by the late Rev. Jonathan R. Anderson, Glasgow.
“I am the resurrection and the life: he that believeth in Me, though he were dead, yet shall he live.” John 11:25.
The condition of sinners is very wretched, and their prospect very dismal. The sentence of death has been pronounced upon them by the Judge of the world. It has been partially executed in the death of the soul; it will ere long be extended to the death of the body; and if not reversed in infinite mercy, it will be consummated in the ruin of soul and body in hell. We ought to be thankful that, in the Holy Scriptures, we have a clear revelation of the state into which we have fallen. For we might have been permitted to sleep on in security until overtaken by the surprisals of eternity in the loss of all that is desirable and satisfying.
We ought to do this all the more willingly that we are told of our ruined condition, in view of a suitable and efficacious remedy. But it is very evident we shall pay no regard to the remedy, nor set the least value upon it, unless we are alive to the evil which it is designed to cure. The children of Israel did not care to cry to the Lord for deliverance from Egypt, until their lives were made grievous by hard bondage.
It was when Manasseh was taken among the thorns, and bound with fetters, and carried to Babylon, and “when he was in affliction, that he besought the Lord his God, and humbled himself greatly before the God of his fathers.” Chron. 33:12. The sisters of Lazarus did not send for our Lord until their brother fell sick, and was at the point of death. In like manner it is needful that, by the Spirit of God bearing in Divine truth upon their hearts, and disposing them to give to it the place and the influence it demands, men be awakened to the misery into which they have fallen, ere they will be concerned for deliverance.
The Scripture is very full of testimonies to the condition of men as utterly ruined. And surely it becomes us to receive them with all readiness of mind; to treat them as stern yet faithful monitors; and to yield to them the submission which they so justly claim. To reject them is to forsake our own mercies; to explain them away is to wrap ourselves in delusion; to soften them down is to bribe into silence what in the end must speak as with a voice of thunder. Oh sinners, is it not true wisdom to attend to the things which belong to your peace? In a little while the warnings you disregard may cease forever; and judgment without mercy be measured out unto you. “Hear instruction, and be wise, and refuse it not.” Prov. 8: 33.
The word of God describes us as by nature “dead in trespasses and sins.” Now, the best of all commentators upon this language is to be found in experience. For even if we were to gather the most approved expositions, what, after all, would they profit us, unless, by sovereign grace, we ourselves were brought to know what the Scriptures mean? We might, to be sure, have a mass of words, or, at the most, a heap of notions.
But these would no more alter our condition, than the flowers planted around a grave would disturb the sleep of the dead that lay within. The plan of mercy accordingly provides that men shall become acquainted with that spiritual death into which they are fallen.
In some cases the work of awakening is sudden and powerful; as when Saul was arrested on his way to Damascus; or when the multitudes, on the day of Pentecost, were pricked in their hearts; or, when the jailor at Philippi “came trembling and said, Sirs, what must I do to be saved?” In others it is more calm and gentle, as in that of Lydia, of whom we read, “The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul.” Acts 14:14. But however different be the manner, the effect is always the same. A principle of life is implanted in the soul: a light from on high penetrates the darkness that is within, and the man discovers what before was hid from his view, that he is guilty and
ready to perish, that he is loathsome and unfit for the presence of God, that he is helpless and undone. He is therefore disposed to say, “I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and repent in dust and ashes.” Job 42:5, 6.
For he now sees that he is destitute of all spiritual understanding, and has not the knowledge of the Holy One. He attempts to apprehend Him in His being and character, as they shine in His works, but most of all in His word. But there seems to be a thick veil between him and the glory of the living God. He is like a man stricken with blindness: and though he feels after God, if haply he may find Him, his efforts are fruitless, and he sinks down with the doleful cry, “Oh that I knew where I might find Him!” Job 33:3. “Surely I am more brutish than any man, and have not the understanding of a man.” Prov. 30:2.
He feels that he is without any holy affection. He may labour to credit the testimony of God speaking in His word, but it won’t do; an evil heart of unbelief prevails to shut out the truth in its evidence and glory. He may try to perceive the Saviour so freely proclaimed in the gospel, but perhaps the only result is, that in his rebellion he says, “I will not have this man to rule over me.” He may seek to fear that great and dreadful name, the Lord thy God, but the attempt ends in a conviction that “there is no fear of God before his eyes.” Rom. 3:18. He may try to have his soul stirred up to love Him who is Love; but he only learns that it is true of him as of the Jews, “I know you that you have not the love of God in you.” John 5:42. He strives to shake himself free from earthly things and rise to those that are heavenly; but the bitter complaint he makes tells that he is carnal, sold under sin: “My soul cleaveth to the dust.” Psalm 119:25. By such trials as these does he learn in the school of experience a little of what death in sin is. And all this is aggravated by his felt distance from God — his estrangement from His favour — his ignorance of His word — his opposition to His law — his indifference to His glory — and his destitution of all true peace, and joy, and blessedness. He is ready to cry out in the bitterness of his soul, “Woe is me, for I am undone, for I am a man of unclean lips, and I dwell among a people of unclean lips.” Is. 6:5.
In such a crisis it is that the Son of God appears as the Resurrection and the Life. He is unspeakably glorious in Himself — in the majesty of His Deity, and the beauty of His humanity — in the burning brightness of His holiness, and the winning attractions of His mercy — in the stainless purity of His justice, and the overflowing tenderness of His love. “He is white and ruddy, the chiefest among ten thousand . . . His mouth is most sweet: yea, He is altogether lovely. Song 5:10, 16.
In virtue of the Father’s election, out of His own rich grace, in fulfilment of His covenant engagements, and as the reward of His obedience unto death, He is invested with full power to quicken those that are dead in sin. “He finished transgression, made an end of sins, made reconciliation for iniquity, and brought in everlasting righteousness.” Dan. 9:24. “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.” John 17:2.
In the dispensation of grace, occasions arise for His putting forth the power with which He is thus invested. Of this, most striking illustrations were afforded in the days of His flesh by the miraculous works which He wrought; and by none perhaps more signally than by raising Lazarus from the dead. For they were all desperate cases in which human skill was of no avail, and in some this had been proved by actual experiment. But just at this point, the Lord Jesus appeared, and gave evidence of His power to save. We may try to help those that are dead in sins; we may attempt to alarm them out of their indifference, to reason them out of their unbelief, to persuade them into the reception of Christ and His great salvation. But spiritual death holds fast its victim, and refuses to let him go; and seems to say to all such physicians, as the evil spirit said to the seven sons of Sceva the Jew, when they called over him the name of the Lord Jesus — “Jesus I know, and Paul I know; but who are ye?” Acts 19:15. We are no doubt required to use the means which had been appointed for the conversion of sinners. We must preach the word, expound the law, proclaim the gospel, sound out threatenings, and give forth invitations. But in all this we do no more than was done by the priests who blew the trumpets of ram’s horn around the walls of Jericho; or by the prophet Ezekiel in the valley, when he prophesied to the dry bones and said, “Oh, ye dry bones, hear the word of the Lord. Ezek. 37:4.
The efficacy in our case as in theirs, lies with Him who is wise in heart, and mighty in strength. “He speaks, and it is done; He commands, and it stands fast.” Psalm 33:9.
By means of His word and ordinances, and through the life giving power of His Spirit, the Redeemer visits the soul when dead in trespasses and sins, and raises it up to spiritual life. In this marvellous work He manifests His glory as the Resurrection and the Life: “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will.” John 5:21. The very title which He bears is sufficient to prove that it is with the dead He has to do; for it is impossible to conceive of a resurrection of any kind where there is not death. We know accordingly that Lazarus was dead; and not only so, but laid in the grave, and given
over to corruption, when, to quiet the apprehensions of his sister, and to assuage her grief, the divine Redeemer assured her he would rise again. She, not apprehending the true import of His words, said, “I know that he shall rise again in the resurrection at the last day.” John 11:24. To this Jesus replied, “I am the Resurrection and the Life: he that believeth in me, though he were dead, yet shall he live.” John 11:25.
We must not suppose by these words He meant to teach that it is by any virtue which the dead possess they are brought to life. For this were to make them, and not Him, the resurrection; and moreover, were to maintain what is self-contradictory. The language used by many would lead one to think there is in fallen nature, if not when placed under the law, as least when brought under the sound of the gospel, some mysterious power by which men are to believe and so to live. But this is a radical mistake, derogatory to the honour of divine grace, and ruinous to the souls of men.
I presume no one will say, that by any act on the part of Lazarus — such as believing, or anything else — he was raised from the dead: it was by the power of the Lord Jesus Christ, and by that alone, he was restored to life. In like manner the Saviour finds His people dead in trespasses and sins. By his renewing grace in the power of the Holy Ghost, and by means of His holy word, he brings them to union — to vital union — with himself through faith. And thus, in the very act of uniting, and by it, does He display His glory as the Resurrection and the Life. And, oh, what would become of poor sinners were it not so? Are they not in as helpless a case as Lazarus, when already he had been dead four days? May they not say, as Israel said in the days of Ezekiel, “Our bones are dried, and our hope is lost: we are cut off for our parts.” Ezek. 37:11.
Now, it is to such especially and directly the gospel is to be preached. By such alone will it be hailed as good tidings; for these find themselves in the condition contemplated by the gospel. To them sin is really death, and that of the worst description; and often do they find themselves as though buried alive. They are cast out of His sight, and in “the belly of hell,” like Jonah — “led into darkness” and “not into light” like Jeremiah — “free among the dead,” like the Psalmist. Now, what is it that will prove a gospel to persons in this state — what will be to them a word in season — what will meet their case? What but this? “Behold, Oh My people, I will open your graves, and cause you to come out of your graves, and bring you into the land of Israel.” Ezek. 37:12.
And that this is actually done, and that, as we have shown, in vital union with Christ by faith, is proved by the words of the Apostle to the
Ephesians: “But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace are ye saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Eph. 2:4-6.
He that thus believes, and is united to Christ, lives in returning to God; for he discovers that by his apostacy in Adam, by the deep and active corruptions of his nature, and by the numberless acts of transgression he has committed, he is far from God. In this condition, however, he finds it impossible to remain. The guilt that presses upon his conscience, the depravity that rages in his heart, the vanity that is written on the world, and the endless troubles and sorrows in which he is involved, all compel him to say “I will arise and go to my Father;” he hears His voice saying, “Turn ye, turn ye: why will ye die?” To this he replies, “Behold we come to Thee, for Thou art the Lord our God.” Jer. 3:22. He takes with him words, and turns unto the Lord, saying unto Him, “Take away all iniquity, and receive us graciously.” Hos. 14:2.
He farther lives in reconciliation with God. The Prodigal is welcomed back to Him from whom he had foolishly strayed; because he returns humbled and contrite for sin, accepting the punishment of his iniquity, beholding by faith his guilt laid upon the head of the divine Surety, consenting to the vengeance taken upon it in His sufferings and death, and looking for favour at the hand of God, only through imputed righteousness. The language, accordingly, with which he is met is, “I will love them freely; for Mine anger is turned away from him.” Hos. 14:4. A feast is held to celebrate the joyful event: “For this my son was dead, and is alive again; he was lost and is found.” Luke 15:24.
Nor is this all; in virtue of his union to Christ by faith, he lives in growing conformity with the image of God. He is made partaker of a divine nature in the day of his new birth. But this gradually develops itself, through faith, as he advances in his career. He becomes more intimately acquainted with the character and ways of God; and especially with the chiefest of His ways — the redemption of sinners by Jesus Christ. He seeks to keep himself in the love of God, delighting in His moral beauty, satisfied with His infinite perfection, pleased with what pleases Him, hating what He hates, rejoicing when He is honoured, and grieved when He is despised. “And that ye put on the new man which after God is created in righteousness and true holiness.” Eph. 4:24.
The virtue that he draws from Christ enables him to live in the enjoyment of God. He is enlightened in his views, spiritual in his desires, and refined in his tastes. He finds he cannot now live on the husks of
worldly possessions and pleasures with which he was formerly content. He at times “tastes and sees that God is good.” He has the peace of God which passes all understanding ruling in his heart. Nay, he is not a stranger to the joy that is unspeakable and full of glory. But his experience here is very variable, though he goes from strength to strength. He has the waters of Marah to drink, the valley of Baca to traverse, the Philistines to encounter, and even the captivity of Babylon to endure. But the time will come when “Christ shall change his vile body and fashion it like unto His own glorious body.” Phil. 3:21. And then he shall sit down at the fountain-head of life, and be made most blessed with the light of His countenance for ever. “As for me, I will behold Thy face in righteousness: I shall be satisfied when I awake with Thy likeness.” Psalm 17:15.