The Word and the miracle.
In the advancement of the kingdom of God on earth, whether by our Lord himself in the days of his flesh, or by the apostles after his ascension, two great instruments were in constant and simultaneous use—the preaching of the Word of God and the working of miracles. In the Gospels it is difficult to say which was the most prominent feature of our Lord's life—his preaching the Word or his mighty works of power. He himself places them side by side in his description of his own course: "The blind receive their sight, the lame walk, the lepers are cleansed, the dead are raised up," and "the poor have the gospel preached to them" (Luke 7:22). Many reasons may be assigned for this. The miracle gave authority to the Word before the Word had time to assert its own authority in the conscience and reason of the hearer. The miracle awakened attention by its irresistible surprise. The miracle was a witness to confirm the doubtful and the wavering. Then again the miracle, having matter for its seat, testified to the sovereignty over all nature—the body, the sea, the air, the fruits of the earth, the grave—of him whose word was preached. Again, being that evil had set its two feet, one upon the body, the other upon the soul of men, producing in the one pain, sickness, infirmity, and death, and in the other sin, sorrow, and guilt, the double action of the miracle, healing, restoring, raising, the body, and of the Word, justifying, purifying, and sanctifying the soul, exhibited the true nature of the kingdom of God as the destruction of evil and the establishment of eternal joy and life. So that the miracle, besides its other functions, was a necessary complement of the Word in holding up a true picture of that kingdom of God which Jesus Christ was sent to found and to establish forever. But now, having seen the common work of the Word and the miracle, let us note certain important differences in their respective functions. The miracle does not sanctify. It does not renew the inner man after the image of God. It does not prick the conscience, or soften the hard heart, or give wisdom, or produce love. It surprises, it alarms, it evidences, it displays power and goodness, it corroborates the Word, but it is not in itself a spiritual power. Hence of the number who saw Christ's miracles, how very few became his disciples! Of the ten lepers that were cleansed only one gave glory to God. Nearly ten thousand ate of the loaves and fishes; how many ate of that bread which came down from heaven? The whole Sanhedrim knew of the lame man who was healed at the beautiful gate of the temple, but they were only the more eager to silence the voices of those who spake of Jesus and the Resurrection. The priests of Jupiter and the whole populace of Lystra were ready to worship Barnabas and Paul because of the healing of the cripple, but they were as ready immediately afterwards to atone them and cast them out of their city. But the Word of God is a creative, quickening power in the soul. its entrance gives light; its action gives life; its fruit is love; it does sanctify; and it saves. At Antioch, at Iconium, at Lystra, and at Derbe, the Word preached by Paul brought faith, and life, and joy, and salvation, both to Jews and Greeks. By the Word which they heard and believed they were brought to God, begotten unto life, quickened with Christ, made heirs of the Resurrection -and of the kingdom of God. Everything that can enrich, and beautify, and comfort, and exalt a human being, is wrought by the Word of God received unto the heart. Let us, then, prize the Word of God; let us love it; let us cherish it in our bosoms; let us yield ourselves to its teaching, its action, its power; let us hide it in our secret soul; let us never be content till it has brought forth fruit a hundredfold in our lives to the glory of God the Father.