Philippians 2:1-30  Converted, Convicted and Committed: Hold men like him in high regard!

I recently read a tremendous article I want to share extracts from it with you by James Eglinton:

Rev. Michael Curry's royal wedding sermon succeeded in capturing the public imagination in a way that few had expected. For many Brits, the royal wedding's most unexpected outcome was that a sermon, of all things, could spark a national conversation on race. "Who would have thought," the response went, "that preaching could actually be engaging?"

T. David Gordon's Why Johnny Can't Preach has put forward that current day preaching is not particularly good, and that most churchgoers do not expect it to be. In his argument, the typical 21st-century sermon is a rambling, inarticulate, and unsuccessful attempt to say something that is somehow connected to the Bible.

A century ago, the Dutch Reformed theologian Herman Bavinck (1854–1921)—professor of dogmatics at the Theological School in Kampen and the Free University of Amsterdam and author of the widely read Reformed Dogmatics—grappled with a similarly negative set of views on preaching.

During Bavinck's lifetime, the Netherlands underwent a process of rapid secularisation. Six years before his birth, a new liberal constitution had turned a society previously dominated by the mainline Dutch Reformed Church into a secular liberal state. Bavinck's native environment was one where rival outlooks jostled for space and influence in the public domain. On the ground, this meant a proliferation of public voices speaking via different media. Political parties and newspapers emerged, state education was reimagined, and new kinds of public speakers—secular public intellectuals, novelists, and stand-up comedians—came to the fore.

Reflecting on this sudden abundance of public voices, Bavinck once wrote that, "In the present day there are more preachers outside than inside the church." Faced with this flood of competition, Bavinck did not think that his period's typical sermon fared well.

Bavinck spoke of "Sleepy John." "Do not seek eloquence," Bavinck wrote, "in those 'Sleepy John' types, from those who sell tolerance and neutrality, those who do not know how to be hot or cold. They know no passion, no ardency, no enthusiasm or inspiration." In Eloquence, Bavinck's exhortation not to be a Sleepy John is itself a telling critique of the way the modern Dutch had come to view themselves and their world.

Let the heart's passion come to the word, and eloquence will be born. And what could not touch our hearts? Do we, along with the whole creation, not feel? Are we not connected to all things? Do we not belong at once to both heaven and earth? Our heart is the melting pot in which all things come together; it is the mirror whereupon all things are reflected. Impressions, perceptions, and emotions come at us from every side. We can be reached by the melodies of angels and the howl of demons, by creation's song and creature's sigh. … And if our heart becomes so affected, so touched … and thus is awoken in passion, regardless of which one (love, hate, sorrow, compassion, indignation, shock, fear, angst, terror), if our conscience is touched and the waves of the life of the soul are set heaving, if our spirit is driven, and is set in motion and delight, then the real source of eloquence is unlocked within us. Deep, inner feeling is the principle of oratory; it is the soul's sensitivity to be jarred and aghast.

Insofar as it meant a person could barely be moved to speak or act—even when provoked by human suffering, the grandeur of creation, the power of the gospel, or the glory of God—Bavinck believed the spirit of his age was inimical to good preaching. The average preacher in Bavinck's day might have had correct grammar and known the classics, but he still could not preach the gospel well because—unlike Jesus, who was "regularly moved with compassion"—he did not allow the creation or the Creator to stir his inner life.

The impression made by [his] words was exceptional. The king and all who surrounded him, the whole company, shuddered. The preacher, who was also dumbfounded by the general emotion, was silent for a moment, and covered his face with his hands.

For all its impact on Twitter, the royal wedding sermon, it seems, did not make the same impression on its immediate hearers. Aristocrats smirked and celebrities smiled, but no-one fell silent, their hands masking suddenly ashen faces. As an engaging address by a man who evidently believes his message, however, it did take a secular public by surprise, moving modern people—however fleetingly—whose prior assumption had been that preaching could not do such a thing.

 

and hold men like him in high regard; because he came close to death for the work of Christ risking his life to complete what was deficient in your service to me.

Robert Murray McCheyne, a pastor whose life marked so many since his passing in the early 1800's at the age of 30, once wrote in his journal words that describe Epaphroditus . . . and by the grace of God – you and me.  He wrote, Live so as to be missed.  Live so as to be missed.

 

By becoming a fellow laborer in our common mission and a fellow soldier with common courage to represent Christ and His gospel.

 

 By becoming a messenger boy whose great delight is in serving someone; talking about someone else; living for someone else.

 

 By risking all that you are – for all that Christ is – for all that Christ's church can become.

 

Are you Converted?

Notice the first term – verse 25 – where Paul calls Epaphroditus, "my brother".  This kind of comradery was unknown in Paul's world . . . this would have been striking to a first century audience.

The world of Paul was clearly divided between Greeks and Romans, Jews and Gentiles. You had citizens and you had slaves; you had aristocrats and you had peasants. There was nothing in Paul's world of brotherhood.

Here's Paul – a thoroughbred Jew . . . Timothy, we learned in our last study – Paul's son in the faith – was a mixed breed – half-Jew, half-Gentile; and Epaphroditus didn't have a drop of Jewish blood in his veins – he was thoroughly Gentile – in fact, so pagan was the family from which he came, he was named Epaphroditus in honor of Aphrodite, the goddess of passion and pleasure.

At one point in his life, as an unconverted, proud Pharisee, the Apostle Paul would have referred to Epaphroditus as a Gentile dog. Now – he's my brother!

You see, into this world comes the gospel of Jesus Christ and you have men and women of every race and every background and every strata of society converted and transformed and one of the revolutionary evidences is that without any sort of external policy or cultural pressure . . . the believer intuitively understands that we, in the faith, are family.

Paul considers himself a brother to a converted Gentile with a pagan past . . . and a somewhat awkward name.  Epaphroditus . . . is my brother . . . because of the gospel and our common faith in Christ.

Paul goes even further – notice next, Epaphroditus is my brother, and fellow worker.

 

 

Are you Convinced?

Are you a man woman of Conviction?

The term is sunergos, which gives us our word, synergy.  fellow worker.

Not only was there a common bond in the gospel, they share a common mission.

Dr. Harry Ironsides, the former pastor of Moody Church once saw a church sign – which, by the way can be very interesting to read. I subscribe to a church leader's magazine that has a picture of what they call the Sign of the Week. Some of them are really interesting:

One church sign read: If evolution is true, why do mothers still only have two hands?

Another church sign sent a mixed message – it read, "We love hurting people". This isn't quite what they wanted to say.

Another church sign read, "Having trouble sleeping? We have sermons – come listen to one."

I didn't like that one.

One rural church sign read: Welcome: Whoever stole our church air conditioners, you'll need them where you're going.  But, welcome.

Back to Dr. Harry Ironside – he was concerned about the church focusing only on itself . . . without any real desire to reach the lost or even defend their faith – but simply satisfied by themselves. In front of their meeting place he noticed that they'd hung up a sign that read: Jesus Only. A few days later, Ironside wrote, the wind blew away the first few letters so that it now read "Us Only."

It's just us . . . and it's all about us only.

 

By becoming a fellow laborer in our common mission and a fellow soldier with common courage to represent Christ and His gospel.

By becoming a messenger boy whose great delight is in serving someone; talking about someone else; living for someone else.

If the church at Philippi had only cared about themselves, they would have never cared to send money to the Apostle Paul who at this very moment is in desperate need of funding and genuine partnership in the ministry.

And Paul effectively says, "Epaphroditus, my brother and my fellow-worker has brought me both."

Finally, Paul refers to this man in verse 25 as his fellow soldier.

The word he uses makes it clear that Epaphroditus not only shares with Paul a common bond and a common mission, but they also share common courage.

He shows up at Rome, having risked his life by carrying quite a bit of money, and now identifies publically with a man incarcerated . . . facing a capital crime.

Epaphroditus literally places himself directly in the line of fire.

In fact, the word Paul uses here for soldier, is the same word to describe the Roman soldiers to whom he happens to be chained at the wrist; and it's this same word Paul uses for Epaphroditus (stratiotes) – fellow soldier.

As if to say, "I am bound to these Roman soldiers by chains of iron, but I praise God that I'm bound to a loyal, faithful soldier by chains of gospel mission and family love."

Several New Testament scholars speculate - and I would throw my hat in the ring with them – that the Apostle Paul is actually anticipating some criticism back in Philippi thinking that perhaps Epaphroditus cut short his mission and quit his task and abandoned Paul so that he could retreat home to safety.

I mean it just got too hot for him in Rome.  Hey, did you hear Epaphroditus is back!  So soon?  Yea!  I wonder why?  He probably couldn't take it, I guess he quit.  Who would have thought?!

You need to understand that these terms are carefully selected by Paul to support the fact that Epaphroditus has returned, at Paul's command – Paul is effectively defending the reputation of Epaphroditus.  Epaphroditus wasn't lazy . . . he wasn't difficult . . . he didn't quit, no;  he's my brother, my fellow worker  my fellow soldier.

He was also your messenger.

The word messenger is from apostle and Paul uses it, not to suggest that Epaphroditus is officially one of the commissioned apostles by our Lord; the word is used more broadly at times to refer to someone sent as an envoy – sent on a special commission (Acts 14:14; 2 Corinthians 8:23).

Paul could have used any number of terms to denote Epaphroditus' faithful service – but Paul used apostolos to add even more gravity to the faithful character of this man.

Paul implicitly ranks Epaphroditus with himself.

In other words, don't start throwing mud at him . . . treat him like you would treat a special envoy.

Paul adds another word, just in case they're a little slow back at the church in Philippi when the letter is read in the assembly – notice – your messenger and minister to my needs.

The word minister – leitourgos  was a person in the ancient days of the Greek city-states who loved their city so much that at their own expense, they supported great civic events – they might have supported their embassy – or paid for the training of their Olympic champions – or built a warship and paid their sailors. These men were such incredible benefactors of their city, they were known as leitourgoi – they were the ministers.

 

 

 

Are you Committed?

Are you a man or woman of Commitment?

 By risking all that you are – for all that Christ is – for all that Christ's church can become.

 

26. Because he was longing for you all and was distressed because you had heard he was sick.

He left because he got sick. Well, we all get sick, Paul . . . how sick was he?

Notice verse 27. For indeed he was sick to the point of death. You could woodenly translate this – he was next door neighbor to death. We might say, "He was at death's door".xiii

In other words, he didn't just pick up a little cold here in Rome . . . he didn't just have some sort of allergic reaction to homemade Italian spaghetti.

But he was evidently sick long enough for the news to travel back to Philippi and then back again to Rome – which would have taken at least 3-4 months.

And it greatly distressed Epaphroditus because he didn't want them to worry about him.

By the way, that's worth pondering. That's rare humility.

He was distressed that he might have caused them distress.

Look down at verse 30 where Paul again writes – he came close to death for the work of Christ – literally, because of the work of Christ.

The word Paul uses here for risking his life was a word that had been used for centuries. It was found in one papyri scroll that referred to someone risking their life in order to represent a friend in a court case before the emperor. It was used later of merchants who risked their lives to make their fortunes; it was also used of a gladiator in the arena who risked his life in the arena.xxi

These were the parabolani – the gamblers. That's the root word Paul uses here.

In A.D. 252, a plague broke out in Carthage. The unbelievers were terrified and fled – leaving behind their own sick and dying family members. Cyprian, the church leader in Carthage gathered his congregation together and they agreed to bury the dead and nurse the sick – at the risk of their own lives. As a result, they rescued untold numbers of people from death and they saved the city from desolation.xxii

They were called the parabolani – a term which now granted great honor to those with reckless courage literally willing to throw their lives away to serve another.

Paul is giving Epaphroditus the highest commendation – he is one of the parabolani – he is one who gambled his life for the sake of the gospel.

He risked everything for Christ.

No wonder Paul writes here in verse 29, hold men like him in high regard . . . here's your model – of courage and humility.

 

Robert Murray McCheyne, a pastor whose life marked so many since his passing in the early 1800's at the age of 30, once wrote in his journal words that describe Epaphroditus . . . and by the grace of God – you and me.

He wrote, Live so as to be missed.

 

 

 

 

 

Philippians 1:20 according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. 21 For to me, to live is Christ and to die is gain. 22 But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23 But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24 yet to remain on in the flesh is more necessary for your sake. 25 Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26 so that your proud confidence in me may abound in Christ Jesus through my coming to you again. 27 Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28 in no way alarmed by your opponents--which is a sign of destruction for them, but of salvation for you, and that too, from God. 29 For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, 30 experiencing the same conflict which you saw in me, and now hear to be in me.

 

In 1934, John and Betty Stam were new missionaries with the China Inland Mission. Along with their 3-month-old daughter, Helen, they were serving in a small town.

But civil war had erupted nearby and the communist or "red army" forces were fighting with government forces.

The town's magistrate knew it was life threatening for any foreigners, especially missionaries, and he came to the Stam's missionary compound and urged them to flee for their lives.

Taking no chances for his wife and daughter, John arranged for Betty and their baby girl to be escorted away to safety. Before their plans could commence, the 19th Division of the Red Army had streamed over the mountains behind government troops and entered the town.

Gun shots echoed in the streets as the rebel forces began looting and killing. It wasn't long before some of them began pounding on the Mission station's front gate.

John opened it and invited the soldiers inside, asking them if they were hungry? Betty set before them tea and cake. Their courtesy meant nothing and the soldiers demanded all the money the Stams had. John handed it over.

Still, the men tied up John's hands as he pleaded for the safety of his wife and daughter. All three of them were eventually taken to a local prison where some of the prisoners were released to make room for the Stams. In the midst of all the chaos, little Helen began to cry – nothing would console her. Finally, one of the soldiers offered to kill her, since she was bothering all of the troops.

One of the prisoners who were in the process of being released asked how anyone could even think of killing an innocent baby. The soldiers turned to him and said, "Well I will allow the baby to live tonight but you will take her place." And with savage rage, he hacked that prisoner to death in the prison yard.

The Stams knew that they would certainly not be allowed to live much longer. John wrote a hasty letter to the Mission, explaining how they'd been captured and ended his note with the words, "May Christ be glorified whether by life or death."

The next day, as they were leaving, John handed the letter to the postmaster and the postmaster, a believer, asked John where he was going. He looked at this man and quietly said, "I don't know where these soldiers are going, but we are going to heaven."

That day, after a forced march of 12 miles, they arrived at the town where they stopped for the night at a wealthy land owner's home who had fled upon their arrival.

Betty was allowed to tend to her little girl; but Betty did more than that. She hurriedly fed her baby, hugged her goodbye and then wrapped her in a sleeping bag and hid her in one of the rooms of that large home. Inside the sleeping bag she placed a change of clothing and all the money she had – $10 dollars.

The next morning the young couple was led to the town square without their baby and none of the soldiers seemed to notice.

Both John and Betty's hands were tightly bound. As they were led past jeering soldiers and curious citizens who had been forced to come and watch, they were stripped of their outer garments in the tradition of common criminals being led to execution. John was barefoot, having given his socks to Betty to help keep her warm in the winter air.

The commanding officer stopped and ordered John to kneel. John and Betty exchanged a few words that went unrecorded on earth and then John knelt and as he was praying softly, a soldier flashed his sword through air and severed John's head with one vicious swing.

Bystanders reported that Betty did not scream out, but merely shivered and then fell to her knees beside her husband's body. And there, with her hands bound, as she knelt there next to him, the same sword rose and fell again, ending her life. Their baby, Helen, was found two days later, her muffled cries in that abandoned house had aroused curiosity from neighbors. They called a Chinese pastor who came and took her to his home.

Sometime later she was safely delivered to her maternal grandparents who would raise her, while also serving as missionaries in China. Later she came to the United States where she lived with her Uncle and Aunt – she would grow to serve the Lord in a variety of ways, including writing. She passed away just a few months ago.

As for her martyred parents, a small group of Christians took their bodies and buried them on a hillside nearby.

John was 27 years old . . . Betty was 28.

Their deaths would impact and inspire the evangelical world in the west. For instance, at Moody Bible Institute, 700 students immediately dedicated themselves to missionary service . . . no matter what.

Their biography would be written by the daughter-in-law of Hudson Taylor.

The courage of John and Betty Stam wasn't the first to be written into the annals of church history.

In fact, on their headstones were lines from a letter written by another martyr, lines inscribed next to their names:

John Cornelius Stam, "That Christ may be glorified whether by life or by death."

Elisabeth Scott Stam, "For me to live is Christ and to die is gain."

Like John and Betty Stam, Paul had no idea at that moment which way the Lord will arrange his future. But he wants the world to know that he isn't just delivering inspired scripture – he's delivering the very motto – the mission statement of his life.  For Paul, he plans to return to these believers, but he never will. And we know why.  The sword of the executioner will eventually flash in the sunlight and Paul's future will be faith – translated into glorious sight.

But for now, listen to the passion of his heart.

Philippians chapter 1 and verse 21. For to me to live is Christ, and to die is gain.

In other words, I don't know what God has in mind for me – but this I do know . . . if I live – it's all about Christ . . . and if I die – things will only get better.

Did you notice the personal pronoun at the beginning of this statement which makes it clear this is intensely personal?

For me!  In other words, "I don't know about you – but to me – life is Christ and dying is gain!"

There is Something Personal Here

 

Personal philosophies abound in our culture, even among those who don't think they have a personal philosophy.

There is the Epicurean philosophy

One commentator on this paragraph referred to some excavations in Carthage where among the ruins is an inscription carved by a Roman soldier. The inscription reads: To laugh, to hunt, to bathe, to game – that is life." In other words, for me to live is to hunt, to go to the public swimming pool and to party.

There is the Stoic philosophy

 

There is the humanist philosophy

There is the nothing philosophy

 

There is the religious philosophy

 

There is the Christian philosophy

 

 

 

 

 

2. There is Something Powerful Here

Faith

21 For to me, to live is Christ

To many Jesus Christ is just a name in history. An ambiguous unknown person. But to the Christian He is someone personally known. And personally known, they can never live without Him again!

29 For to you it has been granted for Christ's sake, not only to believe in Him…

 

Hope

21 For to me, to live is Christ and to die is gain. 22 But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23 But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24 yet to remain on in the flesh is more necessary for your sake. 25 Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26 so that your proud confidence in me may abound in Christ Jesus through my coming to you again.

Love

For me to live is Christ!  Something has taken away every rival philosophy or desire. Some One has taken up residence in Paul's heart and has given him such a desire to love the Lord Jesus. Whom he formally hated now he preaches!

"having the desire to depart and be with Christ, for that is very much better"

It is love for the Lord Jesus that is the reason for the change in Paul's heart.

 

3. There is Something Practical Here

First, he wants to multiply fruit

Notice verse 22. If I live in the flesh, that means fruitful labor for me.

Paul's words here translated fruitful labor is simply:  Fruitful attitudes: the attitudes of the fruit of the Spirit (Galatians 5:22-23 – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control);  Fruitful actions – earlier in Philippians 1:11 Paul calls righteous deeds the fruit of righteousness;  Fruitful additions: he refers to winning converts to Christ as a spiritual harvest – a metaphor for fruitful evangelism – in Romans 1:13.

Paul anticipates one of the benefits of living a little longer to being an opportunity to reap more fruit for the glory of Christ.  And this fruit goes on into eternity because it is related to people . . . to the gospel . . . to the living, eternal Lord.

Betty Stam wrote these words sometime before her martyrdom in China, "When we consecrate ourselves to God, we think we are making a great sacrifice when we are only letting go of some little trinket . . . and when our hands are empty, He fills them with His treasures." – Betty Stam

Paul says, "Listen, one of the reasons I want to live is to get more opportunities to multiply true treasures that lasts forever."

2. To motivate growth

But to remain in the flesh – that is, to stay alive – is more necessary on your account. 25. Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith.

In other words, I know that for the time being God has me remaining here for the sake of your progress . . .  That word progress appeared earlier in verse 12 for the progress (prokope) – the advancement – of the gospel.  It's a word that refers to cutting forward. It's the idea of is hacking your way with a machete through thick brush in the forest to make a path.  It's a word that refers to making progress against obstacles and in the face of resistance. Paul is saying, "I want you to move forward against resistance and through the thick forest of difficulties."

3. To magnify Christ

So that – he writes in verse 26 – this translates Paul's purpose clause – yes I want to live to multiply fruit and motivate growth – but here's where I'm driving . . . here's the core of my desire – notice, so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you.  In other words, if Paul is allowed to live – and he will for some time yet – the Philippians will have all the more reason to praise and worship the Lord for answering their prayers in this regard.  As I studied several sites that recorded the biography of John and Betty Stam, I'm almost convinced that they must have been either reading or studying or memorizing this paragraph from the Paul's letter to the Philippians.  So much of their brief correspondence is steeped in this language; for instance, in his last letter home from China, in 1934, John Stam had written his parents, "God knows what our end is, but we have decided that, by life or death, Christ shall be magnified."

As a young woman of eighteen, just 10 years before Betty Stam would be martyred in China, she had written a prayer that would later be published throughout the western world:

Lord, I give up all my own plans and purposes All my own desires and hopes And accept Thy will for my life. I give myself, my life, my all Utterly to Thee to be Thine forever. Fill me and seal me with Thy Holy Spirit Use me as Thou wilt, send me where Thou wilt And work out Thy whole will in my life at any cost now and forever.

This poem would be copied by a young 12 year old girl into the fly leaf of her Bible – a 12 year old the world would one day know as Elizabeth Elliot. The fruit continues to multiply to this very day.

Elizabeth's husband would become one more martyr in the annals of church history. A likeminded man who once wrote of his commitment: He is no fool who gives up what he cannot keep, to gain what he cannot lose.  

Which is another way of saying with Paul, "For to me to live is Christ, and to die, is gain." Warren Wiersbe writes, to the average person, Jesus Christ is a misty figure, who lived centuries ago. But as they watch a believer's life, that believer acts as a telescope – bringing Jesus Christ so much closer . . . making Him so much nearer.

4. To Manage Relationships

Only conduct yourselves in a manner worthy of the gospel of Christ. There was a note smuggled out of Romania while under Communist Regime; it read, "We do not pray to be better Christians but that we may be the only kind of Christian God meant us to be" – faithful.  Live in a manner worthy of the gospel of Christ!!

5. To Model Courage

27 Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28 in no way alarmed by your opponents--which is a sign of destruction for them, but of salvation for you, and that too, from God. 29 For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, 30 experiencing the same conflict which you saw in me, and now hear to be in me.

I will not be at all ashamed. Paul's word here for courage can be understood as bold speech – forthrightness in speech.

Stand firm

United

Courageous (not alarmed by your opponents).

Chet Bitterman – a Wycliffe Bible Translator who was abducted in Bogota, Colombia. They demanded a ransom as well as a promised that all the Wycliffe missionaries leave Colombia within 30 days. Wycliffe of course refused both, an all their missionaries are aware that bribes or ransoms are not be paid – which would end up endangering every missionary. In a note Chet was able to send to his wife he wrote about the potential ministry he might have among these soldiers. He added, "Remember Paul and the Praetorian guard" in Philippians 1 – maybe God will give me the same opportunity with these who are guarding me.

48 days after his abduction, his life was ended by a single bullet to his heart. Heaven alone has recorded the impact of his life and death.

Not long ago, according to information smuggled out of North Korea, several families were herded together and their children taken from them to be hung until they died unless their parents recanted. The parents refused to publically deny Christ and as their children were hung these adults began to sing together through their tears, the hymn text; "More love, O Christ, to Thee, more love to thee."

That's Paul's prayer – notice verse 20b again – that I will not be at all ashamed, but that with full courage – boldness – now as always, Christ will be honored in my body whether by life or by death.

 

Luke 21: 10 Then He continued by saying to them, "Nation will rise against nation and kingdom against kingdom,11 and there will be great earthquakes, and in various places plagues and famines; and there will be terrors and great signs from heaven. 12 "But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name's sake. 13 "It will lead to an opportunity for your testimony. 14 "So make up your minds not to prepare beforehand to defend yourselves;15 for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. 16 "But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, 17 and you will be hated by all because of My name. 18 "Yet not a hair of your head will perish. 19 "By your endurance you will gain your lives."