For to me, to live is Christ, and to die is gain. Sermons I. HIS NATURAL LIFE FINDS ITS SUPREME OBJECT IN CHRIST. The apostle does not here assert that Christ is his spiritual life, for the reference is strictly limited to his "life in the flesh." That life is supremely devoted to Christ. 1. In all its thoughts. There never was a man whose intellectual life was so wrapped up in his Savior; his plans, his anxieties, his hopes, centred in him; every thought was brought into subjection to him; therefore his thoughts were not vain, or selfish, or earthly. 2. In all its deeds. The apostle abounded in labors more than the other apostles. Yet Christ was the object of such holy activity. His ceaseless, exhausting works of love found their spring in the love of Christ as they marked his supreme devotion. Thus Christ was his life. It ought so to be with us all. "For whether we live, we live unto the Lord." II. HIS DEATH WOULD BE GAIN. "To die is gain." 1. This assertion seems hard to reconcile with human feeling. Death always involves loss of some sort. To the saint it involves the loss of many pure enjoyments of life, of happy domestic ties, of the means and opportunities of working for Christ; while to the sinner it is utter, irreparable loss. 2. The assertion is not that of a mere pessimist, who asks, "Is life worth living?" nor of a worn-out roue, who has outlived the very sensation of enjoyment; nor of a holy man wearied out with exhausting labors and anxious to get quit of trials and persecutions. There is nothing in the apostle's writings to justify the conclusion that he was sour, or morose, or cynical, or merely attached to the scene of human existence at the point of duty; for he possessed hearty human sympathies and entered with spirit into all the schemes of true Christian life. 3. His assertion marks the true connection that exists between death and the believer's gain. Death is pure gain; for it puts an end to all the losses which so largely shake human comfort in this life, to all the evils of sin, and to all temptations to sin; and it puts the believer in possession of his full inheritance with the perfection of grace, the blessed vision of God, the society of the just made perfect. It is gain: (1) Immediate; for "absence from the body" is "presence with the Lord." (2) Incalculable; for "eye hath not seen, nor ear heard, what God hath prepared for them that love him" (1 Corinthians 2:9). (3) Everlasting; for God himself is the eternal Portion of his people. - T.C.
For me to live is Christ, and to die is gain The language is like a great river which, flowing through some country, bends first from the one side and then from the other, and then comes back into its straight course. There is a triple movement of thought and feeling.1. There is the absorbing devotion which this man has to Christ. 2. Then comes in the bend of the stream; a rock on the margin sends the waters away in another direction. He thinks about others. 3. Then comes the third feeling when he apprehends it to be his duty to stop and work. I. The first attitude of the apostle's mind. Here we get THE GRAND, NOBLE SIMPLICITY AND UNITY OR CONTINUITY OF LIFE AND DEATH to a devout man thinking about himself. 1. Look at the noble theory of life. In all senses in which you can use the words, Christ is this man's life.(1) The secret of its origin, its source, and basis.(2) Its goal and aim.(3) Its law and pattern. My life, if it be in Christ, rosy become a chain of golden deeds; if I be out of Christ, it is but a heap of unconnected links. 2. Wheresoever life is thus simple and of a piece, death will be gain, continuous and increasing.(1) The direction is the same; he passes the points and gets on to the other line without a shock.(2) The life is simply lifted out of the common atmosphere and plunged, as it were, into an oxygen jar, and it blazes out the more brightly for the change. II. The second bend or reach. THE HESITATION WHICH ARISES FROM THE CONTEMPLATION OF LIFE AS A FIELD FOR WORK. The broken language of the original expresses the broken waters of the river as it takes the turn. "I am in a strait," like a man hedged up between two walls, not knowing how to turn. Paul was the subject of two counter attractions, that of death and that of life. 1. Notice how be talks about the former. "I desire to depart," weigh an anchor or lift the pegs of a tent. To be with Christ that is the attraction. He draws us, and we run after Him. This is no morbid, sentimental desire for death arising out of hatred with life. 2. Then think of that reason for living which overbears the wish for death. "There is work to be done, and so I feel that life tugs at me." How different to many men's clinging to life, because of the judgment after death. III. Notice THE BEAUTIFUL CALM SOLUTION OF THE QUESTION — not an equipoise of hesitation, something pulling two different ways, and so the rest of equal forces acting. "I KNOW THAT I SHALL ABIDE AND CONTINUE WITH YOU ALL" — a calm taking what God wills about the matter. Stick to your tasks, and in God's time you will have rest and reward. Conclusion: Here are two theories of life for you. "To live is Christ, and to die is gain." "To live is self, and to die is loss and despair." Which? (A. Maclaren, D. D.) I. THE PROPER SCOPE AND CHARACTER OF ALL TRULY CHRISTIAN LIFE.1. Such life is never aimless; but how many people could give no rational answer to the question, What are you living for? 2. Its aim, however, does not lie within the circle of the seen and temporary. While not indifferent to the claims of the present world, its ambition pitches higher. 3. Its end and substance is Christ. 4. A life is possible which, while in a sense Christ, Shall not be such in the full and proper sense of the term. St. Paul has just spoken of Christians who were insincere and contentious. So now there are men whose life is Christ, predominately, it may be, but not wholly. II. WHAT CHRISTIAN DEATH IS, AND HOW IT OUGHT TO BE REGARDED. 1. It is Christian death of which he speaks, yet we cannot but be struck with an assumption he makes concerning death in general — living, only not in the flesh. "All live unto God." 2. The life out of the flesh which Christians live is a higher and more advanced life than that of the present. Not that there is anything essentially evil or degrading in the flesh; but death will, to those who love Christ, obviously be so far gain that it will clear away a throng of hindrances to the free consecration of the soul to God. 3. The pre eminence is defined as being with Christ.(1) Believers are already with Him, "joined to Him," etc., but in important respects we are at present not with Him. He is beyond the reach of our sense.(2) Death raises the saint to be with Him immediately, although we shall be nearer after the resurrection. 4. St. Paul does not measure this preeminence of Christian death over Christian life. He is content with a general statement of its exceeding superiority; it is "much more than much better." III. CHRISTIAN LIFE AND DEATH REGARDED AS AN ALTERNATIVE. 1. Ordinarily, even Christians recoil from death, partly for want of an adequate faith, partly from physical shrinking. 2. Within limits this desire for life is not blameworthy. Such a sense of future blessedness as should spoil earth for us is nowhere encouraged in Scripture; it would be incompatible with our duty to God and man, and in many cases it is desirable for others that we should stay. 3. But whether life be more or less desirable, it should be spent under the assurance that death is gain, i.e., if life be Christ, otherwise we have no reason to expect that death would bring any advantage. 4. Granting this, however, if the will of God ordains life, it is an unspeakable grace to live and not die. It is service for the blessed Master, the fruit of which is so ample that we can afford to wait for everlasting life. Be death ever so desirable, it is our own fault if the happiness of life does not more than counterbalance the trial of it. Other things being equal, the more life, the more heaven.Conclusion: 1. How startling a contrast the current life of man forms with this lofty ideal. 2. When this august profession is more than a profession, how rare is the type of character which answers to the apostolic model. 3. Yet this same life is the only secure, rational, and happy life to live. (J. D. Geden, D. D.) I. THE CHRISTIAN'S LIFE A DESCRIPTION OF IT. The Christian lives —1. From Christ. Christ is the source of his existence. 2. On Christ. Christ is the support of the life He has given, nourishing it with communications from Him self. 3. To Christ. Coming from Him, He is its aim and end. II. THE DESIRE HE HAS WHILE LIVING THIS LIFE (ver. 23). 1. "To set loose a second time," as vessels, not outward bound, but from a foreign port on a return voyage. He is not looking back on the country behind him, he is looking on the sea which he has to cross before he can get home. 2. Why? Because Christ is there. "Whom have I in heaven but Thee?" 3. This is the result of the new life which tends towards Christ, its source. 4. Thus to be with Christ is "beyond all comparison better." There is a fruition of Christ above, compared with which the highest enjoyment we can get out of Him here is as nothing. III. A FEELING IN THE CHRISTIAN'S MIND COUNTERACTING THIS DESIRE, viz., a desire to remain, springing from — 1. Love to Christ. "To me to live is Christ" — it is for Christ's honour and glory to live a fruitful life. 2. Love for his fellow men. Love for self would say "Go"; love for perishing sinners is stronger, and says "Stay." The hesitation only lasted as long as he was speaking of it. (C. Bradley, M. A.) I. BY THOSE WHO LOOK AT LIFE ON ITS BRIGHT SIDE.1. To me to live is gaiety, delightful society; and to die is the quenching of all joy, to plunge into I know not what, and to go where I do not wish to go. 2. To me to live is the indulgence of the luxury of my senses; to die is the destruction of all that gratifies them. 3. To me to live is affluence in what all are coveting; to die would be to have all this seized by others. 4. To me to live is successful enterprise, competition overcome, prosperity, power, fame; to die that would be to lose the field of my career. II. BY THOSE WHO LOOK ON THE DARK SIDE. To me to live is a hard thing; it is to endure privation, poverty, pain. Well then, would you die in preference? Oh, no, that would be worse. Why so? Sometimes the person can hardly tell — there is an undefined horror of death, but sometimes there is the power of conscience in the case. III. BY WHOSE WHO LOOK ON LIFE IRRELIGIOUSLY. 1. To me to live is a course in which my pleasures are poisoned with vexation; but at any rate it is for so long an exemption from what I have to expect hereafter. Besides, while I live I may repent and reform; but to me to die is perdition. 2. To me to live, says the atheist, is to have the play of all my senses, to take all I dare or can of immediate good, to exult in defiance of what superstition has feigned an almighty power, perhaps to command great attention by my genius. On the contrary, to die is to have all this broken up, and to become a clod of earth. IV. BY THE CHRISTIAN. To live is Christ and to die is to be with Him, therefore gain — far better. (John Foster.) That which a man loves supremely is that for which he lives — money, fame, pleasure, etc. The lofty altitude of moral nature to which we have to aspire is to find in Christ our only reason for living. Apart from this, the yearning aspirations and voids of humanity can never be satisfied.I. LIFE IN CHRIST COMPREHENDS ALL TRUE LIFE — science, air, beauty, music, all that adorns the saint, strengthens the worker, sustains the sufferer. All life rooted in Christ will bear all manner of fruits and be beautiful with all the hues of heaven. Into what base are our life roots struck? II. LIFE IN CHRIST CAN SEE THE ULTERIOR PHASE OF WHAT MEN CALL DEATH. The eye of true life can see clear through the dispensation of dying, and behold the "gain;" can see straight through the troubled night of the final act of man upon earth, and gladden itself with the sight of the morning glory that falls forever on the hills of heaven. To die is mystery; speculation; life's most desperate venture; annihilation-this is the creed of those whose life is not centred in Christ. Compare this creed with the gain which Christianity discloses. (J. Parker, D. D.) There are only two questions that a truly wise man would think it of any essential consequence to ask in regard to himself, "What is the proper object of life?" "What is beyond life?" Here, then, only they are completely answered. Let us —I. INQUIRE INTO THE MEANING OF THE WORDS, "TO ME TO LIVE IS CHRIST." True experimental Christianity is — 1. A life of dependence on Christ, as of children on the head of a family. This dependence is (1) (2) (3) (4) 2. A life of communion with Christ; as between two dearest friends. This is (1) (2) (3) 3. A life of conformity and devotedness to Christ, as servants to an illustrious and beloved master. This is entire, and embraces (1) (2) II. THE GROUND WE HAVE TO INFER THAT WHEN "TO LIVE IS CHRIST," TO DIE WILL BE GAIN. Because — 1. To whatever world death shall introduce us, Christ will be Lord of it. "I have the keys of Hades," etc. "I go to prepare a place for you." 2. The graces and tempers of such a life as the Christian's must be the root and commencement of the happiness of that world, whatever it be as to particulars. "Whatsoever a man soweth." "Blessed are the poor in Spirit," etc. 3. We are assured that there will be an illustrious manifestation of Christ for the very purpose of making death gain. "Our conversation is in heaven," etc. (1 Corinthians 15:42).Improvement: 1. What an unspeakable advantage has the Christian over every other character. 2. Let the Christian be satisfied that death is gain, without prying into particulars. 3. Learn the importance of keeping together what God has made inseparable. Life Christ, and death gain. (T. N. Toller.) 1. Separation for Christ, from the world, self, sin. 2. Dedication to Christ. All are dedicating their life to something — fashion, money, pleasure, science, fame. 3. Use by Christ. Religion is not a man's transformation into something different, but his acceptance by Christ for the accomplishment of his purpose. 4. Likeness to Christ, in love and knowledge. 5. Concealment in Christ. II. CHRISTIAN DEATH. "Gain," because heaven. 1. No more trial and sickness, but eternal health and peace. 2. No more bereavement, but eternal union. 3. No more superstition, but eternal light. 4. No more sorrow over the dissensions of Christ's Church, but eternal harmony. 5. No more spiritual ignorance, but perfect knowledge. 6. No more temptation and sin, but perfect safety and holiness. 7. No more death, but the fadeless life. (H. G. Guinness.) 1. Obedience to Christ's precepts. These preferred (1) (2) 2. Admiration of Christ's character. Jesus is regarded as — (1) (2) 3. Devotion to Christ's interests. True Christians seek — (1) (2) 4. Inspiration by Christ's Spirit. (1) (2) 5. Sustentation by Christ's power. (1) (2) II. THE CHRISTIAN'S DEATH IS GAIN. 1. Physically. The resurrection body will be characterized by — (1) (2) (3) 2. Mentally. (1) (2) 3. Socially. Death introduces the Christian to — (1) (2) (3) 4. Spiritually. After his decease the Christian has — (1) (2) (3) (W. Sidebottom.) 2. If you would get a fair estimate of the happiness of a man, you must judge him in these two closely connected things, his life and his death. Solon said, "Call no man happy till he is dead; for you know not what changes may pass upon him in life." We add, "because if the life to come be miserable that shall far outweigh the highest happiness he has enjoyed in this." I. The good man's LIFE. 1. It derives its parentage from Christ. The righteous man has two lives, that which he has inherited from his parents, and a spiritual life, which is as much above mental life as that is above the animal or the plant. 2. Christ is its sustenance. Without Christ the newborn spirit must become vague emptiness. 3. The fashion of his life is Christ. Every man has a model by which he endeavours to shape his life. Men do not always do a thing because it is right, but because some one does it whom we take as a standard of propriety. What an outcry there is against a man who dares to be singular, and says, "I will not follow your model, I will follow Christ." 4. The end of his life is Christ; not wealth, respectability. 5. Its happiness and glory is all in Christ. II. The good man's DEATH. Why does not death spare the good and take the bad. Gain! is it not loss in every sense? No; in every sense in which it is loss it is immeasurable gain. 1. He loses friends, wife, children; but only for a time; he gains them forever. 2. He loses his wealth; but, he gains eternal riches, and those who have no money to lose are made rich forevermore. 3. He loses the means of grace, but gains heaven. 4. He loses his partial knowledge; but sees face to face. (C. H. Spurgeon.) 1. Negatively. Not(1) the life of the beasts that perish. Meat, drink, clothing, are the means of preserving life; but not the objects for which we live. A disciple of Christ lives on them, but not for them.(2) To acquire a great property. Property is useful in fulfilling some of the ends of life, but when it comes to be an end in itself it is no longer a blessing.(3) Pleasure. He will not occupy the day in chasing thistle down.(4) Honour. He has gotten the favour of God.(5) In refusing and avoiding these things. Strip them all off, and you are no nearer a true life in the Lord. Life consists neither in having them nor wanting them. 2. Positively. His life is not a life with Christ, nor even in Christ. His very life was Christ. His former self was lost. Henceforth he lives Christ. His common life, when he lies down and rises up, when he labours and rests, in private and public. II. DEATH IN CHRIST. The substance of the inheritance beyond we know from verse 23 is the same Christ. What are the gains? 1. Peace instead of war. Here Christ and conflict; there Christ and peace. 2. Here Christ and ignorance; seeing in part, through a glass darkly; there Christ and light. 3. Here Christ and sins; there Christ and purity. 4. Here Christ and pain; there Christ and perfect joy. (W. Arnot, D. D.) (Professor Eadie.) (A. Maclaren, D. D.) 2. The word has wide application. The blade of grass, the tree, the worm, bird, behest, man, God, live. But there is life proper to each. In the lower forms it is simple, but as we ascend life becomes more complex, difficult, and, therefore, more noble. That is the noblest thing which surmounts disaster or suffering which retrieves itself or is retrieved. The life of man has so suffered, and has been so retrieved. 3. The text expresses an infinite indebtedness. No man could confer a benefit on fellow man so great as to put him under this law. Not to benefactor, defender, deliverer, could you say this. I. THIS CANON RULES THE THOUGHT. The intellectual life is Christ's. This is not, however, to impair mental freedom. Man may expatiate on any field, making fresh discoveries at every step. But from the vantage ground of the Christ life all acquired knowledge can he put in right relations and error detected. Christ does not reveal all truth, but places man on the mountaintop of truth, where he is never out of the view of some truths. II. TAKE LIFE AS SENTIMENT — thought with aroma in it, and beauty in it, without which no life is complete. How shall we keep the poetry in our life? Only by having the beauty of Christ's life. III. TAKE LIFE AS FORCE — active moral force. A life without much force may be pure and good, but it can never be beneficent. A life with force may be destructive. To constitute good human force we need more than energy and self-will. We need right motives and wise means. If you leave Jesus Christ out of your life you cannot have any of them perfectly, "Be strong in the Lord," etc. IV. TAKE LIFE AS HOPE, ASPIRATION, DESTINY. What is life if it be not this much. Without an assured future, no present of any kind can be worth a hearty interest. Have we an assured future without Jesus Christ? "Because He lives we shall live also." Conclusion: Is it Christ for you to live, or money, sentient pleasure, ambition, indifference, emptiness? (A. Raleigh, D. D.) 1. It gave steady perseverance to his endeavours. 2. It put a tone of charity on all his intercourse. 3. It gave him calmness under trial and persecution. I. SO FAR AS OUR LIFE IS FEELING we may say the text. Take — 1. Our thinking. The unity, peace, freedom, safe guidance of our thoughts, follow and are assured if to us to think is Christ. 2. Our trusting. No fear comes to us out of the uncertainty and insecurity of our earthly trusts if our great trust rests on Christ. 3. Our loving. There will be an ever-enlarging love to men if our first love be set on Christ. 4. Our hoping — that hope is full of immortality which can build on this sure foundation, "Jesus is mine." II. SO FAR AS OUR LIFE IS ASSOCIATION, we may say the text. 1. In friendship His presence can make our hearts burn within us. 2. In the family He can be the all-hallowing thought sanctifying the home life. 3. In society He can make by His unseen presence our social fellowships purer and more truly happy. If this is not so it is because we have permitted the un-Christly stamp to get printed on our associations. III. SO FAR AS LIFE IS ACTIVITY we may say the text. 1. In business, "Let every man wherein he is called," etc. 2. In the Church. 3. In the world of morals, politics, science: all these are spheres of Christ's rule. (R. Tuck, B. A.) 2. Is it possible that St. Paul can he speaking of a mere man? This is not an accidental expression of temporary excitement. It is a sentiment that pervades his writings (Philippians 3:7-9; Galatians 2:20; Galatians 6:14). On the Socinian hypothesis all this is extravagant and idolatrous. Where do we find succeeding prophets speaking thus of Moses? 3. Paul means that Christ constituted his life. In what sense? I. CHRIST WAS THE BESTOWER AND SUSTAINER OF IT. He was this naturally (Hebrews 1:2; John 1:3; Hebrews 1:3). On this ground Adam in his state of innocence would have said that the Son of God was his life. But Paul was thinking of Christ as — 1. The life of pardon. Distinguish the gaining of pardon and the persuasion that it has been gained. A rebel may be pardoned without knowing it, but before he can be happy he must know it. Paul knew fully that Christ had forgiven him. 2. The life of love. Pardon properly is only the capacity for living; but love is the soul's life. How this love burned in Paul towards God and towards man. 3. The life of hope. Hope is life; despair is death. The unbeliever is hopeless and therefore lifeless. II. CHRIST WAS THE OBJECT OF THE ENERGIES OF THAT LIFE HE HAD BESTOWED. Paul had three reasons for his engrossing consecration to Christ. 1. A reason of justice. Christ had surrendered His life for him, and equity demanded that he should consecrate his life to Christ (2 Corinthians 5:14-15). Life for life: Christ gave all He could give: Paul returns all he can. Gratitude facilitates the justice, and makes the duty a delight. 2. A reason of self-interest.(1) Unless he rendered the service, he would renounce the discipleship and be a castaway (1 Corinthians 9:27).(2) He had respect unto the recompense of the reward of all duty well discharged (Luke 19:17-19). 3. A reason of taste. He liked the work for its own sake. (W. Anderson, LL. D.) (C. H. Spurgeon.) I. FAITH IN CHRIST. 1. Without faith life is dwarfed and desolate. 2. The grander faith's object, and the firmer faith's trust, the nobler the life. 3. Christ is the grandest object, and faith in Him the strongest trust. II. MEDITATION ON CHRIST. 1. We can come very near Him. 2. This meditation is sweet. The thought of Christ the antidote to life's sorrows. III. ACTION FOR CHRIST. 1. Inspired by the loftiest motive: Christ. 2. Of the most diverse character. 3. With the best result. IV. HOPE IN CHRIST. 1. He is the hope of this life and consequently glorifies it. 2. He is our hope for eternity — "Because I live ye shall live also." (Paxton Hood.) 1. We have life from Him; life, therefore, should be to Him. A supernatural influence causeth a supernatural tendency. As rivers run into the sea from whence their channels are filled, so doth grace cause all the issues and outgoings of the spiritual life to return to Christ from whence they came. 2. The right Christ has to our service. We are His by every right and title (Romans 14:7-9). II. TO MAKE THIS CLEAR LET US EXAMINE THE SEVERAL TITLES CHRIST HATH TO A BELIEVER. 1. By creation (Hebrews 1:2). Note —(1) The absolute right that accrueth to Him from hence. We were made out of nothing by Him; all we have, therefore, is His — mind, eyes, tongue, hands, etc. His is a right both of jurisdiction as a king, and of propriety as a creator.(2) The intention of the Creator (Proverbs 16:4; Romans 11:36). All things were made for man, but man himself for God. Our end was not to eat, drink, sleep, etc., but to live and use all things for God.(3) The obligation left upon the creature to love and serve Him that created us. 2. Preservation, by which the title of creation is daily renewed and reinforced (Acts 17:28; Hebrews 1:3). 3. Redemption (1 Corinthians 6:20). Consider — (1) (2) 4. Conquest (Colossians 1:13). 5. Actual possession (1 Corinthians 6:15). 6. Resignation and voluntary consent (Song of Solomon 2:16; 2 Corinthians 8:5; 2 Chronicles 30:8). III. THE USE. To persuade us to make it our business to honour Christ and advance Him. 1. Directions.(1) You must close with Him by faith, and use Him to the end which God hath appointed Him (2 Thessalonians 1:11-12).(2) Consecrate and dedicate yourselves to Christ's use (Romans 12:1).(3) Use yourselves as those that are Christ's, improving your time, estates, strength, relations, talents, for His glory (Zechariah 14:20).(4) Honour Him by the holiness of your conversation (1 Peter 11. 12).(5) Let Christ be endeared to you by all your enjoyments. Temporal and spiritual (1 Corinthians 3:21).(6) Count it an honour to suffer for Christ's sake (Acts 5:41; Philippians 1:29). 2. Motives.(1) You are not your own, but are under another Lord.(2) We have owned Christ's right in baptism (1 Peter 3:21).(3) There will be a day of accounts when the great God of recompenses will reckon with you.(4) The utility and profit of it. (a) (b) (T. Manton, D. D.) (Paxton Hood.) (H. G. Guinness.) (Paxton Hood.) (Paxton Hood.) (A. K. H. Boyd, D. D.) (W. G. Pascoe.) (W. Arnot, D. D.) (A. K. H. Boyd, D. D.) (W. Arnot, D. D.) 1. It is the most dreadful of events.(1) Its personifications show this: "Tyrant," "monster," "usurper," "king of terrors," "last enemy."(2) Every circumstance connected with it is appalling. (a) (b) (c) (d) 2. It is the most decisive event. It places the righteous beyond the possibility of fear, and the ungodly beyond the possibility of hope. 3. It is that event in which the excellency of religion pre eminently appears. Religion does not prevent the hissing of the serpent, but it extracts his sting; it does not show another entrance into Canaan than through the Jordan, but it divides the flood. II. IN WHAT SENSE DYING IS A GAIN. It exchanges earth for heaven. Think of — 1. Its beauty. 2. Its purity. 3. Its pleasures. 4. Its friendship. (A. Pope.) II. MENTALLY. The liberation of the mind; multiplication of subject of thought; heavenly inspiration. III. SOCIALLY. Reunion of friends; indefinite enlargement of the circle of acquaintance; society under the happiest, healthiest, and permanent conditions. IV. SPIRITUALLY. "Forever with the Lord." (W. H. H. Murray.) (1) (2) (3) (4) (1) (2) (3) (4) II. IN WHAT SENSE CAN THE CHILD OF GOD SAY THAT DEATH IS GAIN. 1. Negatively. (1) (2) (3) 2. Positively. Because — (1) (2) (3) (4) (J. H. Evans, M. A.) 1. It did not rest on observation or speculation. These would lead a man to regard death as the very reverse. We naturally shrink from death, and that because death is unnatural, yet we know it to be the destiny of every one of us. An element of uncertainty mingles with every other expectation, but with this none. Think, too, of its irrevocableness. Many of our efforts may be repeated, but there is no repetition of death. Mere human speculation, even in the wisest, never approached a conviction that death could bring gain. Strong desire and sublime guessing, this is all we find in Socrates or Cicero. 2. Paul's conviction rested on faith in Christ as the conqueror of death. The causes of aversion to death include the "dread of some thing after death." The only adequate explanation of death is that it is the wages of sin. The glorious tidings of the gospel are that Christ hath borne the curse and overthrown the power of death. Death is abolished, only the form remains. The saint shrinks from dying but has no fear of death. 3. The conviction stood in the very closest relation with the clause, "To live is Christ." Only those who are alive unto God will find death to be gain. II. THE FACT THAT TO THE CHRISTIAN DEATH IS GAIN. 1. It is wider, deeper, clearer, more accurate knowledge of God and truth. 2. It is perfect holiness. "We shall be like Him." 3. We shall enter a glorious society. 4. We shall engage in joyful tireless work. (R. Johnstone, LL. B.) 1. The soul is distinct from the body and is not merely the vigour of the blood (Genesis 2:7; Ecclesiastes 11:7). It is distinct (1) (2) (3) (4) (5) 2. The soul can exercise its operations apart from the body (2 Corinthians 12:2). 3. That the souls of the saints do exist apart from the body appeareth from Scripture (Philippians 1:3; 2 Corinthians 5:1-2; Luke 23:43). II. WHAT THIS GAIN IS. 1. Its nature.(1) Privatively. (a) (b) (a) (b) 2. Its comfortable adjuncts. (1) (2) III. WE SHALL LOSE NOTHING THAT SHALL NOT BE MADE UP. 1. Do we lose friends? They are better in heaven, and we shall rejoin them. 2. Is it ordinances that we lose? There the Lamb shall be the light of the New Temple. We shall study Divinity in the light of Christ's face; and drink of the fruit of the vine new with Christ (Matthew 26:29). 3. Communion with God (1 Thessalonians 4:17). There will be no cloud on that day. 4. Service and opportunities for glorifying God. We shall be more active in his praise. The instrument will be perfectly in tune. Here we often jar, There will be no spot or blemish (Ephesians 5:27). 5. Comforts of this world. They are of use in our passage, and we must possess as if we possessed not (1 Corinthians 7:31); but there we are free from all needs. No man complains when he is recovered out of a disease, that he needs no more physic. IV. USE. 1. To commend Christ's service to you. If you have dedicated your life to Him, then death will be better (Galatians 6:8). 2. A meditation for the dying. (T. Manton, D. D.) I. IN RESPECT OF THEM SOULS. It separates souls from bodies, not to their loss but to their gain. It is with the souls of believers as with Paul and his company in Acts 27. The ship broke in pieces, but the passengers came all safe to land. The benefit is two-fold. 1. Perfection in holiness (Hebrews 12:23), which up to this consisted only in gradual advances. This perfection consists in —(1) Complete freedom from sin (Ephesians 5:27); from its commission (Revelation 21:27); its very inbeing, the possibility of sinning (Revelation 3:12).(2) The arrival of their holiness at the highest pitch they are capable of (Ephesians 4:13).(a) Their understandings shall be perfectly illuminated (1 Corinthians 13:12).(b) Their wills shall be perfectly upright, so that they shall will nothing but good, without the least bias to the other side (Revelation 21:27). A perfect conformity betwixt God's will and theirs, without the least possible jarring (1 John 3:2).(c) The executive faculty shall then perfectly answer the will with ease and delight (Matthew 6:10). 2. Immediate entering into glory (Luke 23:43). Here consider —(1) The glory they enter into. (a) (b) (c) II. IN RESPECT OF THEIR BODIES. Death cannot harm them. 1. It cannot separate them from Christ (1 Thessalonians 4:14). 2. It is a stage in their progress towards the resurrection. The saint's dust is precious, locked up in the grave as in a cabinet, till the Lord have further use for it. (T. Boston, D. D.) II. THE MEANING OF THY EXPRESSION. 1. There are few words that have a more powerful influence over human affairs than gain. It is the folly and the sin of men that they do not extend the application of it to moral subjects. Blessed the man who in reckoning up his gains can enter death as one of the items. 2. How wonderful does this appear when we consider what death is — the most fearful thing in the universe next to hell and sin. Yet it is gain to the believer. True, he loses all that is most precious to him in life upon earth; but all that he loses here compared with what he gains in heaven is as the surrender of a little homestead and a contracted farm to gain a kingdom and a crown, or parting with a single farthing for the acquisition of a princely revenue. Death is gain.(1) By delivering the Christian from all evils; labour and weariness, pain and weakness, care and fear, danger and disappointment. There will be no mortification of sin, for there will be no sin to mortify. No ignorance will becloud the judgment; no rebellion enslave the will, no depravity taint the heart, no disorder misguide the passions. And as there will be no evil in ourselves so there will be none in our companions. Hence there will be no envies nor strifes.(2) Because it brings us to the possession and enjoyment of all desirable, great, and glorious things.(a) In heaven there will be all things really desirable. Here many of our desires are unreasonable and their objects unattainable, or if attained injurious, but in heaven there is no improper desire. We shall wish only for what is right and shall never be disappointed.(b) All things great and glorious. Here the things we desire are not great, and there is a disproportion between the object we covet and the intensity of our longings. There we shall have put away childish things.Two words are descriptive of the heavenly state.(a) Life — Eternal life. We know now only imperfectly what it is to live. There our intellectual, spiritual, and social being will be in full and everlasting development.(b) Glory. We shall not merely behold its infinite glories, but shall say, "All these are mine." Here possession and enjoyment are often separated; but in heaven the objective source of happiness and the subjective condition of the soul will be in harmony. III. Leaving these general remarks we may notice THE RESIDENCE OF THE RIGHTEOUS. Consider — 1. The agreeable and happy associates of all who reach that blessed world. 2. Their employments. True, we shall rest from our labours, but activity and glory will not be labour. 3. Their condition. They have the light of perfect knowledge irradiating their understanding, the glow of perfect love warming their hearts, the purity of perfect holiness diffused through their character forever. This gain accrues to all who live to Christ. We may advance a step further, and say that the death of a believer is, in a sense, gain to Christ. He is magnified by the death of His saints, in the support He administers, the consolation He imparts, the triumphant joys He inspires.Conclusion: 1. What a proof we have in this subject of the truth, excellence, and sustaining power of Christianity. 2. What a powerful means to overcome the undue love of life and fear of death. 3. How this subject should reconcile us to the death of our pious friends. (J. A. James.) (J. Hutchinson, D. D.) (Archdeacon Hare.) (W. H. H. Murray.) (Archdeacon Hare.) (J. Bate.) (A. Maclaren, D. D.) (J. F. B. Tinling, B. A.) (James Hamilton, D. D.) 2. The saints at death shall not only have a sight of God, but shall enjoy the love of God; there shall be no more a vail on God's face, nor His smiles chequered with frowns, but His love shall discover itself in all its orient beauty and fragrant sweetness. Here the saints pray for God's love, and they have a few drops, but there they shall have as much as their vessel can receive. To know this love that passeth knowledge, this will cause jubilation of spirit, and create such holy raptures of joy in the saints as are superlative, and would soon overwhelm them if God did not make them able to bear it. 3. Believers at death shall gain a celestial palace, an house not made with hands. Here the saints are straitened for room, they have but mean cottages to live in, but they shall have a royal palace to live in; here is but their sojourning house, there in heaven is their mansion house, an house built high above all the visible orbs, an house bespangled with light, enriched with pearls and precious stones. And this is not their landlord's house, but their Father's house; and this house stands all upon consecrated ground; it is set out by transparent glass to show the holiness of it. 4. Believers at death shall gain perfection of holiness. Here grace was but in its cradle, very imperfect; we cannot write a copy of holiness without blotting; believers are said to receive but "the first fruits of the Spirit." But at death the saints shall arrive at perfection, their knowledge clear, their sanctity perfect, their sun shall be in its full meridian splendour. How come the saints to have all this gain? Believers have a right to all this gain at death upon divers accounts: by virtue of the Father's donation, the Son's purchase, the Holy Ghost's earnest — and faith's acceptance. Therefore the state of future glory is called the saints' proper inheritance. They are heirs of God, and have a right to inherit. See the great difference between the death of the godly and the wicked; the godly are gainers at death, the wicked are great losers at death. They lose four things: 1. They lose the world. 2. They lose their souls. 3. They lose heaven. 4. They lose their hopes; for though they lived wickedly, yet they hoped God was merciful, and they hoped that they should go to heaven.Some plants thrive best when they are transplanted: believers, when they are by death transplanted, cannot choose but thrive, because they have Christ's sweet sunbeams shining upon them. And what though the passage through the valley of the shadow of death be troublesome? who would not be willing to pass a tempestuous sea if he were sure to be crowned so soon as he came to shore? What benefits do believers receive at death? I. The saints at death have great immunities and freedoms. An apprentice when out of his time is made free: when the saints are out of their time of living, then they are made free, not made free till death. 1. At death they are freed from a body of sin.(1) It weighs us down; sin hinders us from doing good. A Christian is like a bird that would be flying up, but hath a string tied to its legs to hinder it; so he would be flying up to heaven with the wings of desire, but sin hinders him: "for what I would, that I do not." A Christian is like a ship that is under sail, and at anchor; grace would sail forward, but sin is the anchor that holds it back.(2) Sin is more active in its sphere than grace. How stirring was lust in David when his grace lay dormant!(3) Sin defiles the soul, it is like a stain to beauty, it turns the soul's azure brightness into sable.(4) Sin debilitates us, it disarms us of our strength: "I am this day weak, though anointed king:" so, though a saint be crowned with grace, yet he is weak, though anointed a spiritual king.(5) Sin is ever restless: "the flesh lusts against the Spirit."(6) Sin adheres to us, we cannot get rid of it.(7) Sin mingles with our duties and graces; we cannot write a copy of holiness without blotting. Death smites a believer as the angel did Peter, he made his chains fall off, so death makes all the chains of sin fall off. This makes a believer so desirous to have his pass to be gone; he would fain live in that pure air where no black vapours of sin arise. II. At death the saints shall be freed from all the troubles and incumbrances to which this life is subject. There are many things to embitter life and cause trouble, and death frees us from all. 1. Care. Care is a spiritual canker which eats out the comfort of life; death is the cure of care. 2. Fear. Fear is the ague of the soul which sets it a shaking; "there is torment in fear." Fear is like Prometheus's vulture, it gnaws upon the heart. 3. Labour. "All things are full of labour." They rest from their labours. 4. Suffering. Believers are as a lily among thorns; as the dove among the birds of prey. 5. Temptation. Though Satan be a conquered enemy, yet he is a restless enemy. After death hath shot its darts at us, the devil shall have done shooting his; though grace puts a believer out of the devil's possession, only death frees him from the devil's temptation. 6. Sorrow. Believers are here in a strange country, why then should they not be willing to go out of it? Death beats off their fetters of sin, and sets them free. Who goes weeping from a jail? Besides our own sins, the sins of others. O then be willing to depart out of the tents of Kedar! (T. Watson.) (T. Watson.) 2069 Christ, pre-eminence 9315 resurrection, of believers 5797 bereavement, comfort in December 12. "To Abide in the Flesh is More Needful for You, and Having this Confidence, I Know that I Shall Abide" (Phil. I. 24, 25). Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches. Walking Worthily Loving Greetings A Prisoner's Triumph A Strait Betwixt Two Citizens of Heaven A Comprehensive Prayer The Good Man's Life and Death Paul's Desire to Depart 7Th Day. Sanctifying Grace. Love and Discernment. Of the Desire after Eternal Life, and How Great Blessings are Promised to those who Strive The Death of the Righteous A Believer's Privilege at Death For There were Even in the Apostles' Times Some who Preached the Truth Not... The Master's Hand Therefore if Haply, which Whether it Can Take Place... Concerning Lowliness of Mind. Second Day. God's Provision for Holiness. Effects of Messiah's Appearance Divine Support and Protection Greeks Seek Jesus. He Foretells that He Shall Draw all Men unto Him. |