1799. “Though He Were Dead”

No. 1799-30:493. A Sermon Delivered On Lord’s Day Morning, September 14, 1884, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

Martha says to him, “I know that he shall rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection, and the life: he who believes in me, though he were dead, yet he shall live: and whoever lives and believes in me shall never die. Do you believe this?” {Joh 11:24-26}

For other sermons on this text:
   {See Spurgeon_Sermons No. 1568, “Believer Catechized, The” 1568}
   {See Spurgeon_Sermons No. 1799, “Though He Were Dead” 1800}
   Exposition on Joh 11:1-26 {See Spurgeon_Sermons No. 3342, “Faith Seeing God’s Glory” 3344 @@ "Exposition"}
   Exposition on Joh 11:1-44 {See Spurgeon_Sermons No. 3236, “Gospel Cordial, The” 3237 @@ "Exposition"}

1. Martha is a very accurate type of a class of anxious believers. They do believe truly, but not with such confidence as to lay aside their care. They do not doubt the Lord, or question the truth of what he says, yet they puzzle their brain about “How shall this thing be?” and so they miss the major part of the present comfort which the word of the Lord would minister to their hearts if they received it more simply. How? and why? belong to the Lord. It is his business to arrange matters so as to fulfil his own promises. If we would sit at our Lord’s feet with Mary, and consider what he has promised, we should choose a better part than if we ran around with Martha, crying, “How can these things be?”

2. Martha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, “I know that he shall rise again in the resurrection at the last day.” She was a type, I say, of certain anxious believers, for she set a practical limit to the Saviour’s words. “Of course there will be a resurrection, and then my brother will rise with the rest.” She concluded that the Saviour could not mean anything beyond that. The first meaning and the most common meaning that suggests itself to her must be what Jesus means. Is that not the way with many of us? We had a statesman once, and a good man too, who loved reform; but whenever he had accomplished a little progress, he considered that all was done. We called him at last “Finality John,” for he was always coming to an ultimatum, and taking for his motto “Rest, and be thankful.” Christian people too frequently drop into that habit with regard to the promises of God. We limit the Holy One of Israel concerning the meaning of his words. Of course they mean so much, but we cannot allow that they intend more. It would be good if the spirit of progress would enter into our faith, so that we felt within our souls that we had never beheld the innermost glory of the Lord’s words of grace. We often wonder that the disciples put such poor meanings upon our Lord’s words, but I fear we are almost as far off as they were from fully comprehending all his gracious teachings. Are we not still as little children, making little out of great words? Have we grasped as yet a fraction of our Lord’s full meaning, in many of his sayings of love? When he is talking about bright and sparkling gems of benediction, we are thinking of common pebble-stones in the brook of mercy; when he speaks of stars and heavenly crowns, we think of sparks and childish coronets of fading flowers. Oh that we could only have our intellect cleared. Better still, could have our understanding expanded, or, best of all, our faith increased, so as to reach to the height of our Lord’s great arguments of love!

3. Martha also had another fault in which she was very much like ourselves: she laid the words of Jesus on the shelf, as things so trite and sure that they were of little practical importance. “Your brother shall rise again.” Now, if she had possessed enough faith, she might truthfully have said, “Lord, I thank you for that word! I expect within a short time to see him sitting at the table with you. I put the best possible meaning upon your words, for I know that you are always better than I can think you to be; and therefore I expect to see my beloved Lazarus walk home from the sepulchre before the sun sets again.” But no, she lays the truth aside as a matter past all dispute, and says, “I know that my brother shall rise again in the resurrection at the last day.” A great many precious truths are laid up by us like the old hulks in the Medway, {a} never to see service any more, or like aged pensioners at Chelsea, {b} as relics of the past. We say “Yes, quite true, we fully believe that doctrine.” Somehow it is almost as bad to lay up a doctrine in lavender as it is to throw it out the window. When you so believe a truth as to put it to bed and smother it with the pillow of neglect, it is much the same as if you did not believe it at all. An official belief is very much akin to infidelity. Some people never question a doctrine: that is not their line of temptation; they accept the gospel as true, but then they never expect to see its promises practically carried out; it is a proper thing to believe, but by no means a prominent, practical factor in actual life. It is true but it is mysterious, misty, mythical, far removed from the realm of practical common sense. We do with the promises often as a poor old couple did with a precious document, which might have cheered their old age had they used it according to its real value. A gentleman stepping into a poor woman’s house saw framed and glazed upon the wall a French note for a thousand francs. He said to the old folks, “How did you come by this?” They informed him that a poor French soldier had been taken in by them and nursed until he died, and he had given them that little picture when he was dying as a memorial of him. They thought it such a pretty souvenir that they had framed it, and there it was adorning the cottage wall. They were greatly surprised when they were told that it was worth a sum which would be quite a little fortune for them if they would only turn it into money. Are we not equally impractical with far more precious things? Do you not have certain of the words of your great Lord framed and glazed in your hearts, and do you not say to yourselves, “They are so sweet and precious?” and yet you have never turned them into actual blessing — never used them in the hour of need. You have done as Martha did when she took the words, “Your brother shall rise again,” and put all around them this handsome frame, “in the resurrection at the last day.” Oh that we had grace to turn God’s bullion of gospel into cash, and use them as our present spending money.

4. Moreover, Martha made another blunder, and that was setting the promise in the remote distance. This is a common folly, this distancing the promises of the Most High. “In the resurrection at the last day” — no doubt she thought it a very long way off, and therefore she did not get much comfort out of it. Telescopes are meant to bring objects near to the eye, but I have known people use the mental telescope in the wrong way: they always put the big end of it to their eye, and then the glass sends the object further away. Her brother was to be raised that very day: she might so have understood the Saviour, but instead of that she looked at his words through the wrong end of the glass, and said, “I know that he will rise again in the resurrection at the last day.” Brethren, do not refuse the present blessing. Death and heaven, or the advent and glory, are at your doors. A little while and he who will come shall come, and will not tarry. Do not think that the Lord is slack concerning his promise. Do not say in your heart, “My Lord delays his coming”; or dream that his words of love are only for the dim future. In the ages to come marvels shall be revealed, but even the present hour is bejewelled with lovingkindness. Today the Lord has rest, and peace, and joy to give to you. Do not lose these treasures by unbelief.

5. Martha also appears to me to have made the promise unreal and impersonal. “Your brother shall rise again”: to have believed that would have been a great comfort to her, but she mixes Lazarus up with all the rest of the dead. “Yes, he will rise in the resurrection at the last day; when thousands of millions shall be rising from their graves, no doubt Lazarus will rise with the rest.” That is the way with us; we take the promise and say, “This is true for all the children of God.” If it is so it is true for us, but we miss that point. What a blessing God has bestowed upon the covenanted people! Yes, and you are one of them: but you shake your head, as if the word was not for you. It is a fine feast, and yet you are hungry; it is a full and flowing stream, but you remain thirsty. Why is this? Somehow the generality of your apprehension misses the sweetness which comes from personal appropriation. There is such a thing as speaking of the promises in a magnificent way, and yet being in deep spiritual poverty; as if a man should boast about the wealth of old England, and the vast amount of treasure in the Bank of England, while he does not possess a penny with which to bless himself. In your case you know it is your own fault that you are poor and miserable, for if you would only exercise an appropriating faith you might possess a boundless inheritance. If you are a child of God all things are yours, and you may help yourself. If you are hungry at this banquet it is for lack of faith: if you are thirsty by the brink of this river it is because you do not stoop down and drink. Behold, God is your portion: the Father is your shepherd, the Son of God is your food, and the Spirit of God is your comforter. Rejoice and be glad, and grasp with the firm hand of a personal faith that royal blessing which Jesus sets before you in his promises.

6. I ask you to observe how the Lord Jesus Christ in great wisdom dealt with Martha. In the first place, he did not grow angry with her. There is not a trace of petulance in his speech. He did not say to her, “Martha, I am ashamed of you that you should have such low thoughts of me.” She thought that she was honouring Jesus when she said, — “I know, that even now, whatever you will ask God for, God will give it to you.” Her idea of Jesus was that he was a great prophet who would ask God and obtain answers to his prayers; she has not grasped the truth of his own personal power to give and sustain life. But the Saviour did not say, “Martha, these are low and grovelling ideas of your Lord and Saviour.” He did not chide her, though she lacked wisdom, — wisdom which she ought to have possessed. I do not think God’s people learn much by being scolded; it is not the habit of the great Lord to scold his disciples, and therefore they do not take it well when his servants take upon themselves to berate them. If ever you meet one of the Lord’s own who falls far short of the true ideal of the gospel, do not bluster and upbraid. Who taught you what you know? He who has taught you did it in his infinite love and grace and pity, and he was very tender with you, for you were doltish enough; therefore be tender with others, and give them line upon line, even as your Lord was gentle towards you. It ill becomes a servant to lose patience where his Master shows so much.

7. The Lord Jesus, with gentle spirit, proceeded to teach her more of the things concerning himself. More of Jesus! More of Jesus! That is the sovereign cure for our faults. He revealed himself to her, so that in him she might behold reasons for a clearer hope and a more substantial faith. How sweetly those words fell upon her ear: “I am the resurrection and the life!” Not “I can get resurrection by my prayers,” but “I am, myself, the resurrection.” God’s people need to know more of what Jesus is, more of the fulness which it has pleased the Father to place in him. Some of them know quite enough of what they are themselves, and they will break their hearts if they go on reading much longer in that blackletter book: they need, I say, to rest their eyes upon the person of their Lord, and to discover all the riches of grace which lie hidden in him; then they will pluck up courage, and look forward with more certain expectancy. When our Lord said, “I am the resurrection and the life,” he indicated to Martha that resurrection and life were not gifts which he must seek, nor even blessings which he must create; but that he himself was the resurrection and the life: these things were wherever he was. He was the author, and giver, and maintainer of life, and that life was himself. He would have her to know that he was himself precisely what she wanted for her brother. She knew a little of the Lord’s power, for she said, “If you had been here, my brother would not have died,” which being very kindly interpreted might mean, “Lord, you are the life.” “Ah, but,” says Jesus, “you must also learn that I am the resurrection! You already admit that if I had been here Lazarus would not have died; I would have you further learn that I being here your brother shall live though he has died; and that when I am with my people none of them shall die for ever, for I am to them the resurrection and the life.” Poor Martha was looking up into the sky for life, or gazing down into the depths for resurrection, when the Resurrection and the Life stood before her, smiling upon her, and cheering her heavy heart. She had thought of what Jesus might have done if he had been there before; now let her know what he is at the present moment.

8. So I have introduced the text to you, and I pray God the Holy Spirit to bless these prefatory observations; for if we only learn these first lessons we shall not have been here in vain. Let us construe promises in their largest sense, let us regard them as real, and record them as facts. Let us look to the Promiser, even to Jesus the Lord, and not so much to the difficulties which surround the accomplishment of the promise. In beginning the divine life let us look to Jesus, and in afterwards running the heavenly race let us still be looking to Jesus, until we see in him our all in all. When both eyes look on Jesus we are in the light; but when we have one eye for him, and one eye for self, all is darkness. Oh, to see him with all our soul’s eyes!

9. Now, I am going to speak as I am helped by the Spirit; and I shall proceed like this — first, by asking you to view the text as a stream of comfort for Martha and other bereaved people; and, secondly, to view it as a great depth of comfort for all believers.

10. I. First, I long for you to VIEW THE TEXT AS A STREAM OF COMFORT FOR MARTHA AND OTHER BEREAVED PEOPLE.

11. Observe, in the beginning, that the presence of Jesus Christ means life and resurrection. It meant that to Lazarus. If Jesus comes to Lazarus, Lazarus must live. Had Martha taken the Saviour’s words literally, as she should have done, as I have already told you, she would have had immediate comfort from them; and the Saviour intended her to understand them in that sense. He virtually says, “I am to Lazarus the Power that can make him live again; and I am the Power that can keep him in life. Yes, I am the resurrection and the life.” A statement so understood would have been very comforting for her. Nothing could have been more so. It would have abolished death then and there as far as her brother was concerned. Someone says, “But I do not see that this is any comfort for us, for if Jesus is here, yet it is only a spiritual presence, and we cannot expect to see our dear mother, or child, or husband raised from the dead by it.” I answer that our Lord Jesus is able at this moment to give us back our departed ones, for he is still the resurrection and the life. But let me ask you whether you really wish that Jesus would raise your departed ones from the dead. You say at first, “Of course I wish it”; but I would ask you to reconsider that decision; for I believe that upon further thought you will say, “No, I could not wish it.” Do you really desire to see your glorified husband sent back again to this world of care and pain? Would you have your father or mother deprived of the glories which they are now enjoying in order that they might help you in the struggles of this mortal life? Would you uncrown the saints? You are not so cruel. That dear child, would you have him back from among the angels, and from the inner glory, to come here and suffer again? You would not have it so. And to my mind it is a comfort for you, or should be, that it is not within your power to have it so; because you might be tempted in some selfish moment to accept the doubtful blessing. Lazarus could return, and fit into his place again, but scarcely one in ten thousand could do so. There would be serious drawbacks in the return of those whom we have loved best. Do you cry, “Give back my father! Give me back my friend?” You do not know what you ask. It might be a reason of regret for you as long as they lingered here, for each morning you would think to yourself, “Beloved one, I have brought you out of heaven by my wish. I have robbed you of infinite felicity to gratify myself.” For my own part, I would rather that the Lord Jesus should keep the keys of death than that he should lend them to me. It would be too dreadful a privilege to be empowered to rob heaven of the perfected merely to give pleasure to imperfect ones below. Jesus would raise them now if he knew it to be right; I do not wish to take the government from his shoulder. It is more comforting for me to think that Jesus Christ could give them back to me, and would if it were for his glory and my good. My dear ones who lie asleep could be awakened in an instant if the Master thought it best; but it would not be best, and therefore even I would hold his skirt, and say, “Tread softly, Master! Do not arouse them! I shall go to them, but they shall not return to me. It is not my wish they should return: it is better that they should be with you where you are, to behold your glory.” It does not seem to me, then, dear friend, that you are one whit behind Martha; and you ought to be comforted while Jesus says to you, “I am even now the resurrection and the life.”

12. Furthermore, here is comfort which each one of us may safely take, namely, that when Jesus comes the dead shall live. The 1881 English Revised Version has it, “He who believes in me, though he dies, yet he shall live.” We do not know when our Lord will descend from heaven, but we do know the message of the angel, “This same Jesus, who is taken up from you into heaven, shall so come in like manner as we have seen him go into heaven.” The Lord will come; we may not question the certainty of his appearing. When he comes, all his redeemed shall live with him. The trump of the archangel shall startle the happy sleepers, and they shall wake up to put on their beautiful array; the body transformed and made like Christ’s glorious body shall be once more wrapped around them as the vesture of their perfected and emancipated spirits. Then our brother shall rise again, and all our dear ones who have fallen asleep in Jesus the Lord will bring with him. This is the glorious hope of the church, when we see the death of death, and the destruction of the grave. Therefore comfort each other with these words.

13. Then we are also told that when Jesus comes, living believers shall not die. After the coming of Christ there shall be no more death for his people. What does Paul say? “Behold, I show you a mystery. We shall not all die, but we shall all be changed.” Did I see a little schoolgirl put up her finger? Did I hear her say, “Please, sir, you made a mistake.” So I did; I made it on purpose. Paul did not say, “We shall not all die,” for the Lord had already said, “Whoever lives and believes in me shall never die”; so Paul would not say that any of us should die, but he used his Master’s own term, and said, “We shall not all sleep, but we shall all be changed.” When the Lord comes there will be no more death; we who are alive and remain (as some of us may be — we cannot tell) will undergo a sudden transformation — for flesh and blood, as they are, cannot inherit the kingdom of God — and by that transformation our bodies shall be made fit to be “partakers of the inheritance of the saints in light.” There shall be no more death then. Here, then, we have two sacred handkerchiefs with which to wipe the eyes of mourners: when Christ comes the dead shall live; when Christ comes those who live shall never die. Like Enoch, or Elijah, we shall pass into the glory state without wading through the black stream, while those who have already forded it shall prove to have been no losers by it. All this is in connection with Jesus. Resurrection with Jesus is resurrection indeed. Life in Jesus is life indeed. It endears to us resurrection, glory, eternal life, and ultimate perfection, when we see them all coming to us in Jesus. He is the golden pot which has this manna, the rod which bears these almonds, the life by which we live.

14. But further, I have not made you drink deep enough from this stream yet, — I think our Saviour meant that even now his dead are alive. “He who believes in me, though he dies, yet he shall live.” Those who believe in Jesus Christ appear to die, but yet they live. They are not in the grave, they are for ever with the Lord. They are not unconscious, they are with their Lord in Paradise. Death cannot kill a believer, it can only usher him into a freer form of life. Because Jesus lives, his people live. God is not the God of the dead but of the living: those who have departed have not perished. We laid the precious body in the cemetery, and we set up stones at the head and foot; but we might inscribe on them the Lord’s words, “She is not dead, but sleeps.” True, an unbelieving generation may laugh us to scorn, but we scorn their laughing.

15. Again, even now his living do not die. There is an essential difference between the decease of the godly and the death of the ungodly. Death comes to the ungodly man as a penal infliction, but to the righteous as a summons to his Father’s palace: to the sinner it is an execution, to the saint an undressing. Death for the wicked is the King of terrors: death for the saint is the end of terrors, the beginning of glory. To die in the Lord is a covenant blessing. Death is ours, it is recorded in the list of our possessions among the all things, and it follows life in the list as if it were an equal favour. No longer is it death to die. The name remains, but the thing itself is changed. Why, then, are we in bondage through fear of death? Why do we dread the process which gives us liberty? I am told that people who in the cruel ages had lain in prison for years suffered much more in the moment of the knocking off of their fetters than they had endured for months in wearing the hard iron; and yet I suppose that no man languishing in a dungeon would have been unwilling to stretch out his arm or leg, so that the heavy chains might be beaten off by the smith. We should all be content to endure that little inconvenience to obtain lasting liberty. Now, such is death — the knocking off of the fetters; yet the iron may never seem to be so truly iron as when that last liberating blow of grace is about to fall. Let us not care about the harsh grating of the key as it turns in the lock; if we understand it properly it will be as music to our ears. Imagine that your last hour is come! The key turns with pain for a moment, but, lo, the bolt is shot! The iron gate is open! The spirit is free! Glory be to the Lord for ever and ever!

16. II. I leave the text now as a stream of comfort for the bereaved, for I wish you to VIEW IT AS A GREAT DEPTH OF COMFORT FOR ALL BELIEVERS. I cannot fathom it, any more than I could measure the abyss, but I can invite you to survey it by the help of the Holy Spirit.

17. I think, first, this text plainly teaches that the Lord Jesus Christ is the life of his people. We are dead by nature, and you can never produce life out of death: the essential elements are lacking. Should a spark be lingering among the ashes, you may still fan it to a flame, but from human nature the last spark of heavenly life is gone, and it is vain to seek for life among the dead. The life of every Christian is Christ. He is the beginning of life, being the resurrection: when he comes to us we live. Regeneration is the result of contact with Christ: we are begotten again to a living hope by his resurrection from the dead. The life of the Christian in its beginning is in Christ alone; not a fragment of it is from him, and the continuance of that life is equally the same, Jesus is not only the resurrection to begin with, but the life to go on with. “I have life in myself,” one says. I answer — not otherwise than as you are one with Christ: your spiritual life in every breath it draws is in Christ. If you are regarded for a moment as separated from Christ, you are cast out as a branch and are withered. A member severed from the head is dead flesh and no more. In union to Christ is your life. Oh that our hearers would understand this! I see a poor sinner look into himself, and look again, and you cry, “I cannot see any life within!” Of course you cannot; you have no life of your own. “Alas,” cries a Christian, “I cannot find anything within to feed my soul with!” Do you expect to feed upon yourself? Must not Israel look up for the manna? Did one of all the tribes find it in his own heart? To look to self is to turn to a broken cistern which can hold no water. I tell you that you must learn that Jesus is the resurrection and the life. Listen to that great “I” — that infinite EGO! This must cover over and swallow up your little ego. “I live; yet not I, but Christ lives in me.” What are you? Less than nothing, and vanity; but over all springs up that divine all-sufficient personality, “I am the resurrection and the life.” Take the two first words together, and they seem to me to have a wondrous majesty about them — “I AM!” Here is Self-Existence. Life in himself! Even as the Mediator, the Lord Jesus tells us that it is given to him to have life in himself, even as the Father has life in himself. {Joh 5:26} I am fills the yawning mouth of the sepulchre. He who lives and was dead and is alive for evermore, the Alpha and the Omega, the beginning and the end, declares, “I am the resurrection and the life.” If, then, I want to live for God, I must have Christ; and if I desire to continue to live for God I must continue to have Christ; and if I aspire to have that life developed to the utmost fulness of which it is capable, I must find it all in Christ. He has come not only that we may have life, but also that we may have it more abundantly. Anything that is beyond the circle of Christ is death. If I conjure up an experience over which I foolishly dote, which puffs me up as so perfect that I need not come to Christ now as a poor empty-handed sinner, I have entered into the realm of death, I have introduced into my soul a damning leaven. Away with it! Away with it! Everything of life is put into this golden chest of Christ Jesus: all else is death. We do not have a breath of life anywhere except in Jesus, who lives for ever to give life. He says, “Because I live, you shall live also,” and this is true. We do not live for any other reason — not because of anything in us or connected with us, but only because of Jesus. “For you are dead, and your life is hidden with Christ in God.”

18. Now, further, in this great depth to which we would conduct you, faith is the only channel by which we can draw from Jesus our life. “I am the resurrection, and the life: he who believes in me”: that is it. He does not say, “He who loves me,” though love is a bright grace, and very sweet to God: he does not say, “He who serves me,” though everyone who believes in Christ will endeavour to serve him; but it is not put like that: he does not even say, “He who imitates me,” though everyone who believes in Christ must and will imitate him; but it is put, “He who believes in me.” Why is that? Why does the Lord so continually make faith to be the only link between himself and the soul? I take it, because faith is a grace which arrogates nothing to itself, and has no operation apart from Jesus, to whom it unites us. You want to conduct the electric current, and, in order to do this, you find a metal which will not create any action of its own; if it did so, it would disturb the current which you wish to send along it. If it set up an action of its own, how would you know the difference between what came from the metal and what came from the battery? Now, faith is an empty-handed receiver and communicator; it is nothing apart from that upon which it relies, and therefore it is suitable to be a conductor for grace. When an auditorium has to be erected for a speaker in which he may be plainly heard, the essential thing is to get rid of all echo. When you have no echo, then you have a perfect building: faith makes no noise of its own, it allows the Word to speak. Faith cries, “Non nobis Domine! Not to us! Not to us.” Christ puts his crown on faith’s head, exclaiming, “Your faith has saved you”; but faith is quick to ascribe all the glory of salvation to Jesus only. So you see why the Lord selects faith rather than any other grace, because it is a self-forgetting thing. It is best adapted to be the tubing through which the water of life runs, because it will not communicate a flavour of its own, but will just convey the stream purely and simply from Christ to the soul. “He who believes in me.”

19. Now notice, to the reception of Christ by faith there is no limit. “He who believes in me, though he were dead, yet he shall live: and whoever” — I am deeply in love with that word “whoever.” It is a splendid word. A person who kept many animals had some large dogs and some little ones and in his eagerness to let them enter his house freely he had two holes cut in the door, one for the big dogs and another for the little dogs. You may well laugh, for the little dogs could surely have come in wherever there was room for the larger ones. This “whoever” is the large opening, suitable for sinners of every size. “Whoever lives and believes in me shall never die.” Has any man a right to believe in Christ? The gospel gives every creature the right to believe in Christ, for we are told to preach it to every creature, with this command, “Hear, and your soul shall live.” Every man has a right to believe in Christ, because he will be damned if he does not, and he must have a right to do what will bring him into condemnation if he does not do it. It is written, “He who believes and is baptized shall be saved; but he who does not believe shall be damned,” and that makes it clear that I, whoever I may be, since I have a right to endeavour to escape from damnation, have a right to avail myself of the blessed command, “Believe in the Lord Jesus Christ, and live.” Oh that “whoever,” that hole in the door for the big dog! Do not forget it! Come along with you, and put your trust in Christ. If you can only get linked with Christ you are a living man; if only a finger touches his garment’s hem you are made whole. Only the touch of faith, and the power flows from him to you, and he is to you the resurrection and the life.

20. I desire you to notice that there is no limit to this power. Before I was ill this time, and even since, I have had to deal with such a swarm of despairing sinners, that if I have not pulled them up they have pulled me down. I have been trying to speak very consoling words for Christ when I have met with those disconsolate ones. I hear one say, “How far can Christ be life to a sinner? I feel myself to be utterly wrong, I am altogether wrong; there is nothing right about me: though I have eyes I cannot see, though I have ears I do not hear; if I have a hand I cannot use it, if I have a foot I cannot run with it — I seem altogether wrong.” Yes, but if you believe in Christ, though you were still more wrong — that is to say, though you were dead, which is the worst state in which a man’s body can be, — though you were dead yet you shall live. You look at the spiritual thermometer, and you say, “How low will the grace of God go? Will it descend to summer heat? Will it touch the freezing point? Will it go to zero?” Yes, it will go below the lowest conceivable point, — lower than any instrument can indicate: it will go below the zero of death. If you believe in Jesus, though you are not only wrong, but dead, yet you shall live.

21. But, another says, “I feel so weak. I cannot understand, I cannot lay hold of things; I cannot pray. I cannot do anything. All I can do is to feebly trust in Jesus.” All right! Though you had gone further than that, and were so weak as to be dead, yet you should live. Though the weakness had turned to a dire paralysis, that left you altogether without strength, yet it is written, “He who believes in me, though he were dead, yet he shall live.” “Oh, Sir,” one says, “I am so unfeeling.” Notice that these generally are the most feeling people in the world. “I am sorry every day because I cannot be sorry for my sin” — that is the way they talk; it is very absurd, but still very real to them. “Oh,” one cries, “the earth shook, the sun was darkened, the rocks split, the very dead came out of their graves at the death of Christ.”

   Of feeling all things show some sign
   But this unfeeling heart of mine.

Yet if you believe, unfeeling as you are, you live; for if you were gone further than numbness to deadness, yet if you believe in him you shall live.

22. But the poor creature sighs and cries, “Sir, it is not only that I have no feeling, but I am become objectionable and obnoxious to everyone. I am a weariness to myself and to others. I am sure when I come to tell you my troubles you must wish me at Jericho, or some where else far away.” Now, I admit that such a thought has occurred to us sometimes when we have been very busy, and some poor soul has grown verbose with rehearsing his seven-times-repeated miseries; but if you were to get more wearisome still, if you were to become so bad that people would as soon see a corpse as see you, yet remember Jesus says, “He who believes in me, though he were dead, yet he shall live.” Indeed, if you went so far as to go in and out among men like a restless ghost, so that everyone got out of your way, it would not put you beyond the promise, “He who believes in me, though he were dead, yet he shall live.”

23. “Oh, sir, I have no hope; my case is quite hopeless!” Very well; but if you had gotten beyond that, so that you were dead, and could not even know you had no hope, yet if you believed in him you should live. “Oh, but I have tried everything, and there is nothing more for me to attempt. I have read books, I have spoken to Christians, and I am none the better.” No doubt it is quite so; but if you had even passed beyond that stage, so that you could not try anything more, yet if you did believe in Jesus you would live. Oh, the blessed power of faith! No, rather say the matchless power of him who is the resurrection and the life, for though the poor believer were dead, yet he shall live! Glory be to the Lord who works so wonderfully.

24. To conclude, if you once do believe in Christ, and come to live, there is this sweet reflection for you, “Whoever lives and believes in me shall never die.” Our Arminian friends say that you may be a child of God today and a child of the devil tomorrow. Write out that statement, and place at the bottom of it the name “Arminius,” and then put the scrap of paper into the fire: it is the best thing you can do with it, for there is no truth in it. Jesus says, “Whoever lives and believes in me shall never die.” Here is a very literal translation — “And everyone who lives and believes in me, in no wise shall die for ever.” This is from “The Englishman’s Greek New Testament,” and nothing can be better. The believer may pass through the natural change called death, as far as his body is concerned; but as for his soul it cannot die, for it is written, “I give to my sheep eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” “He who believes in me has everlasting life.” “The water that I shall give him shall be in him a well of water springing up into everlasting life.” “He who believes and is baptized shall be saved.” These are not “ifs” and “buts,” and faint hopes; but they are dead certainties, indeed, living certainties, out of the mouth of the living Lord himself. You get the life of God in your soul, and you shall never die. “Do you mean that I may do as I like, and live in sin?” No, man, I mean nothing of the kind; what right have you to impute such teaching as that to me? I mean that you shall not love sin and live in it, for that is death; but you shall live for God. Your likes shall be so radically changed that you shall abhor evil all your days, and long to be holy as God is holy; and you shall be kept from transgression, and shall not go back to wallow in sin. If in some evil hour you backslide, yet you shall be restored; and the main current of your life shall be from the hour of your regeneration towards God, and holiness, and heaven. The angels who rejoiced over you when you repented made no mistake; they shall go on to rejoice until they welcome you amid the everlasting songs and hallelujahs of the blessed at the right hand of God. Do you believe this? Come, poor soul, do you believe this? Who are you? That does not matter, you can get into the “whoever.” That ark will hold all God’s Noahs. What have you done? One said to me the other day, “I should like to tell you some of my sins!” I answered quickly, “I wish you would not; I have enough of my own without being infected with yours.” What is any man that he should have the filth of another man’s drains poured into his ear? No, no: confess to God, but not to man unless you have wronged him, and confession of the wrong is due to him.

25. “Ah,” one says, “you do not know what I am.” No, and I do not want to know what you are; but if you are so far gone that there seems to be not even a ghost of a shade of a shadow of a hope anywhere about you, yet if you believe in Jesus you shall live. Trust the Lord Jesus Christ, for he is worthy to be trusted. Throw yourself upon him, and he will carry you in his bosom. Cast your whole weight upon his atonement. It will bear the strain. Hang on him as the vessel hangs on the peg, and seek no other support. Depend on Christ with all your might just as you now are, and as the Lord lives you shall live, and as Christ reigns you shall reign over sin, and as Christ comes to glory you shall partake of that glory for ever and ever. Amen.

[Portion Of Scripture Read Before Sermon — Joh 11:1-27]
{See Spurgeon_Hymnal “Jesus Christ, His Praise — Christ’s Humiliation And Exaltation” 414}
{See Spurgeon_Hymnal “The Christian, Resurrection — ‘I Know That My Redeemer Liveth’ ” 839}
{See Spurgeon_Hymnal “Jesus Christ, In Heaven — ‘Touched With The Feeling Of Our Infirmities’ ” 327}
{See Spurgeon_Sermons No. 3564, “Publications” 3566 @@ "Jubilee Album"}

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{a} Medway: Former English naval base. See Explorer "http://en.wikipedia.org/wiki/Medway"
{b} A Chelsea pensioner is an in-pensioner at the Royal Hospital Chelsea, a retirement home and nursing home for former members of the British Army located in Chelsea. See Explorer "http://en.wikipedia.org/wiki/Chelsea_pensioner"

Jesus Christ, His Praise
414 — Christ’s Humiliation And Exaltation
1 What equal honour shall we bring
   To thee, oh Lord our God, the Lamb
   When all the notes that angels sing
   Are far inferior to thy name?
2 Worthy is he that once was slain,
   The Prince of Peace that groan’d and died
   Worthy to rise, and live, and reign
   At his Almighty Father’s side.
3 Power and dominion are his due
   Who stood condemn’d at Pilate’s bar;
   Wisdom belongs to Jesus too,
   though he was charged with madness here.
4 All riches are his native right,
   Yet he sustain’d amazing loss:
   To him ascribe eternal might,
   Who left his weakness on the cross.
5 Honour immortal must be paid,
   Instead of scandal and of scorn:
   While glory shines around his head,
   And a bright crown without a thorn.
6 Blessings for ever on the Lamb,
   Who bore the curse for wretched men:
   Let angels sound his sacred name.
   And every creature say, Amen.
                           Isaac Watts, 1709.

The Christian, Resurrection
839 — “I Know That My Redeemer Liveth”
1 I know that my Redeemer lives:
   This thought transporting pleasure gives,
   And standing, at the latter day,
   On earth, his glories will display.
2 And though this goodly mortal frame
   Sink to the dust, from whence it came;
   Though buried in the silent tomb,
   Worms shall my skin and flesh consume;
3 Yet on that happy rising morn,
   New life this body shall adorn;
   These active powers refined shall be,
   And God, my Saviour, I shall see.
4 Though perish’d all my cold remains,
   Though all consumed my heart and reins
   Yet for myself, my wondering eyes
   God shall behold, with glad surprise.
                        John Williams, 1801.

Jesus Christ, In Heaven
327 — “Touched With The Feeling Of Our Infirmities”
1 Where high the heavenly temple stands,
   The house of God not made with hands,
   A great High Priest our nature wears,
   The Patron of mankind appears.
2 He, who for men their Surety stood,
   And pour’d on earth his precious blood,
   Pursues in heaven his mighty plan,
   The Saviour and the friend of man.
3 Though now ascended up on high,
   He bends on earth a brother’s eye;
   Partaker of the human name,
   He knows the frailty of our frame.
4 Our fellow sufferer yet retains
   A fellow feeling of our pains,
   And still remembers in the skies,
   His tears, and agonies, and cries.
5 In every pang that rends the heart,
   The Man of Sorrows had a part;
   He sympathizes in our grief,
   And to the sufferer sends relief.
6 With boldness therefore at the throne,
   Let us make all our sorrows known,
   And ask the aid of heavenly power
   To help us in the evil hour.
                     Michael Bruce, 1770, a.