tired, or sorrowful, or having a human soul, a human will, and affected by the events of human life as a finite creature is: and yet one-half of the efficacy of His atonement and the whole of the efficacy of His example depend on His having been this to the full. Consider therefore the Transfiguration as it relates to the human feelings of our Lord. It was the first definite preparation for His death.... What other hill could it have been than the southward slope of that goodly mountain, Hermon, which is, indeed, the centre of all the promised land, from the entering in of Hamath to the river of Egypt; the mount of fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest avenues, until the grass grew fair with the mountain lilies, His feet dashed with the dew of Hermon, He must have gone to pray His first recorded prayer about death; and from the steep of it, before He knelt, could see, to the south, all the dwelling-places of the people that had sat in darkness, and seen the great light, the land of Zabulon and of Naphthali, Galilee of the Gentiles: could see even with His human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by Him and vainly ministered to, whose house was now left unto them desolate: and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to His old home; hills on which the stones yet lay loose that had been taken up to cast at Him, when He left them for ever. 'And as He prayed two men stood by Him.'"

"Among the many ways in which we miss the help and hold of Scripture, there is none more subtle than our habit of supposing that, even as man, Christ was free from the fear of death. How could He then have been tempted as we are?--since among all the trials of the earth none spring from the dust more terrible than that of fear. It had to be borne by Him ... and the presence of it is surely marked for us enough by the rising of those two at His side."

It was Christ's first preparation for death--and, therefore, to understand His Transfiguration we must understand His Crucifixion too; to see Hermon, we must go to Calvary; to discern how the fashion of His countenance was altered, we must witness that other time in the garden, when "His sweat was as it were great drops of blood falling down on the ground"; to fathom how the three disciples slept through the glory, we must remember how they slept through the sorrow too.

The word rendered decease is a strange one. It is literally _exodus_--"going out." They spake of this exodus which He should accomplish at Jerusalem. The same word occurs in the second epistle of Peter: "I will endeavour that ye may be able after my exodus to have these things always in remembrance"; and it is worthy of notice that the verses which follow are a reminiscence of the Transfiguration.

We have conferences on many subjects--on peace, on holiness, on temperance: who ever heard of another conference (as this was) on _death_?

A listener might have heard some such words as these:--

First Moses might speak: "I, too, know what it is to want not to die. I did not fear the act of dying, but the manner--away out of the Promised Land. But when I saw the will of my God in all its beauty, then even this bitter disappointment seemed bearable, and the kiss of my God at the last made up for all. Death is only a kiss to those who love God; and if I had not followed the will of my God in this, what had I not lost? I had missed burial at the hands of the sons of God, and my feet would not now be standing in His presence."

Then Elias might say: "I had no fear of death: nay, I even prayed for it, saying, O Lord, take away my life, for I am not better than my fathers. It was not death that I feared so much as the fashion of dying when I fled from the face of Jezebel. But to-day I am thankful that my dying was not left to my choosing; if it had been so, I had missed the fiery chariot by which I climbed up to the Presence of my King,--the swift seraphic march that brought me home."

And then Jesus might say, perhaps, something like these words--

I wish to have no wishes left,
But to leave all to Thee...
And yet two wills I find in Me
When on My death I muse;
But, Lord, I have a death to die,
And not a death to choose.

Then Moses might speak again: "Let us call God's providences by their sweetest names: death is not death to those who love God. Thou, O Sinless One, call it not death, call it exodus. It was my lot once to lead the people of God out of slavery and degradation, out of heavy labour, out of the furnace of iron; and yet methinks that will be the true exodus when Thy people pass over, O Lord, Thy people, whom Thou hast redeemed, when Thou by Thy dying lips dost proclaim deliverance to the captive, and the opening of the prison to them that are bound; when, through the deep sea of Thy sorrows, a passage is made by which the ransomed shall return. Call it not death; call it an exodus--a mighty deliverance of the people of God."

Then Elias: "O Son of God, right well do I know that the strength of one man may be made the strength of many; and the triumph of many may spring from the victory of one. I myself have stood alone in the face of an opposing people; yet by the strength of God I came off conqueror, and many were persuaded to cry, 'The Lord, He is God; the Lord, He is God,' and the power yet remains in which I stood; it glows, and grows within thee; it floods the air; it streams down thy garments. Fear not! thou shalt bring many souls, not merely to assent to the truth, but to the Truth itself. And especially standing conqueror over death, thou shalt deliver them who were all their lives in bondage through the fear of the same. The love of God shall uphold thee; the strength of God be thine."

Then Jesus: "In the volume of the book it is written of Me, I delight to do Thy will, O My God."

Then Moses might continue: "Death is our best friend--he strengthens our eyes to behold the glory which in the flesh it would blind us to see. Once I was afraid to behold the glory of God. I stood in a cleft of the rock, covered, as He passed by--but now, now, I can bear to stand and gaze in the presence of my King."

Then Elias would reply: "I too knew what it was to be afraid of His glory; in the mountain I wrapped my face in my mantle, but when His swift messengers came to bear me home, I cast my mantle behind, in token that I would never need it to shroud my face again. It is the same for Thee--already that glory smites upon Thy forehead, and gilds Thy garments, and floods Thy face with light, but beyond, beyond, Thou shalt be crowned with glory and honour."

And Jesus would say, "Thy will be done--Thy will be done."

Then Moses once more: "A mother has two kisses for her child: one, a daybreak kiss, wherewith she draws aside the curtains of the soul; and one a good-night kiss, sometimes given in the dark.

"And so hath the Eternal His two loves: the love in the light, which now encircles us; and the dark love on which our souls lean back to sleep. Those who have felt God's daylight kiss can trust Him for it in the dark. For thee to die will only be to lie back in the Everlasting Arms."

Then Jesus: "Father, into Thy hands I commend My spirit."

"And behold there talked with Him two men, which were Moses and Elias, and they spake of His exodus which He should accomplish at Jerusalem."