Philippians 3:14-21. 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained. 17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. [20] But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, [21] who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (ESV)
As we can testify living in Durham region, Canada is a desirous destination for people. It is so desirous, that there are now 2.7 million people waiting (& Hoping) for Ottawa to process their immigration application. The backlog of citizenship applications alone stands at 444,792…This time last year, the backlog was just 1.5 million names, according to CIC News. In just the last 30 days, the list has grown by 300,000 — an increase of roughly 1,000 new applicants per day. (https://nationalpost.com/news/canada/first-reading-canadas-immigration-backlog-has-never-been-worse)
We know that our real home and ultimate citizenship is not on the earth; it is in heaven. The Philippians would have understood the symbolism which Paul was using because, as we saw in the opening chapter, Philippi was a Roman colony. It was a long, long way from the Imperial City. However, even though it was in Greek territory, it still belonged to Rome. Its citizens wore Roman dress. It was governed by Roman magistrates. Latin was spoken. Roman justice was administered. Roman morals were observed, and even the earth was considered to be Roman ground (Bentley, M. (1997). Shining in the Darkness: Philippians Simply Explained. Welwyn Commentary Series (142–143). Darlington, England: Evangelical Press.).
In what do you hope. Do you hope your job will go well, you’ll enjoy good health, your family will get along or is it in vacations or possession. If our hope is in anything that we can loose, then it is not a secure hope. The Apostle Paul in Philippians shows the path of eternal hope. As the accountant in Philippians 3:1–11, Paul discovered new values. As the athlete in Philippians 3:12–16, he displayed new vigor. Now as the alien, he experiences a new vision: “We look for the Saviour!” It is this anticipation of the coming of Christ that motivates the believer with the spiritual mind. There is tremendous energy in the present power of a future hope. (Wiersbe, W. W. (1996). The Bible exposition commentary (Php 3:15). Wheaton, IL: Victor Books.).
Believers in Christ have “1 Hope” for we await: 1) A New Home (Philippians 3:20) and 2) A New Body (Philippians 3:21)
First, we await:
1) A New Home (Philippians 3:20)
Philippians 3:20 [20]But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, (ESV)
The underlying motivation for pursuing Christlikeness is the hope of the return of Jesus Christ. Since Christ is in heaven, those who love Him must be preoccupied with heaven, longing for Christ to return and take them to be with Him (1 Thess. 4:17). (For believers in Philippi & Christians in general), here the Apostle Paul puts their present situation—opposition in Philippi resulting in suffering—into divine perspective. All of this is said in a sentence that rises to extraordinary christological heights; not only is Christ the focus and center of everything, but his activities here are those ordinarily attributed to God the Father. The opening sentence of Phil. 3:20 serves as Paul’s immediate response to those “many” who “walk” contrary to the Pauline pattern, who are ultimately judged because “their minds are set on earthly things.” (Fee, G. D. (1995). Paul’s Letter to the Philippians. The New International Commentary on the New Testament (376). Grand Rapids, MI: Wm.B. Eerdmans Publishing Co.)
It is consistent for believers to have a heavenly focus, because our citizenship is in heaven. Politeuma (citizenship) appears only here in the New Testament, though Paul used the related verb in 1:27. It refers to the place where one has official status, the commonwealth where one’s name is recorded on the register of citizens. Though believers live in this world, they are citizens of heaven. They are members of Christ’s kingdom, which is not of this world (John 18:36). Their names are recorded in heaven (Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 13:8; 21:27); their Savior is there (Acts 1:11; 1 Thess. 4:16); their fellow saints are there (Heb. 12:23); their inheritance is there (1 Peter 1:4); their reward is there (Matt. 5:12); and their treasure is there (Matt. 6:20). What began the chapter as a summons and caution to “look out” (3:2) moves to the call “look at us” (3:17–21) and closes with both a warning (3:18–19) of teachers to be avoided (“look away” from such persons) and an eschatological aspiration (“look up” to the fulfillment of the Christian’s hope in 3:20–21) (Hawthorne, G. F. (2004). Vol. 43: Philippians. Word Biblical Commentary (235). Dallas: Word, Incorporated.).
Paul’s reference to citizenship may have been especially meaningful to the Philippians, since Philippi was a Roman colony. The Philippians were Roman citizens, though obviously living outside of Rome, just as believers are citizens of heaven living on earth. Just as Philippi was a Roman colony (Acts 16:12), the church is a colony of heaven (Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Php 3:20). Nashville: T. Nelson.).
Please turn to Ephesians 2
In the 1st century citizenship conveyed the right to hold office, the privilege of appeal to Roman courts, and protection anywhere in the empire. A citizen was not even responsible to local laws or courts without his consent. Paul reminds us that we are citizens of heaven. We live under God’s protection. We can appeal directly to Him with any need. We do not give our consent to live by the values or ways of this world, but by the laws of heaven (Richards, L. O. (1991). The Bible reader’s companion (electronic ed.) (808). Wheaton: Victor Books.).
We’ve looked at this passage over several weeks. Focus now on how it is collectively we experience the citizenship:
Ephesians 2:1-19 [2:1]And you were dead in the trespasses and sins [2]in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience-- [3]among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. [4]But God, being rich in mercy, because of the great love with which he loved us, [5]even when we were dead in our trespasses, made us alive together with Christ--by grace you have been saved-- [6]and raised us up with him and seated us with him in the heavenly places in Christ Jesus, [7]so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. [8]For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, [9]not a result of works, so that no one may boast. [10]For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. [11]Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands-- [12]remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. [13]But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. [14]For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility [15]by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16]and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17]And he came and preached peace to you who were far off and peace to those who were near. [18]For through him we both have access in one Spirit to the Father. [19]So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, (ESV)
Quote & Slide: One of the earliest post-scriptural writings on Christianity was a letter known as the Epistle to Diognetus. Written by an unknown author, between 177-200 AD it sheds some significant insight on early Christianity. The author writes: “The Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity.… They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children, but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred” (Epistle to Diognetus “The Epistle of Mathetes to Diognetus,” in The Ante-Nicene Fathers, Vol. I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo, NY: Christian Literature Company, 1885), 26–27.).
Back in Philippians 3:20 we can see that it is from heaven that we await a Savior, the Lord Jesus Christ. The Greek word apekdechomai, translated “await/wait for,” denotes a waiting that is eager and intense; it means “expect anxiously.” It was the favorite word to use of the expectation of the Parousia, the return of Christ. (See Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Heb. 9:28; 1 Pet. 3:20).(Dunnam, M. D., & Ogilvie, L. J. (1982). Vol. 31: Galatians / Ephesians / Philippians / Colossians / Philemon. The Preacher’s Commentary Series (305). Nashville, TN: Thomas Nelson Inc.). Because of those promises, believers are to be “awaiting eagerly the revelation of our Lord Jesus Christ” (1 Cor. 1:7). Theirs is not the attitude of the men of Laodicea, that of lukewarmness (Rev. 3:14–22); nor the attitude of some people in Thessalonica, that of nervousness (II Thess. 2:1, 2); but rather the attitude of the Smyrniots, that of faithfulness. The hope of Christ’s Return has sanctifying power: “every one who has this hope set on him purifies himself even as he is pure” (I John 3:3). If a person makes a god of his belly and sets his mind on earthly things, how can he ever expect to be welcomed by the spotlessly holy and infinitely glorious Christ at his brilliant advent? (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 5: Exposition of Philippians. New Testament Commentary (183). Grand Rapids: Baker Book House.)
• Many people define themselves by their jobs, friends, kids, general interests, political affiliations or even sexual preferences. Humans were created to be more than their earthly pursuits. Why on earth should we center our identity on things that perish. In identifying ourselves with that which is eternal, where neither moth or rust decay, and thieves cannot steal, we lay up eternal treasures in Heaven.
Please turn to Romans 8
Believers are not to wait for Christ’s return with attitudes of passive resignation or bored disinterest. Instead, they are to await for a Savior, the Lord Jesus Christ. Believers are not waiting for an event but a Person. Apekdechomai (eagerly wait) is often used to speak of waiting for Christ’s second coming (e.g., Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Heb. 9:28). It describes not only eagerness, but also patience.
Paul explains this anticipation to the Romans in Romans 8:
Romans 8:23-30. [23] And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. [24]For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [25]But if we hope for what we do not see, we wait for it with patience. [26]Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. [27]And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. [28]And we know that for those who love God all things work together for good, for those who are called according to his purpose. [29]For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. [30]And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (ESV)
Our hope is not on a place, but a person. More specifically, believers are depicted here as awaiting a “Savior”. This term came to be a title for the Roman Emperor. The early Christians were willing to face death rather than relinquish this title to the Emperor. Both “Savior” and “Lord” were Imperial Roman titles used by Christians exclusively for Jesus (Utley, R. J. (1997). Vol. Volume 8: Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians). Study Guide Commentary Series (198). Marshall, TX: Bible Lessons International.). “Savior,” (s?t??) is a term that also reaches back into, and gains substance from, the O. There it is used of the Father Himself who is described as Vindicator of his people, the one who will ultimately deliver them from all their adversaries (cf. Isa 35:4). Surprisingly, the word s?t??, “savior,” is found only here in the letters of Paul (Hawthorne, G. F. (2004). Vol. 43: Philippians. Word Biblical Commentary (232). Dallas: Word, Incorporated.)
Illustration: At the height of the racial crisis in the United States in the early 1960s, two signs hung on the wall of a restaurant in Decatur, Georgia. The first sign read, “Jesus is coming again!” The second sign directly below it said, “We reserve the right to refuse service to anybody!” The juxtaposition of the two signs was unintentionally humorous for at least two reasons. First, because they implied that the owner, who apparently was looking for the return of Jesus Christ, might refuse Him service. Second, because the racial discrimination that was involved was incongruous in the light of Christ’s imminent return.
Are you looking for Jesus’ return? If you are motivated by prejudice against other Christians or others in general, whether they are black or white, rich or poor, cultured or culturally naive, whatever they may be—then the return of Jesus Christ has not made its proper impression on you. If you are contemplating some sin, perhaps a dishonest act in business, perhaps trifling with sex outside of marriage, perhaps cheating on your income tax return—then the return of Jesus Christ has not made its proper impression on you. If your life is marked by a contentious, divisive spirit in which you seek to tear down the work of another person instead of building it up—then the return of Jesus Christ has not made its proper impression on you. If you first protect your own interests and neglect to give food, water, or clothing to the needy as we are instructed to do in Christ’s name—then the return of Jesus Christ has not made its proper impression on you. The Apostle John wrote, “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. Everyone who has this hope in him purifies himself, just as he is pure” (1 John 3:2–3). The greatest consequence of belief in the return of the Lord Jesus Christ should be a purification of our conduct. (Boice, J. M. (2000). Philippians: An expositional commentary (216). Grand Rapids, MI: Baker Books.)
We have “1 Hope” for we await:
2) A New Body (Philippians 3:21)
Philippians 3:21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (ESV)
Christ’s return marks the end of believers’ struggling pursuit of the elusive prize of holy perfection, for it is then that He as indicated in verse 21, will transform our lowly body/our humble state to be like/into conformity to his glorious body, by the power that enables him even to subject all things to himself. It is then that the eagerly awaited redemption of the body will take place (Rom. 8:23). It is “when He appears [that] we will be like Him, because we will see Him just as He is” (1 John 3:2). Until then, the new creature (2 Cor. 5:17) is incarcerated in the unredeemed humanness (“the body of this death”; Rom. 7:24) from which it longs to be liberated. Christ will totally transform the bodies of all believers, each group at its appointed time (cf 1 Cor. 15:22–23), to make them fit for heaven. Believers’ bodies will have a new schematic; they will be refashioned and redesigned. Christ will change the present will transform our lowly body/our humble state. By many Greek pagans the body was viewed as a prison from which at death the soul will be delivered. The body was intrinsically “vile.” To Paul, however, that body was a temple, even the sanctuary of the Holy Spirit (I Cor. 6:19). To be sure, right now, as a result of the entrance of sin, it is “our lowly body/our humble state” (cf. cognate verb in Phil. 2:8, “he humbled himself”). As such it is exposed to sin’s curse in the form of weakness, suffering, sickness, ugliness, futility, death, but at his coming the Savior — who is a complete Savior — will transform it in such a manner that this new outward fashion or appearance will truly reflect the new and lasting inner form, for it will have a form like the glorious body of the ascended Lord. We shall be “conformed to the image of his (the Father’s) Son” (Rom. 8:29). We shall “bear the image of the heavenly” (I Cor. 15:49). “When he will be manifested, we shall be like him, for we shall see him even as he is” (I John 3:2). (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 5: Exposition of Philippians. New Testament Commentary (184). Grand Rapids: Baker Book House.).
Please turn to 1 Corinthians 15
Like Christ’s resurrection body, believers’ resurrected bodies will be recognizable. They will be able to eat, talk, and walk, but will not have the physical restrictions of our present bodies. After His resurrection Christ appeared and disappeared at will, even entering a room whose doors were locked (John 20:19). Until then, the present body is described literally as “the body of lowliness” (to soma tes tapeinoseos), a description calling attention to its weakness and susceptibility to persecution, disease, sinful appetites, and death (F. E. Gaebelein (Ed.), The Expositor's Bible Commentary, Volume 11: Ephesians through Philemon (F. E. Gaebelein, Ed.) (148). Grand Rapids, MI: Zondervan Publishing House.).
Paul gives the most detailed description of believers’ resurrection bodies in 1 Corinthians 15:35–49:
1 Corinthians 15:35-54 [35]But someone will ask, "How are the dead raised? With what kind of body do they come?" [36]You foolish person! What you sow does not come to life unless it dies. [37]And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. [38]But God gives it a body as he has chosen, and to each kind of seed its own body. [39]For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. [40]There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. [41]There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. [42]So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. [43]It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. [44]It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. [45]Thus it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. [46]But it is not the spiritual that is first but the natural, and then the spiritual. [47]The first man was from the earth, a man of dust; the second man is from heaven. [48]As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. [49]Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. [50]I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. [51]Behold! I tell 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 trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. [53]For this perishable body must put on the imperishable, and this mortal body must put on immortality. [54]When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: "Death is swallowed up in victory." (ESV) “Keep your place in 1 Corinthians 15”
• The combination of a redeemed spirit and a glorified body will enable all believers to perfectly manifest the glory of God. Sin, weakness, sorrow, disappointment, pain, suffering, doubt, fear, temptation, hate, and failure will give way to perfect joy (Matt. 25:21), pleasure (Ps. 16:11), knowledge (1 Cor. 13:12), comfort (Luke 16:25), and love (1 Cor. 13:13).
We see back in Philippians 3:21, that Salvation involves far more than mere deliverance from hell. God’s ultimate goal in redeeming believers is to transform their bodies to be like/into conformity to his glorious body,. They will “become conformed [summorphos] to the image of His Son” (Rom. 8:29; 1 John 3:2). “Just as we have borne the image of the earthy, we will also bear the image of the heavenly” (1 Cor. 15:49). The “like” (symmorphon), here means “identical in essential character” (cf the participle symmorphizomenos in Phil. 3:10) (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Php 3:20–21). Wheaton, IL: Victor Books.)
Lest any doubt Christ’s power to transform believers’ bodies, Paul notes that He will accomplish it by the power that enables him even to subject all things to himself. Christ has the power to rule (Rev. 12:5, 19:15; Isa. 9:6; 32:1; Zech. 14:9). By His power Christ will also transform the earth’s topography (Zech. 14:4–8) and the natural kingdom (Isa. 11:6–9). Paul’s point is that since Christ can subject the entire universe to His sovereign control (1 Cor. 15:24–27), He has the power to transform believers’ bodies into His image. Perhaps you are saying, “Can I really believe that is possible? Is Jesus really able to do the things claimed?” Of course, he is! Think of the things for which the Bible tells us he is able. It says that “he is able to guard what I have entrusted to him” (2 Tim. 1:12), “he is able to help those who are being tempted” (Heb. 2:18), he “is able to keep you from falling” (Jude 24), he “is able to do immeasurably more than all we ask or imagine” (Eph. 3:20), “he is able to save completely those who come to God through him” (Heb. 7:25). Can he do these things? Of course, he can. In the same way He is able to raise up our bodies, transforming them “by the power that enables him to bring everything under his control” (Phil. 3:21) (Boice, J. M. (2000). Philippians: An expositional commentary (225). Grand Rapids, MI: Baker Books.).
Please turn back to 1 Corinthians 15
This power enables Him even to subject. Hupotasso (subject) means “to arrange in order of rank” or “to manage.” The word is the translation of a Greek military term meaning “to arrange under one’s authority,” as a general arranges his regiments in orderly array before himself. Thus it means here, “to bring all things within His divine economy, to marshall all things under Himself.”(Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Php 3:20). Grand Rapids: Eerdmans.)
Notice the arrangement back in 1 Corinthians 15
1 Corinthians 15:20-28.[20] But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. [21]For as by a man came death, by a man has come 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 at his coming those who belong to Christ. [24]Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. [25]For he must reign until he has put all his enemies under his feet. [26]The last enemy to be destroyed is death. [27]For "God has put all things in subjection under his feet." But when it says, "all things are put in subjection," it is plain that he is excepted who put all things in subjection under him. [28]When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (ESV)
• He calls us under His lordship to follow Him. We are to consider ourselves His subjects. He does not send out request or suggestions, but commands all people everywhere to repent and follow Him. That’s what being a disciple means.
Paul concludes his polemic against the opponents with what might have been one of the earliest hymns of the church (Phil 3:20–21). It begins with the triumphant but challenging claim that Christians compose a colony of heaven on earth. As such, they enjoy full citizenship rights in the City of God, but they are also responsible for spreading abroad in this “conquered” world the customs, culture, manner of life, and laws of their heavenly home (Hawthorne, G. F. (2004). Vol. 43: Philippians. Word Biblical Commentary (234). Dallas: Word, Incorporated.).
“Allow me to close with an: Illustration: (“We Will Also Live”)
In the year 1899, two famous men died. One was an unbeliever who had made a career of debunking the Bible and arguing against the Christian doctrines. The other was a Christian. Colonel Ingersoll, after whom the famous Ingersoll lectures on immortality at Harvard University are named, was the unbeliever. His death was sudden and came as an unmitigated shock to his family. His body was kept in the home for several days because Ingersoll’s wife could not bear to part with it; and it was finally removed only because the corpse was decaying and the health of the family required it. At length the remains were cremated, and the display at the crematorium was so dismal that some of the scene was even picked up by the newspapers and communicated to the nation at large. Ingersoll had used his great intellect to deny the resurrection. When death came there was no hope, and the departure was received by his friends and family as an uncompensated tragedy.
In the same year the evangelist Dwight L. Moody died, and his death was triumphant for himself and his family. Moody had been declining for some time, and his family had taken turns being with him. On the morning of his death his son, who was standing by the bedside, heard him exclaim, “Earth is receding; heaven is opening; God is calling.” “You are dreaming, Father,” his son said. Moody answered, “No, Will, this is no dream. I have been within the gates. I have seen the children’s faces.” For a while it seemed as if Moody was reviving, but he began to slip away again. He said, “Is this death? This is not bad; there is no valley. This is bliss. This is glorious.” By this time his daughter was present, and she began to pray for his recovery. He said, “No, no, Emma, don’t pray for that. God is calling. This is my coronation day. I have been looking forward to it.” Shortly after that Moody was received into heaven. At the funeral his family and friends joined in a joyful service. They spoke and sang hymns. They heard the words proclaimed, “Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin; and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Cor. 15:55–57). Moody’s death was a part of that victory.
For a Christian death can be victorious. There is no hope apart from our Lord’s resurrection. In the light of his resurrection, as we go out to the cemeteries to look at the graves of our parents, sisters, brothers, wives, husbands, friends, and children, we hear the Lord Jesus say, “Your parents shall live again; your brother shall live again, your son shall live again.” And we know that even now they live in Christ’s presence. As Christian Gellert wrote: “Jesus lives, and so shall I. Death! thy sting is gone forever! He who deigned for me to die, Lives, the bands of death to sever. He shall raise me from the dust. Jesus is my Hope and Trust. Jesus lives and death is now But my entrance into glory. Courage, then, my soul, for thou Hast a crown of life before thee; Thou shalt find thy hopes were just; Jesus is the Christian’s Trust”. (Boice, J. M. (2000). Philippians: An expositional commentary (223–224). Grand Rapids, MI: Baker Books.)
(Format note: Some base commentary from MacArthur, J. F., Jr. (2001). Philippians. MacArthur New Testament Commentary (259–264). Chicago: Moody Press.)
