The Meaning of Death: A Funeral Meditation
Because of Christ, we don’t have to live in the constant fear of death. Yes, it’s still painful. Yes, it’s still our enemy. Yes, we would avoid it if we could. But it is possible for you and I to look death in the face and to know that it will not have the last word (Romans 8:31–39; Philippians 1:19–23). There is a resurrection. There is a world to come. There is eternal life (Revelation 21:1–7).
The most prominent reality at a funeral is also at the same time the most difficult subject to discuss. That reality, of course, is the subject of death. As one man has noted, “Death is the one experience that will be shared in common by every person …. Every moment we live, the sand in the hourglass of our existence continues to flow, bringing our final end ever near.”1 And yet, despite the “commonness” of death, most people prefer not to talk about it. There seems to be a kind of natural aversion to death. If we had our choice, we’d much rather celebrate the birth of a new child or the wedding of a close friend. If we had our way, there would be no funerals, no sad and uncomfortable occasions associated with the passing of a loved one.
Yet, we cannot escape reality. Death confronts us on the front page of the newspaper. It shakes us when we have to bury a family member or friend. Finally the day comes when death knocks at our own door. Indeed, the moment you and I were born into the world, we began our lifelong journey to the grave. And so, we can’t avoid the reality of death. With this inescapable reality in view, I’d like briefly to address the meaning of death. Specifically, what is death? And why must we die?
What Is Death?
Webster’s Dictionary defines “death” simply as the cessation of life. Thus, to understand “death,” we must first understand “life.” Webster’s offers two primary definitions:
(1) “Life” refers to the properties of growth, metabolism, response to stimuli, and reproduction. But this definition is unsuitable for human life, since it would place us on the same level as bacteria or fungus or garden weeds.
(2) “Life” refers to the physical, mental, and spiritual experiences that constitute a person’s existence. Unlike bacteria and garden weeds, we are personal beings. We do not merely have a body, but we have a mind and a spirit.
Someone may ask, “How do the mental and spiritual experiences of a person differ from a bacterium’s responses to external stimuli?” Here’s the answer: People attribute meaning and significance to their experiences; bacteria do not! People write books; people visit libraries; people engage in philosophy and science; people come to an event like this one today and ask questions like “What is it?” or “Why does it have to happen?” Neither bacteria, nor plants, nor insects, nor animals ask those sorts of questions.
And so, if we put Webster’s definitions together, we end up with something like this: “Death” is the cessation of those meaningful physical, mental, and spiritual experiences that constitute a person’s existence.
That immediately leads to another question.
Why Must We Die?
This is where it gets interesting. When we ask the question “why,” most of us betray a feeling of unhappiness with the prospect of death. For most of us, death is an unwelcome intruder upon our existence. We would much prefer that life continue. Thus, when we ask the question, “Why?” the very tone of our voice conveys the feeling that death is not the way it’s supposed to be.
Death as Meaningless
Despite our feelings, there are many people who tell us today that there’s no meaning to human death. In other words, there is no answer to the question of “why?” Death just happens! It’s part of nature. In fact when you boil it down, there’s really no huge difference between life and death—human life is simply dust in motion and death is simply dust come to rest.
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Hot Indignation Seizes Me | Psalm 119:53
Let us ask ourselves in the heat of our anger against injustice: Am I indignant because God’s name is not being hallowed, because His kingdom is not being valued, and because His will is not being done, or is it my own name, kingdom, and will that are being transgressed? May we have a fiery indignation for God’s law, but may we “be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:32) especially when we ourselves are reproached.
Hot indignation seizes me because of the wicked,who forsake your law.
Psalm 119:53 ESVIndignation is anger that specifically arises over unfair treatment or, we might say, over inequality or injustice being committed. Given that justice and equality are chief topics at present, it should not surprise us also to find much indignation within public discourse, nor should its presence necessarily be written off as a bad thing in itself. The vision of a society where no arguments ever happen and all of life is spent roasting marshmallows over a campfire singing “kumbaya” is a reality that will not be achieved in this life. Does not Proverbs 27:17 say that “Iron sharpens iron, and one man sharpens another”? Blades can only be sharpened by removing bits of steel with another steel until an edge is formed. A society without any friction whatsoever is as useful (and as dangerous) as a bunch of dull knives. This is true even of the church, where rebukes and discipline are at times necessary, just as even Paul once rebuked Peter (Galatians 2:11-14).
No, indignation itself is not a problem, but we may certainly be indignant over the wrong things. The last few passages in our study of Mark may serve as a helpful guide since indignation has made a number of appearances.
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The Happiness of God – Part 1
Written by David S. Steele |
Saturday, June 17, 2023
“It is of infinite importance … to know what kind of being God is. For he is … the only fountain of our true happiness,” writes Jonathan Edwards.”3 Paul refers to “the glory of the blessed God” (1 Tim. 1:11). The same verse could be rendered, “the good news of the glory of the happy God.” The term blessed indicates “supreme happiness.”4 “The gospel … is the gospel of happiness,” writes Spurgeon.In the film, Chariots of Fire, Eric Liddell is criticized for his desire to train for the Olympic games. In the midst of their discussion, his sister Jennie essentially accuses Liddell of having a problem with idolatry. Liddell utters these words that prove to be the best line in the movie:
God made me fast, and when I run I feel his pleasure.
To view God as happy has a bearing on our worship; it affects our evangelism; it affects the way we approach Scripture. Indeed, it affects our Christian worldview. Randy Alcorn adds, “I believe it’s vital that we not leave our children and future generations of Christians to figure out for themselves that God is happy. Most never will.”1 Instead of making assumptions about God, we want to see what the Scriptures say about him. Over and over again, we learn that God is a happy God!
In the next two posts, we will come face-to-face with this glorious reality, the happiness of God.
The Reality of God’s Happiness
In 1 Timothy 1, Paul issues a warning against false teachers and those who teach contrary to sound doctrine; doctrine that is “in accord with the gospel of the glory of the blessed God …” (v. 11).
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Sabbath-Breaking and the Sons of Disobedience (Ephesians 2:3)
Both Jews and Gentiles “formerly lived in the desires of [their] flesh, doing the wills of the flesh and thoughts, and we were by nature children of wrath.” The Gentiles followed their corrupt wills, and the Jews followed their wills instead of God’s, exemplified by Sabbath-breaking. Both Jews and Gentiles were “sons of disobedience,” in rebellion against God. And thus both needed God’s mercy found only in Jesus Christ (Ephesians 2:4-5).
The Bible calls us to faith in Jesus Christ. However, it also calls us to “do” things. That is, the Bible calls us to put God’s Word into practice. Jesus even says that only the man who “does” the Father’s “will” enters heaven (Matthew 7:21). It is the one who “does” God’s “will” who lives forever (1 John 2:17).
Of course, there was a time where even Christians did not do God’s will. We formerly walked in the ways of the world, as “sons of disobedience” (Ephesians 2:2), and “among them, we also all formerly lived in the desires of our flesh, doing the will of the flesh and thoughts, and we were by nature children of wrath, like the rest” (Ephesians 2:3). (All translations in this article are the author’s.)
God calls us trust in the atoning sacrifice of Christ. And as an expression of such faith, we must turn from “doing the will” of the sinful mind (Ephesians 2:3) and instead “do the will” of the Father (Matthew 7:21). We do not do God’s will by our own efforts, but we do God’s will by His grace. He equips us “to do His will” (Hebrews 13:21) and makes us to “delight to do [His] will” (Psalm 40:8 [39:9, LXX, ποιῆσαι τὸ θέλημά]). God gives us a new heart and grants us faith that we may keep His law, albeit imperfectly. Faith is expressed in obedience and good works.
“Doing the Wills” (Ephesians 2:3 & Isaiah 58:13)
As I was reflecting on Ephesians 2:3, I noticed it literally says in Greek, “doing the wills of the flesh and the thoughts” (ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν). The word “wills” (thelemata) is plural, as is the word “thoughts/minds” (dianoion). Now the plural “wills” sounds odd, so most translations use the English “desires” and then keep “mind” singular (e.g., ESV, “the desires of the body and the mind”). (Ephesians 2:3 is the only plural use of διάνοια in the New Testament.)
However, the plural “wills” may be significant. While the plural matches the plurality “thoughts/mind” (διανοιῶν), the phrase “doing the wills” is a rare combination. The singular “doing the will” is used 10 other times in the New Testament and eight other times in the Septuagint (the Greek translation of the Old Testament). But the exact phrase with the plural (ποιέω + ὁ + plural θέλημα) is used only one other time outside Ephesians 2:3, and that is in the context of Sabbath-breaking:
If you turn your foot away from the Sabbaths, so as not to do your wills (ποιεῖν τὰ θελήματά) on the holy day, and you call the sabbaths delightful, holy to your God, not lift up your foot in work, nor speak a word in wrath from your mouth… (Isaiah 58:13 [LXX]).
Thus, God in Isaiah 58:13 was calling the Jews to turn from doing things their own own way—“doing their wills/desires” on the Sabbath—rather than keeping God’s command to keep the Sabbath day holy (Exodus 20:8). The Septuagint uses the language to not “do your wills” (ποιεῖν τὰ θελήματά) on the Sabbath, translating the Hebrew for “pleasure” (חֵפֶץ) in Isaiah 58:13 as “wills/desires” (θελήματά).
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