2 Samuel 14:14 – We must all
die; we are like water spilled on the ground, which cannot be gathered up
again. But God will not take away life, and he devises means so that the
banished one will not remain an outcast.
Job 30:23 – For I know that
you will bring me to death and to the house appointed for all living.
Proverbs 14:32 – The wicked is
overthrown through his evildoing, but the righteous finds refuge in his death. Adam Clarke writes, “He rejoiceth to depart
and be with Christ: to him death is gain; he is not reluctant to go - he flies
at the call of God.”
Same Hebrew verb as found in
Ruth 2:12 & Psalm 2:12
…the Lord, the God of Israel,
under whose wings you have come to take refuge!
…Blessed are all who take
refuge in him.
SIXTEENTH LORD’S DAY.
Question 42. Since then Christ
died for us, why must we also die?
Answer. Our death is not a
satisfaction for our sins, but only an abolishing of sin, and a passage into
This answer is an explanation
to the objection which we frequently hear made in the following form: He for
whom another has died ought not himself to die, else God would seem to demand a
double satisfaction for one offence. Christ now has died for us. Therefore, we
ought not to die.
Answer: It is conceded that we
ought not to die for the sake of making satisfaction; but there are other
causes why it becomes necessary for us to die. We do not die for the purpose of
satisfying the justice of God, but that we may truly receive the benefits
purchased by the death of another, that sin may be abolished, and a passage or
transition be made unto eternal life. Our temporal death is then not a
satisfaction for sin; but it is,
1. An admonition of the remains of sin in us.
2. An admonition of the
greatness of the evil of sin.
3. An abolishing of the
remains of sin; and, lastly, a passage into eternal life; for the transition of
the faithful to eternal life is effected by temporal death.
Reply: Where the cause is
removed, the effect can no longer remain in force. But the cause of death in
us, which is sin, is taken away. Therefore the effect, which is death, ought
also to be taken away.
Answer: The effect is, indeed,
taken away when the cause is wholly removed; but in us the cause of death,
which has respect to the abolishing of sin, is not entirely removed; although
it be taken away as it respects the remission of sin. Or, we may reply, that
sin, as far as it respects the guilt thereof, is taken away, but not as it
respects the matter of sin which is not yet entirely abolished, but remains in
us, to be removed gradually, that we may be required to exercise repentance,
and be fervent in prayer, until, in the life to come, we be perfectly freed
from all the remains of sin.
John 5:24 Truly, truly, I say
to you, he who hears My word, and believes Him who sent Me, has eternal life,
and does not come into judgment, but has passed out of death into life.
Philippians 1:23 I am hard
pressed between the two. My desire is to depart and be with Christ, for that is
1 Thessalonians 4:13 – But we
do not want you to be uninformed, brothers, about those who are asleep, that
you may not grieve as others do who have no hope.
“Asleep” could be viewed
simply as a euphemism for death, and in the general, secular culture it was.
But Scripture gives us reason to not take it as a simple euphemism for death
for the monumental reason that Jesus used it and treated it as mere sleep over
which he has full authority. So in Luke 8:52 we read, “And all were weeping and
mourning for her, but he said, ‘Do not weep, for she is not dead but
sleeping.’” Then again, in John 11:11, referring to Lazarus, we read, “After
saying these things, he said to them, ‘Our friend Lazarus has fallen asleep,
but I go to awaken him.’”
Bengel on this passage, "Sleep
is the death of the saints, in the language of heaven; but this language the
disciples here understood not; incomparable is the generosity of the divine
manner of discoursing, but such is the slowness of men's apprehension that
Scripture often has to descend to the more miserable style of human
Christians die in order to
share in Christ’s victory over it. Jesus died as a satisfaction for our sins.
He rose from the dead proving both the efficacy of His satisfaction for our
sins and His triumph over the claims of death on dying sinners. When believers
die, they are sharing in Christ’s triumph over death. This is truly part of our
life of faith. In faith, we believe that, just as Christ triumphed over the
grave, we, being implanted into Him, will also triumph over the grave and live
eternally with Him. Unbelievers have no such hope.
John Bunyan depicts
Christian’s death as a ‘crossing the river” into the Celestial City, He does so
in these words, which show how believers have both no fear of death, but also
have fear of dying:
“Then they addressed
themselves to the water, and entering, Christian began to sink, and crying out
to his good friend Hopeful, he said, I sink in deep waters; the billows go over
my head; all his waves go over me. Selah.
“Then said the other, Be of
good cheer, my brother: I feel the bottom, and it is good. Then said Christian,
Ah! my friend, the sorrows of death have compassed me about, I shall not see
the land that flows with milk and honey. And with that a great darkness and
horror fell upon Christian, so that he could not see before him. Also here he
in a great measure lost his senses, so that he could neither remember nor
orderly talk of any of those sweet refreshments that he had met with in the way
of his pilgrimage. But all the words that he spoke still tended to discover
that he had horror of mind, and heart-fears that he should die in that river,
and never obtain entrance in at the gate. Here also, as they that stood by
perceived, he was much in the troublesome thoughts of the sins that he had
committed, both since and before he began to be a pilgrim. It was also observed
that he was troubled with apparitions of hobgoblins and evil spirits; for ever
and anon he would intimate so much by words.
“Hopeful therefore here had
much ado to keep his brother’s head above water; yea, sometimes he would be
quite gone down, and then, ere a while, he would rise up again half dead.
Hopeful did also endeavor to comfort him, saying, Brother, I see the gate, and
men standing by to receive us; but Christian would answer, It is you, it is you
they wait for; for you have been hopeful ever since I knew you. And so have
you, said he to Christian. Ah, brother, (said he,) surely if I was right he
would now arise to help me; but for my sins he hath brought me into the snare,
and hath left me. Then said Hopeful, My brother, you have quite forgot the text
where it is said of the wicked, “There are no bands in their death, but their
strength is firm; they are not troubled as other men, neither are they plagued
like other men.” Psa. 73:4,5. These troubles and distresses that you go through
in these waters, are no sign that God hath forsaken you; but are sent to try
you, whether you will call to mind that which heretofore you have received of
his goodness, and live upon him in your distresses.
“Then I saw in my dream, that
Christian was in a muse a while. To whom also Hopeful added these words, Be of
good cheer, Jesus Christ maketh thee whole. And with that Christian brake out
with a loud voice, Oh, I see him again; and he tells me, “When thou passest
through the waters, I will be with thee; and through the rivers, they shall not
overflow thee.” Isa. 43:2. Then they both took courage, and the enemy was after
that as still as a stone, until they were gone over. Christian, therefore,
presently found ground to stand upon, and so it followed that the rest of the
river was but shallow. Thus they got over.”