2.03.13. Man and his glory

XIII. MAN AND HIS GLORY.

“For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the liord endureth for ever. And this is the word which by the gospel is preached unto you.”— 1 Peter 1:24-25.

THESE verses institute a comparison and bring out a contrast between the natural life and the spiritual. Every son of man is born into one life, and every son of God is born again into another. There is a mystery in every man, but a greater mystery in every Christian. Nature is deep, but grace is deeper. This is not a contrast between the carnal and the spiritual mind. Of these it cannot be said that the one is short-lived and the other enduring. Spirit does not die, whether good or evil. The two lives brought into contrast here are the natural life of man in the body, which soon fades away, and the new life of the regenerated, which will for ever flourish. These two lives are not in all their aspects opposite, for the same person may at the same time possess both. When a man is born of the Spirit, he is not then and thereby stripped of the life which belongs to the flesh. Every child of God, from the day of his conversion till the day of his death, possesses and enjoys both. He holds them, however, by different tenures: the first or natural life will soon depart; but the new or spiritual life will be his for ever. The “ word of God,” as the seed of the new life in believers, “ endureth for ever.” That word is “ Christ in you, the hope of glory.” The analogy employed is exact and full and beautiful, “All flesh is as grass, and all the glory of man as the flower of grass.” The flgure flts so well that we may venture to make a clos inspection, and institute a minute analysis. The comparison of human life generally to the herbage of spring contains two distinct but corresponding parts, expressed in the usual manner of Hebrew poetry.

First, we have the simple, broad, and comprehensive intimation, “ All flesh is as grass; “ and then a more special analogy rising out of it, as the flower springs from the stalk, “ The glory of man is as the flower of grass.” Man is like the grass, and his glory like its flower. Life is short, and the period of its perfect development is shorter still. The analogy in its first and more general form requires scarcely any exposition; no comparison could be more true, or more obvious. Mankind are like the herbage of summer, which will wither at the turn of the year, although no accident befall it, and is liable to be crushed before its time by a wild beast’s foot, or cut through by the mower’s scythe. A human life passes through the same stages as the herbage of a season: it has a growing spring, a ripening summer, and a fading autumn. The history of a man consists of a gradual growing to maturity, and a gradual declining to the grave. Such is his best estate, when no accident cuts him off in mid-time of his days. This is the mirror which truly reflects the image of “ all flesh.” So pass the threescore and ten years which sum up the pilgrimage. It is like a dream when one awaketh: it seems very small when it is nearly done. But if this is true of the flesh — the sensitive nature which man has in common with the brutes — what shall be said of all his distinguishing features as a moral and intelligent being? Although the mere flesh is evanescent, what of the glory wherewith his Maker has crowned his head? The text has two things to say of this glory, — the first, that it greatly excels in worth and beauty the animal structure on which it grows; the second, that it is still more short-lived. If all flesh be as graaa, all its glory is only as the flower of grass. Two characteristic features distinguish the flower from the herbage, — greater brilliance, and a shorter day. The herbage lives long and grows far ere the blossom appears; and the blossom, although more beautiful than the supporting stalk, fades and dies before it. The flower is indeed the glory of the grass; but it comes up later, and withers earlier. What shall we say, then, of all that is peculiar to man — of all that distinguishes him from the beasts of the field — of that human face divine, and that articulate speech, and that calculating mind, which mark him off” as chief of God’s creatures here and ruler of his world? Can the glory of man be compared to the herbage as well as his sentient nature?

No; for though it is more brilliant while it lasts, it is sooner over. The distinguishing excellence of human nature is not like the grass; it is only like the flower of grass.

Beauty of form is one of the distinguishing glories of humanity. In our species beauty of person is the rule and tendency of nature, although particular features in individuals may by various accidents be more or less obscured.

It has pleased God our Father so to arrange the features of our frame, and so to constitute our minds, that we count them comely. We admire the flower of the herbage, and devoutly see in it the Creators wisdom. Shall we not look with deeper interest on a lighted human countenance, and see in that glory of man a glory to the Lord? Loathe as much as you will the moral depravity which converts all a Father’s gifts into instruments of evil, but reverently acknowledge the mark of his fingers in the model of man. This glory does not last long. It is a flower — fragrant, attractive; but it withers soon. Man’s life is short, but the glory which grows on it is shorter. The flower is later blown and earlier faded than the frail green stem that bears it. But the beauty of the new creature in Christ does not fade like a flower. It is an interesting speculation — though it can be nothing more — to imagine the beauty of man unfallen. The peculiar sweetness sometimes imparted to the countenance of an ordinary person by the sudden influx of a “ great peace “ in periods of spiritual revival, suggests the probability that we lost by sin an external loveliness so great that we lack now the power of conceiving fully what it was. But, great though the loss be, Christians sorrow not over it as those who have no hope; for their gain is greater. Where sin abounded to mar, grace will much more abound to renew. Whatever is lost by sin is more than restored by redemption. The risen Christ is glorious, and risen Christians will be like him.

Humanity redeemed will be humanity perfect. As the idea of man in the mind of God from eternity, will be the man who shall stand before the white throne, accepted in the Beloved.

I would fain realize the beauty of the resurrection body, as well as the spiritual purity of the saints in light. How beautiful man will be when there is no longer any seed of corruption in his body, or any enmity to God in his soul!

I think a true Christian sometimes halts painfully in his pilgrimage for want of this ingredient in his hope. The redemption of the soul is indeed the most precious; thereon all other blessings depend; but among the good things that go in its train, the perfection of the redeemed body is a consoling hope — a consolation which Christians greatly need in this vale of tears. “ How bright these glorious spirits shine! “ Yea; but when Christ’s work is completed, they will be embodied spirits. How bright these glorious bodies will shine also, when mortality shall be swallowed up of life!