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We would speak on the fortunes of the flesh in its three stages of existence.

I. ON THIS SIDE THE GRAVE. Note the word "also." It carries our thought back to the higher joy of the soul. Neither the essence of sin nor of glory is in the flesh at all. We therefore do not exclude the soul, but rather make it the great centre of all, though we speak more of the flesh. The Redeemer shall satisfy our whole nature. There is no danger, ordinarily, of our forgetting the flesh. It makes its presence predominant enough. Nothing but the regenerated spirit can keep it under. How we admire the heroic deeds of those who in some holy struggle for liberty or for love assert the superiority of the spirit over the flesh. They can die, die in torture, and that gladly, by the power of the spirit within them. But yet the Gospel does not forget even the flesh. How all the natural feelings are deeply touched. This is an argument for the after life of the body. How close is the link between the soul and the body. How they act and react on one another. It, therefore, can never be a matter of indifference to the soul what becomes of the body. And our Lord became flesh, was incarnate, and He has taken it, now glorified, permanently into union with His Godhead. We have no hint that He will ever put it off. It is the same human body which was nursed at the heart of an earthly mother, and which hung upon the Cross in death. Therefore, how can we despise the body? And the hope of the flesh is bound up even with the glory of God Himself. For He did not, at first, mean those bodies to die. There was no death in His counsels. That came by sin. Thus the Divine will was contradicted by Satan. But redemption was to undo Satan's work. Yes, each one may cry out in joy, "My flesh also shall rest in hope."

II. IN THE GRAVE. It is a state of rest. The word implies both labours past and repose present. Hence "sleep" is the condition in which faith loves to regard the body in the grave. And like as in sleep, the body in the grave is free from pain and toil, from sin and suffering, from want and weariness and all pining. And it is a state of unconsciousness, so far as the flesh is concerned, an unconsciousness of the very state in which it lies. The resurrection will appear to follow instantaneously upon death, as our awaking after deep sleep seems to follow close upon our falling asleep. And like sleep, it is but for a while; there will be an awakening. The principle of life is held in abeyance: in sleep, by a natural change; in death, by the immediate will of Him who has all life to give and withhold as He wills. What a holy and loving charm do these thoughts throw around even the decaying flesh: what a light upon the grave.

III. BEYOND THE GRAVE. It is far more easy to realise with something like precision the future glory of the flesh than that of the spirit. And yet even the body's glory is far more than we can conceive, because we have no experience of a body free from the penalties of sin. But we have known, at times, fulness of life, of buoyant vigour, and of such pleasure in movement and living that we have been filled with delight. Imagine that eternal. And add new capacities and powers.

(Edward Garbitt, M. A.)

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KJV: Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

WEB: Therefore my heart is glad, and my tongue rejoices. My body shall also dwell in safety.