Again, our text is Philippians chapter three, verses 20 and 21, which flows from the immediate context, but which contains a thought all its own. Here the apostle Paul writes for us. For our citizenship is in heaven, Whence also we wait for a Savior, the Lord Jesus Christ, who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all things unto Himself. We live in a day and an age in which there seems to be a growing, almost feisty nationalism. There was a time in which, while people would have been proud of their heritage and the like, many of the nations of the world, I'm thinking now especially of the former Soviet Union, were taken over and many smaller nations became one nation. The reverse of that seems to be true today, certainly in that part of the world, but in other parts of the world as well. There's a kind of new wave of nationalistic exclusiveness. Now, nationalism is not a bad thing, and in fact, down through the history of the world, people have come to feel very proudly about their national origin and national heritage. We are a nation of immigrants, and so I suppose There is that kind of mix that marks our heritage. But even here, there's a pride often associated with where one hails from. You go to certain parts of America and the population is largely Latin and you might feel as if even though you walk the streets of some city, you might be someplace in Latin America. That's certainly my experience in traveling to Miami. It's rather difficult, and I've mentioned this before, but it's very difficult to find someone that speaks English, and going to Walmart or grocery store or whatever, and it's tough sledding, and you feel as if you're already there. You go to other parts of the U.S., the South, for example, and you might feel that you're in an altogether different nation. Or you go to the Northeast, and the subculture is altogether different. I've been working, as you know, on a lecture for our seminary for the what used to be called the Institute of Reformed Baptist Studies, and now it's become international in its orientation. But I can remember that when we finally found our professor, it was Jim Renahan, that he was living in Worcester, Massachusetts, in the Northeast. And he was born, he grew up there, and he went back to plant a church. And we asked him to move from one sea to the other sea, all the way across to the Pacific Southwest to Southern California. And this is not a part of my lecture, but it took him years for his family to grow accustomed to life in Southern California. So in many ways we're still regional and there is often a pride associated with that. And if one is a recent immigrant or if one's heritage is recently immigrant, then there are places as well that reflect that kind of background. Sylvana, up near Arlington, Paulsbo, a place in Southern California called Solvang, all reflect a Scandinavian background or heritage. Now that brings us to our text. Because while we may think highly and ought to of our citizenship and where we come from and where we belong, Paul reminds us that the Christian also possesses another citizenship. He says, our citizenship is in heaven. The people of God, the church of the Lord Jesus Christ is a colony of heaven. Now, some translations have our conversation is in heaven. And of course, conversation in older books doesn't mean conversation as we would use the term, but it has to do with manner of life. And the word that is used here is used only one time in the New Testament, and it means literally citizen, citizenship, or commonwealth. And that's what Paul has in mind. As he compares and contrasts those who are enemies of the cross of Christ, he then turns to the Philippians, and he says, you are altogether different, and more so than you might think you are different. Because in reality, while you belong here, and we'll come to this in just a moment, but Philippi was a Roman colony, and the citizens of Philippi had Roman citizenship. They possessed all of the rights and privileges as if they were living in Rome itself. Philippi was a little Rome, if you will. And so Paul is tying into that and reminding them that while their citizenship politically reflects their Roman citizenship or Roman heritage, even though they didn't hail from Rome itself, that they were, or they also had another way of life another citizenship, literally, and it made them a little colony of heaven. The citizens were citizens of Rome with all of the rights and privileges of that citizenship, even as we are citizens of this nation and are entitled to all of the rights and privileges of citizenship. At the same time, the people of God possess another citizenship. Christians belong to another state. As much as the state we live in is important, I don't mean the state of Washington, but the state, the national state, as well as the closer, the state that is even closer. Even though we presently live here, our conversation, way of life, literally citizenship is somewhere else. For those who are unbelievers and who are enemies of the cross, Paul has said that their horizon is limited Their values are different and their destiny is destruction. Well, in practical terms, what does all of this mean? Are Christians so heavenly minded as to be no earthly good? And that's the charge that has been sometimes leveled against the people of God. Do Christians walk with their head in the clouds? Do they care nothing for life in this world? Well, such is not Paul's point or the points that he is trying to make, but he is making a statement and a point with regard to the people of God, with regard to you and to me. So what does it mean to be a citizen of heaven? Well, first of all, to be a citizen of heaven is to be under its care, under its care. The man of this world is destined for destruction, and that's the language that Paul has used. Not annihilation, not certainly universalism, but rather for destruction. And Paul, even Paul in a number of places draws attention to the destruction of the person or the persons of this world. In 2 Thessalonians chapter one and verse nine, Paul speaks of unbelievers and he says, who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might. Destruction. The Lord Jesus speaks of dividing the sheep from the goats and destruction of those who are unbelievers. 2 Peter chapter three as well deals with the same theme. There is a destiny and everyone has a destiny. And for the believer who is a member of this colony of heaven, the destiny is one thing and for others who are enemies of the cross of Christ, their destiny is altogether something else, it's destruction. And so with that in mind, because the man of this world is destined for destruction, man needs a savior. The emperor of Rome was considered divine. He was a savior of sorts. And the citizens of Rome were under his protection and his provision. But the emperor is not a God. A prime minister is not a God. A president is not a God. And the state is not divine. And Paul here speaks of that one and only Savior who makes us a colony of heaven, and it is Jesus Christ. He's the Savior in the fullest sense of that term. And He opposes all other claims to deity. He justifies the ungodly now and guarantees a future that includes resurrection. He possesses the quality of a savior, the one who introduces the final stage of God's saving work, just as he began the first stage. Incarnation is followed ultimately by glorification. Paul refers to the glory of his body. Resurrection is as certain as reconciliation. And Paul alludes to that or mentions that as well in a number of places. Even 1 Thessalonians, which I read from verse nine, verse 10, Paul goes on to say, Verse nine again, for they themselves report concerning us what manner of living. No, let's see, that was 1 Thessalonians, 2 Thessalonians. Now this is 1 Thessalonians, my apologies. Paul writes, for they themselves report concerning us what manner of entering in we had unto you, and how ye turned from idols to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead. Wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come. from humiliation to resurrection to glorification. Our reconciliation as well as our future resurrection come from Christ. And so to be a citizen of heaven is first of all to be under its care and we might say under its saving care. Secondly, to be a citizen of heaven is to be loyal or to submit to its king. Now, in the Roman world, the emperor was not only a god, but the emperor was king. He was the undisputed ruler of the commonwealth. And the word that is used here for citizenship is close thematically to the whole idea of kingdom. The emperor was king, but here we are reminded that Christ is the king in this commonwealth. Verse 21 reminds us that He has all of the power and He has all of the authority and He can bring to pass all of His perfect laws and rules. His power is inherent. It's resident in Himself. There is ability. speaks here of according to the working whereby he is able to subject all things unto himself. He has ability and he works. Energy and power. His power is applied. according to the energy. This is not in the abstract. The word here is a word from which we get our word dynamic. Power in operation like a dynamo. His power is invincible. According to Ephesians chapter 1 and following, he subjects all things to himself. In fact, it says that right here, according to the working whereby he is able even to subject all things unto himself. Here is the ruler of this colony and the ruler of this colony and the ruler of this kingdom is King Jesus himself. Thirdly, and I suppose somewhat obviously, to be a citizen of heaven is to possess heavenly citizenship. Born a citizen. Roman citizenship was either hereditary or obtained by purchase. And there's a reference to that in Acts chapter 22, that Paul is saved from being flogged because the centurion finds out that he is a Roman citizen. And he says in the context, he says, it cost me, the centurion speaking, a great deal of money to purchase this citizenship. Paul says, well, I was born a citizen. I didn't have to buy it. So there were two ways to become citizens of Rome. Well, when we think of this colony of heaven, we cannot think of the purchase of that citizenship. That would stand in stark contrast to the whole notion and the idea of the grace of God. Here is a citizenship that is not purchased, but is the result of birth. Remember what Jesus himself said, that except a man be born again, he cannot see the kingdom of heaven. Except a man be born again, he cannot enter the kingdom of heaven. Paul deals with the same context or concept at some length in Ephesians chapter two and verses 19 through 22. Paul says, so then ye are no more strangers and sojourners, but your fellow citizens with the saints. and the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone, in whom each several building fitly framed together, growing into a holy temple in the Lord, in whom ye also are builded together for a habitation of God in the Spirit. Paul uses a number of metaphors here to reinforce the same thing and reinforce the same truth. Heavenly citizenship, to come back to our text, is the result of grace and not of merit, or at least not of our merit. And so to be a citizen of heaven is to possess heavenly citizenship. It's repetitive. It means being born a citizenship. Heaven gives us birth. Fourthly, to be a citizen of heaven or to be a citizen of heaven is to obey its laws. The citizens of Rome were bound to Roman law. And he was bound to the state, bound to obey those laws. And hopefully that was a matter of conviction and a matter of preference. But the citizen of this world possesses a perspective that does not transcend this world. Paul has already said that about those who are enemies of the cross. His perspective is limited. It is both temporal and sinful. But the citizen of heaven binds himself to the laws of God. Paul, as I said, this word citizenship is used only one time in the New Testament, but the same word in a verb form is found in chapter one and verse 27, where Paul says, only let your manner of life be worthy of the gospel of Christ. Only let your citizenship be worthy or behave as citizens worthily of the gospel of Jesus Christ. The heavenly citizen then binds himself to the laws of heaven. Live as a citizen, Paul says, who behaves in a manner worthy of the gospel. The heavenly kingdom determines the life of the believer in this world. The Christian possesses a mandate to view life and to conduct himself differently. Paul says as much in Colossians Chapter three, when he says, if then you were raised together with Christ, seek the things that are above where Christ is seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For you died and your life is hid with Christ within God. When Christ who is your life shall be manifested, then shall ye also with him be manifested in God. Glory. The Christian possesses a mandate to view his life and to conduct himself differently. We live in a particular state, and I'm not thinking now of the state of Washington, but a national state. And we have laws, and our laws are different than if we lived in another country. And we don't often understand their laws and they don't understand our laws and our constitution and amendments and all of the rest. Over the years, I've had a number of friends who are from England and who were pastors and were reformed pastors. And almost inevitably, at some point, the conversation turns to the social welfare state or the Second Amendment. They cannot grasp how we have embedded in our laws the Second Amendment and the right to carry guns. They just can't grasp it. It's so foreign to them. And the same thing, they cannot understand conservative politics when it comes to social welfare. Why in the world wouldn't you? provide free healthcare for everyone. Now, I don't want to enter into that debate here. That's not the point of the sermon. The point is our laws are different and we're accustomed to them. And their laws are different and they're accustomed to them. And so what Paul is saying is that as a colony of heaven, the laws of that kingdom, the laws of that realm are unique to heaven and heavenly mindedness. And he's saying, those are the laws which are most important and which are for you to obey. And by the way, I wasn't weighing in on who was right. I'm just making an illustration, all right? Well, you probably can guess where I might fall out, but that's something altogether different. The point that is to be made is to be a citizen, is to obey the laws of that country and that nation. And so it is with being a colony of heaven. Fifthly, to be a citizen of heaven is to promote its cause. Roman colonies were established to consolidate rule and to extend the rule of Rome. Now in a very real sense, the founding of our country and the beginning of our nation is rooted in the same context. Jamestown was founded as a small colony of England. And so it was with New England and especially Massachusetts and the arrival of the Pilgrims, it was in a sense the establishing of a colony from the mother country where there was, at least in New England, allegedly greater freedom. Roman colonies likewise were established to consolidate rule and extend that rule. Roman colonies were evangelists for Roman culture and life. These colonies were made up of often of relocated veterans sent there to secure the conquered country, again, by spreading Rome's laws, culture, customs, and so forth. And so there is A sense in which to be a citizen of heaven is to promote its cause. Men of this world live to gratify their bodily appetites, Paul says, whose God is their belly. Citizens of heaven live to promote the cause of heaven. This colony of heaven exists in part to call others to submit to the same king. This colony of heaven exists to extend the rule of the king. Neither the Roman colonists nor the Christian depends for the meaning of life on the values of that alien environment in which they live. If you're a member of the colony of heaven, you don't allow that earthly environment to determine the character or the direction, excuse me, of your life. And sixthly, to be a citizen of heaven is to experience its provisions and its benefits. to share in all of the prosperity of that kingdom. So it was with the citizens of Philippi to share in all of the benefits that Roman citizenship afforded them. And so it is that being a citizen of heaven brings with it benefits and provisions. Christ, we are told, will transform our lowly bodies, who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory. There's a future, and it's a glorious future. And it is Christ who determines that future. that blessed future. To participate in the future is a provision of our heavenly citizenship. It is still future, it is to be anticipated, but to participate in it is a provision of citizenship. Christ will, we are told, will transform our lowly bodies. Paul is not saying here that the body is evil and that the body will be destroyed, rather it will be transformed. The Greeks believed often, or many of them believed that the body was the prison of the soul. But that's not a Christian perspective. The body is the body of our humiliation. It is subject to weakness, disease, death. And more to the point, it is all too often the vehicle of sin. But Paul is saying that in the future, the body will become suited to the life of heaven. a true and perfect vehicle for holiness. Paul, in places like 1 Corinthians chapter 15, speaks of the resurrection and the resurrection body making us suitable for life in another realm. One writer puts it this way, that it is a body that is invariably responsive to the transformed personality. A body perfectly adapted to our new nature. And in fact, Paul tells us that Christ himself is the pattern for that new provision. John says something significant. And in fact, 1 John 3, in verses one through three, if I remember correctly, was one of the first texts I ever preached. And it was one that struck me as being extremely significant. And here John says, behold what manner of love the father has bestowed upon us that we should be called children of God and such we are. That's exactly what we are. For this cause the world knoweth us not because it knew him not. Beloved, now are we the children of God, and it is not yet made manifest what we shall be. Similar thought to Philippians 3. We know that, and it's almost as if John here inserts a but, but we know that if he shall be manifested, we shall be like him, For we shall see him as he is, and everyone that hath this hope set on him purifies himself, even as he is pure." John avoids speculation. John promotes in this context of an announcement, promotes sanctification. and all the while encourages expectation. There is hope for the believer. You and I won't struggle forever. Whether it's with the limitations of life, pressures of life, or even the temptations that we face. I was reading an article just yesterday where the person was talking about how she had tried to witness to a friend, well, someone that she'd gone to high school with decades and decades ago, author was, probably my age or close to it, and had contact with someone from years and years before, who was not a Christian, and the person writing the article I was reading was a Christian. And the person that she'd met up with, the non-Christian person says something along the lines of, I didn't realize that getting old would take so little time. I didn't realize that getting old would get here so quickly." Or words to that effect. Well, Paul talks about the body of this humiliation with regard probably to all of those areas, but he doesn't leave us without hope in these two verses. In fact, he speaks of Christ who becomes like us or who became like us. And we might put it this way, that Christ became like us that we might become like him. Transformed. And he speaks of the power of God and the energy of God and the work of God. And that leads us to say this as well. While we are not what we once were, We are certainly not yet what we someday will be. Church continually lives between the already and the not yet. All of that is to come back to Paul's language and the terms that he uses. When he says, we are a colony of heaven on earth. We are aliens. We really do not belong at some level. Our status is different. Our citizenship is in heaven. And so the question then is, do you, do we live self-consciously as aliens. Hebrews chapter 11, I think, makes the point exceedingly clear. When it speaks of Abraham, and in Hebrews chapter 11, beginning in verse eight, the writer says, by faith Abraham, when he was called, obeyed to go out unto a place where he was to receive foreign inheritance. And he went out, not knowing whither he went. By faith he became a sojourner in the land of promise." Peter uses the same kind of language in 1 Peter 1. The context is a little bit different, but it's the same word, a sojourner. He became a sojourner in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise. For he looked for the city which hath the foundations, whose builder and maker is God. And then in verse 13, the writer continues the theme by saying, these all died in faith, not having received the promises, but having seen them and greeted them from afar and having confessed they were strangers and pilgrims on the earth. For they that say such things make it manifest that they are seeking after a country of their own. And if indeed they had been mindful of that country from which they went out, they would have had opportunity to return. But now they desire a better country that is a heavenly, wherefore God is not ashamed of them to be called their God. And he hath prepared for them a city. Our citizenship is in heaven, a heavenly citizenship. And the church is a colony of heaven. Our status is different. And the question again then is, do we live self-consciously as those who are strangers and pilgrims Do we live self-consciously, recognizing and acknowledging that our status is different? Paul would have us do so. Father in heaven, we thank you for this text, which reminds us in a very profound way of who we are and how different we are than the folks around us. May we know what it is to follow Christ and to be changed by Christ and to anticipate that future transformation because of Christ. May we know what it is to live as a colony of heaven We pray in Jesus' name, Amen.