The Standard Miracle
THE STANDARD MIRACLE
“That ye may know … the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might which He wrought in Christ, when He raised Him from the dead.”—Eph. 1:18, 19, 20.
The resurrection of Jesus Christ from the dead is the New Testament standard of power. It is the sample and pledge of what God can do for man. In the Old Testament, the standard miracle was the deliverance of Israel out of Egypt. From Moses to Malachi the appeal was to the Red Sea as the supreme demonstration of God’s power to help and save. When the prophets sought to inspire courage and confidence, they pointed back to that mighty deliverance which brought up their fathers from the land of bondage; and when God renews His promise to Israel, He takes them back to the same spot and says, “As in the days of thy coming forth out of the land of Egypt will I show unto him marvellous things.” In the New Testament the Red Sea is superseded by the empty tomb, and the resurrection of Jesus Christ from the dead stands at the forefront of the Christian dispensation, as the greatest achievement of Omnipotence, and the standard of what God can do for them that believe.
I. The Uniqueness of Christ’s Resurrection
In this Ephesians’ passage, there is a remarkable gathering up of terms to emphasise the greatness of this act of power. Usually we conceive of God’s works as done at the finger-tips of Omnipotence. There is no trace of effort, no sign of strain, no indication of any tax upon His strength. There can be no strain in the work of the Infinite. But in redemption God’s resources seem to be taxed. Infinite love may be baffled and infinite power fail. In the work of salvation it would seem as if the Almighty had to rally His forces and gird His strength; “That ye may know the exceeding greatness of His power, according to that working of the strength of His might which He wrought in Christ when He raised Him from the dead.” The resurrection of Jesus Christ from the dead reveals the might of God working at the fulness of its strength. It is to the Christian what the Red Sea was to Israel. When we want to know what God is able to do, we go back to the resurrection of His Son.
This crowning miracle is inclusive of all others. It demonstrates conquest over every dominion that affects human life. Forces natural and spiritual, material and mental, temporal and eternal, were all proved to be under the dominion of the power that brought again the Lord Jesus from the dead. All miracles were accomplished in the one act. Christ’s miracles of healing, in which He gave sight to the blind, hearing to the deaf, speech to the dumb, and power to palsied limbs, are described as “mighty works and wonders and signs”; in the resurrection all these were included in the one gift of life. In the one demonstration of power there came sight, hearing, speech, strength; every faculty was quickened and restored. That is true in every instance where the dead returned to life, but the resurrection of Jesus differed from all other resuscitations of which we have any knowledge. His resurrection was as unique as His death. Thrice Jesus raised the dead. The daughter of Jairus, the son of the widow of Nain, and Lazarus of Bethany all returned to life at His call. These returned to life mortal; they were raised to die again. They were recalled and they returned. Jesus was not recalled. He came out from the region of death by a process of generation. He is the first-begotten from the dead, and dieth no more.
Another significant fact is that in every other instance of resurrection, the dead returned to life in their grave-clothes, embalmed, shrouded, bound hand and foot. When Jesus stepped out of the tomb He left His grave-clothes behind Him. These had not been unwound from His body and laid aside, but were left lying as when they bound Him. The risen Christ did not take off His grave-clothes. He emerged from them as a butterfly emerges from its cocoon, and stepped forth, leaving the embalming cloths as they had bound His body lying in the tomb. Can we wonder that when Peter and John beheld the linen cloths thus lying, they believed?
A new order of life had been inaugurated. Jesus Christ is the first-begotten out of the dead. Having died unto sin once, He dieth no more. In Him mortality was swallowed up in life. His resurrection body was very different from the body of His humiliation. It had reached a sphere superior to the material limitations of the flesh. He seemed to move in the world with the freedom of an unencumbered spirit. He appeared and disappeared at will, and apparently regardless of material conditions. An order of life was begun, the like of which had not been seen in heaven or on earth, but which was to be shared by all who should be planted in the likeness of His resurrection.
Of the unique significance of the resurrection the Scriptures leave no room for doubt. It is God’s crowning testimony to His Son, and the essential witness of the Christian Church. If Christ was not raised, we have no Gospel and no Saviour, for the Gospel of the New Testament is the Gospel of the Resurrection. Either Jesus Christ is declared to be the Son of God with power in His resurrection from the dead, or His Gospel is a cunningly devised fable. Here is the crux of the whole matter, and the battle always comes back to this central point. The risen Christ is the soul and power of the Gospel, and if He be not raised then is our faith vain, and we are false witnesses of God. But Christ hath been raised, and hath shown Himself alive “by many infallible proofs.” Paul claimed to have found proof of it in his own experience. He had not known Christ after the flesh, but he had seen the Lord. Not only has his experience evidential value of the resurrection, but the value of the resurrection is experimental rather than polemical. The best proof of the fact was to know the power that produced it, and the best use that could be made of the fact was to realise its power.
Spiritual identification is the end for which Christ died and rose again. This is dealt with at length in Romans 6. The meaning of that identification is that when Christ died, we died; when He was buried, we were buried; when He rose again, we also rose with Him; when He ascended, we ascended, and dwell with Him in heavenly places; and when He returns we also shall be manifested with Him in glory. The penalty of the sinner’s guilt was paid when Christ died upon the Cross, and the power of His resurrection life was secured for us when He rose again. Every sinner died when Christ died, and every sinner rose when the Last Adam was made a quickening Spirit. This identification of the race with Christ is personally realised, when it is personally appropriated. Salvation becomes a personal possession to all who, by personal faith, accept Jesus as their Representative and Lord. The moment a man recognises his identification with the work of Christ and accepts his place in Him, that moment the benefits of the Saviour’s passion are realised in his soul. Our life springs from His grave. The same power, that brought again the Lord Jesus from the dead, quickens the soul of the believer into life.
II. Spiritual Resurrection
Regeneration is the spiritual counterpart of the resurrection. It is a birth out of death. “Verily, verily, I say unto you, He that heareth My word, and believeth Him that sent Me, hath eternal life, and cometh not into judgement, but hath passed out of death into life.” This is the believer’s first resurrection, and he knows that he has passed out of death into life. Referring the Ephesians to the resurrection experience in their own life, the Apostle says, “And you did He quicken, when ye were dead through your trespasses and sins.” Conversion is the standing miracle of the power of God. It is the supreme work of Omnipotence. God never does anything mightier or more glorious than when He saves a soul from death, and brings it into living fellowship with Himself. It is the demonstration of the exceeding greatness of His power working in the strength of His might, and nothing less can quicken dead souls into life.
Some tell us that salvation is not a miracle, but a natural process; that we are saved, not by the operation of a supernatural power, but by the ordinary processes of self-realisation and culture. They are for the most part men who have had no experience in seeking to save the lost. They look out upon life through the atmosphere of an academic world. Every teacher of theology ought to be an evangelist. It is in evangelism speculation finds corrective, and theories their surest test. Let every man prove his teaching in the open field of practical work before he urges it upon others. Social organisations that seek to improve the conditions of life have their place. Educational and philanthropic agencies render valuable help, and no help is to be despised, but there is no substitute for a New Birth. Nothing less than the gospel of resurrection power can save dead souls. In twenty years’ experience in the work of salvation I have seen many experiments run their course. They began with great expectations, and ended in dismal failure. It is pathetic to see the zealous and confident reformers return disillusioned and utterly dispirited, to confess they began at the wrong end. Salvation must be from within. The first requisite is a new nature, and to accomplish that demands the resources of the Infinite God.
Like the resurrection, the miracle of conversion includes in one act the salvation of the whole man. Regeneration secures all elements of reform. In it lies the solution of every kind of redemption—social, personal, domestic, and economic. The quickening power energises and sanctifies every part of the man, and the changed character soon secures improved conditions. The solution of every problem is found when the salvation of the man is secured. The completeness of the miracle is amazing. Like Christ, when the sinner steps out from the region of death, he leaves his grave-clothes behind him. Habits are the clothes of the soul. In one act, every evil habit of the old life is sloughed from the soul, and left in the tomb of the dead past. The habits of a life-time slip from him in a moment. Others try to save men by correcting one fault at a time, but when the power of God comes into the soul, it renews the man in every part, and turns him out a new creation in Christ Jesus. Suddenly, gloriously, and permanently, God saves men from their sins. The conquest is immediate, complete, and abiding. That is the power of the Gospel. It has been demonstrated times without number. Men are dead, thrice dead, bound hand and foot, with a great stone rolled against the door of the tomb, and the Devil’s watchers keeping guard. Can such men live? One day, the Spirit that raised Jesus from the dead goes down into that grave, and the dead are quickened into life, old things are left behind, the stone is rolled away, the watchers are over thrown, and in the light of a glorious morning a new-born soul steps forth into a new world and a new life. It is Easter perpetuated in glory and in power.
The Spiritual Resurrection inaugurates a New Life
“For if we have become united with Him by the likeness of His death, we shall be also by the likeness of His resurrection.” As Jesus Christ having died to sin once, dieth no more, but came back with a spiritual body to live the resurrection life, so the soul, quickened by this Divine power, enters upon a new life under new orders, and lives by a new power. The Christ that rose was the same Christ that was buried, and yet how different! He seems to have been released from the limitations of natural law. The body of His humiliation was subject to the ordinary conditions of mortal life; but the body of His resurrection rose above them. He seemed to move through space regardless of time and matter. At one moment in Emmaus, the next at Jerusalem, appearing suddenly in the midst of His disciples who sat with bolted doors, as mysteriously vanishing when the interview was ended, and yet in touch with all the interests of life. This also is an allegory.
The man who lives in the power of Christ’s resurrection is raised to a plane of life beyond the limitations of the natural man. He lives under a Divine law, sustained by a Divine power; he walks according to a Divine standard, and manifests the excellencies of the Divine character. The life which began in a miracle is miraculously sustained. The Christian life is impossible except in the power of God. Just as Peter, so long as his eye was fixed upon his Lord, maintained a miraculous walk, so the man, who steps out upon a new life, can maintain that walk only so long as he is sustained by Divine power. The Christian is called to live in the midst of earthly conditions according to a Divine standard. Many people think they sufficiently excuse their imperfections by pleading the limitations of human nature; but the resurrection life is according to the possibilities of the Divine nature, and not according to the limitations of human nature. Herein lies the possibility of holiness: “The Spirit of Him that raised up Jesus from the dead dwelleth in you.” We are made partakers of the Divine nature, and sustained by the power that brought again the Lord Jesus from the dead. Imputed righteousness becomes personal righteousness through the power of an imparted life. He who gave His life for us gives it to us in the person of His Spirit. The indwelling Christ makes all things possible. The risen Lord brings the fulness of abundant life to the soul. It is not by processes of education and evolution; it is the gift of God. The exceeding greatness of God’s power is pledged to the perfection of them that believe.
In a recent work of fiction there is a weird story of a wild man who went to live in a wild wood, and became the companion of a wild cat. He found it caught in a trap and released it, but its leg was broken. The cat became the devoted slave of its deliverer. They were inseparable, but whenever the cat is mentioned, attention is drawn to the fact that it “trailed a limb.” If it went hunting it went “trailing a limb,” and when it returned with its prey it came “trailing a limb.” Always and everywhere it trailed a limb. There are many Christians like that cat. They are delivered, but they trail a limb; and the one thing that always forces itself upon the attention is the trailing limb. All their excellencies are forgotten in the obtrusion of one glaring defect. A good man, but then comes the trailing limb of uncontrolled temper, uncharitable judgment, worldliness, covetousness, or some other unhealed infirmity of the flesh or spirit.
Now the gospel of the resurrection comes with a message of healing and power for the trailing limb. Jesus Christ trailed no limb. There was no part of His body that did not receive the fulness of energy and life, and our salvation is after the likeness of His resurrection. His life-giving power does not stop short at each man’s trailing limb. He brings to the soul the gift of abundant life. He saves to the uttermost. When He healed the sick He made them whole. When He gave a man sight He did not send him to buy spectacles. The maimed He healed had no further use for crutches. Are there conditions in the spiritual sphere that baffle His power and leave His work imperfect? Is the power which raised Christ from the dead inadequate to restore a trailing limb? Nay, He is able to deliver out of the hands of all our enemies, and His blood cleanses from all sin. He saves men by a new creation, and not only checks the virus in the blood, but cleanses it. The supreme miracle is the warrant of a complete, present, and eternal deliverance from all sin. The limb that has been trailed for a life-time need not be trailed another hour. Here and now the exceeding greatness of the power demonstrated in the resurrection of Christ may be realised in the complete deliverance of the soul from every trace of bondage and death. The power of His resurrection secures a full salvation, sustained continually in the strength of His might. So that, being raised with Him, we walk with Him in newness of life.
III. The Power of the Spirit
This Resurrection Power is the Power of the Spirit, which is the Efficient Cause in all Christian service. “Ye shall receive power, when the Holy Ghost is come upon you.” The Spirit of Pentecost is the Spirit of power. The power of Easter has become the abiding power of Pentecost. The work of salvation in the world is not of man, but of God. It is not in the energy of man’s power but in the demonstration of the Spirit that men are saved. It is the Spirit of revival that brings dead souls to life. In the power of the resurrection lies the only solution of all our problems. If we cannot raise the dead, if we cannot secure the spiritual counterpart of Christ’s resurrection, our work is vain. Conversion is the foundation miracle and the crowning seal of God in His Church. If men are raised from the dead, every other condition of success is secured; if men are not raised, our manifold activities are an empty show.
It is many years since I was first confronted with the problem of bringing the outsider to the house of God. I was inexperienced, and having no idea of the magnitude and complexity of the task, not destitute of confidence in my own resources. My sermons were prepared with the utmost care, and my energies were given without stint to every form of religious and social activity. Still, nothing was accomplished either within the Church or without. The members were stolid and the outsider indifferent. I grew desperate. My resources failed, and I was driven back upon God. A few kindred souls leagued themselves in a covenant of prayer for a revival of God’s work and the salvation of men. God led me by a way that I knew not. The first answer to that prayer was a revelation of my own heart which led to a crisis and a baptism. This gave me a new Bible, and through it there came a revelation of the Divine method of Christian service. The Spirit of power came upon a united and praying people. A call to united prayer was sounded; in a marvellous way old sores were healed and breaches repaired. The Spirit of the Lord fell upon His people, and the work began. For weeks the story of Christ’s raising Lazarus from the dead possessed me. It seemed to accomplish just the work we needed. It brought the people. They came to see Lazarus when they would not come to see Jesus. When they saw Lazarus, they believed on Jesus. For weeks we prayed that the Lord would send us a Lazarus—a man so dead and buried in sin, that his wickedness had become offensively notorious and hopelessly bad. With unwearying monotony we prayed the Lord to save the worst sinner in the town, and He did. The man came of his own accord and volunteered to sign the pledge. He was a dreadful character. Everybody knew him; nobody ever expected he would be any better. So far as he could remember, he had never been to a religious service except in gaol. He was the terror of the neighbourhood, and did most extraordinary things out of sheer devilry. When he had signed the pledge, we wanted to pray with him, but he said: “Not this time, one thing at once.” But we prayed hard for him. A fortnight later he came to the service, and our hearts nearly stood still when we saw the big, rough fellow in his working clothes, walk down the aisle and fling himself on his knees at the communion-rail. He was gloriously saved.
Next morning he told all his workmates what had happened. Then, men who before his conversion dared not have spoken a cross word to him persecuted him most cruelly. He stood splendidly, until one day, as they were blasting, his bar slipped and jammed his finger. Before he was aware an oath escaped him. The men laughed, but only for a moment. They released his finger, and in compassion wanted to wrap it up. The tears were on his face, but not for the pain. With a broken voice he said: “Nay, I’ve a bigger wound than this; we’ll have that seen to first”; and, surrounded by the men who had heard him swear, he prayed earnestly and with great simplicity for the forgiveness of his sin. Peace came into his soul, and when he got up he said: “It’s all right, mates; God has forgiven me. Now we’ll have it wrapped up.”
The news of his conversion spread like wildfire. Hundreds came to Church to see the man Christ had raised from the dead. When it was announced that this man would tell the story of his conversion, they flocked from far and near to hear his testimony. We had been trying for months to fill the Church without success, but when this Lazarus stood up to speak of the things of God, it was impossible to get near the place for the crowd. They would not come to hear sermons; they would not come to see Jesus; but they came to see Lazarus, whom Jesus had raised and saved. Hundreds were converted through that one witness. For years he has been a standing proof of God’s power. He was an argument that silenced scoffers and critics. Smug hypocrites were offended, but the Church was filled and sinners were saved.
This is the power the Church needs. There is no substitute for it, and it never fails. Wherever there is a Lazarus, and the continual operation of converting power bringing men out of the death of sin to a life of righteousness and purity before God, the work of the Lord will abound. The Church languishes where there are no conversions. Nothing but the power of the resurrection can save our Churches. The substitution of secularisation and social activity is a confession of failure. Let the Churches pray souls out of their graves, if they would do the work of God. Our most urgent need is that we should know the exceeding greatness of His power in the resurrection of the dead.
Christ’s Resurrection is the Pattern and Pledge of our own Final Resurrection
The ultimate demonstration of this power “will 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 to subject all things unto Himself.” Resurrection to life is the inheritance of sons. It is sonship that supplies the scientific basis of the resurrection. Jesus “was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection of the dead.” Death could not retain Him. Being who He was, “it was not possible that He should be holden of it.” The spiritual body is possible only to spiritual sonship. “If the Spirit of Him that raised up Jesus from the dead dwelleth in you, He that raised up Christ Jesus from the dead shall quicken also your mortal bodies through His Spirit that dwelleth in you.”
Power is useless unless it can be applied. God may have provided unlimited power, but unless we can bring it into operation we may as well be without it. Faith is the condition of applied power. The exceeding greatness of God’s power is “to usward who believe.” How miserably our attainments and achievements contrast with the possibilities set forth in this standard miracle! What weaklings and cripples we are! How ineffectual our service in grappling with the gigantic forces of evil! Iniquity is openly defiant, and scoffers mock at our vain formula of traditional power. Why are we so helpless while there are such resources of strength? There are non-conductors of power. The tiniest thing may turn its current, or cut it off. So, in the life of the soul and in the work of the Church, there are things fatal to power. Sin is fatal to power; carnality is fatal to power; worldliness is fatal to power; self-seeking is fatal to power; fear of man is fatal to power; in a word, unbelief is fatal to power. But the heart that is surrendered, cleansed, sanctified, and possessed of God, realises the infinite resources that are ours in Christ. The man that is obedient, and claims by living faith the abiding fulness of the Eternal Spirit, the power of God is for him, and in him, and through him to the resurrection of the dead. God grant us to know “Him and the power of His resurrection”!