Death intervenes between the present state of affliction and the glory of heaven, but death is only the destruction of the body now existing. It is not an end to bodily form and life. This is no speculation of the apostle's; it is an assurance, "for we know that if this earthly tent be destroyed, it will be followed by an enduring habitation - a mansion, not a tabernacle. In the earthly body he groans, not because it is a body, but because it is flesh and blood suffering under the effects of sin, and hence he longs for the house which is from heaven." It is a heaven for body as well as soul that he so ardently desires. To be bodiless even in glory is repulsive to his nature, since it would be nakedness. Death is repugnant. The separation of soul and body, however, is only temporary; it is not for unclothing, but for a better clothing, one suited to the capacities of spirit. If the fourth verse repeats the second verse, it enlarges the idea and qualifies it by stating the reason why he would be "clothed upon," viz. "that mortality might be swallowed up of life." And this longing is no mere instinct or natural desire, but a feeling inspired of God, who "hath wrought us for the selfsame thing." A Divine preparation was going on in this provisional tabernacle - a training of the spirit for the vision of Christ and a training of the body for the immortal companionship of the spirit. An "earnest" or pledge of this was already in possession. The sufferings sanctified by the Spirit, the longing, the animation of hope, were so many proofs and tokens of awaiting blessedness. How could he be otherwise than confident? Yea; he is "always confident." Though now confined to the body, yet it is a home that admits of affections and loving fellowships; and though it necessitates absence from the Lord and the house of "many mansions," nevertheless it is a home illumined by faith. "For we walk by faith, not by sight." The home is in the midst of visible objects that exercise our sense of sight, but our Christian walk, or movement from one world to another, is not directed by the eye, but by faith, the sense of the invisible. We know what are the functions of the eye. If we did not, the antithesis would convey no meaning. The eye receives impressions from external things, communicates them to the soul, is a main organ in developing thought and feeling, acts on the imagination and the will, and is continually adding something to the contents of the inward nature. Faith is like it as a medium of reception, unlike it in all else. Faith is not conversant with appearances. We do not see Christ in his glory; we see him (using the term figuratively) in his Word by means of the Spirit; and this seeing is faith. How do we know when we have faith? It attests itself in our capacity to see the path leading to eternal glory, and it enables us to walk therein. The path is from one home to another - from the home on the footstool to the home by the throne of Christ, and faith has the reality and vigour of a home sentiment. So strong and assuring is St. Paul's confidence that he prefers to depart and be with Christ. "At home in the body;" yes, but it is a sad home at best, and trial and affliction had begun to make it dreary to him. To die is to be with the Lord, and he was "willing rather to be absent from the body, and to be present with the Lord." Whether absent or present, at home or away from home, we labour that we "may be accepted of him." To make himself and his life acceptable to Christ was paramount to every other desire; to labour was his absorbing thought. Such an energetic soul as his must have felt that its energies were immortal. There was no selfishness in his hope of heaven, no longing to be freed from work, no yearning for the luxury of mere rest. It was to be with Christ, for Christ was his heaven. If this was his confidence, if he was labouring untiringly to be acceptable to the Lord Jesus, was he understood and appreciated as Christ's apostle and servant among men? The burden of life was not the work he did, but the obstacles thrown in his way - the slanders he had to bear, the persecutions open and secret that followed him everywhere. He thinks of the "judgment seat of Christ." It will be a judicial inquiry into works done and "every one" shall "receive ['receive back'] the things done in his body." Measure for measure, whatsoever has been done here shall return to every one. The individuality of the judgment, the complete unveiling of personal character, the correspondence between the reward and the good done on earth and between the retribution and the evil done here, he brings out distinctly. This was with him a fixed habit of thought. "Whatsoever a man soweth that shall he also reap." How near the two worlds are - the growing field here, the harvest in another existence hereafter! But observe another idea. "We must all appear," we must be made manifest, every one shown in his true character. Not only will there be recompense as a judicial procedure, but a revelation "in the day when God shall judge the secrets of men by Jesus Christ." St. Paul had vindicated himself again and again from the charges made against him; but the battle was now going on, nor was there any sign of its speedy abatement. It was natural that he should have the idea of manifestation prominent in his mind, since we all think of the future world very much according to some peculiarity in our experience on earth. How engrossed, heart and soul, in his apostleship is beautifully indicated by the fact that heaven itself was the heaven of St. Paul as the apostle of Christ. The sufferings of the man are never mentioned. First and last, we have the autobiography of an apostle, and hence, looking forward to the glory to be revealed, the supreme felicity is that he will appear in his true character as the Lord's servant. - L.

Life and immortality have been brought to light through the gospel. A feeble, fluttering guess was all that unaided men could ever reach regarding the life beyond. A jar may be charged with electric fire, and capable, in certain circumstances, of giving forth light and heat; yet, if it remain isolated, all is dark and silent. Thus there is in a human spirit a susceptibility and a capacity which lies dormant as long as man is left to himself, but which leaps into life as soon as the Word of God is pointed to the heart. Let us examine the text word by word.

I. TABERNACLE is a frail, temporary dwelling. But, seeing that the body is made so perfect, why is it made so feeble?

1. An infant in a dark and dangerous path dare not stir from his father's side, whereas a robust youth may select his own route. Our Father in heaven knows that it is difficult to keep His children close to Himself as matters stand, and it would have been still more difficult if the child had been entrusted with greater power.

2. When the spirit of a dear child has through Christ been attained, the frailty of the truster makes the trust more sweet. His strength is made perfect in our weakness.

3. If we know that the abiding home is ready, the shaking of the temporary tabernacle will contribute to remind us of another rest, and quicken our desire for an abundant entrance on its blessedness.

II. THIS tabernacle. Our body is not our only dwelling-place, and the design of the Spirit here is to preserve us from bestowing all our regard on this tabernacle while another is more worthy.

III. BURDENED.

1. There may be some who for a time could scarcely recognise this as a description of their condition. The young, healthy, and prosperous — their hearts for a time are as light as their limbs; they trip along lifo as if they were chasing butterflies in a flowery meadow. To a certain extent this is the Creator's kind appointment. The cares of age laid on the heart of a child would crush his spirit, and render him incapable of fulfilling his task when he should come of age. But even in childhood some weights begin to press, and, when youth has passed, the cares of house and children, of business and company, of friendships and enmities, increase and multiply until the beams of the tabernacle are creaking prematurely under the accumulated weight.

2. These burdens may be inventoried among the "all things" that work together for good. The sorrows of earth will enhance the joys of heaven; the rugged rocks and scorching sand of the desert will make the golden streets of the New Jerusalem feel more smooth beneath the pilgrim's feet.

IV. WE GROAN. A groan is nature's outlet for grief, and indicates also a desire for relief. This desire does not by itself constitute a mark of grace. It belongs to nature. The discontented make many changes in order to escape from suffering, but the suffering follows them into every sphere. Some are weary of this world who are by no means ready for the next.

V. NOT THAT WE WOULD BE UNCLOTHED. This means to put off this tabernacle. Even Paul, after he had attained triumphant faith and blessed hope, shrinks from the dissolution of the body. I learn here that positive love of closing with the King of Terrors is not a necessary mark of Christ's redeemed people. I love this warm life. I shrink from death. And therein I think I do not sin. God is not displeased with me for loving that which He has bestowed. If, by faith in His Son, and through the ministry of His Spirit, He make me willing to give it up when He recalls it, enough: "Thy people shall be willing in the day of Thy power." Christians love life for many reasons.

1. As sentient beings, in common with those who know not Christ, but who see the sunlight, and feel the balmy air, and tread the flowery ground. They love it in common not only with their fellow-men, but in common with the brutes that perish, with the cattle that browse on the meadows, and the birds that warble in the trees, and the insects that flutter in the sunbeam.

2. With a deeper, more intelligent love than other creatures —(1) Because the gifts which are in their own nature sweet are sweeter when they are received from a Father's hand. It is a mistake to suppose that the worldly enjoy their portion here, and that Christians postpone the prospect of enjoyment until they pass through the gates of the grave. Those who hope in Christ for the world to come enjoy the world that now is better because of that hope.(2) As a field of useful labour. Work may be done here which cannot be done beyond the boundary of the present life.

(W. Arnot, D. D.)

I. THE FIRST THING IS TO GIVE YOU SOME ACCOUNT OF THE BELIEVER'S PRESENT LODGING WHILE IN THE BODY. And there are these two or three things that I remark about it which I find in the text and context.

1. Then, I find it is called a house in the first verse of this chapter. And it is fitly so called, because of its rare and curious structure and workmanship (Psalm 139:14, 15).

2. I remark, concerning the believer's present lodging, that, however curious its structure be, yet it is but a house of earth. And it is so, especially in a threefold respect.(1) In respect of its original; it is made of earth.(2) It is a house of clay in respect of the means that support it; for the corn, wine, and oil wherewith the body of man is maintained do all spring out of the earth.(3) It is a house of earth in respect of its end; it returns thither at its dissolution (Genesis 3:19).

3. I remark, concerning the believer's present lodging, that it is but at best a tabernacle. Tents are for soldiers and pilgrims.

4. Another thing that I remark concerning the believer's lodging is that it is but a tottering house. "The earthly house of this tabernacle is to be dissolved."

II. The second thing proposed was TO SPEAK OF THE BELIEVER'S BURDENS WHILE IN THIS TABERNACLE. This earthly house, it lies under many servitudes, and the believer pays a dear rent for his quarters. For —

1. The clay tabernacle itself is many times a very heavy burden to him. The crazy cottage of the body is liable to innumerable pains and distempers, which makes it lie like a dead weight upon the soul, whereby its vivacity and activity is exceedingly marred.

2. Not only is he burdened with a burden of clay, but also with a burden of sin — I mean indwelling corruption, enmity, unbelief, ignorance, pride, hypocrisy, and other abominations of his heart.

3. He is burdened many times with a sense of much actual guilt which he has contracted through the untenderness of his way and walk.

4. He is sometimes sadly burdened with the temptations of Satan.

5. Sometimes the believer is burdened with the burden of ill company.

6. Sometimes the believer is sadly burdened, not only with his own sins, but with the abounding sins and abominations of the day and place wherein he lives.

7. The believer is many times while in this tabernacle burdened with the public concerns of Christ. He is a person of a very grateful and public spirit.

8. The poor believer has many times the burden of great crosses and afflictions lying upon him, and these both of a bodily and spiritual nature.

III. The third thing in the method was TO SPEAK OF THE BELIEVER'S GROANING UNDER HIS BURDEN. "We that are in this tabernacle do groan, being burdened." Upon this head I shall only suggest two or three considerations.

1. Consider that the working of the believer's heart under the pressures of these burdens vents itself variously. Sometimes he is said to be in heaviness (1 Peter 1:6). Sometimes he is said to sigh under his burdens, and to sigh to the breaking of his loins: "My fighting cometh before I eat," says Job. Sometimes his burdens make him to cry. Sometimes he cries to his God (Psalm 130:1).

2. For clearing this ye would know that there are three sorts of groans that we read of in Scripture.(1) I say we read of groans of nature (Romans 8:22).(2) We read of groans of reason, or of the reasonable creatures under their affliction (Exodus 6:5).(3) We read of groans of grace, or of spiritual groans (Romans 8:26).

3. A third remark I offer is this, that these groans of the gracious soul here spoken of seem to imply —(1) A great deal of grief and sorrow of spirit on the account of sin, and melancholy effects of it on the believer, while in this embodied state.(2) It implies a displeasure, or dissatisfaction, in the believer with his present burdened estate; he finds that this is not his resting-place. And —(3) It implies a panting of soul after a better state, even the immediate enjoyment of God in glory. Ver. 1: He groans with an "earnest desire to be clothed upon with his house which is from heaven."

IV. But I proceed to the fourth thing in the method, which was THE APPLICATION OF THE DOCTRINE. And the first use shall be of information.

1. Hence we may see the vast difference between heaven and earth. In a word, there is nothing but matter of groaning for the most part here, but all ground of groaning ceaseth for ever there.

2. See, hence, a consideration that may contribute to allay our griefs and groans for the death of godly relations; for while in this tabernacle they groan, being burdened, but now their groans are turned into songs, and their mourning into hallelujahs.

3. See, hence, that they are not the happiest folk that have the merriest life of it in the world.

4. See, hence, that death need not be a terror to the believer. Why? Because, by taking down this tabernacle, it takes off all his burdens, and puts a final period to all his groans. The second use of the doctrine may be of reproof unto two sorts of persons. It reproves these who are at home while in this tabernacle. A third use shall be of lamentation and humiliation.Let us lament that the Lord's people should have so much matter of groaning at this day and time wherein we live.

1. The abounding profanity and immorality of all sorts that are to be found among us.

2. The universal barrenness that is to be found among us at this day is matter of groaning unto the Lord's people.

3. The lamentable divisions that are in our Reuben occasion great thoughts of heart and heaviness to the Lord's people at this day.

4. The innumerable defections and backslidings of our day are a great burden to the Lord's people, and make their hearts to groan within them.

(R. Erskine, D. D.)

I. MAN SHRINKS FROM DEATH.

1. Man shows this in many ways.(1) By the pensive regret with which he views its precursors, and the eagerness with which he sometimes seeks to shut out the prospect of it.(2) By the plaintive awe with which he contemplates its prey.(3) By the unaffected sorrow with which he mourns the consequences of it. Every object that he sees which formerly was endeared by pleasant associations brings only sorrow after death has inscribed his name around it. If experience shows us exceptions to this general rule, they have some special feature which renders them intelligible. They may occur where life has become burdensome, or, oftener, where some great end is to be attained by the sacrifice of it.

2. Why, then, is this universal recoil from death?(1) Because it is unnatural. There could never be a natural revulsion from anything that was not in itself unnatural to us.(2) Because of the deep and mysterious sympathies it disturbs.(3) Because all, to unaided reason, is dark beyond it.

II. MAN IS DISSATISFIED WITH LIFE. And we must here consider life as dividing itself into three departments — animal, intellectual, and moral. True wisdom lies in the right adjustment and harmony of these three different elements. The nearer they approach to harmony, the more this dissatisfaction increases, for it only shows how much yet remains to be attained. Man exhibits this dissatisfaction with life in various ways.

1. He seeks to change his position in it.

2. He shows it when he witnesses the failure of his purposes and plans.

3. Even should success attend him, that success fails to fulfil his desires. The attainment of success in this world almost invariably induces increasing ambition; it only sharpens the appetite for yet greater prosperity. Just as our view expands the higher we ascend the steep of a vast mountain, so do our wishes widen the further we advance in wealth.

4. If he cultivates his powers, his capabilities outgrow the resources of life. The keener our perceptions become, the more clearly do we perceive the inefficacy of these resources to feed our extending capacities.

5. On a retrospect of it, however extended, it appears to him as an unsubstantial dream.

III. MAN PANTS FOR THE PERFECTION OF HIS BEING. Some have professed to believe that at death we sink into annihilation. But no man ever yet really wished to be nothing, and those only have pretended to desire it who have felt that they were good for nothing. No! It is an instinct of our nature to look forward to immortality. The righteous shall be satisfied, for they shall awake in the likeness of their God.

(A. Mursell.)

The doctrine of this text is that we do not wish to be disembodied spirits hereafter, but to have another higher body superinduced on this. I think the phrase indicates a desire for a process of gradual development. The body, in this passage, is first compared to a tabernacle — that is, a tent — and then to a building. Perhaps there flitted through his mind the idea of the Jewish tabernacle, or church tent, which they carried with them through the wilderness — a sort of travelling church where they had their sacrificial worship every day — which was so made that it could be taken to pieces and put up again. The present body is like that; the body to come is like the temple of Solomon on Mount Moriah, built of solid marble, immovable, incorruptible — a beauty and a wonder of the world. No doubt the corruptible body weighs down the soul. In one point of view there is no correspondence between them; they are deadly foes. Here is a poor soul struggling to get at some truth, some beauty, some love, some goodness, and it is imprisoned in a body which will not let it do so. The bodily organisation is dull and heavy, is unvivacious, is coarse and unrefined; it tends to irritability and wilfulness, instead of sweetness and beauty. The soul aspires, the body drags it down. In all men there is some hereditary depravity. Nevertheless the body is, with all its defects, the clothing for the soul. All clothing does, in some sort, begin to correspond with the wearer, and to express a little his tastes and ideas. We sees man's mind somewhat in his dress. The body has some kind of correspondence with the mind. The dress of a Turk corresponds with his dignified character, his quiet ways, his slowness and solemnity. Thus the human body has some sort of analogy to the soul that it wears. You look at a face, you hear a voice, you see the gestures, and an impression is made on you of character. That impression is often the best and most reliable means of knowing a man's character. It is spontaneous. Some people argue as though this body were all bad, and say that in heaven we shall have none, but be floating about the universe, pure disembodied spirits. Paul does not say that; body is to remain, but the mortal part of it is to be swallowed up of life. Body, in its lowest form, is a mystery of wonder; the human body is the most wonderful and beautiful thing on earth. It is a muddy vesture of decay, but it is also a transparent veil through which the soul shines. See it in its ideal forms in the statues of Greece; what grandeur and dignity in the Apollo of the Vatican; what overflowing grace in the Amazon of the Capitol, or the Flora of Naples! Now these forms give us hints of a more idealised and higher beauty. The thought the apostle expresses — "that we do not wish to be unclothed, but clothed upon" — is a very important one. It is an essentially Christian idea; it distinguishes the Christian view of morality from the natural view. "Not unclothed, but clothed upon" — let us see what it means. The Christian view of all growth and progress is by addition, not subtraction; by building up, not pulling down; by positive means, not negative; by attraction, not repulsion; by love of good, not fear of evil; by power of love, not power of law. Christ came not to destroy, but to fulfil. Most reforms and inventions come by improving what we have. The first farmer probably stirred the ground with a sharp stick. After a while came a man who fastened another to it, and so made the original plough. By and by a piece of iron was substituted for one of the sticks, and that is essentially the plough of to-day. The wool from a sheep's back was twisted with the fingers, next with a distaff, then with a spinning-wheel; at last the same thing is done by the spinning-jenny, and mule-spinning by steam. The Puritans and Quakers tried to unclothe religion of all its rites and ceremonies. They took off its royal robes of architecture, painting, statuary, music, and left it bare. That was a mistake. They should have exchanged the earthly dress for a higher and more heavenly one. This is the Christian principle, and it applies in a thousand ways. Here is a boy who has done wrong. He is a culprit; he has stolen, or he has committed some other offence. The law arrests him and puts him in prison. This the law must do, for the business of law is to prevent offences, to keep them from going on and from getting worse. But the law cannot cure the criminal; it can only stop him in his evil course. You must show the boy some good thing; you must attract him toward a better life; you must give him an opportunity for something better. Law takes off for a little while his clothing of sin; Christianity must clothe him with a house from heaven. Any home is better than none. If you cannot get a house, take a cabin. Mentally, we do not wish to be unclothed, but clothed upon. Mental progress does not consist in losing the old knowledge, but in adding to it new. The principle of conservatism is a sound one. Keep your present faith till you can get a better one. The man who believes something can go on and believe more. God furnishes us with a mental outfit of common and universal beliefs to begin with. We are not to be unclothed of them, either in this world or in the next, but clothed upon with more. Look at nature in this affluent season of spring, when the voice of God is saying, "Let there be life." See how nature swallows up the old in the new; see how she absorbs the old vegetation in the coming grasses; how earth, bare and dead, is clothed upon with new and wonderful forms of growth. The affections are a clothing and a home for the heart. God's method is to give us always better and higher affections, and to make the lower a step upward to the higher. "He who loves not his brother whom he hath seen, how shall he love God whom he hath not seen?" All human love leads up to Divine love. Everything which draws man out of himself does him good. Much of earthly affection is, no doubt, poor, weak, unworthy. It is idol-worship; it is a blind and foolish affection; it is also weak and changeable. But, such as it is, it is always better than nothing. Do not destroy it; fulfil it. All love, so far as it is love, is good; and it is good in this way, that it takes us out of ourselves, making us for the time unselfish, and also that it makes us for the time truly pure. Those who love are emancipated from doubts, hesitations, terrors. Every one needs to be able to be with those, sometimes, to whom he can speak of anything he chooses, without any doubt or anxiety or hesitation. Then he is at home. That is home, the home of the heart. These may, indeed, be only tents to live in till we reach the Promised Land; but we know that, when these are struck and folded, we have a building of God waiting us beyond the veil of time. God, who provides the tent for us here, will provide the house there. He who gives us in this life the wonders and beauties of nature, the lessons of truth, the opportunities of action and endeavour, the helps of friendship, the charm of love, the nobleness of life, and the pathos of death, will provide for us better things beyond, "which eye has not seen, nor ear heard." Therefore, O human heart! trust and look forward, and do not doubt nor fear, but go from truth to truth, from love to higher love. We do not wish to be unclothed of this world's affections and interests, but clothed upon with higher. This life is not the end, but the beginning.

(Jas. Freeman Clarke.)

Corinthians, PaulAchaia, CorinthAbsorbed, Anxiety, Aside, Body, Burdened, Burdens, Care, Certainly, Clothe, Clothed, Cries, Death, Desire, Desiring, Dwelling, Free, Further, Groan, Heavenly, Indeed, Lay, Mortal, Mortality, Ourselves, Overcome, Seeing, Sigh, Swallowed, Tabernacle, Tent, Truly, Unclothe, Unclothed, Weariness, Weight, Wish, Yes, Yet1. That in his assured hope of immortal glory,
9. and in expectation of it, he labors to keep a good conscience;
12. not that he may boast of himself,
14. but as one that, having received life from Christ,
17. endeavors to live as a new creature to Christ only,
18. and by his ministry of reconciliation, to reconcile others also in Christ to God.

2 Corinthians 5:4

     6203   mortality
     6647   eternal life, experience

2 Corinthians 5:1-4

     5065   spirit, fallen and redeemed
     5441   philosophy
     9315   resurrection, of believers

2 Corinthians 5:1-5

     4010   creation, renewal
     5063   spirit, nature of
     9110   after-life
     9137   immortality, NT

2 Corinthians 5:1-10

     5339   home

2 Corinthians 5:2-4

     5145   clothing

2 Corinthians 5:2-5

     4018   life, spiritual

2 Corinthians 5:4-5

     5110   Paul, teaching of
     8441   goals

August 1. "For we must all Appear Before the Judgment Seat of Christ; that Every one May Receive the Things done in his Body, According to that He Hath Done" (ii Cor. v. 10).
"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done" (II Cor. v. 10). It will not always be the day of toil and trial. Some day, we shall hear our names announced before the universe, and the record read of things that we had long forgotten. How our hearts will thrill, and our heads will bow, as we shall hear our own names called, and then the Master shall recount the triumph and the services which we had …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Work and Armour of the Children of the Day
'Let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet the hope of salvation.'--1 THESS. v. 8. This letter to the Thessalonians is the oldest book of the New Testament. It was probably written within something like twenty years of the Crucifixion; long, therefore, before any of the Gospels were in existence. It is, therefore, exceedingly interesting and instructive to notice how this whole context is saturated with allusions to our Lord's teaching, …
Alexander Maclaren—Expositions of Holy Scripture

The Great Reconciliation
"God was in Christ reconciling the world unto Himself." 2 COR. V. 19. Such considerations as we have had before us, are of far more than theoretical interest. They are of all questions the most practical. Sin is not a curious object which we examine from an aloof and external standpoint. However we regard it, to whatever view of its nature we are led, it is, alas, a fact within and not merely outside our experience. And so we are at length brought to this most personal and most urgent inquiry, …
J. H. Beibitz—Gloria Crucis

Tent and Building
For we know that if our earthly house of this tabernacle be dissolved, we have a building of God, an house not made with hands, eternal in the heavens.'--2 COR. v. 1. Knowledge and ignorance, doubt and certitude, are remarkably blended in these words. The Apostle knows what many men are not certain of; the Apostle doubts as to what all men now are certain of. 'If our earthly house of this tabernacle be dissolved'--there is surely no if about that. But we must remember that the first Christians, …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Love that Constrains
'The love of Christ constraineth us.'--2 COR. v. 14. It is a dangerous thing to be unlike other people. It is still more dangerous to be better than other people. The world has a little heap of depreciatory terms which it flings, age after age, at all men who have a higher standard and nobler aims than their fellows. A favourite term is 'mad.' So, long ago they said, 'The prophet is a fool; the spiritual man is mad,' and, in His turn, Jesus was said to be 'beside Himself,' and Festus shouted from …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Pleasing Christ
'We labour that whether present or absent we may be accepted of Him.'--2 COR. v. 2. We do not usually care very much for, or very much trust, a man's own statement of the motives of his life, especially if in the statement he takes credit for lofty and noble ones. And it would be rather a dangerous experiment for the ordinary run of so-called Christian people to stand up and say what Paul says here, that the supreme design and aim towards which all their lives are directed is to please Jesus Christ. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Entreaties of God
'Now then we are ambassadors for Christ, as though God did beseech ... by us: we pray ... in Christ's stead, be ye reconciled to God.'--2 COR. v. 20. These are wonderful and bold words, not so much because of what they claim for the servants as because of what they reveal of the Lord. That thought, 'as though God did beseech,' seems to me to be the one deserving of our attention now, far rather than any inferences which may be drawn from the words as to the relation of preachers of the Gospel to …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Patient Workman
'Now He that hath wrought us for the self-same thing is God.'--2 COR. v. 5. These words penetrate deep into the secrets of God. They assume to have read the riddle of life. To Paul everything which we experience, outwardly or inwardly, is from the divine working. Life is to him no mere blind whirl, or unintelligent play of accidental forces, nor is it the unguided result of our own or of others' wills, but is the slow operation of the great Workman. Paul assumes to know the meaning of this protracted …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Old House and the New
'We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.'--2 COR. v. 8. There lie in the words of my text simply these two things; the Christian view of what death is, and the Christian temper in which to anticipate it. I. First, the Christian view of what death is. Now it is to be observed that, properly speaking, the Apostle is not here referring to the state of the dead, but to the act of dying. The language would more literally and accurately …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Sacrifice of Christ.
Preached June 23, 1850. THE SACRIFICE OF CHRIST. "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that He died for all that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again."--2 Corinthians v. 14, 15. It may be, that in reading these verses some of us have understood them in a sense foreign to that of the apostle. It may have seemed that the arguments ran thus--Because Christ …
Frederick W. Robertson—Sermons Preached at Brighton

The Believer a New Creature
We have two great truths here, which would serve us for the subject of meditation for many a day: the believer's position--he is "in Christ;" and the believer's character--he is a "new creature." Upon both of these we shall speak but briefly this morning, but may God grant that we may find instruction therein. I. First, then, let us consider THE CHRISTIAN'S POSITION--he is said to be "in Christ." There are three stages of the human soul in connection with Christ: the first is without Christ, this …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 15: 1869

The Great Assize
Beside that direct testimony, it should be remembered there is a convincing argument that so it must needs be, from the very fact that God is just as the Ruler over men. In all human governments there must he an assize held. Government cannot be conducted without its days of session and of trial, and, inasmuch as there is evidently sin and evil in this world, it might fairly be anticipated that there would be a time when God will go on circuit, and when he will call the prisoners before him, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Substitution
Note the doctrine; the use of it; the enjoyment of it. I. First, THE DOCTRINE. There are three persons mentioned here. "He (that is God) hath made him (that is Christ) who knew no sin, to be sin for us (sinners) that we might be made the righteousness of God in him." Before we can understand the plan of salvation, it is necessary for us to know something about the three persons, and, certainly, unless we understand them in some measure, salvation is to us impossible. 1. Here is first, GOD. Let every …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Christ --Our Substitute
Little however, did I think I should live to see this kind of stuff taught in pulpits; I had no idea that there would come out a divinity, which would bring down God's moral government from he solemn aspect in which Scripture reveals it, to a namby-pamby sentimentalism, which adores a Deity destitute of every masculline virtue. But we never know to-day what may occur to-morrow. We have lived to see a certain sort of men--thank God they are not Baptists--though I am sorry to say there are a great …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

A Solemn Embassy
"Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God."--2 Corinthians 5:20. THERE has long been war between man and his Maker. Our federal head, Adam, threw down the gauntlet in the garden of Eden. The trumpet was heard to ring through the glades of Paradise, the trumpet which broke the silence of peace and disturbed the song of praise. From that day forward until now there has been no truce, no treaty between God and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the …
Hugh Binning—The Works of the Rev. Hugh Binning

The Life of Mr. Hugh Binning.
There being a great demand for the several books that are printed under Mr. Binning's name, it was judged proper to undertake a new and correct impression of them in one volume. This being done, the publishers were much concerned to have the life of such an useful and eminent minister of Christ written, in justice to his memory, and his great services in the work of the gospel, that it might go along with this impression. We living now at so great distance from the time wherein he made a figure in …
Hugh Binning—The Works of the Rev. Hugh Binning

Of Meditating on the Future Life.
The three divisions of this chapter,--I. The principal use of the cross is, that it in various ways accustoms us to despise the present, and excites us to aspire to the future life, sec. 1, 2. II. In withdrawing from the present life we must neither shun it nor feel hatred for it; but desiring the future life, gladly quit the present at the command of our sovereign Master, see. 3, 4. III. Our infirmity in dreading death described. The correction and safe remedy, sec. 6. 1. WHATEVER be the kind of …
Archpriest John Iliytch Sergieff—On the Christian Life

Death and Judgement.
TO THE AUTHOR OF THE GUARDIAN. Sir, THE inclosed is a faithful translation from an old author, which if it deserves your notice, let the reader guess whether he was a Heathen or a Christian. I am, Your most humble Servant. "I cannot, my friends, forbear letting you know what I think of death; for, methinks, I view and understand it much better, the nearer I approach to it. 1 am convinced that your fathers, those illustrious persons whom 1 so much loved and honoured, do not cease to live, though they …
Joseph Addison—The Evidences of the Christian Religion, with Additional Discourses

The Inwardness of Prayer
The Inwardness of Prayer It is difficult and even formidable thing to write on prayer, and one fears to touch the Ark. Perhaps no one ought to undertake it unless he has spent more toil in the practice of prayer than on its principle. But perhaps also the effort to look into its principle may be graciously regarded by Him who ever liveth to make intercession as itself a prayer to know better how to pray. All progress in prayer is an answer to prayer--our own or another's. And all true prayer …
P. T. Forsyth—The Soul of Prayer

The Work of Regeneration.
"Therefore if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new."--2 Cor. v. 17. In our former article we contended that regeneration is a real act of God in which man is absolutely passive and unable, according to the ancient confession of the Church. Let us now reverently examine this matter more closely; not to penetrate into things too high for us, but to cut off error and to clear the consciousness. Regeneration is not sacramentally effected …
Abraham Kuyper—The Work of the Holy Spirit

But this Being the Case, How to this Opinion that Should not be Contrary...
2. But this being the case, how to this opinion that should not be contrary which the Apostle says, "For we shall all stand before the judgment-seat of Christ, that each may receive according to the things he hath done by the body, [2710] whether good or bad;" [2711] this, thou signifiest, thou dost not well see. For this apostolic sentence doth before death admonish to be done, that which may profit after death; not then, first, when there is to be now a receiving of that which a person shall have …
St. Augustine—On Care to Be Had for the Dead.

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

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