SERMON XXXIX

SERMON XXXIX.

The Resurrection of Lazarus.

John xi. 43, 44.

And when he had thus spoken, he cried with a loud voice, Lazarus come forth. And he that was dead, came forth, bound hand and foot with grave-cloaths: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

WHEN Jesus Christ, the eternal Word, was pleased to make all things by the word of his power, his last works were the best. When he looked back upon, and beheld the first products of his almighty power, he pronounced them “good;” but when that last, that lovely creature man, was formed, he pronounced them “very good.” So, the same Jesus, when he came to tabernacle among us, and to begin and carry on a new and second creation, though all his works were miracles of wonder, and manifested forth the glory of his eternal Godhead, yet the nearer he came to the end of his public ministrations, the greater and more noble did the miracles which he wrought appear. The resurrection of Lazarus, that is to be the subject of the following discourse, I think, is a sufficient proof of this. To an eye of sense, it seems to be one of the greatest, if not the very greatest miracle of all which our blessed Lord performed. When our Saviour bid John’s disciples go and tell their Master what things they had seen and heard, he commands them to inform him, that by his divine power “the dead were raised;” alluding no doubt to the Ruler’s daughter, who was raised immediately after her decease; and the Widow’s son, who at the command of Jesus, rose out of his coffin, as they were carrying his corpse to the burial. These were pregnant proofs, that Jesus was indeed the Messiah that was to come into the world. But his raising of Lazarus from the dead, after he had lain four days dead, and saw corruption, is still, if possible, a greater miracle; and consequently a stronger proof of his being the Anointed, the Christ of God. The evangelist John is very particular in giving us an account of this miracle; even so particular, as to spend a whole chapter in relating the circumstances which preceded, attended, and followed after it. And as he was undoubtedly directed herein by the all-wise, unerring Spirit of God, does it not point out unto us, that this miracle, with all its respective circumstances, calls for our particular and most serious meditation? It appears to me in this light; and therefore, as the Lord shall be pleased to assist, I shall go back to the beginning of this chapter, follow the evangelist step by step, and consider the particulars of this wonderous miracle, make some practical observations as I go along, and conclude with some suitable instructions and exhortations, which will naturally arise from the body of the discourse.

The evangelist in the first verse, makes mention of the sickness of Lazarus. “Now, a certain man mas sick, named Lazarus of Bethany, the town of Mary, and her sister Martha.” Some think these sisters were very wealthy, so as to own good part of the town, or, as the original word seems to imply, the village. But then it is probable the evangelist would have said the town of Lazarus, estates usually descending, as with us, in the male line: it means therefore no more, than that Martha and Mary lived in Bethany. The Holy Ghost pointing out to us hereby, that nothing makes a town so worthy of a gracious soul’s remark or esteem, as its having many of God’s dear children for its inhabitants. Bethany, though a little place, is more famous because it was the town of Martha and Mary, than if Alexander had fought in it one of his greatest battles. Both these women loved Jesus in sincerity, and were as good as they were great. But Mary, though the younger sister, seems to be the most eminent: for the evangelist in the second verse, speaks of her in a very distinguishing manner. “It was that Mary, (that never-to-be-forgotten Mary) which anointed the Lord with ointment (expensive as it was) and wiped his feet, (after she had washed them with tears of love) with her hair,” even the hair of her head. What notice is taken of this action! With what an eulogy, and in what a high strain of commendation is it here spoken of? And such are the honours of all God’s saints. Though all our good works are not recorded as Mary’s are, yet God is not unmindful, that he should forget our works of faith, and labours which have proceeded of love. Every tear we shed, every sigh we fetch, every alms we give, though it be only a cup of cold water, are all recorded in the Lamb’s book of remembrance, and shall be produced to our eternal honour, and rewarded with a reward of grace, though not of debt, at the great and terrible day of the Lord. “I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, naked, and ye cloathed me, sick and in prison, and ye came unto me.” What reason have we then to be “stedfast and unmoveable, always abounding in the work of the Lord, forasmuch as we are assured, that our labours will not be in vain or forgotten by the Lord?” It was that Mary that anointed the Lord with ointment, and wiped his feet with her hair. And what follows? “Whose brother Lazarus was sick.” So that being related to Christ, or his disciples, will not exempt persons from sickness. In this life, time and chance happen to all, only with this material difference, those afflictions which harden the obstinately impenitent, soften and purify the heart of a true believer. “My son, therefore despise not the chastening of the Lord (on one hand), nor faint when thou art rebuked of him (on the other): for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”

Jesus loved Lazarus, and yet Lazarus was sick. And what do his sisters do for him now he is sick? No doubt they applied to a physician, for it is tempting God to neglect making use of means for the recovery of our health, when it is impaired. But then they were not guilty of Asa’s crime, “who sought to the physicians, but not to the Lord.” No; they knew the most skilful prescriptions would be of no effect, unless attended with a blessing from Jesus the Great and Almighty Physician; and therefore his sisters sent unto him, probably at the beginning of their brother’s illness. How unlike is their conduct, to that of the generality of people, especially the rich and great! How unfashionable is it now-a-days for persons to send to Jesus in behalf of their sick relations! It is so very uncustomary, that in some places, if a minister be sent for to a sick person, it is a sad symptom that the patient is almost past hopes of recovery. Thus did not Martha and her sister Mary; they sent unto Jesus, though he was now beyond Jordan, (chapter x. 40.) where he abode, or chiefly resided, for some time. Hence it was that they knew where to send to him. But what kind of message did they send? A very humble and suitable one. “Lord, Behold, he whom thou lovest is sick.” They might have said, Lord, he who loveth thee is sick. But they knew, that our love was not worth mentioning, and that we love Jesus only because he first loved us. Besides, here is no prescribing to our Lord what he should do, or what means he should make use of. They do not so much as say, We pray thee to come, or only speak the word, and our sick brother shall be restored. They simply tell Jesus the case, knowing it was sufficient barely to lay it before an infinitely compassionate Redeemer, and leave it to him to act according to his own sovereign good-will and pleasure. “Lord, Behold he whom thou lovest is sick.” Oh how sweet is it when the soul is brought to this! And with what a holy confidence may we pray to, and intercede with the holy Jesus, when we have reason to hope, that those we pray and intercede for, are lovers of, and are beloved of him! For his eyes are in a peculiar manner over the righteous, and his ears always open to their prayers. This was their message, and it soon reached Jesus Christ. And how does he receive it? We are told, verse 4. “When Jesus heard that, (that he whom he loved was sick) He said, this sickness is not unto death, but unto the glory of God, that the Son of God may be glorified thereby.” To whom these words were spoken is not certain. In all probability, Jesus spake them to the persons that delivered Martha’s and Mary’s message. And if so, it was no doubt a comfortable answer for the present, though it must afterwards puzzle them as well as the disciples how to explain it, when they found that Lazarus was actually dead. “This sickness is not unto death,” not unto an abiding death, because he intended to raise him again, soon after his decease. It is like that expression of our Lord in St. Mark, “The damsel is not dead, but sleepeth;” which must not be understood in a literal, but metaphorical sense. And this and such-like instances, ought to teach us to weigh carefully our blessed Lord’s words, and to wait for an explication of them, by subsequent providences; otherwise we shall be in danger of misapplying them, and thereby bring our souls into unspeakable bondage. “This sickness is not unto death, but unto the glory of God, that the Son of God may be glorified thereby.” This is the end both of the afflictions and the deaths of God’s people. By all that happens to them he will be glorified one way or another, and cause every thing to work together for their good. And who then but would be content to be sick, or willing to submit to death itself, if so be the Son of God may be glorified thereby? This answer, no doubt, proceeded from love. For we are told,

Verse 5. that “Jesus loved Martha and her sister, and Lazarus.” Oh happy family! Three in it beloved of Jesus, with a peculiar, everlasting love. “Very often it so happens, (to use the words of the pious Bishop Beveridge) that there is but one in a city, and two in a country of this stamp.” But here are two sisters and a brother, all lovers of, and beloved by the glorious Jesus. What shall we say to these things? Why, that our Saviour’s grace is free and sovereign, and he may do what he will with his own. They who are thus so highly favoured as to have so many converted in one house, ought to be doubly thankful! Such a blessing have not all his saints. No; many, very many, go mourning over their perverse and graceless relations all their lives long; and find, even to their dying day, that their greatest foes are those of their own houshold. Surely these three relations lived a heaven upon earth. For what can they want, what could make them miserable, who are assured of Jesu’s love? But surely if Jesus loves this dear little family, the next news one might think we should hear, would be, that he went immediately and healed Lazarus; or at least cured him at a distance. But instead of that, we are told, verse 6. “When he had heard that he was sick, he abode two days still in the same place where he was.” A strange way this, in the eye of natural reason, of expressing love; but not so strange in the eye of faith: for the Lord Jesus very often sheweth his love, by deferring to give immediate answers to our prayers. Hereby he tries our faith and patience, and exercises all our passive graces. We have a proof of this in the Syrophenician woman, upon whom the blessed Jesus frowned, and spake roughly to at first, only that he might afterwards turn unto her and say, “O woman, great is thy faith.” Let not those then who believe, make too much haste; or immediately in their hearts repine against the Lord, because he may not answer their requests, in their own time and way. God’s time and way is best. And we shall find it to be so in the end. Martha and Mary experienced the truth of this, though undoubtedly our Lord’s seeming delay, to come and heal their brother, cost them great searchings of heart. But will the Lord Jesus forget his dear Lazarus, whom his soul loveth? “Can a woman forget her sucking child?” Indeed she may; but the Lord never faileth those that fear him. Neither is he slack concerning his promise, as some men count slackness: for his very delays are answers. The vision is for an appointed time; in the end it will speak and not lie.