It is more than probable that some may find it difficult to reconcile the calm certainty expressed in the first verse of our chapter (2 Cor. 5) with the groan of verse 2. But the difficulty will vanish the moment we are enabled to see the true reason of the groan. “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.”
Here we see that the very certainty of having “a building of God, a house not made with hands, eternal in the heavens” makes us groan to possess it. The apostle did not groan in doubt or uncertainty. He did not groan under the weight of guilt or fear. Still less did he groan because he could not satisfy the desires of the flesh or of the mind, or because he could not surround himself with this world’s perishable possessions. No; he longed for the heavenly building — the divine, the real, the eternal. He felt the heavy burden of the poor crumbling tabernacle; it was a grievous hindrance to him. It was the only link with the scene around, and, as such, it was a heavy clog of which he longed to be rid.
But, most clearly, he would not and could not have groaned for the heavenly house if he had a single question on his mind with respect to it. Men are never anxious to get rid of the body unless they are sure of possessing something better; nay, they grasp this present life with intense eagerness, and tremble at the thought of the future which is all darkness and uncertainty to them. They groan at the bare thought of quitting the body; the apostle groaned because he was in it.
This makes all the difference. Scripture never contemplates such a thing as a Christian groaning under sin, guilt, doubt, or fear; or sighing after the riches, honors, or pleasures of this vain, sin-stricken world. Alas! alas! they do thus groan through ignorance of their true position in a risen Christ, and their proper portion in the heavens. But such is not the ground or character of the groan in the scripture now before us; Paul saw, with distinctness, his house in the heavens; and, on the other hand, he felt the heavy burden of the tabernacle of clay; and he ardently longed to lay aside the latter and be clothed with the former.
Hence, then, there is the fullest harmony between “we know” and “we groan.” If we did not know for a certainty that we have a building of God, we should like to hold our earthly house as long as possible. We see this constantly. Men cling to life. They leave nothing untried to keep body and soul together. They have no certainty as to heaven. They cannot say, we know” that “ we have” anything there. On the other hand, they have a terrible dread of the future, which to their vision is wrapped up in clouds and thick darkness. They have never committed themselves in calm confidence to God and His word; they have never felt the tranquillizing power of His love. They have viewed Him as an angry Judge instead of seeing Him as the sinner’s friend — a just God and a Savior — the righteous Justifier. No marvel, therefore, if they shrink with terror from the thought of meeting Him.
But it is a totally different thing with a man who knows God as his Father — his Savior — his best Friend; who knows that Jesus died to save Mm from his sins, and from all the consequences thereof. Such an one can say,
“I have a home above,
From sin and sorrow free;
A mansion which eternal Love
Designed and formed for me.
The Father’s gracious hand
Has built this blest abode;
From everlasting it was planned,
The dwelling place of God.
The Savior’s precious blood
Has made my title sure;
He passed through death’s dark raging flood,
To make my rest secure.”
These are the breathings of simple faith, and they perfectly harmonize with the groans of a spirit “ that looks beyond its cage and longs to flee away.” The believer finds his body of sin and death a heavy burden, and longs to be free from the encumbrance, and to be clothed upon with a body suited to his new and eternal state — a new creation body — a body perfectly free from every trace of mortality. This cannot be until the morning of resurrection, that glorious moment, long looked for, when the dead in Christ shall rise and the living saints be changed, in a moment; when death shall be swallowed up in victory, and mortality shall be swallowed up of life.
It is for this we groan, not that we would be unclothed, but clothed upon. The unclothed state is not the object, though we know that to be absent from the body is to be present with the Lord; and to depart and be with Christ is far better. The Lord Jesus is waiting for that glorious consummation, and we wait in sympathy with Him. Meanwhile, “the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Romans 8:22-2522For we know that the whole creation groaneth and travaileth in pain together until now. 23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25But if we hope for that we see not, then do we with patience wait for it. (Romans 8:22‑25).
Thus, then, beloved reader, we have before us a very distinct answer to the question, “Why does the believer groan?” He groans, being burdened. He groans in sympathy with a groaning creation, with which he is linked by means of a body of sin and death — a body of humiliation. He sees around him, day by day, the sad fruits of sin. He cannot pass along the streets of our cities and towns without having before his eyes a thousand proofs of man’s sad state. He hears on one side the wail of sorrow; on another, the cry of distress. He sees oppression, violence, corruption, strife, heartless villainy and its victims. He sees the thorn, the thistle, and the brier. He notes the various disturbing forces which are abroad in the physical, the moral, and the political world. He marks the varied forms of disease and misery around him. The cry of the poor and the needy, the widow and the orphan, falls sadly upon his ear and upon his heart; and what can he do but send up from the deepest depths of his spiritual nature a sympathetic groan, and long for the blissful moment when “The creation itself shall be delivered from the bondage of corruption into the liberty of the glory of the sons of God?” It is impossible for a true Christian to pass through a world like this without groaning. Look at the blessed Master Himself; did not He groan? Yes, verily. Mark Him as He approached the grave of Lazarus, in company with the two weeping sisters. “When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept.” John 11:33-3533When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34And said, Where have ye laid him? They said unto him, Lord, come and see. 35Jesus wept. (John 11:33‑35).
Whence came those tears and groans? Was He not approaching the grave of His friend as the Prince of Life — the Quickener of the dead — the Conqueror of death — the Spoiler of the grave? Why, then, did He groan? He groaned in sympathy with the objects of His love, and with the whole scene around Him. His tears and groans emanated from the profound depths of a perfect human heart, which felt, according to God, the true condition of the human family, and of Israel in particular. He beheld around Him the varied fruits of sin. He felt for man, He felt for Israel. “In all their afflictions He was afflicted.” He was a Man of sorrows and acquainted with grief. He never even cured a person without bearing upon His spirit the reality of that with which He was dealing. He did not, He would not, lightly bid away death, disease, and sorrow. No; He entered into it all, as man; and that, too, according to the infinite perfections of His divine nature. He bore it all upon His spirit, in the reality of it, before God. Though perfectly free from it all, and above it all, yet did He in grace voluntarily enter into it most thoroughly, so as to taste, and prove, and know it all, as none else could know it.
All tins is fully expressed in the eighth chapter of Matthew, where we read the following words, “ When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick; that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and hare our sicknesses.” Ver. 16, 17.
We have very little idea of what the heart of Jesus felt as He passed through this sorrowful, because sinful, world; and we are far too apt to miss the reality of His sufferings by confining them merely to what He endured on the cross; and also by supposing that because He was God over all blessed forever, He did not feel all that a human heart is capable of feeling. This is a sad loss. Indeed we may say it is an incalculable loss. The Lord Jesus, as the Captain of our salvation, was made perfect through sufferings. See Heb. 2 where the inspired writer distinguishes carefully between “the suffering of death,” and the “sufferings” of the Captain of our salvation. In order to save sinners from wrath, “He tasted death for every man,” and having done so, we see Him “crowned with glory and honor.” But in order to “bring many sons to glory,” He had to be “perfected through sufferings.” And now all true believers have the unspeakable privilege of knowing that there is one at the right hand of the Majesty in the heavens who, when in this world of sin and woe, tasted every form of suffering and every cup of sorrow which it was possible for any human heart to know. He could say, “Reproach hath broken my heart, and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.” Psalm 69:2020Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. (Psalm 69:20).
How deeply affecting is all this! But we cannot pursue this subject here. We have merely touched upon it in connection with the question, “Why does the believer groan?” We trust that the reader will see clearly the true answer to tins inquiry; and that it will be most evident to his mind that the groans of a Christian proceed from the divine nature which he actually possesses, and cannot therefore, by any possibility, be occasioned by doubts or fears, on the one hand, nor yet by selfish desires or the insatiable cravings of nature, on the other. But that, on the contrary, the very fact of his possessing everlasting life, through faith in Christ, and the blessed assurance of having a house not made with hands, eternal in the heavens, causes him to long for that blessed, indestructible building, and to groan because of his connection with a groaning creation, as well as in sympathy therewith.
If any further proof were needed, on this deeply interesting question, we have it in the fifth and sixth verses of our chapter (2 Cor. 5) where the apostle goes on to say, “Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident (not doubting or fearing), knowing that, whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Ver. 5-8.
Here we have two grand cardinal truths laid down, namely, first, the believer is God’s workmanship; and secondly, God has given him the earnest of the Spirit. Most marvelous — most glorious facts! — facts which demand the special attention of the reader. Everyone who simply and heartily believes on the Lord Jesus Christ is God’s workmanship. God has created him anew in Christ Jesus. Clearly, therefore, there can be no possible ground for questioning his acceptance with God, inasmuch as God can never call in question His own work. He will, assuredly, no more do this in His new creation, than He did in the old. When God looked upon His work, in the opening of the book of Genesis, it was not to judge it or call it in question, but to pronounce it very good, and express His complacency in it. So, now, when God looks upon the very feeblest believer, He sees in him His own workmanship, and, most assuredly, He is not going, either here or hereafter, to call in question His own work. God is a Rock, His work is perfect, and the believer is God’s work; and, because he is His work He has sealed him with the Holy Ghost.
(To be continued, if the lord will.)
“Sun of my soul! thou Savior dear,
It is not night if thou be near:
Oh! may no earth-born cloud arise
To hide thee from thy servant’s eyes.
When the soft dews of kindly sleep
My wearied eyelids gently steep,
Be my last thought, how sweet to rest
Forever on my Savior’s breast.”