II. Notice, again, how we have here the look at the uplifted Son of Man.
I do not need to paint for you what your own imaginations can sufficiently paint for yourselves—the scene in the wilderness where the dying men from the very outskirts of the camp could turn a filmy eye to the brazen serpent hanging in their midst. That look is the symbol of what we need, in order that the life-giving power of Christ should enter into our death. There is no better description of the act of Christian faith than that picture of the dying Israelite turning his languid eye to the symbol of healing and life. That trust which Jesus emphasises here in 'whosoever believeth on Him,' He opposes very emphatically to Nicodemus's confession, 'We know that Thou art a Teacher.' We know—you have to go a step further, Nicodemus! 'We know'; well and good, but are you included in 'whosoever believeth'? Faith is an advance on credence. There is an intellectual side to it, but its essence is what is the essence of trust always, the act of the will throwing itself on that which is discerned to be trustworthy. You know that a given man is reliable—that is not relying on him. You have to go a step further. And so, dear brethren, you may believe thirty-nine or thirty-nine thousand Articles with an unfaltering credence, and you may be as far away from faith as if you did not believe one of them. There may be a perfect belief and an absolute want of faith. And on the other hand, blessed be God! there may be a real and an operative trust with a very imperfect or mistaken creed. The wild flowers on the rock bloom fair and bright, though they have scarcely any soil in which to strike their roots, and the plants in the most fertile garden may fail to produce flowers and seed. So trust and credence are not always of the same magnitude.
This trust is no arbitrary condition. The Israelite was bid to turn to the brazen serpent. There was no connection between his look and his healing, except in so far as the symbol was a help to, and looking at it was a test of, his faith in the healing power of God. But it is no arbitrary appointment, as many people often think it is, which connects inseparably together the look of faith and the eternal life that Christ gives. For seeing that salvation is no mere external gift of shutting up some outward Hell and opening the door to some outward Heaven, but is a state of heart and mind, of relation to God, the only way by which that salvation can come into a man's heart is that he, knowing his need of it, shall trust Christ, and through Him the new life will flow into his heart. Faith is trust, and trust is the stretching out of the hand to take the precious gift, the opening of the heart for the influx of the grace, the eating of the bread, the drinking of the water, of life.
It is the only possible condition. God forbid that I should even seem to depreciate other forms of healing men's evils and redressing men's wrongs, and diminishing the sorrows of humanity! We welcome them all; but education, art, culture, refinement, improved environment, bettered social and political conditions, whilst they do a great deal, do not go down to the bottom of the necessity. And after you have built your colleges and art museums and stately pleasure-houses, and set every man in an environment that is suited to develop him, you will find out what surely the world might have found out already, that, as in some stately palace built in the Campagna, the malaria is in the air, and steals in at the windows, and infects all the inhabitants. Thank God for all these other things! but you cannot heal a man who has poison in his veins by administering cosmetics, and you cannot put out Vesuvius with a jugful of water. If the camp is to be healed, the Christ must be lifted up.
III. And now, lastly, here we have the life that comes with a look at the lifted-up Son of Man.
Those of you who are using the Revised Version will see that there is a little change made here, partly by the exclusion of a clause and partly by changing the order of the words. The alteration is not only nearer the original text, but brings out a striking thought. It reads that 'whosoever believeth may in Him have eternal life.' Now, it is far too late a period of my discourse to enlarge upon all that these great words would suggest to us, but let me just, in a sentence or two, mark the salient points.
'Eternal life'; do not bring that down to the narrow and inadequate conception of unending existence. It involves that, but it means a great deal more. It means a life of such a sort as is worth calling life, which is a life in union with God, and therefore full of blessedness, full of purity, full of satisfaction, full of desire and aspiration, and all these with the stamp of unendingness deeply impressed upon them. And that is what comes to us through the look. Not only is the process of dying arrested, but there is substituted for it a new process of growing possession of a new life. You 'must be born again,' Christ had been saying to Nicodemus. The change that passes upon a man when once he has anchored his trust on Jesus Christ, the uplifted Son of Man, is so profound that it is nothing else than a new birth, and a new life comes into his veins untainted by the poison, and with no proclivity to death.
'May have eternal life'—now, here, on the instant. That eternal life is no future gift to be bestowed upon mortal men when they have passed through the agony of death, but it is a gift which comes to us here, and may come to any man on the instant of his looking to Jesus Christ.
'May in Him have eternal life'—union with Christ by faith, that profound incorporation—if I may use the word—into Him, which the New Testament sets forth in all sorts of aspects as the very foundation of the blessings of Christianity; that union is the condition of eternal life. So, dear brethren, we all need that the poison shall be cast out of our veins. We all need that the tendency downwards to a condition which can only be described as death may be arrested, and the motion reversed. We all need that our knowledge shall be vitalised into faith. We all need that the past shall be forgiven, and the power of sin upon us in the present shall be cancelled. 'The blood of Jesus Christ cleanseth from all sin,' because it was shed for the remission of the sins of the many, and is transfused, an untainted principle of life, into our veins. What Jesus said to Nicodemus by night in that quiet chamber in Jerusalem, what He said in effect and act upon the Cross, when uplifted there, is what He says to each of us from the Throne where He is now lifted up: 'Whosoever believeth shall in Me have eternal life.' Take Him at His word, and you will find that it is true.