The general idea of "body" is a material form so set in relation to a material world, by its senses and sensibilities, that a spiritual being using such form, or body, can dwell in the material world. Then there can be all sorts of bodies, according to the relation which has to be borne in this material world, or the relation which has to be borne in other worlds which we may call material or spiritual. We only suggest points of thought, scarcely venturing to set them in order for public homily or sermon.

1. Within our present earth sphere the term "body" is comprehensive. The apostle speaks of bodies of bird, fish, beast, men, - in all cases the body being determined by the relation to the material world which is desired; but we can properly speak of distinct body, or form, in relation to intellectually moral or spiritual life. These are within the bodily form, but can be conceived as distinct, from it.

2. There is no necessary reason for limiting the term "body" to our earthly sphere. Wherever any spirit is, if it desires relation with any form of created existence, it must have a form, a body, for the purposes of that relation. The various conceptions we may have of body beyond our earth sphere need careful study. It may further be shown how the diversities of body, and bodily capacity, help us to understand the possibility of different degrees of glory, and yet in each case a fulness of glory. Happiness is here varied and limited by capacity. It must be thus varied and limited anywhere. How the term "spiritual" can be applied to body we may be helped to apprehend by three things:

(1) the angelophanies of the Old Testament;

(2) the incarnation of the Son of God;

(3) the forty days which our Lord spent in the resurrection body. - R.T.

I. JUSTLY SEVERE. "Thou fool." Because —

1. It is opposed to God and Divine truth.

2. Is based in ignorance and self-conceit.

II. SEVERELY JUST. Because —

1. It ignores the analogy between natural facts, and the higher purposes of God.

2. Cannot realise anything beyond the domain of natural sense.

3. Denies everything it cannot realise.

(J. Lyth, D.D.)

The text may be applied to —

I. THE FACTS OF NATURE as here.

II. THE EVENTS OF HISTORY.

1. In general. Note the fate of empires. They are born, grow, decay, die or are killed, and out of their ruins, phoenix like, the new emerge: evolution succeeds revolution. So with the dynasties who rule these empires.

2. In particular rulers and statesmen die to give birth to their successors. Moses dies, but Joshua rises. John must decrease that Christ must increase. Saul holds the mantle of martyred Stephen and then wears it.

III. THE PHENOMENA OF PROVIDENCE. "The old order changeth, giving birth to new," etc. "Our little systems have their day," etc. Each age has its own mission, and having accomplished it, it dies only, however, to hand on the results of its mission which are embodied in the work of the next.

IV. THE DEVELOPMENT OF THE CHURCH. This is marked by a series of burials and resurrections, beginning with the burial and resurrection of its great Head. "The blood of the martyrs was the seed of the Church." What was more completely dead than Christendom before the reformers awoke it into life! What was deader than religion in England before the great evangelists of the last century aroused it into activity! What are revivals but resurrections of dead churches?

V. THE PROGRESS OF THE SOUL. True manhood is ever mounting on its dead self to nobler things. This is true —

1. Mentally. What intellectual revolutions a thoughtful man passes through! How dead are the dreams of childhood, the ideals of youth, the purposes of later years! How opinions, principles, beliefs change, and how necessary for the mind's growth that they should!

2. Spiritually. From the moment when a man passes from death to life to the moment the mortal puts on immortality moral growth consists of a perpetual dying to sin that righteousness may live.

(J. W. Burn.)

1. Christianity does not teach us to despise even the mortal body. We are taught that Christ Himself — "without whom was not anything made that was made" — formed man of the dust of the earth. The body, therefore, is a sacred thing; the very handiwork of Christ, though sadly marred and spoiled. By His incarnation a new sacredness has been added to it. God was made flesh, and dwelt among us. The instrument whose strings could be made to express the harmonies of a Divine perfection, cannot be too feeble for the lowlier music of the holiness proper to humanity.

2. Although we are taught to expect that this mortal body must be transfigured before our feet can stand on the pavement of the city of God, yet how wonderful a thing it is even now! I do not refer to the marvels of its mere physical structure, the miracles of skill which the anatomist delights to celebrate. I refer to the relationship which exists between every part of your physical nature and your thoughts, your affections, your conscience and your will. It is the necessary servant, and sometimes the imperial master of an immortal nature which sprang direct from God, and is still capable of intercourse with Him. Take the eye, and dissect it as skilfully as you please; but for that the soul would be a stranger to the splendid pageantry of nature, and to the more affecting beauty which irradiates the faces that we love. And, what is, if possible, more wonderful still, the body is gradually moulded and transformed by the energy or feebleness, the purity or the wickedness of the soul within. The inward kindness makes the eye gentle — the inward fury makes it burn with a terrible fire. The very lines of the face are gradually determined by the thoughts which occupy the most secret sanctuary of the soul, and the passions by which the depths of the heart are agitated.

3. But yet, mighty as are the susceptibilities of our physical being, it is not yet equal to the high claims of its spiritual alliance. We are hindered and enfeebled by it continually. Hardly have we plunged into our work before fatigue compels us to lay it aside; hardly has the day begun before the night returns, and with it the necessity of sleep. By the most trifling physical accidents the very mightiest are made powerless. No brilliance of genius, no heroism of moral nature can wholly defy the tyranny of weakness and suffering. The richest wisdom, the noblest moral energy, may all be made nearly useless by physical infirmity, and must at last be driven away from the world altogether by physical death.

4. Let us be thankful that we sow "not that body that shall be." "Bare grain" is cast into the ground, but after a few months the hidden life reappears in the slender and graceful stalk, and the richly laden ear. So shall it be in the resurrection of the just. The body will rise again; but, thank God, not the same body (ver. 34). As yet we cannot imagine the nature or the results of that transforming process which our "flesh and blood "must undergo before they can inherit the "kingdom of God"; but the unsuspected capabilities of human nature, even on its inferior side, have already been most wonderfully illustrated in the resurrection of Christ, and His enthronement at God's right hand. He reigns not as God merely, but as man. His entire nature has been received into glory. The body in which He endured the feebleness, and suffering, which made up His earthly history, He wears still. Think, then, of the vast and tremendous duties to which the Redeemer of man has been appointed. And yet, in the discharge of the duties of His high government, His brain knows no weariness, His strength no exhaustion. A few hours of public teaching, when He was on earth, made it necessary that He should lay His head on a pillow and seek repose, though the night was dark, and the winds were loud, and the billows rough. But there is no danger now when the tempest is raging. of finding Him asleep. And our vile bodies are to be made like to His glorious body.

(R. W. Dale, D.D.)

I. CHANGE OF FORM — thou sowest not, etc.

II. IDENTITY OF BODY — to every seed his own body.

III. IDENTITY OF SPECIES — wheat cannot produce tares or tares wheat — neither can the sinner be raised a glorified saint nor the saint a reprobate sinner.

IV. DIFFERENCE IN THE DEGREE OF DEVELOPMENT IN THE SAME SPECIES — one stalk of wheat is more fairly developed than another, "God giveth," etc. — so also in the resurrection of the dead.

(J. Lyth, D.D.)

During the last week we have had a second edition of our summer, which seemed almost gone — a second edition, abridged, condensed into a few days, but charming, because unexpected. No wonder the poor Indian, with untutored mind, lonely in his narrow thought, feeling after God, if haply he might find Him, dreamed that he saw in the haze illumined sky of October some glimpse of the happy hunting-fields where his fathers roamed. Work-people in Europe, besides their regular wages, expect some little extra gift, which they call, in Italian, buono-mano. And they seem to take more pleasure in their buono-mano than in their regular wages. These warm days in September are Nature's buono-mano. God has left this margin of the unexpected, the casual, around all the majestic machinery of law, in order to give us the joy of feeling the gift, to give Himself the joy of being loved as the Giver. Let us be thankful that there are some surprises in the world, some things which elude mathematics, some Indian summer days which come when no one has predicted them, to warm the heart through and through; because being unlooked for, they seem more like a direct gift from God. This return of summer in the form of Indian summer has suggested to me the subject of returning events, of recurrence in human affairs, of the circular and spiral movement in history and life. Things come back, but when they come back they are seldom exactly what they were before. Summer returns as Indian summer; history is always repeating itself, but on a higher plane. The difference between two men, one having Christian faith and the other not having it, is this: both commit the same faults, and repeat the same experience, but the one repeats it always high up. He has more faith, more hope, more love to God and man. Thus he takes the past with him, as precious seed of a better future. His youth departs, with its golden summer days, but returns again an Indian summer with mellower warmth, and a more enchanting peace. The Christian army marches ever to the east, with the dawn shining on its white shields of expectation. But just in proportion as this faith is wanting, life goes round and round, in a mere mill-horse circle of routine. If we look only at this, life grows very tiresome. The despair of the Book of Ecclesiastes comes over us, and we say, "What profit has a man of all his labour that he takes under the sun?" For all "things return, according to their circuit." But the New Testament teaches another lesson than the Book of Ecclesiastes. It is a proof of the Divine origin of these gospels and epistles — that they are full, through and through, of the spirit of hope. Throughout they cry to us: "The life we sow to-day is seed of something better to come to-morrow. We do not plant that which is to be, but only its seed. Our present life, which we are leading now, compared to that which is to come to us, is only as naked seed is to the green and graceful plant which springs from it." The Old World of Pagan religion and philosophy was very much ennuyed. It expected nothing, it had little hope left in its heart. Now, the new life of Christianity consisted very much in giving hope to the world. As when a glacier pours its enormous river of ice through Alpine ravines, descending into the valleys, it wastes away imperceptibly, and turns to moist vapours, filling the valley with masses of foliage — so this glacier of despair melted in the warm breath of the new Christian life. The letters of Paul and Peter are full of expectation of Christ's coming to reign on earth. That great expectation of Christ's coming was the seed that the New Testament planted in civilisation; and it has borne its fruits in all human progress. The one thing needful, the only essential in Christianity, is to have Christ formed within us, the hope of glory; hope of glory here, in all forms of growing goodness, generosity, honour; and of glory, honour, immortality hereafter. Christ Himself was the seed planted in Palestine, which has come up in Christianity in that new body which pleased God. When in the world Jesus worked outward, physical miracles. He works miracles still, but in a new way. "The blind receive their sight, the lame walk, the deaf hear, the dead are raised," but not now by a mere touch or word. We have blind asylums, and deaf and dumb asylums, and sanitary associations. These all proceed from the Christian spirit of humanity, and so come from the seed which Christ's miracles planted. Those miracles were bare grain, to which God gave the body which pleased Him. Visitors to Rome, looking out from its lofty walls over the Campagna, see with delight the long line of arches which cross the plain, converging towards the city from the distant mountains. They are the remains of the ancient aqueducts, which formerly brought supplies of water to the immense population of ancient Rome. Visitors to Chicago are carried down to see a tunnel running two miles under the lake, which brings pure water in inexhaustible supplies to that new-born metropolis of the prairies. The methods differ, the water is the same. Forms change, but the needs of men remain. So the soul of man needs always to drink the same living water of faith and hope. The water is the same, whether it is drawn up from Jacob's spring, or brought through a Roman aqueduct, or spouts from an artesian well, or is pumped up through a Chicago tunnel. So, if we have love to God and man, and have faith in the great and blessed future, if we believe good stronger than evil, and life more permanent than death, it is no matter by what Jewish or Roman aqueduct or modern creed that pure water comes. God gives it the body which has pleased Him, and to every seed its own body.

(James Freeman Clarke.)

I. NATURAL LIFE PREECEDES SPIRITUAL LIFE — in the sinner.

II. NATURAL LIFE IS COMBINED WITH SPIRITUAL LIFE — in the believer.

III. SPIRITUAL LIFE IS CONSUMMATED IN THE GLORIFIED NATURAL LIFE — in the risen saint, yet the man loses nothing essential to his identity.

(J. Lyth, D.D.)

I. IN THE VISIBLE CREATION.

1. Variety of living forms.

2. Adaptation to different spheres.

3. Degrees of glory and beauty.

II. IN THE RESURRECTION.

1. The same body yet wonderfully changed.

2. Adapted to heaven and hell.

3. Differing in glory.

(J. Lyth, D.D.)

I. ALL FLESH IS NOT THE SAME FLESH.

1. Man differs from a beast in the very constitution of his flesh, blood, nervous system — as also other genera of animal life.

2. Modification is possible, but change is a pure assumption unsustained by facts, and contradicted by revelation.

II. MUCH LESS IS ALL SPIRIT THE SAME SPIRIT.

1. The spirit of the beast goeth downward.

2. The spirit of man returns to God.

III. THE FOLLY OF SUCH ASSUMPTIONS IS MANIFEST — they contradict.

1. Fact.

2. Reason.

3. Eternal and infallible truth.

4. And incur a terrible responsibility.

(J. Lyth, D.D.)

I. IN ITS TISSUES. Though its elements be substantially the same, the variety of flesh proves the possibility (ver. 39), the Word of God asserts its certainty (ver. 50).

II. IN ITS ADAPTATIONS — to a new and heavenly sphere — there are bodies celestial and terrestrial.

III. IN ITS APPEARANCE — all glorious — yet one glory of the sun, etc. The first shall be last, etc.

(J. Lyth, D.D.)

Adam, Cephas, Corinthians, James, Paul, PeterCorinth, EphesusAlike, Animals, Beasts, Birds, Cattle, Fish, Fishes, Flesh, Fowls, Human, Kind1. By Christ's resurrection,
12. he proves the necessity of our resurrection,
16. against all such as deny the resurrection of the body.
21. The fruit,
35. and the manner thereof;
51. and of the resurrection of those who shall be found alive at the last day.

1 Corinthians 15:39

     4612   birds
     4642   fish
     6166   flesh, sinful nature

1 Corinthians 15:35-44

     4510   sowing and reaping
     5441   philosophy

1 Corinthians 15:35-54

     5136   body

The Image of the Earthly and the Heavenly
Eversley, Easter Day, 1871. 1 Cor. xv. 49. "As we have borne the image of the earthy, we shall also bear the image of the heavenly." This season of Easter is the most joyful of all the year. It is the most comfortable time, in the true old sense of that word; for it is the season which ought to comfort us most--that is, it gives us strength; strength to live like men, and strength to die like men, when our time comes. Strength to live like men. Strength to fight against the temptation which …
Charles Kingsley—All Saints' Day and Other Sermons

Third Sunday after Easter Second Sermon.
Text: First Corinthians 15, 20-28. 20 But now hath Christ been raised from the dead, the firstfruits of them that are asleep. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. 24 Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and …
Martin Luther—Epistle Sermons, Vol. II

Fourth Sunday after Easter
Text: First Corinthians 15, 35-50. 35 But some one will say, How are the dead raised? and with what manner of body do they come? 36 Thou foolish one, that which thou thyself sowest is not quickened except it die: 37 and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; 38 but God giveth it a body even as it pleased him, and to each seed a body of its own. 39 All flesh is not the same flesh; but there is one flesh of men, …
Martin Luther—Epistle Sermons, Vol. II

Fifth Sunday after Easter
Text: First Corinthians 15, 51-58. 51 Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass …
Martin Luther—Epistle Sermons, Vol. II

Eleventh Sunday after Trinity Paul's Witness to Christ's Resurrection.
Text: 1 Corinthians 15, 1-10. 1 Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, 2 by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. 3 For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; 4 and that he was buried; and that he hath been raised on the third day according to the scriptures; 5 and that …
Martin Luther—Epistle Sermons, Vol. III

Small Duties and the Great Hope
'But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. 10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 13. But I would not have …
Alexander Maclaren—Expositions of Holy Scripture

The Christian and the Scientific Estimate of Sin
"Christ died for our sins."--I COR. XV. 3. Nothing is more characteristic of Christianity than its estimate of human sin. Historically, no doubt, this is due to the fact that the Lord and Master of Christians died "on account of sins." His death was due, as we have seen, both to the actual, definite sins of His contemporaries, and also to the irreconcilable opposition between His sinless life and the universal presence of sin in the world into which He came. But it is with the Christian estimate …
J. H. Beibitz—Gloria Crucis

Outward and Inward Morality
OUTWARD AND INWARD MORALITY I Cor. xv. 10.--"The Grace of God." Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all …
Johannes Eckhart—Meister Eckhart's Sermons

April the Sixth First-Hand Knowledge of Christ
"Last of all He was seen of me also." --1 CORINTHIANS xv. 1-11. And by that vision Saul of Tarsus was transformed. And so, by the ministry of a risen Lord we have received the gift of a transfigured Paul. The resurrection glory fell upon him, and he was glorified. In that superlative light he discovered his sin, his error, his need, but he also found the dynamic of the immortal hope. "Seen of me also!" Can I, too, calmly and confidently claim the experience? Or am I altogether depending upon another …
John Henry Jowett—My Daily Meditation for the Circling Year

April the Seventh if Christ were Dead!
1 CORINTHIANS xv. 12-26. "If Christ be not risen!" That is the most appalling "if" which can be flung into the human mind. If it obtains lodging and entertainment, all the fairest hopes of the soul wither away like tender buds which have been nipped by sharp frost! See how they fade! "Your faith is vain." It has no more strength and permanency than Jonah's gourd. Nay, it has really never been a living thing! It has been a pathetic delusion, beautiful, but empty as a bubble, and collapsing at …
John Henry Jowett—My Daily Meditation for the Circling Year

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Paul's Estimate of Himself
'By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain.'--1 COR. xv. 10. The Apostle was, all his life, under the hateful necessity of vindicating his character and Apostleship. Thus here, though his main purpose in the context is simply to declare the Gospel which he preached, he is obliged to turn aside in order to assert, and to back up his assertion, that there was no sort of difference between him and the other recognised teachers of Christian truth. He …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Unity of Apostolic Teaching
Whether it were I or they, so we preach, and so ye believed.'--1 COR. xv. 11. Party spirit and faction were the curses of Greek civic life, and they had crept into at least one of the Greek churches--that in the luxurious and powerful city of Corinth. We know that there was a very considerable body of antagonists to Paul, who ranked themselves under the banner of Apollos or of Cephas i.e. Peter. Therefore, Paul, keenly conscious that he was speaking to some unfriendly critics, hastens in the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Certainty and Joy of the Resurrection
'But now is Christ risen from the dead ... the first fruits of them that slept.'--1 COR. xv. 20. The Apostle has been contemplating the long train of dismal consequences which he sees would arise if we only had a dead Christ. He thinks that he, the Apostle, would have nothing to preach, and we, nothing to believe. He thinks that all hope of deliverance from sin would fade away. He thinks that the one fact which gives assurance of immortality having vanished, the dead who had nurtured the assurance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Remaining and Falling Asleep
'After that He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.'--1 COR. xv. 6. There were, then, some five-and-twenty years after the Resurrection, several hundred disciples who were known amongst the churches as having been eyewitnesses of the risen Saviour. The greater part survived; some, evidently a very few, had died. The proportion of the living to the dead, after five-and-twenty years, is generally the opposite. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Death of Death
'But now is Christ risen from the dead, and become the first-fruits of them that slept. 21. For since by man came death, by man came also the resurrection of the dead.... 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52. In a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound;) and the dead shall …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Power of the Resurrection
'I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4. And that He was buried, and that He rose again the third day according to the Scriptures.'--1 COR. xv. 3, 4. Christmas day is probably not the true anniversary of the Nativity, but Easter is certainly that of the Resurrection. The season is appropriate. In the climate of Palestine the first fruits of the harvest were ready at the Passover for presentation in the Temple. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

On the Atonement.
"How that Christ died for our sins according to the Scriptures."-1 Cor. xv. 3. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."-2 Cor. v. 21. "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us."-Rom. v. 8. "The Lord is well pleased for his Righteousness' sake: he will magnify the law and make it honorable."-Isa. xlii. 21. "Whom God hath set forth to be a propitiation, through faith in his blood, …
Charles G. Finney—Sermons on Gospel Themes

Victory Over Death.
Preached May 16, 1852. VICTORY OVER DEATH. "The sting of death is sin, and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ."--1 Cor. xv. 56, 57. On Sunday last I endeavoured to bring before you the subject of that which Scripture calls the glorious liberty of the Sons of God. The two points on which we were trying to get clear notions were these: what is meant by being under the law, and what is meant by being free from the law? When …
Frederick W. Robertson—Sermons Preached at Brighton

Thoughts on the Last Battle
When I select such a text as this, I feel that I cannot preach from it. The thought o'ermasters me; my words do stagger; there are no utterances that are great enough to convey the mighty meaning of this wondrous text. If I had the eloquence of all men united in one, if I could speak as never man spake (with the exception of that one godlike man of Nazareth), I could not compass so vast a subject as this. I will not therefore pretend to do so, but offer you such thoughts as my mind is capable of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

"Alas for Us, if Thou Wert All, and Nought Beyond, O Earth"
We will try and handle our text this morning in this way. First, we are not of all men most miserable; but secondly, without the hope of another life we should be--that we are prepared to confess--because thirdly, our chief joy lies in the hope of a life to come; and thus, fourthly, the future influences the present; and so, in the last place, we may to-day judge what our future is to be. I. First then, WE ARE NOT OF ALL MEN MOST MISERABLE. Who ventures to say we are? He who will have the hardihood …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

A Leap Year Sermon *
"One born out of due time."--1 Corinthians 15:8. PAUL THUS DESCRIBES himself. It was necessary that Paul, as an apostle, should have seen the Lord. He was not converted at the time of Christ's ascension; yet he was made an apostle, for the Lord Jesus appeared to him in the way, as he was going to Damascus, to persecute the saints of God. When he looked upon himself as thus put in, as it were, at the end of the apostles, he spoke of himself in the most depreciating terms, calling himself "one born …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Resurgam
I propose this morning, as God shall enable, to listen to that voice of spring, proclaiming the doctrine of the resurrection, a meditation all the more appropriate from the fact, that the Sabbath before last we considered the subject of Death, and I hope that then very solemn impressions were made upon our minds. May the like impressions now return, accompanied with more joyous ones, when we shall look beyond the grave, through the valley of the shadow of death, to that bright light in the distance--the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

28TH DAY. A Joyful Resurrection.
"He is Faithful that Promised." "This corruptible must put on incorruption."--1 COR. xv. 53. A Joyful Resurrection. Marvel of marvels? The sleeping ashes of the sepulchre starting at the tones of the archangel's trumpet!--the dishonoured dust, rising a glorified body, like its risen Lord's? At death, the soul's bliss is perfect in kind; but this bliss is not complete in degree, until reunited to the tabernacle it has left behind to mingle with the sods of the valley. But tread lightly on that grave, …
John Ross Macduff—The Faithful Promiser

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