For we that are in this tabernacle do groan, being burdened.
The two tabernacles
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, andprosperous--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.)
The groans of believers under their burdens
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 (Psa_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 (Gen_3:19).
3. I remark, concerning the believer’s present lodging, that it is but at best a tabernacle. Tents arefor 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 timeswhile 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 andspiritual 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 (1Pe_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 (Psa_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 (Rom_8:22).
(2) We read of groans of reason, or of the reasonable creatures under their affliction (Exo_6:5).
(3) We read of groans of grace, or of spiritual groans (Rom_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. Verse 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.)
Man’s dilemma
I. Man shrinks from death.
1. Man shows this in many ways.
(1) By the pensive regret with which he views itsprecursors, 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 thedeep 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.)
Not unclothed, but clothed upon
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 oneof 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 somegood 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.” Seehow 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.)
