So much, then, for the first point in this passage. A word or two about the second--the triumph in the certitude of that Resurrection.
As I remarked at a previous point of this discourse, the Apostle has been speaking about the consequences which would follow from the fact that Christ was not raised. If we take all these consequences and reverse them, we get the glad issues of His Resurrection, and understand why it was that this great burst of triumph comes from the Apostle's lips. And though I must necessarily treat this part of my subject very inadequately, let me try to gather together the various points on which, as I think, our Easter gladness ought to be built.
First, then, I say, the risen Christ gives us a complete Gospel. A dead Christ annihilates the Gospel. If Christ be not risen,' says the Apostle, our preaching,' by which he means not the act but the substance of his preaching, is vain.' Or, as the word might be more accurately rendered, empty.' There is nothing in it; no contents. It is a blown bladder; nothing in it but wind.
What was Paul's preaching'? It all turned upon these points--that Jesus Christ was the Son of God; that He was Incarnate in the flesh for us men; that He died on the Cross for our offences; that He was raised again, and had ascended into Heaven, ruling the world and breathing His presence into believing hearts; and that He would come again to be our Judge. These were the elements of what Paul called his Gospel.' He faces the supposition of a dead Christ, and he says, It is all gone! It is all vanished into thin air. I have nothing to preach if I have not a Cross to preach which is man's deliverance from sin, because on it the Son of God hath died, and I only know that Jesus Christ's sacrifice is accepted and sufficient, because I have it attested to me in His rising again from the dead.'
Dear brethren, on the fact of the Resurrection of Jesus Christ is suspended everything which makes the Gospel a gospel. Strike that out, and what have you left? Some beautiful bits of moral teaching, a lovely life, marred by tremendous mistakes about Himself and His own importance and His relation to men and to God; but you have got nothing left that is worth calling a gospel. You have the cross rising there, gaunt, black, solitary; but, unless on the other side of the river you have the Resurrection, no bridge will ever be thrown across the black gulf, and the Cross remains dead, being alone.' You must have a Resurrection to explain the Cross, and then the Life and the Death tower up into the manifestation of God in the flesh and the propitiation for our sins. Without it we have nothing to preach which is worth calling a gospel.
Again, a living Christ gives faith something to lay hold of. The Apostle here in the context twice says, according to the Authorised Version, that a dead Christ makes our faith vain.' But he really uses two different words, the former of which is applied to preaching,' and means literally empty,' while the latter means of none effect' or powerless.' So there are two ideas suggested hero which I can only touch with the lightest hand.
The risen Christ puts some contents, so to speak, into my faith; He gives me something for it to lay hold of.
Who can trust a dead Christ, or who can trust a human Christy That would be as much a blasphemy as trusting any other man. It is only when we recognise Him as declared to be the Son of God, and that by the Resurrection from the dead, that our faith has anything round which it can twine, and to which it can cleave. That living Saviour will stretch out His hand to us if we look to Him, and if I put my poor, trembling little hand up towards Him, He will bend to me and clasp it. You cannot exercise faith unless you have a risen Saviour, and unless you exercise faith in Him your lives are marred and sad.
Again, if Christ be dead, our faith, if it could exist, would be as devoid of effect as it would be empty of substance. For such a faith would be like an infant seeking nourishment at a dead mother's breast, or men trying to kindle their torches at an extinguished lamp. And chiefly would it fail to bring the first blessing which the believing soul receives through and from a risen Christ, namely, deliverance from sin. If He whom we believed to be our sacrifice by His death and our sanctification by His life has not risen, then, as we have seen, all which makes His death other than a martyr's vanishes, and with it vanish forgiveness and purifying. Only when we recognise that in His Cross explained by His Resurrection, we have redemption through His blood, even the forgiveness of sins, and by the communication of the risen life from the risen Lord possess that new nature which sets us free from the dominion of our evil, is faith operative in setting us free from our sins.
So, dear friends, the risen Christ gives us something for faith to lay hold of, and will make it the hand by which we grasp His strong hand, which lifts us out of the horrible pit and the miry clay, and sets our feet upon a rock.' But if He lie dead in the grave your faith is vain, because it grasps nothing but a shadow; and it is vain as being purposeless; you are yet in your sins.
The last thought is that the risen Christ gives us the certitude of our Resurrection. I do not for a moment mean to say that, apart from the Resurrection of Jesus Christ, the thought, be it a wish or a dread, of immortality, has not been found in men, but there is all the difference in the world between forebodings, aspirations, wishes it were so, fears that it might be so, and the calm certitude that it is so. Many men talked about a western continent, but Columbus went there and came back again, and that ended doubt. Many men before, and apart from Jesus, have cherished thoughts of an immortal life beyond the grave, but He has been there and returned. And that, and, as I believe, that only puts the doctrine of immortality upon an irrefragable foundation; and we can say, Now, I know that there is that land beyond.' They tell us that death ends everything. Modern materialism, in all its forms, asserts that it is the extinction of the personality. Jesus Christ died, and went through it, and came out of it the same, and I will trust Him. Brethren, the set of opinion amongst the educated and cultured classes in England, and all over Europe, at this moment, proves to anybody who has eyes to see, that for this generation, rejection of immortality will follow certainly on the rejection of Jesus Christ. And for England to-day, as for Greece when Paul sent his letter to Corinth, the one light of certitude in the great darkness is the fact that Jesus Christ hath died, and is risen again.
If you will let Him, He will make you partakers of His own immortal life. The first fruits of them that slept' is the pledge and the prophecy of all the waving abundance of golden grain that shall be gathered into the great husbandman's barns. The Apostle goes on to represent the resurrection of them that are Christ's' as a consequence of their union to Jesus. He has conquered for us all. He has entered the prison-house and come forth bearing its iron gates on His shoulders, and henceforth it is not possible that we should be holden of it. There are two resurrections--one, that of Christ's servants, one that of others. They are not the same in principle --and, alas, they are awfully different in issue. Some shall wake to everlasting life, and some to shame and everlasting contempt.'
Let me beseech you to make Jesus Christ the life of your dead souls, by humble, penitent trust in Him. And then, in due time, He will be the life of your transformed bodies, changing these into the likeness of the body of His glory, according to the working whereby He is able even to subdue all things unto Himself,'
