FACE UP TO LIFE AND DEATH (PHILIPPIANS 1:20-26)
A man was out of town on a trip and he asked his brother to take care of his cat for him while he was away. The cat was a beautiful Siamese and meant a great deal to the man, although the brother who was caring for the cat didn’t like cats at all. When he got back from the trip he called his brother’s house and asked about his cat. The brother was very curt, and replied, “Your cat died.” And then he hung up.
For days the man was inconsolable. Finally, he phoned his brother again to point out, “It was needlessly cruel and sadistic of you to tell me so bluntly that my poor cat had passed away.” The brother demanded, “Well, what did you expect me to do?” He said, “Well, you could have broken the bad news to me gradually. First, you could have said the cat was playing on the roof. Later you could have called to say he fell off. The next morning you could have reported he had broken his leg. Then, when I came to get him, you could have told me he had passed away during the night. But you didn’t have it in you to be that civilized. Now tell me- how’s Mama?”
The brother pondered momentarily, then announced, “She’s playing on the roof.”
There is no good way to talk about death. The aged avoids it. The ailing shuns it. The Chinese deems it taboo and bad luck to discuss one’s death and burial. Five times lashed forty minus one times, three times beaten with rods, once stoned, three times shipwrecked (2 Cor 11:24-25), Paul regards himself as facing death all day long (Rom 8:36) and dying every day (1 Corinthians 15:31), so the presently imprisoned Paul has no such qualms or problem staring death straight in the face in the book of Philippians.
Why is contemplating and confronting one’s death a reality and not a risk? What life is there after death? How are we to live in view and in light of eternity?
There is Only Sanctuary and No Shame in Death
20 I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. (Phil 1:20)
I remember how troubled I was after attending the funeral of an old lady who used to be my visitation partner for many years in a two-person team at a former church. Her brother and sister-in-law were deacons at the church. When I heard she had cancer some years after I left, I visited her at the nursing home, talking about old times and her grandkids, her favorite topic. Her physical condition was not what it was previously, but her energy level was still fantastic.
The family was surprised at my attendance at the funeral, and asked me to say the closing prayer, which brought tears to my eyes. After the funeral was over and well wishes were said, the deceased’s daughter-in-law came up to me and told me her mother-in-law had actually saw me on another occasion in a restaurant when her condition was deteriorating, but she avoided meeting me and did not want me to see her in her worsening health and appearance at that time. What saddened me was that she was fine with entering a restaurant full of strangers but not entertaining an old friend. That’s the power of shame. It deflates, chokes and kills one’s sense of self, relationships with others and, possibly, perception of God.
In verse 20 Paul speaks with confidence and certainty on the subject of his fate and his future. The Greek noun for “eagerly expect” (apo-kara-dokia) means “intense anticipation.” Its literal meaning is stretching one’s head. The only other time this word is used in the Bible alludes to the creation waiting in “eager expectation” for the redemption of man (Rom 8:19). Biblical “hope” (v 20) is not wishful thinking, but confident assurance in God’s wisdom, His word and work. However, there are only two crucial verbs in verse 20, and they are not NIV’s “expect” or “hope,” which are simply nouns in Greek.
The first verb is “be ashamed.” One of the believer’s greatest fears is to discredit, disgrace, dishonor and even deny the Lord in the event and in the wake of intense persecution or pain, especially in death and dying. This word and sense of indignity, inferiority, irrelevance, incapacitation and incompetence is best epitomized by the unjust steward in Jesus’ parable who said to himself, “What shall I do now? My master is taking away my job. I’m not strong enough to dig, and I’m ASHAMED to beg.” (Luke 16:3) Paul’s experience tells us otherwise. Four times in the chapter Paul reminds believers in Philippi that he is in chains (Phil 1:7, 13, 14, 17) and he knows firsthand that the fear of death and dying is scarier than its fact. The apostle Paul is positive and convinced that not only will he not be ashamed, he will not be ashamed “in nothing,” in Greek. The epistles use this word (aischunomai) four times, each instance accompanied by the word “no” or “not” (2 Cor 10:8, Phil 1:20, 1 Peter 4:16, 1 John 2:28). Paul’s stretched head, strong heart and steadfast hope are supported by Peter and John in their letters. 1 Peter 4:16 says, “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name” and 1 John 2:28, “And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming.”
The word for “courage” (parrhesia) could be the most intriguing word in facing death’s threat. While this word is frequently translated as “confidence” (Acts 2:29, Eph 3:12, Heb 4:16, 10:19, 10:35, 1 John 2:28, 3:21, 4:17, 5:14), “bold” (Acts 4:29, 31, 28:31, 2 Cor 3:12, Philem 8) and “courage” (Acts 4:13, Heb 3:6) elsewhere in the New Testament, it is commonly translated in the gospels for Jesus’ speaking and moving “plainly” (Mark 8:32, John 10:24, 11:14, 16:25), “publicly” (John 7:13, 26, 11:54), “clearly” (John 16:29) and “openly” (John 18:20). Therefore, it does not refer to one’s heart or mind, but one’s life, conduct and speech, facing death not in secret, shame or scandal, but in public view like an open book with warts and all. It is outspokenness, frankness, candidness and bluntness in facing persecution, pain and pressure. Note: “sufficient” in NIV is “all” (pas) in Greek.
The second verb is “exalted” (megaluno), also translated as “long/enlarge” (Matt 23:5), “glorified” (Luke 1:46), “great” (Luke 1:58), “highly regarded” (Acts 5:13), “praising” (Acts 10:46), “high honor” (Acts 19:17) and even “expand” (2 Cor 10:15). More than anyone, the young pregnant mother Mary demonstrates this spirit and twice defines this word (Luke 1:46, 1:58), instead of demeaning her status and dreading her destiny. Framing his Greek words in the negative, Paul says “in nothing I shall be ashamed” and in the positive “as always and now Christ shall be magnified in my body.” The upbeat way of putting it is to magnify the Lord –as in a magnifying glass; amplify Him – as in an amplifier, and project and enlarge the Lord – as in a projector and a copier.
There is Only Salvation and No Stigma in Death
21 For to me, to live is Christ and to die is gain. 22 If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! 23 I am torn between the two: I desire to depart and be with Christ, which is better by far; (Phil 1:20-23)
An anonymous author says:
In this life there are only two things to worry about.
Either you will be rich or poor.
If you are rich, there is nothing to worry about.
But if you are poor, there are only two things to worry about.
Either you will be healthy or sick.
If you are healthy, there is nothing to worry about.
But if you are sick, there are two things to worry about.
Either you will live or you will die.
If you live, there is nothing to worry about.
If you die there are only two things to worry about.
You will either go to heaven or to hell.
If you go to heaven, there will be nothing to worry about.
If you go to hell, you’ll be so darn busy shaking hands with all your friends,
you won’t have time to worry!
SO WHY WORRY?
Actually, hell is the most lonesome and most friendless place ever.
More than ever, Christians discover they are human after all. The bad news is that they face cancer, strokes, burnout, depression and disabilities, too. The good news is that Christ has conquered not only death, but its stigma – the sting, the claw and its fang (1 Cor 15:55-56). Because death has no hand on him or hold over him, Paul merely requested divine guidance and not divine intervention. The chained Paul views his monotonous days and uncertain future in prison as fruitful labor (v 22) and fertile ground, not futile or fatalistic living, false or forced imprisonment.
Most aging or ailing believers readily acknowledge that to die is gain or profit (Phil 3:7), but not accept that to live is Christ. They ask, “Where is the promised “fruitful labor” in living? The answer is in Paul’s “choice” (v 22). Four times in chapter one, Paul considers himself in chains (desmon), never in prison or jail (desmoterion) (Matt 11:2, Acts 5:21, 5:23, 16:26), which is a different Greek word that Paul never ever used in his epistles. Chains are physical, prison is mental. Chains are outside restrictions, but prison is permanent detention. Chains are a hassle, prison is a handicap. Chains are disheartening, but prison is disabling. Chains merely shackles hands, not hearts; clamps one’s feet but not focus; limits one’s mobility but not mindset. Chains are temporary shackles and fetters, stocks and bonds, not one’s true worth and welfare. Chains confine his hands and feet but not his heart and feelings. The amazing thing about Paul’s assertion is that chaining him did not rob him of choice.
Paul did not pretend to have a choice; he does have a choice. He is “torn” between the two – living or dying for Christ, the tear on him as intense and as impacting as the word for people “crowding” Jesus (Luke 8:45) and his baptism of death (Luke 12:50, 22:63). No disabled or diseased person in the right frame of mind does not want to depart and be with Christ, which is better by far. How strong was his desire to depart? Paul uses the word “lust” (epi-thumia) and not just fierceness (thumos) to describe his desire (v 23). “Better by far” does not begin to describe the Greek words used, which is “polus,” “mallon” and “kreisson,” the traditional translation for “much,” “more” and “better.” The combination of these three superlatives is unheard of in the Bible.
There is Only Steadfastness and Never Spite in Death
24 but it is more necessary for you that I remain in the body. 25 Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith, 26 so that through my being with you again your joy in Christ Jesus will overflow on account of me. (Phil 1:24-26)
Someone likens time to “a bank that credits your account each morning with $86,400. It carries over no balance from day to day. Every evening the bank deletes whatever part of the balance you failed to use during the day. What would you do? Draw out every cent, of course! Each of us has such a bank. Its name is TIME. Every morning, it credits you with 86,400 seconds. Every night it writes off, as lost, whatever of this you have failed to invest to good purpose. It carries over no balance. It allows no overdraft. Each day it opens a new account for you. Each night it burns the remains of the day. If you fail to use the day’s deposits, the loss is yours. There is no going back. There is no drawing against the “tomorrow.” You must live in the present on today’s deposits. Invest it so as to get from it the utmost in health, happiness, and success! The clock is running. Make the most of today. To realize the value of ONE YEAR, ask a student who failed a grade. To realize the value of ONE MONTH, ask a mother who gave birth to a premature baby. To realize the value of ONE WEEK, ask the editor of a weekly newspaper. To realize the value of ONE HOUR, ask the lovers who are waiting to meet. To realize the value of ONE MINUTE, ask a person who missed the train. To realize the value of ONE SECOND, ask a person who just avoided an accident. To realize the value of ONE MILLISECOND, ask the person who won a silver medal in the Olympics. Remember that time waits for no one. Yesterday is history. Tomorrow is mystery. Today is a gift.”
Longing for and looking forward to death, more than anything, cause a person to lose his hope, his heart and health. God has a time and a purpose for everything. While things are not perfect, they are not paralyzing or permanent (1 Cor 15;42) either. Three combinations of “remain” are featured in verses 24-25 in Paul’s challenge. The first “remain” (epi-meno), in verse 24, occurs a mere 18 times compared to the regular “remain” (meno) that occurs 120 times in the Bible, the latter including Jesus’ famous “Remain in me, and I will remain in you” teaching (John 15:4). This verse’s “remain” is more intense, urgent and determined, strengthened by the “upon” (epi) preposition.
The second “remain” (meno), in verse 25, is the regular “remain” or “stay.” The regular “remain” is about time and space but the former, adding the preposition “on” or “upon” (epi-), is also translated as “kept on” (John 8:7, Acts 12:16), “stay with/on/with” (Acts 10:48, 21:4, 28:12, 1 Cor 16:8, Gal 1:18), “continue in” (Acts 13:43, Col 1:23), “go on” (Rom 6:1), “continue in” (Rom 11:22), “persist in” (Rom 11:23, 1 Tim 4:16).
There is also a third “remain” (para-meno, which is “remain with (para).” The last remain occurs only threes times in the Bible, the other two translated as “stay with” (1 Cor 16:6) “continuing in” (Heb 7:23). This last “remain” has to do with company and relationship. The regular “remain” is merely the person and place, but the “remain” or “remain on” (epi-meno) in verse 24 is the passion and perseverance, but the last remain/continue or “remain/continue with” (para-meno) is the presence and participation.
The word “progress” is the same word as “advance” in verse 12, but this time it is not for the advance of the gospel but for the progress of believers (Phil 1:12). Paul’s determination to stay is because he knows he can always contribute, in one way or the other, to the Christian community. His openness with his situation and his struggle, his ups and downs, his persecution and pain, could be used to help believers understand that death or dying is not that frightening and living with pain not that futile or fatalistic either. Remember, God promises and provides a way out, but never a short cut.
Conclusion: Living is a choice, a challenge and a crusade, as well as a learning curve and a continuing course. Are you living with blame, burdens and bitterness beyond what you can bear? Are you needlessly ashamed and afraid of failing the Lord? Have you committed yourself to honor the Lord in life and death? Have you grabbed the opportunity to witness to the Lord and minister to others? Finally, Paul’s resolve to live or die is governed and guided by two other passages. Romans 14:7-8 says, “For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die TO the Lord. So, whether we live or die, we belong to the Lord.” The second verse is in 2 Corinthians 5:15 – “He died for all, that those who live should no longer live FOR themselves but for him who died for them and was raised again.” Basically, the believer’s motto is “we live for the Lord, we believe (“by-live” literally) in the Lord and we belong to the Lord.”
Victor Yap
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