2 Corinthians 5:6-9 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:… 1. The peculiar interest of this passage is, that it gives us an insight into the apostle's personal feelings in the contemplation of death. In other places he refers to what is before and after death; but this is the only passage that gives us an insight into his forebodings about the act itself. 2. He evidently writes under the pressure of some sadness; and in chap. 2 Corinthians 4. this feeling deepens, and phrases that express it occur in almost every verse. We see throughout the conflict of natural feeling with Christian faith. And in this chapter he carries this conflict of feeling into his contemplation of dying. But if he thinks of the painful taking down of the earthly tabernacle, he thinks also of the glorious "house not made with hands, eternal in the heavens." And he never for a moment hesitates in his preference. His human conflict works itself out to this result — "Wherefore we labour that whether present or absent," whether found by the Master at His coming I)resent in the body or absent from it, "we may be accepted of Him." 3. The lesson to ourselves is, that we need not trample down our human instincts and yearnings in order to be spiritual. Our shrinking from death by no means implies unsubmissiveness of heart. Note — I. THAT OUR LIFE IS NOT TWO, BUT ONE. It is the same life, "whether present or absent," in the body or out of it, on earth or in heaven. Now we admit this theoretically, but we do not feel it practically. We rather think of two different lives. Men ordinarily think of their chief life as the vital principle of the body. So long as we can walk, and eat, and speak, we call ourselves living men; so soon as these cease, we speak of ourselves as dead. But is that really the living man? We know that it is not, we know that the thought, affection, virtues of our friends are not identified with the body that we put into the grave. This, according to the apostle's figure, is only the tabernacle of the man. The life of man is the spiritual flame which God has enkindled, and which no physical changes can affect — it is the immortal spirit which is God's own breath, and which partakes of the inextinguishableness of His own being. And yet so sense-bound are we, that we are far more affected by the unimportant death of the physical body than by the essential life of the indestructible spirit. Observe concerning this one soul life of man — 1. That its spiritual, or holy character, both here and hereafter, is realised in virtue of our union with Christ (John 11:25). 2. The spiritual life which we realise through Christ in nowise hinders the physical death of the body. However perfect our faith, however holy our life, the body must die. The curse of sin is reversed, not by the exemption from death of the body, but by the spiritual life of the soul. There are obvious reasons why the body must die — (1) Natural reasons. The body, as fitted for this earthly and probationary condition of being, is too sensuous for heavenly and immortal life. "Flesh and blood cannot inherit the kingdom of God." It is essential, therefore, for a higher condition of life, that the physical body should be "changed," transfigured. We must in some way or other leave the world, be introduced to our new and final state of being. (2) Moral reasons. To exempt believers would disorganise the conditions of human life, and anticipate the rewards and punishments of the future by distinctions between the good and the evil during their probation. Beyond the natural effects of piety, therefore, God bestows upon it no rewards — exempts it from no evils here. Nor, all things considered, would we have it otherwise. Who, for example, would willingly lack the manifest truth and power of the gospel, as seen in the dying peace and triumph of holy men? 3. While the outward thing is not abrogated, the essential character of it is changed. Its "sting" is taken away. Indeed, every evil which sin has entailed, is, in virtue of our union with Christ, essentially and radically changed. Suffering becomes a fatherly chastisement, and death a fatherly summons. Nay, even the body itself no longer dies, it only "sleeps." II. THAT OUR ONE LIFE HAS TWO HOMES. 1. There is the home of the physical body. Notwithstanding its disabilities and drawbacks, how many things still make it a home! The comparison is not so much between an evil and a good, as between a good and a better. We are pilgrims only in relation to a "better country"; our houses are tents only in relation to the house not made with hands. To be in heaven is to be with Christ visibly, and therefore "far better"; but to be on earth is also to be with Christ spiritually, and is a good thing. God has made the earth a home for us, filled it with goodness, and beauty, and joy, and it does not need to enhance heaven that we disparage it. Only as spiritual men we can never rest in it with perfect contentment. And so wisely has God adjusted our experiences, so alluringly has He revealed the future, even while He has given us such satisfactions in the present, that, while we do not impatiently wish the future, we lovingly desire and seek it. Enough is revealed to incite us; but it is sufficiently veiled to enable contentment, and quiet work, and peaceful joy. 2. We wait and hope, therefore, for the home of the spiritual body. There every condition of happiness, which here is so marred, will be perfect. The body will know no weariness nor incompetence, the soul no sorrow nor sin, ignorance will not incapacitate, uncertainty will not disquiet; they "rest from their labours." The chief difference, however, is constituted by the different conditions of our spiritual life — the different conditions of our communion with Christ. Here our holiness is struggling and imperfect; our recognitions of Christ are only recognitions of faith; "we know only in part"; we are "absent from the Lord." There we "see Him as He is," "know as we are known," commune with Him "face to face," and under conditions of confidence and delight, with no consciousness of sin. It is this that makes heaven blessed — that makes it home; the being so immediately with Christ, the perfection of all purity and joy. This is the "far better" which we now desire. To the Christian heart Christ is heaven, and heaven is Christ. 3. The form of the apostle's expression and desire implies that the transition from the one home to the other will be immediate — that, whatever the condition of separate spirits, they are where Christ is, consciously and rejoicingly in His presence. III. THE PRACTICAL INFLUENCE OF THIS RECOGNITION UPON OUR PRESENT DAILY LIFE. It constituted Paul's life a life of faith, endowed it with "the powers of the world to come," and by these his entire being was regulated. What can intimidate a soul so full of spiritual recognitions — what can seduce it — what can make it wretched? Amongst the influences of this recognition upon his present spiritual life the apostle instances — 1. Its boldness — "Therefore we are always confident," and he reiterates the assertion — "we are confident, I say." It filled him with fortitude to endure, with boldness and strength to do. 2. Its ruling principle. "We walk by faith, not by sight." Every action and feeling was regulated by the things of the spiritual world. "He looked not at the things which are seen, but at the things which are not seen." 3. What marvel, then, that such faith should be so ardent in its desire, that with such recognition the heart of piety and of love should be inflamed; that it should mightily yearn, and tend, and pray towards that better life. "Wherefore we labour, that whether found in the body or absent from it we may be accepted of Him." Wherefore we practically strive to realise our desire; the things that our hearts leap forward to with eager and satisfied joy. For heaven is not to be won by barren desire, by sentimental recognition, by spiritual visions, but by earnest, practical labour. (H. Allon, D. D.) Parallel Verses KJV: Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: |
    |