"[Barnabas] exhorted them all that with purpose of heart they would cleave unto the Lord…. Then
departed Barnabas to Tarsus for to seek Saul" (Acts 11:23-25).

How young converts need such exhortation and encouragement! Our Lord has warned us, "No
man, having put his hand to the plow, and looking back, is fit for the kingdom of God" (Luke
9:62). May God help us to plow a straight furrow_to go on in the path of devotion to the Lord,
to cleave unto Him with purpose of heart. What a valuable work did Barnabas carry out with the
new converts to Christ!

Barnabas was a self-effacing man; he realized his own limitations and was glad to recognize a man
with greater ability than he had himself. As he ministered, he thought, "There is another man who
can help in a better way. I am going to bring that man here.

Barnabas had been interested in Saul. Saul had come to Jerusalem and wanted to join himself to
the brethren there, but they were afraid of him and feared that he intended to turn them over to
the authorities. But Barnabas spoke up and told how Saul had seen the Lord in the way, and that
He had spoken to him, and that he had preached boldly at Damascus in the name of Jesus. So the
believers at Jerusalem lost their fear of Saul and received him into their fellowship.

Barnabas recognized the remarkable ability of Saul of Tarsus, and knew he was a chosen vessel
to give the gospel to the Gentiles. Barnabas might have said, "I can go on ministering here with
nobody interfering with me." But no, he said, "I would do better to fade out a little and get a more
capable man to take my place," and off he went to Tarsus. So far as we know, Saul was in
retirement, as though he had failed to qualify as a preacher of the Word after he left Jerusalem.
Perhaps he felt he was not worthy to serve the Lord since he had persecuted the Church.

Barnabas found Saul and "brought him unto Antioch." I like that. It suggests to me that Paul was
not ready to go until Barnabas (gently and kindly, no doubt) persuaded him. And so Saul went,
and "it came to pass that a whole year they assembled themselves with the church and taught much
people."

How blessed was the assembly at Antioch to have the ministry of the gifted apostle. And how
blessed has been the whole body of believers ever since to have the written ministry of the Apostle
Paul for their instruction. Let us be thankful for the work of encouragement carried out by men
like Barnabas in the Church.

(Adapted from Lectures on the Book of Acts, published by Loizeaux, Neptune, NJ; used by
permission.)

Barnabas is first mentioned in Acts 4:36,37:"Joses, who by the apostles was surnamed Barnabas
(which is, being interpreted, the son of consolation), a Levite, and of the country of Cyprus,
having land, sold it, and brought the money, and laid it at the apostles’ feet." Barnabas is an
Aramaic name and the Greek word used to translate the name can be translated into English as
consolation, comfort, exhortation, or encouragement. Although the King James Version uses
"consolation" in Acts 4:36, in modern English "encouragement" has a more robust connotation
than "consolation." Not all of us need consolation, but we all need encouragement.

Barnabas is first mentioned concerning selling land and giving the proceeds to the apostles. In Acts
9:27 Barnabas introduced Saul of Tarsus to the apostles and told them of Saul’s recent conversion
and subsequent preaching in Damascus. In Acts 11:22,23 we read that Barnabas was sent from
Jerusalem to Antioch, and "when he came and had seen the grace of God, [he] was glad and
exhorted [or consoled, comforted, encouraged] them all, that with purpose of heart they would
cleave unto the Lord." Then he went to Tarsus to get Saul and bring him to Antioch.

Barnabas and Saul (now called Paul) traveled together, along with Barnabas’ cousin, John Mark,
on Paul’s first missionary journey (Acts 13,14). Paul wanted Barnabas to go with him on a second
journey (Acts 15:36). However, Paul and Barnabas went separate ways because they could not
agree on whether to take Mark along again. Paul regarded Mark as unstable because he had left
them during the first journey. Barnabas wanted to given Mark another chance, perhaps desiring
to encourage him. Who was right? Perhaps both were. Mark seems to have grown spiritually
under the guidance of Barnabas (verse 39), for a few years later Paul asked Timothy to bring Mark
to him, "for he is profitable to me for the ministry" (2 Tim. 4:11). Also, the Holy Spirit used
Mark to write the second Gospel.

It has been said that Satan’s main weapon against Christians is discouragement. Encouragement
is a ministry that can be carried out in public or private, by men or women, and is vitally needed.
What is the purpose of encouragement? Is it just to have people feel good about themselves? No,
encouragement, like all other aspects of ministry, is to help Christians to become more like Christ
and to develop and use their spiritual gifts to serve God and encourage others.

What is the best way to encourage others? Is it to point out their faults, their slip-ups, their
ineptness? No, the best way is to use Phil. 4:8 as a guiding principle and concentrate on the
positive. If a person is teaching doctrinal error or is engaging in actual sin, he must be admonished
immediately, although even then as gently as possible (Gal. 6:1). But if a person is merely inept
or forgetful or ignorant, we do not need to criticize all his shortcomings. In the assembly Bible
reading, if a brother speaks for an hour and says only one memorable sentence, let us concentrate
on that one sentence:"Brother, I really appreciated your thought on _____." Soon, there will be
two sentences per hour, and with further encouragement, three, and so on.

In the home, if the wife makes good biscuits and burns everything else, let us talk about the
biscuits. If the husband does one thing that pleases his wife, she should express appreciation for
that one thing rather than nagging him about the other things she does not like. With

encouragement, the husband may turn into a model husband. If we can only think of one thing
positive our child said or did in a given day, it will be a great encouragement to him/her to remind
him/her of that one thing (or as many as there are) at bedtime.

Satan does not need our help in his business of accusing and discouraging the brethren. Let us
build up and encourage each other. How wonderful it would be if each of us could receive the
name "Barnabas" from our brother and sisters in Christ because of our help and encouragement
of them.

FRAGMENT
Robert Moffat tells of a man coming to him in great distress because his favorite dog had eaten
his New Testament. "The Book is so full of the words of love and kindness, they will make him
so gentle, he will be of no use for hunting," he complained. The man had seen wild savages
transformed into gentle disciples by faith in the Word of God.

Let us consider briefly the interesting New Testament character of Epaphroditus. We are not told
very much about him, but in what we are told we see a great deal of what is lovely and pleasant.
We see much that makes us long for the same kind of men today. As we read about Epaphroditus,
may the Holy Spirit lead us to cultivate the same grace which shone so brightly in that dear and
honored servant of Christ!

"I supposed it necessary, writes the Apostle Paul, "to send to you Epaphroditus, my brother and
companion in labor and fellow soldier, but your messenger, and he who ministered to my wants.
For he longed after you all, and was full of heaviness because you had heard that he had been sick.
For indeed he was sick nigh unto death; but God had mercy on him, and not on him only, but on
me also, lest I should have sorrow upon sorrow. I sent him therefore the more carefully that, when
you see him again, you may rejoice, and that I may be the less sorrowful. Receive him therefore
in the Lord with all gladness; and hold such in reputation, because for the work of Christ he was
nigh unto death, not regarding his life, to supply your lack of service toward me" (Phil. 2:25-30).

We see that the inspired apostle bestowed upon Epaphroditus many high and honorable titles,
styling him his "brother and companion in labor and fellow-soldier." It is quite possible that some
of us, on reading this, may feel disposed to inquire if Epaphroditus was a great evangelist or
teacher, or some highly gifted servant of Christ. We are not told that he was a great preacher or
a profound teacher in the Church of God. All that we are told about him is that came forward in
a time of real need to "stop a gap," as we say. The Philippians had it upon their hearts to send help
to the Apostle Paul in his prison at Rome. He was in need and they longed to supply his need.
They loved him and God had laid it upon their loving hearts to communicate with his necessities.
They thought of him and longed to minister to him of their substance.

How lovely was this! How grateful to the heart of Christ! Listen to the glowing terms in which
the imprisoned apostle speaks of their precious ministry. "I rejoiced in the Lord greatly that now
at the last your care of me has flourished again, wherein you were also careful, but you lacked
opportunity…. I have all and abound, having received of Epaphroditus the things from you, and
odor of a sweet smell, a sacrifice acceptable, well pleasing to God" (Phil. 4:10-18).

Here we see the place which Epaphroditus filled in this blessed business. There lay the beloved
apostle in his prison at Rome and there lay the loving offering of the saints at Philippi. But how
was it to be conveyed to him? These were not the days of sending bank checks or postal money
orders. There were no railways. It was no easy matter to get from Philippi to Rome in those days.
But Epaphroditus, that dear, unpretending, self-surrendering servant of Christ, presented himself
to supply the missing link, to be the channel of communication between the assembly at Philippi
and the apostle in Rome. He did not aim at doing some great showy thing, something which would
make him very prominent and cause his name to be blazed abroad as some wonderful person. Ah,
no! Epaphroditus was a dear, self-hiding, lowly servant of Christ, one of that class of workmen
to whom we are irresistibly attracted. Nothing is more charming than an unpretending, retiring
man who is content just to fill the empty niche; to render the needed service, whatever it is; to do
the work cut out for him by the Master’s hand.

There are some who are not content unless they are at the head and tail of everything. They seem
to think that no work can be rightly done unless they have a hand in it. They are not satisfied to
supply a missing link. How repulsive are all such! How we retire from them! Self-confident, self-
sufficient, ever pushing themselves into prominence. They have never measured themselves in the
presence of God, never been broken down before Him, never taken their true place of self-
abasement.

Epaphroditus was not of this class at all. He put his life in his hand to serve other people; and
when at death’s door, instead of being occupied with himself or his ailments, he was thinking of
others. "He longed after you all, and was full of heaviness"_not because he was sick,
but_"because you had heard that he had been sick." Here was true love. He knew what his
beloved brethren at Philippi would be feeling when informed of his serious illness_an illness
possibly brought on by his willing-hearted service to them.

All this is morally lovely. It does the heart good to contemplate this exquisite picture. Epaphrodi
tus had evidently studied in the school of Christ. He had sat at the Master’s feet, and drunk deeply
into His spirit. In no other way could he have learned such holy lessons of self-surrender and
thoughtful love for others. The world knows nothing of such things; nature cannot teach such
lessons. They are altogether heavenly, spiritual, divine. Would that we knew more of them! They
are rare among us with all our high profession. There is a most humiliating amount of selfishness
in all of us and it looks so hideous in connection with the name of Jesus.

Let us again notice the very touching manner in which the inspired apostle commends Epaphro
ditus to the assembly at Philippi. "He longed after you all and was full of heaviness, because you
had heard that he had been sick. For indeed he was sick nigh unto death; but God had mercy on
him, and not on him only, but on me also, lest I should have sorrow upon sorrow." What a tide
of divine affection and sympathy rolled in upon that unpretending, self-sacrificing servant of
Christ! The whole assembly at Philippi, the blessed apostle, and, above all, God Himself, were
all engaged in thinking about a man who did not think about himself. Had Epaphroditus been a
self-seeker, had he been occupied about himself or his interests, or even his work, his name would
never have shone on the page of inspiration.

Thus it will ever be. A man who thinks much of himself saves others the trouble of thinking
about him; but the lowly, the humble, the modest, the unpretending, the retiring, the self-emptied,
who think of, and live for others, who walk in the footsteps of Jesus Christ, these are the persons
to be thought of and cared for, loved and honored, by God and His people.

"For the work of Christ he was nigh unto death, not regarding his life, to supply your lack of
service toward me." Thus it was with this most dear and honored servant of Christ. He did not
regard his life, but laid it at his Master’s feet. Hence the apostle calls upon the church to hold him
in reputation. Thus the honored name of Epaphroditus has been handed down to us by the pen of
inspiration. His precious service has been recorded, and the record has been read by untold
millions. At the same time, the names and doings of self-seekers, the self-important, the
pretentious of every age and place are sunk in eternal oblivion.

(From Short Papers, Vol. 1, ©1975 by Believers Bookshelf, P.O. Box 261, Sunbury, PA 17801;
used by permission.)

We have discussed several aspects of preparation for death_both our own and that of a loved one.
Let us now suppose that the death of a loved one has occurred. What are some of the emotions and
problems that we have to work through following the loss of a loved one? And how can we best
help others who are grieving over such a loss?

Dealing with the Death of a Loved One

Let us begin by giving another’s definition and description of grief:"Grief is the emotion, or
complex of emotions, we experience when we lose anyone or anything we care about deeply. An
amputee who loses an arm or a leg goes through grief…. A boy may grieve when a romance
breaks up…. Grief may touch a worker when he retires from a long-held position…. Whenever
we lose some person or possession that has provided emotional security or satisfaction, grief may
follow" (Haddon W. Robinson, Grief, ©1974, Zondervan Publishing House).

The several Hebrew and Greek words translated "grief" and "sorrow" often carry the meanings
of pain, sickness, weakness, or affliction. For example, Job’s three friends did not speak to him
because "they saw that his grief [literally, pain] was very great" (Job 2:13).

Sometimes Christians who have lost one near and dear to them are admonished by well-meaning
comforters:"Now you must get hold of yourself and not mourn and weep; you ought to be happy
to know that your beloved is safe in the arms of Jesus and is happier than ever before." The last
part of that statement is blessedly true for all who are truly saved and die in Christ. However, it
does not mean that it is wrong for one to grieve, to feel keenly the pain and loneliness of
separation from a loved one. The Apostle Paul wrote, "I would not have you to be ignorant,
brethren, concerning those who are asleep [or have died], that you sorrow not" (1 Thess. 4:13).
Sometimes we stop there, but there is more to the verse:"Even as others who have no hope." So
this verse is not telling us that we ought not to experience grief and sorrow when a Christian loved
one dies, but that our grief is going to be different in character from that of one who has no hope.
Our grief is lightened somewhat by the knowledge that our loved one is with the Lord and that we
shall one day see our loved one again in heaven. But nevertheless we still grieve because of the
present loss we have incurred and because of the ensuing loneliness. There is no better illustration
in Scripture of the propriety of grief and mourning than that provided for us at the tomb of
Lazarus:"Jesus wept" (John 11:35).

Does grieving always begin at the time of death? If the death is sudden and unexpected, grief of
the survivors will generally begin with the emotion of shock and disbelief upon receiving word
of the death. However, if death is the culmination of an extended period of illness, pain, and
suffering, the grieving often begins long before the actual death. It may commence with a
diagnosis of cancer or with a declaration by the physician that "there is nothing more we can do."
In this instance, the course of the grief may be quite different from that where the death is sudden
and unexpected. This is because the one who is dying and the loved ones go through the grief
together. In a certain sense, they share the pain, discomfort, and embarrassment associated with
the illness. They also share_and help each other work through_the fears and uncertainties of the

future. The dying one, even though a believer, may have fears about the increasing pain, or what
it will be like to die. The survivors may have fears about ability to cope with life without the loved
one. But by the time of actual separation by death, the survivors may have already worked through
much of their grief.

A brother once told me that he felt guilty that he did not experience more grief following the death
of his wife. But the fact that his wife had suffered with cancer for many months before she died
meant that he had already experienced a great deal of grief while watching his loved one’s life ebb
away. Her death_with its release from all the pain and suffering_was in a sense a great relief to
the rest of the family.

The practice in some circles of not telling the sick person that he/she has a terminal illness only
makes the grieving process much more complicated and difficult. Besides, it is sinful and
hypocritical (Rom. 12:9), a cruel lie of pretending that nothing is wrong. Another describes the
consequences of lying to the patient:"A false, artificial relationship (everyone was always afraid
that he might find out) began to grow. Most dying persons know anyway, but everyone (all
around) was afraid to broach the subject. No significant communication between husband and wife
or children and parent took place. The problem got in the way every time they were together.
They could never really talk about the expected death or about what was going to happen after
death. Fear grew in the one who was to be left that the deceased might have been able to relieve
by his wise help and careful planning during those last few months. On the other hand, a vital
ministry of love and help was withheld from the dying loved one who was effectively cut off from
everything he needed. The physician and family meant well, but because they violated God’s law,
they destroyed all that might have been good. They could not plan together for the eventuality of
death. There could be no last words to the children.

"This terrible situation so often exists today. One person dies and the family … remembers the
lies, the hard days, the emptiness, and fear. There was no grieving together before death possible.
Nothing relieves and helps grief more than this…. Much of the heartache of grief could be
removed by proper Christian communication prior to death. If a husband and wife discuss the
expected death beforehand, grief can be lessened by open exchange, reconciliation (if necessary),
planning, preparation, warm moments and honest joint prayer and ministry of the Word. There
can be pleasant memories of these last weeks or months, in contrast to the empty dread that
accompanies the lies. Children can be challenged to duty and devotion as they were by the dying
patriarchs. When people need one another so desperately, why should lies drive them apart?" (Jay
E. Adams, "Grief as a Counseling Opportunity" in The Big Umbrella, ©1972, Presbyterian and
Reformed Publishing Company).

It may be instructive for us to observe David during two periods of grieving. The first relates to
the death of the child born to him by Bathsheba as a result of their adulterous relationship. When
the Lord struck the child with a serious illness, David grieved for six days while the child was
dying. At the same time he prayed that God would be gracious and allow the child to live. But
when the child died, David "came into the house of the Lord and worshiped" and he said to his
servants, "I shall go to him, but he shall not return to me" (2 Sam. 12:15-23). David had repented
of his sin with Bathsheba and was restored to the Lord (12:13). This would seem to be the reason

David was able to work through his grief rather quickly, even though the child was taken away
by the Lord as a judgment upon David for his sin.

David’s grief over the death of his grown son, Absalom, was quite a different story. At the time
of his death, Absalom was in rebellion against his father, and had even wrested part of the
kingdom away from his father. The death of Absalom meant victory for David’s army and the
restoration of the entire kingdom to David. But when David received news of the death of
Absalom, he wailed, "O my son Absalom, my son, my son Absalom! Would God I had died for
thee, O Absalom, my son, my son! … And the victory that day was turned into mourning unto all
the people; for the people heard say that day how the king was grieved for his son" (2 Sam. 18:31-
19:2). David’s army commander, Joab, rebuked the king for behaving as if he loved his enemies
more than his friends. No doubt, what made the death of Absalom so difficult for David to handle
was the fact that there was an unreconciled condition between them that could never be resolved
on earth, plus no real assurance that they would meet together in heaven.

This brings us back to the points made in Parts II and III of this series about the importance of
resolving interpersonal conflicts before death comes in and makes it impossible. How can a pastor
or counselor help a person who carries a load of guilt from unresolved conflicts with one who has
died? First of all, the survivor must be reminded that through the death of Jesus Christ there is
complete forgiveness with God. If he is willing fully to forgive the deceased person for his/her
part in the conflict, he must at the same time accept God’s forgiveness_provided for us at an
enormous price_for his part.

Second, while the survivor cannot experience reconciliation with the deceased person, he can be
encouraged to do whatever possible to right any continuing wrongs stemming from that conflict.
This might involve confessing his wrong, making restitution, and/or showing special kindness to
the family of the deceased person.

Third, the survivor should consider other relationships in which the same patterns of conflict may
yet exist. He should do everything possible (Rom. 12:18) to be reconciled with other persons in
his life.

The following account by Jay Adams illustrates what we have been talking about:"The friend of
a young girl who was killed suddenly sought help. He said that he had failed to use many
opportunities to witness to her about Christ. Now it was too late. He had become deeply depressed
over this matter and had come to believe that he was guilty of sending her to hell. Nothing anyone
could say would relieve the depression that had developed. Help came in the form of three things
that had to be done:(l) He needed to repent and to confess his sin of failure to witness. Truly he
had sinned against God and against the girl and had to be called to repentance. (2) He needed to
get his theology straightened out. He was not responsible for the eternal destiny of that girl,
although he was responsible for witnessing to her. She did not go to hell as the result of his sin;
if she went to hell, it was for her own sin. She was responsible to God for her sin; his
responsibility was to witness to her about it and about her need for a Saviour. Each was guilty of
separate sins. Truly his sin entered into the question of her eternal state, but she would suffer
eternally for her sin, not for his. (3) He could do nothing about the past but to repent, yet genuine

repentance would lead to fruit fitting to repentance:if his repentance over the sin of failure to
witness was sincere, he would do differently in the future. As a matter of fact, genuine relief came
only when he made a list of persons to whom a witness was long overdue and began to do what
he could to make up for lost time."

Helping Others Who Are Grieving

How can we help others who are grieving? First, we must be willing to weep with them. "Rejoice
with those that do rejoice, and weep with those who weep" (Rom. 12:15). This may include being
willing to let the bereaved one do all the talking and being a patient listener. And it may include
just sitting and holding the hand of the grieving one and wiping away the tears. "A little girl lost
a playmate in death, and one day reported to her family that she had gone to comfort the sorrowing
mother. ‘What did you say?’ the father asked. ‘Nothing,’ the child replied. ‘I just climbed up on
her lap and cried with her’" (Haddon Robinson).

During the period of initial shock, the grieving one may say things that are themselves shocking.
There may be expressions of anger toward the deceased person ("Why didn’t he take better care
of himself?"), or hostility toward God ("Why did He allow this to happen?"). However, this is not
the time for lectures and rebukes (possibly later if the anger persists). Martha mildly rebuked the
Lord, "If Thou hadst been here, my brother had not died." The Lord gently responded with an
encouraging word, "Your brother shall rise again" (John 11:21,23). A little later, Mary spoke the
same words to the Lord. He responded by weeping with her (11:32-35).

After the funeral, when all the guests have returned home, and the bereaved one is all alone in the
house, do not forget him/her! Supper time and evenings may be particularly difficult for one
recently widowed since these may have been the times of most frequent companionship with the
departed spouse. So inviting that person to dinner_and encouraging other friends and family
members to do the same_may be an immense help to such a one. On such occasions, we should
give the grieving one every opportunity and encouragement to talk about events in the past.
Haddon Robinson observes that "we are inclined to avoid mentioning the person who has died,
thinking that our comments will open wounds. Seldom is that true. Occasionally mentioning a
conversation or a happy incident from the past can show that others, too, have loved and miss the
person who has died."

Death often brings about great changes in a person’s life. Former companionship, security,
activities, rituals, and patterns of living are broken down, and in their place new ones need to be
built up. C.S. Lewis writes of the "laziness of grief." We may be of help to grieving persons by
encouraging them after an appropriate period of time to take up activities and renew friendships.

Illness, old age, pain, affliction, and death of a loved one are some of the ways God uses to uproot
our hearts from this present world which is passing away (1 John 2:17), and to redirect them to
the world to come (Eph. 1:21; Heb. 2:5; 6:5). So let us pray for ourselves and for one another that
when death comes into our lives, and the intense grief and loneliness that accompanies it, even this
might serve to draw us all the closer to our blessed Saviour. May we come to appreciate more the
One who Himself was preeminently the "Man of sorrows and acquainted with grief" (Isa. 53:3).

And may we thus be brought to a deeper, more constant longing for the heavenly realm where
"God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow,
nor crying, neither shall there be any more pain" (Rev. 21:4).

"Jesus Christ … has abolished death and brought life and immortality to light through the gospel"
(2 Tim. 1:10).

"Forasmuch then as the children are partakers of flesh and blood, [Jesus Christ] also Himself
likewise took part of the same; that through death He might destroy him who had the power of
death, that is, the devil" (Heb. 2:14).

These verses state unequivocally that death has been abolished and the devil has been destroyed!
Many of us may exclaim, "Would that death were abolished, and that human tears should
nevermore be shed over those who have died!" Is not death as active today as ever? how then is
it abolished? Is not the devil as active today as ever? how then is he destroyed? The answer lies
in the meaning of the Greek word katargeo translated "abolished" in the one verse and "destroy"
in the other. It does not mean "cease to exist" but "to be made of no effect." The best translation
of the word is found in Gal. 3:17:"That it should make the promise of no effect." Christ has
made both death and the devil to be of no effect, or to amount to nothing.

But is it really true? Indeed it is. Contrast the cry of the Old Testament saint with the joyous word
of the New Testament saint as he looks death squarely in the face. The one mourns, "In the cutting
off of my days I shall go to the gates of the grave; I am deprived of the residue of my years. I
said, I shall not see the Lord … in the land of the living" (Isa. 38:10,11). The other sings, as it
were, "We are always confident, knowing that, while we are at home in the body, we are absent
from the Lord (for we walk by faith, not by sight); we are confident, I say, and willing rather to
be absent from the body and to be present with the Lord" (2 Cor. 5:6-8). This is quite a different
air, and a much sweeter one; may we learn to sing it more and more clearly.

Let us, dear reader, enjoy another of these happy contrasts together. David groaned, "O spare me,
that I may recover strength, before I go hence, and be no more" (Psa. 39:13). But the Apostle Paul
sang, "For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of
my labor [that is, to live is worth my while]; yet what I shall choose I know not. For I am in a
strait between two, having a desire to depart and to be with Christ, which is far better" (Phil.
1:21-23). To die is gain! To depart is far better! What power has death over one who can so
speak? It does indeed amount to nothing.

The Apostle Paul was privileged to give us a personal account of the glorious realm that lies
beyond death. "And having stoned Paul, [they] drew him out of the city, supposing he had been
dead" (Acts 14:19). There was the bruised body, quite unconscious, being dragged through the
dirt in utter dishonor; but where was the spirit? Well, according to Bible chronologies, it was
approximately 14 years after this that Paul wrote, "I knew a man in Christ above 14 years ago
(whether in the body, I cannot tell, or whether out of the body, I cannot tell; God knows), such
a one caught up to the third heaven,… into paradise, and heard unspeakable words which it is not
lawful for a man to utter" (2 Cor. 12:2-4).

During the journey of the bruised body in shame and dishonor through the streets of Lycaonia,

the spirit was caught up to the place of departed spirits of the redeemed. There it received its
highest honor_God’s honoring thus answering to the devil’s shameful dishonoring. It is very
comforting to realize that the Apostle does not write as if this experience were related to his being
an apostle or of superior spirituality. It is just "a man in Christ," so the poorest, feeblest, youngest
one who is "in Christ" will surely follow the same path some day. Are you in Christ, my reader?
What momentous issues hang upon the answer!

Let us note, too, for our further comfort, that this man "in Christ" was so free of all self-
occupation in paradise that he did not even know whether he was out of the body or not. This tells
us that Paul knew perfectly well that it is possible to hear and see and be conscious while out of
the body. Further note that he had no difficulty in recognizing where he was, for was it not his
own home? Surely it was, and every one "in Christ" will feel quite at home at once. What a
comfort!

Think of it, my beloved. For breath to cease, for heart to stop, for pulse to throb no more, means
"gain," "with Christ," "in paradise," in "the third heaven," "present with the Lord." Thus, surely,
death is ours, a servant like every other minister (1 Cor. 3:22). And death, as the King of Terrors,
is abolished.

Yes, even the certainty of death is gone. It is by no means sure that the eye that now reads these
lines shall ever close in death, for it is written, "We shall not all sleep" (1 Cor. 15:51), and "We
who are alive and remain shall be caught up" (1 Thess. 4:17). What a hope! It has, indeed, been
deferred for a long time. But it will not seem long when_in Christ’s company and changed to be
like Himself_we look back on the days now so often dreary.

Sickness, pain, and weakness still are around us on every side. But in the midst of these trials, we
hear Him say to us, "It is I, be not afraid" (Matt. 14:27), and "My grace is sufficient for you" (2
Cor. 12:9). Thus we triumph through all such trials.

For those who remain after a loved one is taken home, there is still sorrow; the deep places of the
soul are broken up. But when faith resumes her place the bitterness goes, and the sorrow becomes
only like the beauty of a storm cloud spanned by a rainbow.

May the same tender grace that has provided this rich comfort grant us to avail of it to the full.
Thus may we praise Him in joyous liberty here and long to be with Him who has abolished death
and destroyed him who had the power of death, the devil. "Wherefore comfort [or encourage] one
another with these words" (1 Thess. 4:18).

(From Satan:His Person, Work, Place and Destiny, Loizeaux Brothers.)