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DEATH A CONQUERED ENEMY
THE doctrine of the resurrection was altogether unknown to the heathen world, and but imperfectly known even to the Jews themselves. The idea of bodies, once mouldered into dust and scattered over the face of the earth, being ever restored, and reunited to their kindred souls, appeared so visionary, as to be wholly inadmissible and incredible. But St. Paul shews, that the resurrection of our blessed Lord was a fact established beyond the possibility of doubt; and that he had risen “as the first-fruits,” which would assuredly be followed by an universal harvest [Note: ver. 20, 23.]. True it was that a great change would take place in the body, such as was necessary to fit it for its future state of existence: but still it would be the same body in reality, just as the wheat, which, when sown in the ground, first dies, and then rises substantially the same, though in a very different form [Note: ver. 35–38.]. To the question, What shall be done with those who shall be living upon the earth at the last day? He answers, That they shall undergo a change equivalent to death and resurrection: and the manner in which this shall be effected he represents as a mystery, which in former ages had been wholly unknown, but which from inspiration he was now enabled to proclaim. However death had seemed hitherto to triumph over the many successive generations that had existed upon earth, there should at last be an end of his reign, and he himself should be triumphed over by all who belong to Christ.
That we may all have a fuller view of this mystery, we will endeavour to shew,
I. The victory that awaits the Christian—
Christians, like others, appear to be overcome by death—
[They, as well as others, yield to the stroke of death. Patriarchs, Prophets, Apostles, all have died: two only of all the children of men have been exempted from the common lot: and the time is quickly coming when every one of us must die; (for “the body is dead because of sin [Note: Rom_8:10.];”) and must “return to the dust” from whence we sprang [Note: Gen_3:19.].]
But in due time they shall assuredly triumph over it—
[It is the body only that death can reach: it cannot affect the believer’s soul: and it is for a time only that it can affect the body. When once the last day shall arrive, there will be an end of that empire which death has so widely extended. The bodies of the saints, of whom alone the Apostle here speaks, shall then be raised up, and with varied degrees of splendour shine forth anew [Note: ver. 41.]. They were sown in corruption, weakness, and dishonour, and they shall be raised in incorruption, power, and glory: from natural bodies, they shall be transformed to spiritual [Note: ver. 42–44.], each one shining forth, as our Saviour himself at his transfiguration, like the sun in the firmament for ever and ever [Note: Compare Mat_13:43. with 17:2.]. Thenceforth shall “death have no more dominion over them,” any more than it has over our Lord himself [Note: Rom_6:9. with Rev_21:4.]: on the contrary, it shall itself “be swallowed up in victory,” as the prophet has said [Note: Isa_25:8.], and, as the Apostle elsewhere speaks, “Mortality shall be swallowed up of life [Note: 2Co_5:4.].”
By those also who shall be living at the time of our Lord’s advent, shall the same triumph be enjoyed. “In a moment, in the twinkling of an eye shall they be changed, as soon as ever the last trump shall sound:” as, in the case of those who have died, “corruptible shall put on incorruption,” so, in those who shall be found alive, “their mortal shall put on immortality [Note: ver. 52, 53.],” and “their vile body shall in an instant be made like unto Christ’s glorious body [Note: Php_3:21.],” even to that very body in which he now sits enthroned in glory, the blessed object of adoration to all the hosts of heaven.]
That the Christian may be encouraged the more confidently to look forward to that victory, we proceed to shew,
II. How it is, that he is assured of it—
It is sin that gives death its power—
[If sin had never entered into the world, death would never have existed, or would have been only a translation from earth to heaven. This is plainly told us by St. Paul; “By one man sin entered into the world, and death by sin; and so death passed upon all men, even upon those who have not sinned after the similitude of Adam’s transgression [Note: Rom_5:12; Rom_5:14. with ver. 21, 22.].” The law which passed the sentence of death on Adam [Note: Gen_2:17.], still says to every child of man, “The soul that sinneth, it shall die.” And this law cannot be set aside: it is as immutable as God himself: and hence it is that sin is itself so powerful, and invests death also with such power over our fallen race.]
But the Lord Jesus Christ has taken away our sin—
[He has put himself in our place and stead, and, as our Surety, has satisfied all the demands of the law. Did the law require the death of the offender? He has put himself in the place of sinners, and has borne the penalty for them. Would sin yet prevail to destroy the soul? He has expiated its guilt, and put “away sin by the sacrifice of himself.” Must every one have a perfect righteousness before he can appear in the presence of a holy God? Christ has not only “made an end of sin, but by his obedience unto death has brought in an everlasting righteousness [Note: Dan_9:24.],” which “he imputes to all them that believe [Note: Rom_3:22.].” Thus is death disarmed of its sting: for sin, which was its sting, is cancelled; and the law, from which sin derived its strength, is fulfilled: and the sentence denounced against us is reversed, so far at least as it is penal; insomuch that “God may now be just, and yet the justifier of sinful men [Note: Rom_3:26.].”]
Thus is death disarmed of its power—
[Death, no longer envenomed by sin, is to be regarded only as a sleep, “a falling asleep in Jesus.” This “enemy,” this “king of terrors,” is turned into a friend, and may now be numbered amongst the richest treasures of the Christian [Note: 1Co_3:22.]. If we view it aright, it is only a friend who comes to draw aside the veil that hides the Saviour and all his glory from our eyes. What a blessed thought! O Christian, what joy should this thought impart unto thy soul! with what transport shouldest thou exclaim, “Thanks be to God who giveth us the victory through our Lord Jesus Christ!” Come forward, Christian; put thy foot upon the neck of this conquered enemy: exult over him, as God himself instructs thee, “O death, where is thy sting? O grave, where is thy victory?” Where are now thy boasted triumphs? Instead of swallowing up me, thou shalt be swallowed up; and instead of casting me into the lake of fire, thou thyself shalt have that for thine only and unchangeable abode [Note: Rev_20:14.].]
Such is the victory that awaits thee. Think then,
III. What exertions the prospect of it should call forth—
Let the expectation of this triumph stimulate thee to prepare for it. Prepare for it by,
1. A steadfast adherence to the faith—
[Much will thy faith be tried: temptations from without and from within will assuredly assault thee: perhaps even the glorious truths contained in our text may be wrested from thee by thy great adversary, so that thou shalt be led to question the reality of them, or thine interest in them. But “be steadfast, and immoveable;” “holding fast the profession of thy faith without wavering.” “Fight the good fight of faith:” “quit thyself like a man:” whoever would “move thee from the hope of the Gospel,” withstand him: whoever would turn thee aside from the right path, or discourage thee in running thy heavenly race, regard him not; but “run on with patience, looking unto Jesus, the Author and the Finisher of thy faith.”]
2. A diligent performance of thy duty—
[The Lord has given thee a work to do: O engage in it with, all thy heart. Has he assigned thee any office whereby thou mayest be useful in advancing his kingdom in the world? “Give thyself wholly to it.” Do the interests of thine own soul call for thine attention? “Forget all that is behind, and press forward for that which is before.” Be not content with small measures of service; but seek to “abound in the work of the Lord;” and this, not on some particular occasions only, but “always,” from day to day, and from year to year, “never being weary in well-doing,” but exerting yourselves the more, in proportion as your time for performing it is cut short. Think what is that work where you may best serve and glorify your Lord; and “make it your meat and drink to do it:” yea, “whatever thine hand findeth to do, do it with all thy might.”]
3. An assured expectation of thy reward—
[Moses himself “looked to the recompence of the reward,” as did also the martyrs of old, who “refused to accept deliverance from their tortures, that they might obtain a better resurrection.” If you had no prospect of future happiness, there would be some reason for that Epicurean maxim, “Let us eat and drink, for to-morrow we die.” But when you consider how short your present trials are, and how rich will be the recompence for all your labours, it were madness to draw back. Look at those who have already entered into their rest, and ask, Whether they repent of their former labours: or look at the glory that awaits thee, and then think whether the possession of it will not richly compensate all that thou canst do or suffer for thy Lord. “The Lord is not unrighteous, that he will forget your works and labours of love:” No: he has said, that “you shall be recompensed at the resurrection of the dead;” and he will with his own hand bestow the recompence: “nor shall even a cup of cold water given for his sake lose its reward.”]
Address—
[Happy should we be, if death had this aspect upon all, and we had no occasion to change our voice in relation to it. But to the ungodly it is still an enemy: and over the unbelieving it will retain its dominion to all eternity. Yes, brethren; if we have not sought refuge in Christ from the curses of the broken law, we are yet in our sins, and must perish under the guilt of them for evermore. Is this your case? how terrible then must the thought of death be to you! To you, it will be as the opening of the prison doors to a criminal, that he may be led forth to execution. For a season indeed, your body shall sleep in the dust: but in what image shall it rise in the last day? What will be its feelings, when it shall be re-occupied by the soul, that now claims it as the partner of its former sins, and of all its future sorrows! How glad would it be, if it could take its position under rocks and mountains! Even now, the thought of death is terrible to the unbelieving soul, and the contemplation of eternity distressing. But let it not be always thus; let what you have heard of the Christian’s privileges stir you up to seek a participation of them. Remember, how it is that death must be disarmed of its sting: it is altogether by faith in the Lord Jesus Christ, as having fulfilled the law for you, and taken away your sins by the blood of his cross. Only look to him as dying for your sins, and rising again for your justification, and all shall yet be well: your souls shall live before him; “because he liveth, you shall live also:” and when he who is your life shall appear, “ye also shall appear with him in glory.”
But to those who profess to believe in Christ, we would also suggest a salutary caution. If the prospect of a glorious resurrection produce not its due effect upon you, you have reason to doubt whether you have indeed an inheritance beyond the grave. It is only in proportion as your faith is operative, that you can have any evidence of its being the “faith of God’s elect.” And how painful will it be, when on the verge of eternity, to have your soul harassed with doubts and fears about your eternal state! Do not, I beseech you, walk so carelessly as to endanger your final acceptance with God, or to make it doubtful to your own mind. What can be the effect of sin, but to fill your dying pillow with thorns? Never then trifle either with sin or duty: let the one be put away from you with all care, and the other be practised with all diligence: and seek of God the aid of his good Spirit, that you may so live as to enjoy the testimony of your own conscience, and so walk, “that you may be found of him in peace without spot and blameless.”]