Take the first of the two miracles. 'Aeneas, Jesus Christ maketh thee
whole: arise, and make thy bed.' That first clause points to the great
difference. Take the second miracle, 'Jesus Christ put them all forth,
and stretched out His hand, and said, Damsel, arise!' 'Peter put them
all forth, ... and said, Tabitha, arise!' but between the putting forth
and the miracle he did something which Christ did not do, and he did
not do something which Christ did do. 'He kneeled down and prayed.'
Jesus Christ did not do that. 'And Jesus put forth His hand, and said,
Arise!' Peter did not do that. But he put forth his hand _after_ the
miracle was wrought; not to communicate life, but to help the living
woman to get to her feet; and so, both by what he did in his prayer and
by what he did not do after Christ's pattern, the extension of the hand
that was the channel of the vitality, he drew a broad distinction
between the servant's copy and the Master's original.
The lessons from the differences are such as the following.
Christ works miracles by His inherent power; His servants do their
works only as His instruments and organs. I need not dwell upon the
former thought; but it is the latter at which I wish to look for a
moment. The lesson, then, of the difference is that Christian men, in
all their work for the Master and for the world, are ever to keep clear
before themselves, and to make very obvious to other people, that they
are nothing more than channels and instruments. The less the preacher,
the teacher, the Christian benefactor of any sort puts himself in the
foreground, or in evidence at all, the more likely are his words and
works to be successful. If you hear a man, for instance, preaching a
sermon, and you see that he is thinking about himself, he may talk with
the tongues of men and of angels, but he will do no good to anybody.
The first condition of work for the Lord is--hide yourself behind your
message, behind your Master, and make it very plain that His is the
power, and that you are but a tool in the Workman's hand.
And then, further, another lesson is, Be very sure of the power that
will work in you. What a piece of audacity it was for Peter to go and
stand by the paralytic man's couch and say, 'Aeneas, Jesus Christ
maketh thee whole.' Yes, audacity; unless he had been in such constant
and close touch with his Master that he was sure that his Master was
working through him. And is it not beautiful to see how absolutely
confident he is that Jesus Christ's work was not ended when He went up
into heaven; but that there, in that little stuffy room, where the man
had lain motionless for eight long years, Jesus Christ was present, and
working? O brethren, the Christian Church does not half enough believe
in the actual presence and operation of Jesus Christ, here and now, in
and through all His servants! We are ready enough to believe that He
worked when He was in the world long ago, that He is going to work when
He comes back to the world, at some far-off future period. But do we
believe that He is verily putting forth His power, in no metaphor, but
in simple reality, at present and here, and, if we will, through us?
'Jesus Christ maketh thee whole.' Be sure that if you keep near Christ,
if you will try to mould yourselves after His likeness, if you expect
Him to work through you, and do not hinder His work by self-conceit and
self-consciousness of any sort, then it will be no presumption, but
simple faith which He delights in and will vindicate, if you, too, go
and stand by a paralytic and say, 'Jesus Christ maketh thee whole,' or
go and stand by people dead in trespasses and sins and say, after you
have prayed, 'Arise.'
We are here for the very purpose for which Peter was in Lydda and
Joppa--to carry on and copy the healing and the quickening work of
Christ, by His present power, and after His blessed example.