She was all alone now, this widow of Nain. The Scriptures make no mention that she had brothers or sisters or other family members. They surely would have been with her, consoling her, moving slowly along in the sad procession. A "large crowd from the city was with her." We are grateful for that. Sometime before, we don't know how long, she had stood by the grave of her husband and now the lifeless body of her only son was being carried out of the city. Only a widowed parent can know the grief that poor woman was feeling. As with any of the deep things of life, we cannot put her feelings into words, but we can appreciate her unutterable grief. The plain, indelicate truth is that no parent wants to live long enough to bury a son or daughter. We want to be mercifully spared that ... at least that.

"As he (Jesus) drew near to the gate of the city, behold, a man who had died was being carried out, the only son of his mother, and she was a widow (v. 12)."

So, you see, the circumstances for something wonderful happening could not have been more forbidding. And that is what makes what did happen all the more wonderful.

"And when the Lord saw her, he had compassion on her and said to her, 'Do not weep.' And he came and touched the bier, and the bearers stood still. And he said, 'Young man, I say to you, arise.' And the dead man sat up and began to speak. And he gave him to his mother (vv. 13-15)."

The raising of the dead. We encounter it three times in our Lord's ministry. In addition to the widow's son, there was the daughter of Jairus (Matthew 9:18f and Lazarus (John 11).

The orbit widens. Our understanding of God's actuality and potentiality expands.

It was Friedrich Nietzsche who said, "Man is a recurring decimal. You can never work him out on paper. You may divide and divide until your heart is content, but each figure you get, so far from beginning to end, is simply a new beginning." I suppose the antithesis of this continuing decimal theory would be to say, "Man is a period, or an exclamation point. This and nothing more."

It will be much more to your relief that I do not wish to pursue this. I just find the symbols of decimals, periods, and exclamation points interesting because I have often thought that a fitting symbol for God would be the ampersand - that peculiar little symbol (&) commonly used in place of the word "and" - for whatever is proclaimed about God must always end with the word "and." God is always more than we can know or express.

Millions of books about God are in circulation throughout the world. If all of these books were to be placed together in one great heap, it would surely seem that everything which could be written about God has been expressed in every conceivable combination of words. However, the last page of every book could appropriately be inscribed with the word "and" for God is always more than we set to the page.

Millions of testimonies about God touching human lives have been presented. And just when you may think you have heard them all, someone says, "And listen to this."

Countless systematic theologies have meticulously been formulated, as well as learned, sophisticated perspectives about God and God's Word. Even so, there will always be another observation, another word aching to be said.

Just when it appears that God has blessed our lives in every conceivable way, he comes in a new way. There is always more.

Any definition of God must end with an ampersand, allowing for the "furthermore," for God was, and is, and shall be.

This thought was in the mind of the apostle Paul when he wrote: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? ... No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come ... nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:35-39)." It is fair comment to paraphrase Paul's words to say, "I cannot overcome tribulation, distress, persecution, things present or things to come in my life, but God can." I challenge you now to think of any three words in the human language more wonderfully exciting than these: but God can! I challenge you to think of any one person in human history to whom this was more dramatically revealed than the widow of Nain. In her son's funeral procession one moment, praising God for his resurrection the next. It was unnecessary for Jesus to say to her, as he would later say to a certain rich man, "What is impossible with man is possible with God (John 18:27)." She knew.

But God can! What a marvelous thing to know and believe, especially since our present generation places such a premium on self-help and self-assertion. The emphasis is upon what "we" can do. We are told that we can determine our own security with stoc_esermonsks, bonds, certificates of deposit, and wise investments. We are told that we can guarantee our health by going to a health spa, swimming, jogging, playing tennis, or dieting. We are told that we can favorably impact our personal appearance by going to a tanning booth, having cosmetic make-overs, or plastic surgery. We can tuck this in, relocate that, remove something else altogether, and spray on all kinds of fragrances to create an impression and reinforce confidence. We are told that we can live good, look good, and even go to a self-help group and "be" good.

All things are wonderful. But we know in private, when we take counsel with ourselves, that there is also that which we cannot do: (1) we cannot control our lives. Just when we think it is under control, something comes along and takes the control away from us, (2) we cannot do God's will alone. We know, because we have tried, (3) we cannot release the power of the Holy Spirit upon our lives. We have difficulty keeping our own spirits high. We cannot do any of these things which count for now and all eternity, but God can!

It is when we conceive God as a "period" or "exclamation point" (convinced that God is this and no more) instead of "ampersand" that we lose our sense of anxious expectation and believing faith. Genesis 17 records that Abraham was informed in his old age that he was going to be a father. He laughed so hard that he literally fell down on his face, saying, "Shall a son be born to him that is 100 years old, and shall Sarah bear a child at 90?" A similar story is found in the first chapter of Luke. Zechariah and Elizabeth, old in years, received the unbelievable news that they were to become parents of a son. Zechariah felt moved to bring the matter into focus, "But I am an old man and my wife is stricken in years."

Abraham and Zechariah were not what we would call "possibility thinkers" in their old age. They were tired and the light was gone out of their eyes. At their age, they were more conscious of limitations, conclusions, and "periods" than they were possibilities. "It cannot happen," they responded. But God said, "It is within my will and it not only can, it shall," and it did. Do not minimize this thought: but God can.

We are always the wrong age to do something for the kingdom, aren't we? It seems we are either too young or too old. God called Jeremiah to be a prophet to the nations. Immediately, Jeremiah disqualified himself account of his age, "Oh Lord God, I cannot speak, for I am only a youth." What a pity. God was not simply calling him to address a tribe or a community, or even a district, but raising him up to be a witness to the "nations." How could God commit such an obvious mistake as to place so staggering a responsibility upon a youth? We can almost hear Jeremiah thinking, "I cannot command listeners, I cannot pronounce prophetic words, and I cannot conceive how you could possibly use me." And then it is as if God addressed Jeremiah's reluctance by replying, "I know you can't, but I can!"

"Do not say, 'I am only a youth'; for to all to whom I send you you shall go, and whatever I command you you shall speak. Be not afraid of them, for I am with you to deliver you (Jeremiah 1:7, 8)."

If it is not age, it is something else. Moses declined God's call, citing his lack of eloquence (Exodus 4:10). Knowing perhaps that eloquence is not a prerequisite to witness, he added weight to the matter by saying, "I am slow of speech and slow of tongue." The bottom line to Moses' excuse is, "I cannot speak." God's reply: "I know you can't, but I can,"

"Who has made man's mouth? Who makes him dumb, or deaf, or seeing, or blind? Is it not I, the Lord? Now, therefore go, and I will be with your mouth and teach you what you shall speak (Exodus 4:11, 12)."

Isaiah attempted to beg out of his calling by calling God's attention to the fact that he was a sinner. We expect that Isaiah felt that he had neutralized the call to prophecy with that confession. Jeremiah's age had not really been an issue. Moses' concern about his speech was of little concern to God. But there was no getting around the fact that Isaiah was correct. He was a sinner. Moreover, he could use his sinful condition to his advantage by using it for leverage. "Why, God, I can't be a prophet because I am a sinner." Read Isaiah 6:5 and see him become ever so humble in the presence of holiness. But then, read on and see how he was led beyond conviction to submission. It was as if God had declared, "Yes, you are a sinner and you do dwell in the midst of sinners. You cannot do anything about the fact of your sin nor their sin, but I can!"

At the risk of appearing to insult our intelligence, let us be clear about what dramatic thing we are proposing here. We are advancing Christ's proclamation, "What is impossible with man is possible with God (John 18;27)" and understanding them to mean, but God can! The widow of Nain would wonder why it is so difficult for us to absorb this obvious truth, as would Jeremiah, Moses, and a host of others across the centuries.

Sparks now leap from the fire:

(1) God can if we believe God can. The Book of Judges records a marvelous story of unreserved faith in the providence of God. Gideon and his army were camped beside the spring of Harod, just to the south of the Midianite encampment. At the appointed time, 32,000 Israelites would descend upon the enemy's superior forces and pray that their efforts would prevail. It is not a good feeling going against an adversary knowing the odds are against you. On the other hand, to triumph against the odds creates heroes.

God was not in search of heroes. "The Lord spoke to Gideon and said, 'The people with you are too many for me to give the Midianites into their land, lest Israel vaunt themselves against me' (Judges 7:2)." Brute strength and military prowess would only serve to obscure God's hand in the matter. Gideon was instructed to allow those who were fearful and trembling to go home. Apparently, some were there against their better judgment anyway because 22,000 went home. This reduced the Israelite army to 10,000. The odds were not pitifully overwhelming. However, God spoke again to Gideon and insisted that the soldiers still numbered too many! Just a minute. This is not only a time for an inventory of strength but also of one's belief in what God is able to accomplish. Gideon did not hesitate. "Take the men down to the water," God said, "and separate those who lap the water like dogs from those who kneel down to drink." And the number of those who lapped was 300. God then declared, "With the 300 I will deliver you." The significance of this number comes into clearer focus when we take into account how the Scriptures describe the Midianite army: "(they) lay along the valley like locusts for multitude; and their camels were without number, as the sand which is upon the seashore for a multitude; and their camels were without number, as the sand which is upon the seashore for a multitude (7:12)."

Gideon divided the 300 into three companies of 100. It does not require a military genius to determine that this would leave one side unprotected, even if the modest handfuls could cover the other three.

This was the battle plan: the 300 would carry no weapons in their hands and engage in no hand-to-hand conflict with the Midianites. Each soldier carried a trumpet in his right hand and a jar containing a lighted torch in his left. Allow the absurdness of the situation to settle into your consciousness. A diminished, token force, armed only with trumpets and earthen jars containing torches. Isn't it possible that at least one soldier may have felt inclined to remind Gideon that Israel was preparing for war instead of a midnight parade?

At Gideon's command, the 300 surrounded the Midianite camp. At the signal, the trumpets were blown, the jars loudly smashed, and each man cried out at the top of his voice, "A sword for the Lord and for Gideon!" To suggest that Gideon had utilized the element of surprise would be to understate the matter. The Midianites were so astonished and confused that they took up their swords against each other and fled in absolute bewilderment. The battle had gone to the hosts of the Lord. Let us take notice of that fact. Three hundred unarmed soldiers cannot route thousands who are armed. But God can! People cannot prevail against an impossible situation, regardless of the nature of the situation, but God can! Gideon and the 300 believed God could, and he did. God can if we believe God can!"

There are times when our own resources are diminished. Our strength is spent. All of the marvelous things which we know count for nothing. We are out of ideas. We are involuntarily disarmed, physically and mentally immobilized. Like the Israelites in the valley of Moreh, the odds are against us and we are vulnerable on every side. There is no way we can overcome a hopeless situation. But God can.

I do not know exactly what particular incident or theological concept the writer of the old hymn, "Only Believe," had in mind but Gideon and the 3000 most certainly could inspire such words: "Only believe, only believe. All things are possible, only believe." God can if we believe God can.

(2) God can if we will let him. It is not so much a matter of giving God permission as it is getting out of God's way. We want to be in front, call the plays, take charge, and manage our own affairs. That is not surprising, especially since our generation has been raised on the attitude of "You can if you believe you can." It is a good thought except it is limited on every side by our humanity.

Catherine Marshall tells in one of her books about how devastated she was when, following a routine physical examination, she was informed that she had tuberculosis. She was not mentally prepared for that. No one ever is. She was ordered to bed 24 hours a day indefinitely. Fifteen months later, she had gained 15 pounds. After a year and a half in bed, there was no noticeable progress. It was at this point that tormenting thoughts began innundating her mind. Had she committed some unforgivable sin at sometime in her life? Had she wronged someone and needed to make things right with them? Was there something about her life so offensive to God that her prayers were being short-circuited? What could she do? She apologized to her husband for everything she could think to apologize for. She wrote acquaintances and purged her conscience. She prayed to God and asked what else she could do. What else could she do? Finally, one day she conceded defeat. She had run out of ideas. She had fought and struggled, and worried until there was nothing left. Standing by her bedroom window, she prayed. The prayer, recorded in her diary, was: "From this moment I promise that I'll try to do whatever you tell me for the rest of my life, insofar as you'll make it clear to me what your wishes are. I'm weak and many times I'll probably renege on this. But Lord, you'll have to help me with that too." That was the moment of surrender. She got out of the way. Within six weeks, her condition improved until she wastaking walks, working in the garden, making jelly, and eventually resumed her "normal life."

Catherine Marshall's story may be summarized in these words: God can, if we will let him.

(3) God can, but it may require our help as well as our consent. This past summer my wife and I had occasion to be in Tuscumbia, Alabama. Having passed through the city numerous times en route to somewhere else, we decided that this would be the time we would finally take the time to visit the home of Helen Keller. Oddly enough, the two of us were the only visitors on the premises at that particular time, so the tour guide was able to accommodate our slow pace as well as our numerous questions. "Here," she said, "is the living room and Helen's little chair." I was not particularly interested in the little chair, nor the kitchen, nor the bedrooms, nor any of the several awards in the trophy room. I was only mildly interested in the little cottage at the side of the house where Helen and her teacher lived during the time of her intense instruction. What I wanted to see was the pump. Finally, there it was just outside the back door of the main house. The place where the miracle happened. You know the story of how it was there that Helen first related the feel of water with the word "water" spoken by her teacher. Oh, she could not hear the word, but she could "feel" the word being spoken by placing her hand on her teacher's mouth and throat. I stood by the pump for a while and thought to myself, "Thank God for Anne Sullivan." Anne Sullivan (herself, partially blind) assumed the "impossible" task of teaching a blind deaf-mute child. We can only imagine how many times she must have thought, I cannot do this as she encountered one frustration after another. But God could, and she would be God's agent. God was at the pump. God was in the inspiration of the moment, and Anne Sullivan had served as God's partner in the moment of miracle.

God can, if we believe God can, if we will let him, and be available to help if necessary.

We have come a long way from the window of Nain. But the joyous discovery which she experienced in her soul is the thing we have carried with us through all of us. We have stated it over and over in numerous ways. We have focalized our thoughts to this one: but God can!

And whether this sermon concludes with a "period" or an "ampersand" depends now upon you. Whether we have "focalized" a thought or "internalized" a thought depends upon you.

Perhaps, even now, you are thinking of some situation in your life which you wish you had control over, but you cannot get hold of it. Here is some decision which you cannot resolve. There is something you want to change for the better but you cannot. You are under the spiritual conviction that God has a plan for your life but you cannot bring it into focus?

You say to yourself, I have this need but I can continue on from here without resolving it and no one can tell the difference. But God can!

You say, "Preacher, you can't do anything about any of this. That is correct. I cannot. But God can. And the good news is that God will, if we believe him, and will let him!