Scripture is very careful to point out the great contrast between “bodily exercise,” which is for a little time, and “godliness,” which “is profitable to all things, having promise of the life that now is, and of that which is to come” (1 Tim. 4:8); the only life that endures for ever.
How few and fleeting are the days of our earthly pilgrimage! David lamented, “Behold, Thou hast made my days as an handbreadth: and mine age is as nothing before Thee: verily every man at his best estate is altogether vanity” (Ps. 39:5). But after all, the human body is a God-given vessel, in which every thought, every word, every action of the Christian man or woman finds expression for better or for worse. We read, “Know ye not that ye are the temple of God, and that the Spirit of God dwells in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Cor. 3:16-17).
There are several words in the Pauline epistles, which show that the great Apostle had godly concern as to the right care of the body, that it might be indeed a vessel, which God can use for His own glory, and for the blessing of mankind.
Here is a very homely example of this. The Apostle Paul, addressing Timothy, his beloved son in the faith, wrote, “The cloak that I left at Troas with Carpus, when thou comest, bring with thee” (2 Tim. 4:13). The reader may ask, Does it really matter that we should know about Paul’s cloak? Yes, the Scripture gives us this record, addressed to Timothy in the first instance, but recorded in an inspired portion of the word of God.
It comes as a word of instruction to us all from that day to this, and for as long as the Lord leaves His church upon this earth. If it had not this wide application, as the whole of Paul’s epistles to Timothy have, it would have been the last thing to be expected in an inspired epistle. Indeed it would be quite correct to see in this record, not only Paul’s care, but also the care of God Himself for the comfort and well being of the body. Evidently the Apostle had in view the wintry weather, when a warm cloak would be a comfort night and day, for he does say to Timothy, “Do thy diligence to come before winter” (2 Tim. 4:21).
Another illuminating word is Paul’s tender regard for Timothy’s health, which was evidently poor. How comforting it is to draw from this the assurance that God Himself cares for us all in His wisdom as to our health and well-being. His inspired instructions were, “Drink … a little wine for thy stomach’s sake, and thine often infirmities” (1 Tim. 5:23). But this carries with it many thoughts. It certainly did not open the door to freely drinking wine for self-gratification, that might easily lead to excess. Did not the Apostle specify the amount, “a little wine,” using God’s good gift for medicinal purposes.
That the Apostle goes on to warn against drinking in excess is clear when we read, “Some men’s sins are open beforehand, going before to judgment: and some men they follow after” (1 Tim. 5:24). Is this not a reference to the open drunkard, whose excess is often in sad evidence before the public; and the secret drunkard, whose hidden sin will follow him till the time comes for its public exposure. So the injunction ends, “Likewise also the good deeds of some are manifest beforehand; and they that are otherwise cannot be hid.” The judgment seat is a great reality, and it lies before each one of us. A sobering thought!
Godliness is profitable for the life that now is. Doubtless the proper, godly care of the body meets with its reward even in this life. Indeed Scripture indicates this, when the promise is made to obedient and subject children, “that it may be well with thee, and thou mayest live long on the earth” (Eph. 6:3).
In this connection the writer tried an experiment in a large cemetery. He made an exhaustive examination of the dates on a hundred graves, that did not give any indication, that the persons buried were Christians. He was greatly struck with the number, which had died in their early life—their twenties, thirties, forties, few indeed in their seventies, and only one grave registered eighty years and not one above that.
He then proceeded to examine the graves of Christian people, bearing such inscriptions as “Asleep in Jesus,” “Departed to be with Christ,” “Absent from the body, present with the Lord.” Such graves bore most conclusive testimony, that Christian living, is profitable for the life that now is, for the average length of life was far higher in these cases, standing in most vivid contrast to the others. Here, a considerable number lived to complete their threescore years and ten, a few lived up to their eighties, and even to their nineties. The writer was deeply impressed with the earthly blessing that most markedly accompanies the Christian faith.
But when we consider the life which is to come, how immeasurably better off is the Christian, as contrasted with the unbeliever, however correct his outward life might have been in public estimation. “Godliness” means life of a Divine quality, that passes from time into eternity, with an abundant entrance “into the everlasting kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:11). What a triumphant end it will be, when “the path of the just,” as the shining light, emerges finally “unto the perfect day” (Prov. 4:18).
So utterly glorious will the scene be, that Scripture mostly describes it by what is NOT found there, even those things which make this present life wearisome and testing. In that blissful scene there will be no tears, there will be no more death, no more pain, no more crying, for the former things will have passed away. He who sits on the throne will “make all things NEW” (Rev. 21:6).
As to the positive blessing, we read, “If any man be in Christ he is a NEW creature: old things are passed away; behold, all things are become NEW. And all things are of God, who has reconciled us to Himself by Jesus Christ” (2 Cor. 5:17-18).
It is to be carefully noticed that the word, NEW, when applied thus to spiritual things, stands for something, that has never been before. In our general conversation we use the word new in its relative sense—new in contrast to old. But when we come to GOD’S new creation, it is not merely a fresh creation but one of a new kind altogether.
A positive description of such a scene is found in what the Apostle tells us in 2 Corinthians 12, of how he was caught up to the third heaven. The first heaven refers to the atmospheric heavens the home of clouds and winds; the second heaven is the stellar region, where there are hundreds of millions of stars; the third heaven is the dwelling place of God.
When Paul was caught up to the third heaven, to paradise, he could not tell whether he was in the body or not. In the glory he heard unspeakable words, which it was not lawful for a man to utter on earth. Paul’s experience was remarkable and limited only to himself. He returned to earth, and kept his experience as a profound secret.
In course of time the Christians in the assembly at Corinth acted strangely towards the Apostle, so much so that he wrote to them, “I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing” (2 Cor. 12:11). So after fourteen years of complete silence as to his experience, he felt constrained to tell them of it, though he divulged not the unspeakable things he heard, not lawful to be repeated on earth.
To keep him from being puffed up beyond measure through the abundance of the revelations, there was given to him by God a thorn in the flesh, a messenger of Satan to buffet him, and this continued all the closing years of his strenuous life. Thrice did the apostle pray that this affliction might be removed, but his prayer was not answered. He was told that God’s grace was sufficient for him, so Paul eventually gloried in his infirmities. He himself wrote, “For his [Paul’s] letters, say they, are weighty and powerful, but his bodily presence is weak, and his speech contemptible” (2 Cor. 10:10). Many have thought this referred to paralysis or stammering. Writing to the assembly at Galatia, he referred to his temptation, which was in his flesh, which the Galatians did not despise, nor reject him because of it. They received him as an angel of God, even as Christ Jesus, and that, if it were possible, they would in their zeal and love have plucked out their own eyes to have given to him (see Gal. 1:14-15). This seems to imply blindness.
Paul returned to earth after this truly remarkable experience, but how thankful we may be, that he was pressed to record his experience, as giving us a wonderful peep into the unutterable bliss we shall all enter into, either when we end our earthly pilgrimage, or better still when we shall all be caught up together at the second coming of our Lord. How soon that may take place! We may well sing,
“If here on earth the thoughts of Jesus’ love
Lift our poor hearts this weary world above;
If even here the taste of heavenly springs
So cheers the spirit, that the pilgrim sings:
What will the sunshine of His glory prove?
What the unmingled fullness of His love?
What hallelujahs will His presence raise?
What but one loud eternal burst of praise?”