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Bible Commentaries

Spurgeon's Verse Expositions of the Bible

John 20

Verse 15

Supposing Him to be the Gardener

December 31st, 1882 by C. H. SPURGEON (1834-1892)

"Supposing him to be the gardener." John 20:15 .

I was sitting about a fortnight ago in a very lovely garden, in the midst of all kinds of flowers which were blooming in delightful abundance all around. Screening myself from the heat of the sun under the overhanging boughs of an olive, I cast my eyes upon palms and bananas, roses and camellias, oranges and aloes, lavender and heliotrope. The garden was full of color and beauty, perfume and fruitfulness. Surely the gardener, Whoever he might be, who had framed, and fashioned, and kept in order that lovely spot, deserved great commendation. So I thought, and then it came to me to meditate upon the church of God as a garden, and to suppose the Lord Jesus to be the gardener, and then to think of what would most assuredly happen if it were so. "Supposing him to be the gardener," my mind conceived of a paradise where all sweet things flourish and all evil things are rooted up. If an ordinary worker had produced such beauty as I then saw and enjoyed on earth, what bounty and glory must surely be brought forth "supposing him to be the gardener"! You know the "him" to whom we refer, the ever-blessed Son or God, whom Mary Magdalene in our text mistook for the gardener. We will for once follow a saint in her mistaken track; and yet we shall find ourselves going in a right way. She was mistaken when she fell into "supposing him to be the gardener"; but if we are under his Spirit's teaching we shall not make a mistake if now we indulge ourselves in a quiet meditation upon our ever-blessed Lord, "supposing him to be the gardener." It is not an unnatural supposition, surely; for if we may truly sing

"We are a garden walled around, Chosen and made peculiar ground,"

that enclosure needs a gardener. Are we not all the plants of his right hand planting? Do we not all need watering and tending by his constant and gracious care? He says, "I am the true vine: my Father is the husbandman," and that is one view of it; but we may also sing, "My well-beloved hath a vineyard in a very fruitful hill: and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine" that is to say, he acted as gardener to it. Thus has Isaiah taught us to sing a song of the Well-beloved touching his vineyard. We read of our Lord just now under these terms "Thou that dwellest in the gardens, the companions hearken to thy voice." To what purpose does he dwell in the vineyards but that he may see how the vines flourish and care for all the plants? The image, I say, is so far from being unnatural that it is most pregnant with suggestions and full of useful teaching. We are not going against the harmonies of nature when we are "supposing him to be the gardener." Neither is the figure unscriptural; for in one of his own parables our Lord makes himself to be the dresser of the vineyard. We read just now that parable so full of warning. When the "certain man" came in and saw the fig tree that it brought forth no fruit, he said unto the dresser of his vineyard, "Cut it down: why cumbereth it the ground?" Who was it that intervened between that profitless tree and the axe but our great Intercessor and Interposer? He it is who continually comes forward with "Let it alone this year also till I shall dig about it and dung it." In this case he himself takes upon himself the character of the vine-dresser, and we are not wrong in "supposing him to be the gardener." If we would be supported by a type, our Lord takes the name of "the Second Adam," and the first Adam was a gardener. Moses tells us that the Lord God placed the man in the garden of Eden to dress it and to keep it. Man in his best estate was not to live in this world in a paradise of indolent luxury, but in a garden of recompensed toil. Behold, the church is Christ's Eden, watered by the river of life, and so fertilized that all manner of fruits are brought forth unto God; and he, our second Adam, walks in this spiritual Eden to dress it and to keep it; and so by a type we see that we are right in "supposing him to be the gardener." Thus also Solomon thought of him when he described the royal Bridegroom as going down with his spouse to the garden when the flowers appeared on the earth and the fig tree had put forth her green figs; he went out with his beloved for the reservation of the gardens, saying, "Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes." Neither nature, nor Scripture, nor type, nor song forbids us to think of our adorable Lord Jesus as one that careth for the flowers and fruits of his church. We err not when we speak of him, "supposing him to be the gardener." And so I sat me still, and indulged the suggested line of thought, which I now repeat in your hearing, hoping that I may open many roads of meditation for your hearts also. I shall not attempt to think out such a subject thoroughly, but only to indicate in which direction you may look for a vein of precious ore. I. "Supposing him to be the gardener," we have here THE KEY TO MANY WONDERS in the garden of his church. The first wonder is that there should be a church at all in the world; that there should be a garden blooming in the midst of this sterile waste. Upon a hard and flinty rock the Lord has made the Eden of his church to grow. How came it to be here an oasis of life in a desert of death? how came faith in the midst of unbelief, and hope where all is servile fear, and love where hate abounds? "Ye are of God, little children, and the whole world lieth in the wicked one." Whence this being "of God" where all beside is fast shut up in the devil? How came there to be a people for God, separated, and sanctified, and consecrated, and ordained to bring forth fruit unto his name? Assuredly it could not have been so at all if the doing of it had been left to man. We understand its existence, "supposing him to be the gardener," but nothing else can account for it. He can cause the fir tree to flourish instead of the thorn, and the myrtle instead of the briar; but no one else can accomplish such a change. The garden in which I sat was made on the bare face of the rock, and almost all the earth of which its terraces were composed had been brought up there, from the shore below, by hard labor, and so upon the rock a soil had been created. It was not by its own nature that the garden was found in such a place; but by skill and labor it had been formed: even so the church of God has had to be constructed by the Lord Jesus, who is the author as well as the perfecter of his garden. Painfully, with wounded hands, has he built each terrace, and fashioned each bed, and planted each plant. All the flowers have had to be watered with his bloody sweat, and watched by his tearful eyes the nail-prints in his hands, and the wound in his side are the tokens of what it cost him to make a new Paradise. He has given his life for the life of every plant that is in the garden, and not one of them had been there on any other theory than "supposing him to be the gardener." Besides, there is another wonder. How comes the church of God to flourish in such a clime? This present evil world is very uncongenial to the growth of grace, and the church is not able by herself alone to resist the evil influences which surround her. The church contains within itself elements which tend to its own disorder and destruction if left alone; even as the garden has present in its soil all the germs of a tangled thicket of weeds. The best church that ever Christ had on earth would within a few years apostatise from the truth if deserted by the Spirit of God. The world never helps the church; it is all in arms against it; there is nothing in the world's air or soil that can fertilise the church even to the least degree. How is it, then, that notwithstanding all this, the church is a fair garden unto God, and there are sweet spices grown in its beds, and lovely flowers are gathered by the Divine hand from its borders? The continuance and prosperity of the church can only be accounted for by "supposing him to be the gardener." Almighty strength is put to the otherwise impossible work of sustaining a holy people among men; almighty wisdom exercises itself upon this otherwise insuperable difficulty. Hear ye the word of the Lord, and learn hence the reason for the growth of his church below. "I, the Lord, do keep it: I will water it every moment; lest any hurt it, I will keep it night and day." That is the reason for the existence of a spiritual people still in the midst of a godless and perverse generation. This is the reason for an election of grace in the midst of surrounding vice, and worldliness, and unbelief. "Supposing him to be the gardener," I can see why there should be fruitfulness, and beauty, and sweetness even in the center of the wilderness of sin. Another mystery is also cleared up by this supposition. The wonder is that ever you and I should have been placed among the plants of the Lord. Why are we allowed to grow in the garden of his grace? Why me, Lord? Why me? How is it that we have been kept there, and borne with in our barrenness, when he might long ago have said, "Cut it down: why cumbereth it the ground?" Who else would have borne with such waywardness as ours? Who could have manifested such infinite patience? Who could have tended us with such care, and when the care was so ill-rewarded who would have renewed it so long from day to day, and persisted in designs of boundless love? Who could have done more for his vineyard? who could or would have done so much? An mere man would have repented of his good intent, provoked by our ingratitude. None but God could have had patience with some of us! That we have not long ago been slipped off as fruitless branches of the vine; that we are left still upon the stem, in the hope that we may ultimately bring forth fruit, is a great marvel. I know not how it is that we have been spared, except upon this ground "supposing him to be the gardener" for Jesus is all gentleness and grace, so slow with his knife, so tardy with his axe, so hopeful if we do but show a bud or two, or, perchance, yield a little sour berry so hopeful, I say, that these may be hopeful prognostics of something better by-and-by. Infinite patience! Immeasurable longsuffering! where are ye to be found save in the breast of the Well-beloved? Surely the hoe has spared many of us simply and only because he who is meek and lowly in heart is the gardener. Dear friends, there is one mercy with regard to this church which I have often had to thank God for, namely, that evils should have been shut out for so long a time. During the period in which we have been together as pastor and people, and that is now some twenty-nine years, we have enjoyed uninterrupted prosperity, going from strength to strength in the work of the Lord. Alas! we have seen many other churches that were quite as hopeful as our own rent with strife, brought low by declension, or overthrown by heresy. I hope we have not been apt to judge their faults severely; but we must be thankful for our own deliverance from the evils which have afflicted them. I do not know how it is that we have been kept together in love, helped to abound in labor, and enabled to be firm in the faith, unless it be that special grace has watched over us. We are full of faults; we have nothing to boast of; and yet no church has been more divinely favored: I wonder that the blessing should have lasted so long, and I cannot make it out except when I fall into "supposing him to be the gardener." I cannot trace our prosperity to the pastor, certainly; nor even to my beloved friends the elders and deacons, nor even to the best of you with your fervent love and holy zeal. I think it must be that Jesus has been the gardener, and he has shut the gate when I am afraid I have left it open; and he has driven out the wild boar of the wood just when he had entered to root up the weaker plants. He must have been about at nights to keep off the prowling thieves, and he must have been here, too, in the noontide heat to guard those of you who have prospered in worldly goods, from the glare of too bright a sun. Yes, he has been with us, blessed be his name! Hence all this peace, and unity, and enthusiasm. May we never grieve him so that he shall turn away from us; but rather let us entreat him, saying, "Abide with us. Thou that dwellest in the gardens, let this be one of the gardens in which thou dost deign to dwell until the day break and the shadows flea away." Thus our supposition is a key to many wonders. II. Let your imaginations run along with mine while I say that "supposing him to be the gardener" should be A SPUR TO MANY DUTIES. One of the duties of a Christian is joy. That is a blessed religion which among its precepts commands men to be happy. When joy becomes a duty, who would wish to neglect it? Surely it must help every little plant to drink in the sunlight when it is whispered among the flowers that Jesus is the gardener. "Oh," you say, "I am such a little plant; I do not grow well; I do not put forth so much leafage, nor are there so many flowers on me as on many round about me!" It is quite right that you should think little of yourself: perhaps to droop your head is a part of your beauty: many flowers had not been half so lovely if they had not practiced the art of hanging their heads. But supposing him to be the gardener," then he is as much a gardener to you as he is to the most lordly palm in the whole domain. In the Mentone garden right before me grew the orange and the aloe, and others of the finer and more noticeable plants; but on a wall to my left grew common wallflowers and saxifrages, and tiny herbs such as we find on our own rocky places. Now, the gardener had cared for all of these, little as well as great; in fact, there were hundreds of specimens of the most insignificant growths all duly labelled and described. The smallest saxifrage could say, "He is my gardener just as surely as he is the gardener of the Gloire de Dijon or Mar‚chal Neil." Oh feeble child of God, the Lord taketh care of you! Your heavenly Father feedeth ravens, and guides the flight of sparrows: should he not much more care for you, oh ye of little faith? Oh little plants, you will grow rightly enough. Perhaps you are growing downward just now rather than upward. Remember that there are plants of which we value the underground root much more than we do the hull above ground. Perhaps it is not yours to grow very fast; you may be a slow-growing shrub by nature, and you would not be healthy if you were to run to wood. Anyhow, be this your joy, you are in the garden of the Lord, and, "supposing him to be the gardener," he will make the best of you. You cannot be in better hands. Another duty is that of valuing the Lord's presence, and praying for it. We ought whenever the Sabbath morning dawns to pray our Well-beloved to come into his garden and eat his pleasant fruits. What can we do without him? All day long our cry should go up to him, "O Lord, behold and visit this vine, and the vineyard which thy right hand has planted." We ought to agonize with him that he would come and manifest himself to us as he does not unto the world. For what is a garden if the gardener never comes near it? What is the difference between it and the wilderness if he to whom it belongs never lifts up spade or pruning-hook upon it? So that it is our necessity that we have Christ with us, "supposing him to be the gardener;" and it is our bliss that we have Christ walking between our beds and borders, watching every plant, training, tending, maturing all. "Supposing him to be the gardener," it is well, for from him is our fruit found. Divided from him we are nothing; only as he watches over us can we bring, forth fruit. Let us have done with confidence in man, let us forego all attempts to supply facts of his spiritual presence by routine or rant, ritualism or rowdyism; but let us pray our Lord to be ever present with us, and by that presence to make our garden grow. "Supposing him to be the gardener," there is another duty, and that is, let each one of us yield himself up entirely to him. A plant does not know how it ought to be treated; it knows not when it should be watered or when it should be kept dry: a fruit-tree is no judge of when it needs to be pruned, or digged, or dunged. The wit and wisdom of the garden lieth not in the flowers and shrubs, but in the gardener. Now, then, if you and I are here to-day with any self-will and carnal judgment about us, let us seek to lay it all aside that we may be absolutely at our Lord's disposal. You might not be willing to put yourself implicitly into the hand of any mere man (pity that you should); but, surely, thou plant of the Lord's right-hand planting, thou mayest put thyself without a question into his dear hand. " Supposing him to be the gardener," thou mayest well say, "I would neither have will, nor wish, nor wit, nor whim, nor way, but I would be as nothing in the gardener's hands, that he may be to me my wisdom and my all. Here, kind gardener, thy poor plant bows itself to thy hand; train me as thou wilt. Depend upon it, happiness lives next door to the spirit of complete acquiescence in the will of God, and it will be easy to exercise that perfect acquiescence when we suppose the Lord Jesus to be the gardener. If the Lord hath done it; what has a saint to say? Oh thou afflicted one, the Lord hath done it: wouldest thou have it otherwise? Nay, art thou not thankful that it is even so, because so is the will of him in whose hand thy life is, and whose are all thy ways? The duty of submission is very plain, "supposing him to be the gardener." One more duty I would mention, though others suggest themselves. "Supposing him to be the gardener," then let us bring forth fruit to him. I do not address a people this morning who feel no care as to whether they serve God or not. I believe that most of you do desire to glorify God; for being saved by grace, you feel a holy ambition to show forth his praises who has called you out of darkness into his marvellous light. You wish to bring others to Christ, because you yourselves have been brought to life and liberty in him. Now, let this be a stimulus to your fruitbearing, that Jesus is the gardener. Where you have brought forth a single cluster, bring, forth a hundred! "supposing him to be the gardener." If he is to have the honor of it, then labor to do that which will give him great renown. If our spiritual state were to be attributed to ourselves, or to our minister, or to some of our fellow Christians, we might not feel that we were tinder a great necessity to be fruitful; but if Jesus be the gardener, and is to bear the blame or the honor of what we produce, then let us use up every drop of sap and strain every fibre, that, to the utmost of which our manhood is capable, we may produce a fair reward for our Lord's travail. Under such tutorship and care we ought to become eminent scholars. Doth Christ train us? Oh let us never cause the world to think meanly of our Master. Students feel that their alma mater deserves great things of them, so they labor to make their university renowned. And so, since Jesus is tutor and university to us, let us feel that we are bound to reflect credit upon so great a teacher, upon so divine a name. I do not know how to put it, but surely we ought to do something worthy of such a Lord. Each little flower in the garden of the Lord should wear its, brightest hues, and poor forth its rarest perfume, because Jesus cares for it. The best of all possible good should be yielded by every plant in our Father's garden, supposing Jesus to the gardener. Thus much, then, on those two points a key to many wonders, and a spur to many duties. III. Thirdly, I have found in this supposition A RELIEF FROM CRUSHING RESPONSIBILITY. One has a work given him of God to do, and if he does it rightly he cannot do it carelessly. The first thing when he wakes he asks, "How is the work prospering?" and the last thought at night is, "What can I do to fulfill my calling?" Sometimes the anxiety even troubles his dreams, and he sighs, "O Lord, send now prosperity!" How is the garden prospering which we are set to tend? Are we broken-hearted because, nothing appears to flourish? Is it a bad season? or is the soil lean and hungry? It is a very blessed relief to an excess of care if we can fall into the habit of "supposing him to be the gardener." If Jesus be the Master and Lord in all things it is not mine to keep all the church in order. I am not responsible for the growth of every Christian, nor for every backslider's errors, nor for every professor's faults of life. This burden must not lie on me so that I shall be crushed thereby. "Supposing him to be the gardener," then, the church enjoys a better oversight than mine; better care is taken of the garden than could be taken by the most vigilant watchers, even though by night the frost devoured them, and by day the heat. "Supposing him to be the gardener," then all must go well in the long run. He that keepeth Israel doth neither slumber nor sleep; we need not fret and despond. I beg you earnest workers, who are becoming depressed, to think this out a little. You see it is yours to work under the Lord Jesus; but it is not yours to take the anxiety of his office into your souls as though you were to bear his burdens. The under-gardener, the work-man in the garden, needs not fret about the whole garden as though it were all left to him. No, no; let him not take too much upon himself. I pray you, bound your anxiety by the facts of the case. So you have a number of young people around you, and you are watching for their souls as they that must give account. This is well; but do not be worried and wearied; for, after all, the saving and the keeping of those souls is not in your hands, but it rests with One far more able than yourself. Just think that the Lord is the gardener. I know it is so in matters of providence. A certain man of God in troublous times became quite unable to do his duty because he laid to heart so much the ills of the age; he became depressed and disturbed, and he went on board a vessel, wanting to leave the country, which was getting into such a state that he could no longer endure it. Then one said to him, Mr. Whitelock, are you the manager of the world? No, he was not quite that. "Did not God get on pretty well with it before you were born, and don't you think he will do very well with it when you are dead?" That reflection helped to relieve the good man's mind, and he went back to do his duty. I want you thus to perceive the limit of your responsibility: you are not the gardener himself; you are only one of the gardener's boys, set to run on errands, or to do a bit of digging, or to sweep the paths. The garden is well enough managed even though you are not head manager in it. While this relieves us of anxiety it makes labor for Christ very sweet, because if the garden does not seem to repay us for our trouble we say to ourselves, "It is not, my garden after all. 'Supposing him to be the gardener,' I am quite willing to work on a barren piece of rock, or tie up an old withered bough, or dig a worthless sod; for, if it only pleases Jesus, the work is for that one sole reason profitable to the last degree. It is not mine to question the wisdom of my task, but to set about it in the name of my Master and Lord. 'Supposing him to be the gardener,' lifts the ponderous responsibility of it from me, and my work becomes pleasant and delightful." In dealing with the souls of men, we meet with cases which are extremely difficult. Some persons are so timid and fearful that you do not know how to comfort them; others are so fast and presumptuous that you hardly know how to help them. A few are so double-faced that you cannot understand them, and others so fickle that you cannot hold them. Some flowers puzzle the ordinary gardener: we meet with plants which are covered with prickles, and when you try to train them they wound the hand that would help them. These strange growths would make a great muddle for you if you were the gardener; but "supposing him to be the gardener," you have the happiness of being able to go to him constantly, saying, "Good Lord, I do not understand this singular creature; it is as odd a plant as I am myself. Oh, that thou wouldest manage it, or tell me how. I have come to tell thee of it." Constantly our trouble is that we have so many plants to look after that we have not time to cultivate any one in the best manner, because we have fifty more all wanting attention at the time; and then before we have done with the watering-pot we have to fetch the hoe and the rake and the spade, and we are puzzled with these multitudinous cares, even as Paul was when he said, "That which cometh upon me daily, the care of all the churches." Ah, then, it is a blessed thing to do the little we can do and leave the rest to Jesus, "supposing him to be the gardener." In the church of God there is a discipline which we cannot exercise. I do not think it is half so hard to exercise discipline as it is not to be able to exercise it when yet you feel that it ought to be done. The servants of the householder were perplexed when they might not root up the tares. "Didst thou not sow good seed in thy field? From whence then hath it tares?" "An enemy hath done this." "Wilt thou then that we go and gather them up?" "Not so," said he, "lest ye root, up the wheat with them." This afflicts the Christian minister when he must not remove a pestilent, hindering weed. Yes, but "supposing him to be the gardener," and it is his will to let that weed remain, what have you and I to do but to hold our peace? He has a discipline more sure and safe than ours, and in due time the tares shall know it. In patience let us possess our souls. And then, again, there is that succession in the garden which we can not keep up. Plants will die down, and others must be put into their places or the garden will grow bare, but we know not where to find these fresh flowers. We say, "When yonder good man dies who will succeed him?" That is a question I have heard many a time, till I am rather weary of it. Who is to follow such a man? Let us wait till he is gone and needs following. Why sell the man's coat when he can wear it himself? We are apt to think when this race of good brethren shalt die of it that none will arise worthy to unloose the latchets of their shoes. Well, friend, I could suppose a great many things, but this morning my text is, "Supposing him to be the gardener," and on that supposition I expect that the Lord has other plants in reserve which you have not yet, seen, and these wilt exactly fit into our places when they become empty, and the Lord will keep up the true apostolical succession till the day or his second advent. In every time of darkness and dismay, when the heart sinks and the spirits decline, and we think it is all over with the church of God, let us fall back on this, "Supposing him to be the gardener," and expect to see greater and better things than these. We are at the end of our wits, but he is not at the beginning of his yet: we are nonplussed, but he never will be; therefore let us wait and be tranquil, "supposing him to be the gardener." IV. Fourthly, I want you to notice that this supposition will give you A DELIVERANCE FROM MANY GLOOMY FEARS. I walked down the garden, and I saw a place where all the path was strewn with leaves and broken branches, and stones, and I saw the earth upon the flower-beds, tossed about, and roots lying quite out of the ground: all was in disorder. Had a dog been amusing himself? or had a mischievous child been at work? If so, it was a great pity. But no: in a minute or two I saw the gardener come back, and I perceived that he had been making all this disarrangement. He had been cutting, and digging, and hacking, and mess-making; and all for the good of the garden. It may be it has happened to some of you that you have been a good deal clipped lately, and in your domestic affairs things have not been in so fair a state as you could have wished: it may be in the Church we have seen ill weeds plucked up, and barren branches lopped, so that everything is en deshabille. Well, if the Lord has done it out, gloomy fears are idle. "Supposing him to he the gardener," all is well. As I was talking this over with my friend, I said to him "Supposing him to be the gardener," then the serpent will have a bad time of it. Supposing Adam to be the gardener, then the serpent gets in and has a chat with his wife, and mischief comes of it; but supposing Jesus to be the gardener, woe to thee, serpent: there is a blow for thy head within half a minute if thou dost but show thyself within the boundary. So, if we are afraid that the devil should get in among us let us always in prayer entreat that there may be no space for the devil, because the Lord Jesus Christ fills all, and keeps out the adversary. Other creatures besides serpents intrude into gardens; caterpillars and palmerworms, and all sorts of destroying creatures are apt to devour our churches. How can we keep them out? The highest wall cannot exclude them: there is no protection except one, and that is, "supposing him to be the gardener." Thus it is written, "I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts." I am sometimes troubled by the question, What if roots of bitterness should spring up among us to trouble us? We are all such fallible creatures, supposing some brother should permit the seed of discord to grow in his bosom, then there may be a sister in whose heart the seeds will also spring up, and from her they will fly to another sister, and be blown about till brethren and sisters are all bearing rue and wormwood in their hearts. Who is to prevent this? Only the Lord, Jesus by his Spirit. He can keep out this evil, "supposing him to be the gardener." The root which beareth wormwood will grow but little where Jesus is. Dwell with us, Lord, as a church and people: by thy Holy Spirit reside with us and in us, and never depart from us, and then no root of bitterness shall spring up to trouble us. Then comes another fear. Suppose the living waters of God's Spirit should not come to water the garden, what then? We cannot, make them flow, for the Spirit is a sovereign, and he flows where he pleases. Ah, but the Spirit of God will he in our garden, "supposing our Lord to be the gardener." There is no fear of our not being watered when Jesus undertakes to do it. "He will pour water on him that is thirsty, and floods upon the dry ground." But what if the sunlight of his love should not shine on the garden? If the fruits should never ripen, if there should be no peace, no joy in the Lord? That cannot happen "supposing him to be the gardener;" for his face is the sun, and his countenance scatters those health-giving beams, and nurturing warmths, and perfecting influences which are needful for maturing the saints in all the sweetness of grace to the glory of God. So, "supposing him to be the gardener" at this the close of the year, I fling away my doubts and fears, and invite you who bear the church upon your heart to do the same. It is all well with Christ's cause because it is in his own hands. He shall not fail nor be discouraged. The pleasure of the, Lord shall prosper in his hands. V. Fifthly, here is A WARNING FOR THE CARELESS, "supposing him to be the gardener." In this great congregation many are to the church what weeds are to a garden. They are not planted by God; they are not growing under his nurture, they are bringing forth no fruit to his glory. My dear friend, I have tried often to get at you, to impress you, but I cannot. Take heed; for one of these days, "supposing him to be the gardener," he will reach you, and you shall know what that word meaneth, "Every plant which my heavenly Father hath, not planted shall be rooted up." Take heed to yourselves, I pray. Others among us are like the branches of the vine which bear no fruit. We have often spoken very sharply to these, speaking honest truth in unmistakable language, and yet we have not touched their consciences. Ah, but "supposing him to be the gardener," he will fulfill that sentence: "Every branch in me that beareth not fruit he taketh away." He will get at you, if we cannot. Would God, ere this old year were quite dead, you would turn unto the Lord with full purpose of heart; so that instead of being a weed you might become a choice flower; that instead of a dry stick, you might be a sappy, fruit-bearing, branch of the vine. The Lord make it to be so; but if any here need the caution, I pray them to take it to heart at once. "Supposing him to be the gardener," there will be no escaping from his eye; there will be no deliverance from his hand. As "he will thoroughly purge his floor, and burn up the chaff with unquenchable fire," so he will thoroughly cleanse his garden and cast out every worthless thing. VI. Another set of thoughts may well arise as A QUIETUS TO THOSE WHO COMPLAIN, "Supposing him to be the gardener." Certain of us have been made to suffer much physical pain, which often bites into the spirits, and makes the heart to stoop: others have suffered heavy temporal losses, having had no success in business, but, on the contrary, having had to endure privation, perhaps even to penury. Are you ready to complain against the Lord for all this? I pray you, do not so. Take the supposition of the text into your mind this morning. The Lord has been pruning you sharply, cutting off your best boughs, and you seem to be like a thing despised that is constantly tormented with the knife. Yes, but "supposing him to be the gardener," suppose that your loving Lord has wrought it all, that from his own hand all your grief has come, every cut, and every gash, and every slip: does not this alter the case? Hath not the Lord done it? Well, then, if it be so, put your finger to your lip and be quiet, until you are able from your heart to say, "The Lord gave and the Lord hath taken away, and blessed be the name of the Lord." I am persuaded that the Lord hath done nothing amiss to any one of his people; that no child of his can rightly complain that he has been whipped with too much severity; and that no one branch of the vine can truthfully declare that it has been pruned with too sharp an edge. No; what the Lord has done is the best that could have been done, the very thing that you and I, if we could have possessed infinite wisdom and love, would have wished to have done; therefore let us stop each thought of murmuring, and say, "The Lord hath done it," and be glad. Especially I speak to those who have suffered bereavement. I can hardly express to you how strange I feel at this moment when my sermon revives a memory so sweet dashed with such exceeding bitterness. I sat with my friend and secretary in that garden some fifteen days ago, and we were then in perfect health, rejoicing in the goodness of the Lord. We returned home, and within five days I was smitten with disabling pain; and worse, far worse than that, he was called upon to lose his wife. We said to one another as we sat there reading the word of God and meditating, "How happy we are! Dare we think of being so happy? Must it not speedily end?" I little thought I should have to say for him, "Alas, my brother, thou art brought very low, for the delight of thine eyes is taken from thee." But here is our comfort: the Lord hath done it. The best rose in the garden is gone. Who has taken it? The gardener came this way and gathered it. He planted it and watched over it, and now he has taken it. Is not this most natural? Does anybody weep because of that? No; everybody knows that it is right, and according to the order of nature that he should come and gather the best in the garden. If you are sore troubled by the loss of your beloved, yet dry your grief by supposing him to be the gardener." Kiss the hand that has wrought you such grief? Brethren beloved, remember the next time the Lord comes to your part of the garden, and he may do so within the next week, he will only gather his own flowers, and would you prevent his doing so even if you could? VII. "Supposing him to be the gardener," then there is AN OUTLOOK FOR THE HOPEFUL. "Supposing him to be the gardener," then I expect to see in the garden where he works the best possible prosperity: I expect to see no flower dried up, no tree without fruit: I expect to see the richest, rarest fruit, with the daintiest bloom upon it, daily presented to the great Owner of the garden. Let us expect that in this church, and pray for it. oh, if we have but faith we shall see great things. It is our unbelief that straitens God. Let us believe great things from the work of Christ by his Spirit in the midst of his people's hearts, and we shall not be disappointed. "Supposing him to be the gardener," then, dear friends, we may expect divine intercourse of unspeakable preciousness. Go back to Eden for a minute. When Adam was the gardener, what happened? The Lord God walked in the garden in the cool of the day. But "supposing him to be the gardener," then we shall have the Lord God dwelling among us, and revealing himself in all the glory of his power, and the plenitude or his Fatherly heart; making us to know him, that we may be filled with all the fullness of God. What joy is this! One other thought. "Supposing him to be the gardener," and God to come and walk among the trees of the garden, then I expect he will remove the whole of the garden upward with himself to fairer skies; for he rose, and his people must rise with him. I expect a blessed transplantation of all these flowers below to a clearer atmosphere above, away from all this smoke and fog and damp, up where the sun is never clouded, where flowers never wither, where fruits never decay. Oh, the glory we shall then enjoy up yonder, on the hills of spices in the garden of God. "Supposing him to be the gardener" what a garden will he form above, and how shall you and I grow therein, developing beyond imagination." It doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is." Since he is the author and finisher or our faith, to what perfection will he conduct us, and to what glory will he bring us! Oh, to be found in him! God grant we may be! To be plants in his garden, "Supposing him to be the gardener," is all the heaven we can desire. Amen.

Verse 27

The Evidence of Our Lord's Wounds

December 2nd, 1877 by C. H. SPURGEON (1834-1892)

"Then said he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." John 20:27 .

Among us at this day we have many persons who are like Thomas dubious, demanding signs and tokens, suspicious, and ofttimes sad. I am not sure that there is not a slight touch of Thomas in most of us. There are times and seasons when the strong man fails, and when the firm believer has to pause a while, and say, "Is it so?" It may be that our meditation upon the text before us may be of service to those who are touched with the malady which afflicted Thomas. Notice, before we proceed to our subject in full, that Thomas asked of our Lord what he ought not to have asked. He wanted to put our risen Lord to tests which were scarcely reverent to his sacred person. Admire his Master's patience with him. He does not say, "If he does not choose to believe he may continue to suffer for his unbelief." But no; he fixes his eye upon the doubter, and addresses himself specially to him; yet not in words of reproach or anger. Jesus could bear with Thomas, though Thomas had been a long time with him, and had not known him. To put his finger into the print of the nails, and thrust his hand into his side, was much more than any disciple had a right to ask of his divine Master; and yet see the condescension of Jesus! Rather than Thomas should suffer from unbelief, Christ will let him take great liberties. Our Lord does not always act towards us according to his own dignity, but according to our necessity; and if we really are so weak that nothing will do but thrusting a hand into his side, he will let us do it. Nor do I wonder at this: if, for our sakes, he suffered a spear to be thrust there, he may well permit a hand to follow. Observe that Thomas was at once convinced. He said: "My Lord, and my God." This shows our Master's wisdom, that he indulged him with such familiarity, because he knew that, though the demand was presumptuous, yet the act would work for his good. Our Lord sometimes wisely refuses saying, "Touch me not; for I am not yet ascended"; but at other times, he wisely grants, because, though it be too much for us to ask, yet he thinks it wise to give. The subject for our present meditation is just this: the cure of doubts. Thomas was permitted to put his finger into the print of the nails for the curing of his doubts. Perhaps you and I wish that we could do something like it. Oh, if our Lord Jesus would appear to me for once, and I might thrust my hand into his side; or, if I might for once see him, or speak with him, how confirmed should I be! No doubt that thought has arisen in the minds of many. We shall not have such proofs, my brethren, but we shall have something near akin, to them, which will answer the same purpose. I. The first head of my discourse shall be this: CRAVE NO SIGNS. If such signs be possible, crave them not. If there be dreams, visions, voices, ask not for them. Crave not wonders, first, because it is dishonouring to the sacred Word to ask for them. You believe this Bible to be an inspired volume the Book of God. The apostle Peter calls it "A more sure word of prophecy; whereunto ye do well that ye take heed." Are you not satisfied with that? When a person, in whose veracity you have the utmost confidence, bears testimony to this or that, if you straightway reply, "I would be glad of further evidence," you are slighting your friend, and casting unjust suspicion upon him. Will you cast suspicion upon the Holy Ghost, who, by this word, bears witness unto Christ? Oh, no! let us be content with his witness. Let us not wish to see, but remain satisfied to believe. If there be difficulties in believing, is it not natural there should be, when he that believes is finite, and the things to be believed are, in themselves, infinite? Let us accept the difficulties as being in themselves, in some measure, proofs of the correctness of our position, as inevitable attendants of heavenly mysteries, when they are looked at by such poor minds as ours. Let us believe the Word, and crave no signs. Crave no signs, because it is unreasonable that we should desire more than we have already. The testimony of the Lord Jesus Christ, contained in the Word, should alone suffice us. Beside that, we have the testimony of saints and martyrs, who have gone before us, dying triumphant in the faith. We have the testimony of many still among us, who tell us that these things are so. In part, we have the testimony of our own conscience, of our own conversion, of our own after-experience, and this is convincing testimony. Let us be satisfied with it. Thomas ought to have been content with the testimony of Mary Magdalene, and the other disciples, but he was not. We ought to trust our brethren's word. Let us not be unreasonable in craving after proofs when already proofs are afforded us without stint. Crave no signs, because it may be you will be presumptuous in so doing. Who are you, to set God a sign? What is it he is to do before you will believe in him? Suppose he does not choose to do it, are you therefore arrogantly to say, "I refuse to believe unless the Lord will do my bidding"? Do you imagine that any angel would demean himself to pay attention to you, who set yourself up to make demands of the Most High? Assuredly not. It is presumption which dares to ask of God anything more than the testimony of himself which he chooses to grant us in his Word It is, moreover, damaging to ourselves to crave signs. Jesus says, "Blessed are they that have not seen, and yet have believed." Thomas had his sign, and he believed; and so far so good, but he missed a blessing peculiar to those who have not seen, and yet have believed. Do not, therefore, rob yourselves of the special favour which lights on those who, with no evidence but the witness of the Spirit of God, are prepared at once to believe in the Lord Jesus unto eternal life. Again, crave no signs, for this craving is highly perilous. Translated according to many, and I think translated correctly, our Saviour said, "Reach hither thy finger, and put it into the print of the nails; and become not faithless, but believing," intending to indicate that Thomas, by degrees, would become faithless. His faith had grown to be so little that, if he continued insisting upon this and that, as a sign or evidence, that faith of his would get down to the very lowest; yea, he would have no faith left. "Become not faithless, but believing." Dear friends, if you began to seek signs, and if you were to see them, do you know what would happen? Why, you would want more; and when you had these, you would demand still more. Those who live by their feelings judge of the truth of God by their own condition. When they have happy feelings, then they believe; but if their spirits sink, if the weather happens to be a little damp, or if their constitution happens to be a little disordered, down go their spirits, and, straightway, down goes their faith. He that lives by a faith which does not rest on feeling, but is built upon the Word of the Lord, will remain fixed and steadfast as the mount of God; but he that craves for this thing and that thing, as a token for good at the hand of the Lord, stands in danger of perishing from want of faith. He shall not perish, if he has even a grain of living faith, for God will deliver him from the temptation; but the temptation is a very trying one to faith. Crave, therefore, no sign. If you read a story of a person who saw a vision, or it you hear another declare that a voice spake to him believe those things, or not, as you like; but do not desire them for yourself. These wonders may, or may not, be freaks of the imagination. I will not judge; but we must not rely upon them, for we are not to walk by sight, but by faith. Rely not upon anything that can be seen of the eyes, or heard of the ears; but simply trust him whom we know to be the Christ of God, the Rock of our salvation. II. Secondly, when you want comfort, crave no sign, but TURN TO THE WOUNDS OF OUR LORD. You see what Thomas did. He wanted faith, and he looked for it to Jesus wounded. He says nothing about Christ's head crowned with glory. He does not say that he must see him "gird about the paps with a golden girdle." Thomas, even in his unbelief, is wise; he turns to his Lord's wounds for comfort. Whenever your unbelief prevails, follow in this respect the conduct of Thomas, and turn your eyes straightway to the wounds of Jesus. These are the founts of never-failing consolation, from which, if a man doth once drink, he shall forget his misery, and remember his sorrow no more. Turn to the Lord's wounds; and if you do, what will you see? First, you will see the tokens of your Master's love. O Lord Jesus, what are those wounds in thy side, and in thy hands? He answers, "These I endured when suffering for thee. How can I forget thee? I have graven thee upon the palms of my hands. How can I ever fail to remember thee? On my very heart the spear has written thy name." Look at Jesus, dead, buried, risen, and then say, "He loved me, and gave himself for me"! There is no restorative for a sinking faith like a sight of the wounded Saviour. Look, soul, and live by the proofs of his death! Come and put thy finger, by faith, into the print of the nails, and these wounds shall heal thee of unbelief. The wounds of our Lord are the tokens of his love. They are, again, the seals of his death, especially that wound in his side. He must have died; for "one of the soldiers, with a spear, pierced his side, and forthwith came there out blood and water. And he that saw it bare witness." The Son of God did assuredly die. God, who made the heavens and the earth, took to himself our nature, and in one wondrous person he was both God and man; and lo! this wondrous Son of God bore sufferings unutterable, and consummated all by his death. This is our comfort, for if he died in our stead, then we shall not die for our sins; our transgression is put away, and our iniquity is pardoned. If the sacrifice had never been slain we might despair; but since the spear-wound proves that the great Sacrifice really died, despair is slain, hope revives, and confidence rejoices. The wounds of Jesus, next, are the marks of identity. By these we identify his blessed person after his resurrection. The very Christ that died has risen again. There is no illusion: there could be no mistake. It is not somebody else foisted upon us in his place; but Jesus who died has left the dead, for there are the marks of the crucifixion in his hands and in his feet, and there is the spear-thrust still. It is Jesus: this same Jesus. This is a matter of great comfort to a Christian this indisputably proven doctrine of the resurrection of our Lord. It is the keystone of the gospel arch. Take that away, or doubt it, and there remains nothing to console you. But because Jesus died and in the selfsame person rose again, and ever lives, therefore does our heart sweetly rest, believing that "them also which sleep in Jesus will God bring with him"; and also that the whole of the work of Jesus is true, is completed, and is accepted of God. Again, those wounds, those scars of our Lord, were the memorials of his love to his people. They set forth his love so that his chosen can see the tokens; but they are also memorials to himself. He condescendingly bears these as his reminders. In heaven, at this moment, upon the person of our blessed Lord, there are the scars of his crucifixion. Centuries have gone by, and yet he looks like a Lamb that has been slain. Our first glance will assure us that this is he of whom they said, "Crucify him; crucify him." Steadily look with the eyes of your faith into the glory, and see your Master's wounds, and say within yourself, "He has compassion upon us still: he bears the marks of his passion." Look up, poor sufferer! Jesus knows what physical pain means. Look up, poor depressed one! he knows what a broken heart means. Canst thou not perceive this? Those prints upon his hands, these sacred stigmata, declare that he has not forgotten what he underwent for us, but still has a fellow-feeling for us. Once again, these wounds may comfort us because in heaven they are, before God and the holy angels, the perpetual ensigns of his finished work. That passion of his can never be repeated, and never needs to be: "After he had offered one sacrifice for sins for ever, he sat down on the right hand of God." But the memorials are always being presented before the infinite mind of God. Those memorials are, in part, the wounds in our Lord's blessed person. Glorified spirits can never cease to sing, "Worthy is the Lamb that was slain"; for every time they gaze upon him they perceive his scars. How resplendent shine the nail-prints! No jewels that ever gemmed a king can look one-half so lustrous as these. Though he be God over all blessed for ever, yet to us, at least, his brightest splendour comes from his death. My hearer, whensoever thy soul is clouded, turn thou to these wounds which shine like a constellation of five bright stars. Look not to thine own wounds, nor to thine own pains, or sins, or prayers, or tears, but remember that "with his stripes we are healed." Gaze, then; intently gaze, upon thy Redeemer's wounds it thou wouldest find comfort. III. This brings me to my third point, whenever faith is staggered at all, SEEK SUCH HELPS FOR YOUR FAITH AS YOU MAY. Though we cannot literally put our finger into the print of the nails, and may not wish to do so, yet let us use such modes of recognition as we do possess. Let us put these to their utmost use; and we shall no longer desire to put our hand into the Saviour's side. We shall be perfectly satisfied without that. Ye that are troubled with doubts and fears, I give you these recommendations. First, if you would have your faith made vivid and strong, study much the story of your Saviour's death. Read it: read it: read it: read it. "Tolle: lege," said the voice to Augustine, "Take it: read it." So say I. Take the four evangelists; take the fifty-third chapter of Isaiah; take the twenty-second psalm; take all other parts of Scripture that relate to our suffering Substitute, and read them by day and by night, till you familiarize yourself with the whole story of his griefs and sin-hearing. Keep your mind intently fixed upon it; not sometimes, but continually. Crux lux: the cross is light. Thou shalt see it by its own light. The study of the narrative, if thou pray the Holy Ghost to enlighten thee, will beget faith in thee; and thou wilt, by its means, be very greatly helped, till, at last, thou wilt say, "I cannot doubt. The truth of the atonement is impressed upon my memory, my heart, my understanding. The record has convinced me." Next, if this suffice not, frequently contemplate the sufferings of Jesus. I mean by that, when you have read the story, sit down, and try and picture it. Let your mind conceive it as passing before you. Put yourself into the position of the apostles who saw him die. No employment will so greatly strengthen faith, and certainly none will be more enjoyable!

"Sweet the moments, rich in blessing, which before the cross I spend, Life and health and peace possessing From the sinner's dying Friend."

An hour would be grandly spent if occupied in turning over each little detail, item, and incident in the marvellous death by which you are redeemed from death and hell. You will be surprised to find how this familiarizing of yourself with it, by the help of the Holy Spirit, will make it as vivid to you as if you saw it; and it will have a better effect upon your mind than the sight of it would have done; for probably the actual sight would have passed away from your mind, and have been forgotten, while the contemplation of the sorrowful scene will sink deep into your soul, and leave eternal lines! You will do well, first, to read and know the narrative, and then to contemplate it carefully and earnestly I mean, not to think of it for a minute or two at chance times, but to take an hour or two that you can specially set apart on purpose to consider the story of your Saviour's death. I am persuaded, if you do this, it will be more helpful to you than putting his finger into the print of the nails was to Thomas. What next? why, dear friends, the Lord has a way of giving his people wonderful realizations. I hope I shall not say anything incorrect when I remark that there are times with us when the Lord is present with us, and we are strongly impressed with that fact, and therefore we act under a sense of that presence as if the divine glory were actually visible. Do you know what it is to write a letter to a friend feeling as if the Lord Jesus were looking over your shoulder? I know what it is at times to stand here and preach, and feel my Lord so near me that if I had literally seen him it would not have surprised me. Have you never, in the watches of the night, lain quiet when there was no sound but the ticking of the watch, and thought of your Lord till, though you knew there was no form before you, you were just as certain that he was there as if you could see his sorrowful countenance? In quiet places all alone you scarcely like to tell the story in the lone wood, and in the upper chamber you have said, "If he spake I should not be more certain of his presence; and if he smiled upon me I should not be surer of his love." These realizations have sometimes been so joyfully overwhelming that for years you have been lifted by them beyond all power of doubt. These holy summer days banish the frosts of the soul. Whenever a doubt is suggested to me about the existence of my Lord and Master, I feel that I can laugh the tempter to scorn, for I have seen him, and spoken with him. Not with these eyes, but with the eyes of my inner life, I have beheld my Lord, and communed with him. Wonder not that I am not among the crew of the black, piratical ship of "Modern Thought." Nor is it merely in seasons of enjoyment that we get these helps, but in times of deep distress. Prostrate with pain, unable to enjoy any comfort, unable even to sleep, I have seen the soul of the believer as happy as if all sounds were marriage peals. Some of us know what it is to be right gleesome, glad, and joyous in hours of fierce trial, because Christ has been so near. In times of losses and bereavements, when the sorrow stung you to the quick, and you thought before it came, that you never could bear it, yet have you been so sustained by a sight of the sacred head once wounded, and by fellowship with him in his sufferings, that you have said, "What are my griefs compared with his?" You have forgotten your sorrows and sung for joy of heart, as those that make merry. If you have been helped in this way, it will have all the effect upon you that ever could have come of putting your finger into the print of the nails. If, perchance, you have been given up to die, and have, mentally, gone through the whole process of dying, expecting soon to stand before the bar of God, and have been happy, and even exultant, then you could not doubt the reality of a religion that bore you up above the surging billows. Now that you are again restored to life for a little longer time, the recollection of your buoyant spirits, in what you thought to be your dying hours, will answer all the purpose to you, I think, of putting your finger into the nail-prints. Sometimes the strengthening influence may be afforded under the stress of temptation. If ever, young man, you have had a strong temptation hurling itself against you, and your feet have almost gone ay, let me not say "young man"; but if ever a man or a woman of any age has had to cry out, "God, help me: how shall I escape out of this?" and you have turned your eyes and seen your Lord and beheld his wounds; and if you have felt at that moment that the temptation had lost all power, you have had a seal from the Lord, and your faith has been confirmed. If at the sight of your Lord you have exclaimed, in presence of the temptation, "How can I do this great wickedness, and sin against God?" after that, you have had the best proof of your Redeemer's power to save. What better or more practical proof could you desire? In these times, when the foundations of our faith are constantly being undermined, one is sometimes driven to say to himself, "Suppose it is not true." As I stood, the other night, beneath the sky, and watched the stars, I felt my heart going up to the great Maker with all the love that I was capable of. I said to myself, "What made me love God as I know I do? What made me feel an anxiety to be like him in purity? Whatever made me long to obey my God cannot be a lie." I know that it was the love of Jesus for me that changed my heart, and made me, though once careless and indifferent to him, now to pant with strong desires to honour him. What has done this? Not a lie, surely. A truth, then, has done it. I know it by its fruits. If this Bible were to turn out untrue, and if I died and went before my Maker, could I not say to him, "I believed great things of thee, great God; if it be not so, yet did I honour thee by the faith I had concerning thy wondrous goodness, and thy power to forgive"? and I would cast myself upon his mercy without fear. But we do not entertain such doubts; for those dear wounds continually prove the truth of the gospel, and the truth of our salvation by it. Incarnate Deity is a thought that was never invented by poet's mind, nor reasoned out by philosopher's skill. Incarnate Deity, the notion of the God that lived, and bled, and died in human form, instead of guilty man, it is itself its own best witness. The wounds are the infallible witness of the gospel of Christ. Have you not felt those wounds very powerful to you in the from of assistance in time of duty? You said, "I cannot do it, it is too hard for me." You looked to Jesus wounded, and you could do anything. A sight of the bleeding Christ has often filled us with enthusiasm, and so with power: it has rendered us mighty with the omnipotence of God. Look at the church of Christ in all ages. Kings and princes did not know what to do with her. They vowed that they would destroy her. Their persecuting edicts went forth, and they put to death thousands upon thousands of the followers of Christ. But what happened? The death of Jesus made men willing to die for him. No pain, no torture, could keep back the believing host. They loved Jesus so that though their leaders fell by bloody deaths, another rank came on, and yet another, and another, till despots saw that neither dungeon, nor rack, nor fire could stop the march of the army of Christ. It is so now. Christ's wounds pour life into the church by transfusion: the life-blood of the church of God is from Jesus' wounds. Let us know its power and feel it working within us to will and to do of his good pleasure. And as for those who do not trust him, what shall I say? The Lord help you to do so at once; for as long as you do not trust him, you are under an awful curse, for it is written, "If any man love not the Lord Jesus, let him be Anathema Maranatha" cursed at the coming of the Lord. May it not be so with you! Amen.

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Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on John 20". "Spurgeon's Verse Expositions of the Bible". https://www.studylight.org/commentaries/eng/spe/john-20.html. 2011.