"Jesus said unto her, I am the resurrection and the life:lie that believeth in Me, though he were dead, yet shall he live :and whosoever liveth and believeth in Me shall never die."-john 11:25.

How much there is contained in these few words-how full of blessing to the soul of every one who receives them!

It is as the One in whom is the very source of life that He speaks here, though "found in fashion as a man." That wondrous incarnation, that union of the human with the divine found in Him who is the speaker here, is the foundation on which is laid the work of the Cross. It is the "altar that sanctifieth the gift."

When the Lord Jesus says, " I am the resurrection and the life," we naturally think of His power to raise the dead; a power that is His own,-not derived, as was that of Elijah and Elisha, and of Peter and Paul (i Kings 17; 2 Kings 4; Acts 9:40; 20:9, 10).

But it would seem as if the Lord were speaking, not only of His power to raise the dead, but of His own resurrection; and the expression, if carefully weighed, shows this. He does not say exactly, "I am the raiser" (of the dead), but, " I am the resurrection. "

It is as if He said, not " I am the builder,'" but, "I am the house"; and if we compare the statement with other scriptures bearing on the subject, it seems clear. To the Corinthians the apostle Paul says, '' But now is Christ risen from the dead, and become the first-fruits of them that slept."

The word "first-fruits" takes our thoughts back to that which was spoken by the Lord through Moses concerning the "feast of the first-fruits," which followed. that of the "Passover," as the resurrection of Christ followed His death; and what is said to the Corinthians is the divine commentary on Lev. 23:10.

Thus we see that the Lord's words to Martha implied that He was to go into death. The true "corn of wheat" must " fall into the ground and die "; but by so doing it would no longer "abide alone," but bring out of death an abundant harvest. But if we could see what resurrection really implies, if we would see its true meaning, we must look at the risen One. He says, "/am the resurrection." Not only could He call Lazarus forth from the grave, but by going into death Himself He has manifested His power over it, not alone for Himself, but for all who believe on Him. " I am the resurrection and the life:he that believeth on Me, though he have died, shall live."

And this brings us to the consideration of another thought. It is not enough that He has power to raise the dead (as the Son of God the power is His own); but how can He raise those who believe on Him to enjoy eternal life with Himself ? How can He clothe them with a body like His own, and do it righteously ? How can He change those who are His, and are still alive when He comes for His own, and not override righteousness ? (for "it is appointed unto men once to die, but after this the judgment.") The answer is found in His resurrection. He is justified in raising those out of death who have believed on Him. He can righteously set aside death for those who are yet in their bodies when He comes to claim those that are His. In neither event can death claim them as its victims, for their penalty has been carried by Him who has '' died for our sins according to the Scriptures," who has been "buried, and who rose again the third day, according to the Scriptures." Thus in the risen One we behold Him who has power to raise the dead, as the One who has endured death and judgment for us, so that he can deliver righteously all His own-all who believe on Him; who Himself as the risen Man, the "First-fruits of them that slept," exhibits resurrection, not only as to what it is to Himself, but as the illustration, or the archetype, of what it will be to all who are His.

To the believer, then, death is no longer that which is "appointed unto men." To view it as such is to deny that Christ has met its penalty for us. It may be a chastisement from the Father (i Cor. 5:5; 11:30). In any event, it is the occasion for the display of the glory of Christ (as the One who has already met and annulled its power), both in those who "sleep" and those who are "awake" (i Thess. 5:10) when He comes. Read carefully i Cor. 15:51-57. All are changed, and all exult over death. Finally, as touching the resurrection "of the unjust," which is "unto judgment" (John 5; Acts 24), it is manifest that even this solemn event is based on the death and resurrection of Christ. In the first place, "the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honor the Son even as they honor the Father." Plainly, this is because the Son, though equal with the Father, has, for the sake of man, become the Son of man, so that He might " taste death for every man." Compare John 5:22-27; 12:32, with Heb. 2:6-9. He who is the Judge, and who has to say what every man's eternal destiny will be, is the One who has Himself endured death and judgment. What an appeal this is to men to hear His voice, and to believe the testimony of God who sent Him, that by so doing they might have life eternal as their portion assigned them by the Judge whose sentence can never be repealed! Oh that men everywhere would listen to His voice as it sounds forth from the bitter throes of the cross, endured for them; from the dark depths of the tomb; and now, as the mighty Conqueror, and the appointed Saviour and Judge of men! " I am the resurrection and the life:he that believeth in Me, though he were dead, yet shall he live:and whosoever liveth and believeth in Me shall never die. Believest thou this?" W. H.