Here, again, I can see no difficulty. The same body, even to us now on earth, does not imply that the same particles compose it. And even the expression “the same body” is perhaps a fallacious one. In St. Paul’s great argument on this subject in 1 Cor. xv. he expressly tells us, that it is not that body which was sown in the earth, but a new and glorified one, even as the beautiful plant, which springs from the insignificant or the ill-favoured seed, is not that which was sown, but a body which God has given. Whatever the bodies shall be, they will be recognised as those befitting the spirits which are reunited to them, as they also befit the new and glorious state into which they are now entering.
This done, they who are alive and remain on earth, having been, which is not asserted here, but is in 1 Cor. xv., changed so as to be in the image of the incorruptible, spiritual, heavenly, will be caught up together with the risen saints in clouds, to meet the Lord in the air: to meet Him, because He is in His way from heaven to earth, on which He is about to stand in that latter day.
Thus, then, the words which I have chosen for my text will have their fulfilment. Christ has been the first-fruits of this great harvest,—already risen, the first-born from the dead, the example and pattern of that which all His shall be. This was His order, His place in the great procession from death into life; and between Him and His, the space, indefinite to our eyes, is fixed and determined in the counsels of God. The day of His coming hastens onward. While men are speculating and questioning, God’s purpose remains fixed. He is not slack concerning His promise, as some men count slackness. His dealings with the world are on too large a scale for us to be able to measure them, but in them the golden rule is kept, every one in his own order. Christ’s part has been fulfilled. He was seen alive in His resurrection body; He was seen taking up that body from earth to heaven. And now we are waiting for the next great event, His coming. Wisely has the Church set apart a season in every year in which this subject may be uppermost in our thoughts. For there is nothing we are so apt—nothing, we may say, that our whole race is so determined to forget and put out of sight. It is alien from our common ideas, it ill suits our settled notions, that the personal appearing of Him in whom we believe should break in upon the natural sequence of things in which we are concerned. And the consequence is, that you will hardly find, even among believing men, more than one here and there who at all realizes to himself, or has any vivid expectation of, this personal coming of Christ. Think of the Christian Church as taking its faith and hope from the New Testament; and then compare that faith and hope, as it actually exists with reference to this point, with the New Testament,—and the discrepancy is most remarkable. In the days when it was written, eighteen hundred years ago, every eye was fixed on, every man’s thought was busy about, the coming of the Lord. You will hardly find a chapter in the epistles in which it is not spoken of, or alluded to, with earnest anticipation and confidence. Whereas now, when it is brought so much nearer to us, it has almost vanished out of the consideration of the Church altogether. No doubt, something may be said by way of reason why it should occupy a less prominent place in our thoughts than it did in theirs. The Lord’s own words, and those of the Divinely-commissioned messengers who announced His return, spoke of it simply as certain, without any note of time being attached. Hence, those who had seen Him depart believed that they themselves should behold Him returning. There can be no doubt in any fair-judging mind that, besides these eye-witnesses, St. Paul, when he wrote that fifth chapter of the Second Epistle to the Corinthians, had a full persuasion that he himself should be of those on whom the house not made with hands that is to be brought from heaven was to be put, without his being unclothed from the earthly tabernacle. He looked at such unclothing in his own case as possible, but was confident that it would not happen so. And again, when, in the over-zeal of the Thessalonians, they imagined that the coming of the Lord was actually upon them, and he in his second Epistle checks and sets right that premature assumption, he does so in words which, as he wrote them, might very well have had all their fulfilment within the lifetime of man. Those words now appear to us in more of the true sense in which the Spirit, who spoke by Paul, intended them: we see that the apostasy there predicted, and the man of sin there set down as to be revealed, are great developments or concentrations of the unbelief of churches and nations; but there is no evidence that the men of that day saw any such meaning in the words. As it was gradually, and not without conflict of thought, revealed to Peter and his side of the apostolic band, that the Gentiles were to be fellow-heirs and partakers of the peace of Christ, so it was gradually, and not without some sickness of hope deferred, made manifest to the Church, that the coming of the Lord should be for ages and generations delayed. Unmistakable indications of this truth appear in the Lord’s own prophetic discourses, which we now know how to interpret.
And all this is no doubt a reason why the great subject should be less constantly and less vividly before our minds, than it was before theirs. But it is no reason why it should have dropped out altogether; none, why we should almost universally neglect the revelations of Scripture respecting the manner and details of His coming, and confuse them altogether in a vague popular idea of the judgment day; none, why we should forget the mention of the landmarks which He Himself has pointed out along the wilderness journey of His Church,—and so, as far as in us lies, provide for her being unprepared when He appears.
The end of the state of waiting of the blessed dead, the end of our present state of waiting will be, that day of His appearing. Let us fix this well in our minds; and do not let us be kept from doing so by being told that there is danger in allowing the fancy to exercise itself on the unfulfilled prophecies. No doubt there is. But I am not exhorting you to exercise your fancy on them. Faith and fancy are two wholly distinct things. To my mind, there can be hardly anything more detrimental to the faith of the Church, than always to be fitting together history and prophecy, magnifying insignificant present or past events into fulfilments of prophetic announcements. They who do this are for ever being refuted by the course of things; and then they shift their ground, and come out as confidently with a new scheme, as they did before with their old one. Nothing can more tend to throw discredit on God’s prophetic word altogether; and it is no doubt in part owing to such speculations, that faith in the Lord’s coming has become weakened among us. He Himself has told us the great use of His announcements of the future. “These things have I told you, that, when the time is come, ye may remember that I told you of them.” When and as each prophecy comes to its time to be fulfilled, just as the years of the captivity predicted by Jeremiah were interpreted by the Church in Babylon, so the Lord’s predictions, and the predictions of His apostles, will fall each into its place; and the Church, if she endure in faith and watchfulness, will stand on her look-out, and be prepared for the sign of His coming.
Let us, my brethren, with regard to those who have left us in the Lord,—let us, with regard to ourselves and our own future, be ever looking for and hasting to that day of God; the day when that better thing which God hath provided for us shall be manifested, and they with us shall be complete, who without us were not perfect.
And let us not be discouraged by unpromising signs, or by prevalent unbelief. Remember what our Master has said to us in the services of this day, “Heaven and earth shall pass away; but My words shall not pass away.”
[III.]
We have traced the condition of the blessed dead, from their departure and being with Christ, to the glorious day of the resurrection. Their spirits are safe in His keeping, till that day when He shall call their bodies out of the graves, and they shall be once more complete in manhood, body, soul, and spirit. And our present consideration is, What, on that resurrection, is the next thing which shall befall them? Now the best, because the most general text on this matter, is that in Heb. ix. 27, “It is appointed unto men once to die, but after this, the judgment.”
You will see that here is enounced something common to our nature. We are all to die; we are all to be judged after death. And that this is really true of all, and not merely stated generally, to be met afterwards by special exceptions, St. Paul shows, when he, speaking of things belonging entirely to his own practice, and his own justification before God, says, in 1 Cor. v., “We labour, that whether present in the body or absent from the body, we may be accepted with Him. For we must all be made manifest (there is nothing about standing in the original) before the judgment seat of Christ, that every one may receive the things done in his body, according to that which he did, whether it be good or bad.” You will see that here he expressly includes himself among those who are to be made manifest before the judgment seat of Christ.