SERMON XXXIX (2)

Though our Lord abode two days where he was, to try the faith of these sisters, yet after this, he said unto his disciples, verse 7. “Let us go into Judea again.” With what a holy familiarity does Jesus converse with his dear children! Our Saviour seems to speak to his disciples, as though he was only their brother, and as it were upon a level with them; “Let us go into Judea again.” How gently, according to what was predicted of him, does he lead those that are with young! Jesus very well knew the weakness of his disciples, and also what a dangerous place Judea was: how gradually therefore does he make known unto them, his design of going thither! And how does he admit his disciples to expostulate with him on this account! “Master, say they, the Jews of late sought to stone thee, and goest thou thither again?” They were amazed at our Lord’s boldness, and were ready to call it presumption; as we generally are prone to censure and condemn other zealous and enterprizing persons, as carrying matters too far; it may be for no other reason, if we examine the bottom of our hearts, but because they go before, and excel ourselves. The disciples, no doubt, thought that they spoke out of love to their Lord, and assuredly they did; but what a deal of self-love was there mixed and blended with it? They seem much concerned for their Master, but they were more concerned for themselves. However Jesus overlooks their weakness, and mildly replies, verse 9, and 10. “Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of the world; but if any man walk in the night, he stumbleth, because there is no light in him.” As though our Lord had said, My dear disciples, I thank you for your care and concern for me. Judea is a dangerous place, and what you say of the treatment I met with from its inhabitants, is just and true: but be not afraid of going there upon my account. For as a man walketh safely twelve hours of the day, because he walketh in the light: so as long as the time appointed by my Father for my public administration lasts, I shall be as secure from the hands of my enemies, as a man that walks in broad-day is secure from falling. But as a man stumbleth if he walketh in the night, so when the night of my passion cometh, then, but not till then, shall I be given up into the hands of my spiteful foes. Oh what comfort have these words, by the blessing of God, frequently brought to my soul! How may all Christ’s ministers strengthen themselves with this consideration, that so long as God hath work for them to do, they are immortal! And if after our work is over, our Lord should call us to lay down our lives for the brethren, and to seal the truth of our doctrine with our blood, it would certainly be the highest honour that can be put upon us. “To you it is given not only to believe, but also to suffer,” says the apostle to the Philippians.

“These things (the evangelist tells us, verse 11.) said Jesus, and after that, (to satisfy them that he was not going into Judea without a proper call) he saith unto them, Our friend Lazarus sleepeth.” Our friend. Amazing! For what is a friend? As one’s own soul. How dear then, and near are true believers to the most adorable Jesus! “Our friend Lazarus.” Still more amazing! Here is condescension, here is unparalleled familiarity indeed. And what of him? “He sleepeth.” A figurative way of expression. For what is death to the lovers of Jesus Christ, but a sleep, and a refreshing one too? Thus it is said of Stephen when he died, that “he fell asleep.” Christ indeed died, but believers only sleep. And “those that sleep in Jesus, (says the scripture) will God bring with him.” “Our friend Lazarus sleepeth.” For though he be dead, I shall raise him from the grave so soon, that his dying will be only like a person’s taking a short sleep. “Our friend Lazarus sleepeth, but I go that I may awake him out of sleep.” By this time, one would imagine, our Lord’s disciples should have understood him: But how unwilling are we to believe any thing that we do not like. “Then said his disciples, Lord, if he sleep he shall do well.” Oh fearful, and slow of heart to believe! How fain would they excuse themselves from going into Judea, for fear of a few stones! By this way of talking, how do they in effect impeach their blessed Master’s conduct, and under a pretence of preserving his person, foster, and as it were plead for their own (though perhaps undiscerned) cowardice and unbelief? That charity, which hopeth and believeth all things for the best, teacheth us to judge thus favourably of them. For, “Howbeit Jesus spake of his death: they thought that he had spoken of taking rest in sleep.” The great and compassionate High-priest knowing and remembering they were but dust, throws a veil of love over their infirmity; and at length, verse 14. “Saith unto them plainly (for if we wait on Jesus, we shall know his will plainly, one way or another) Lazarus is dead.” And even then, lest they should be swallowed up with overmuch sorrow, he immediately adds, verse 15. “And I am glad for your sakes that I was not there, to the intent ye may believe,” or have more faith, or have that faith which you already possess increased and confirmed. A plain proof this, that all Jesu’s delays to answer prayer, are only to strengthen our faith.

“Nevertheless, says our Lord, let us go unto him.” This was a sufficient hint, if they knew how to improve it, that he intended to do something extraordinary, though he would not tell them directly what he intended. For the Lord Jesus will keep those whom he loves, at his foot, and dependant on him. “Let us go unto him.” He still speaks as though they were his equals. Oh that Christians in general, Oh that ministers in particular, would learn of him their great exemplar, to condescend to men of low degree! Well, the secret is now out. Jesus has said unto them plainly, Lazarus is dead. And what reception does this melancholy news meet with? With great condolance, especially from Thomas; for verse 16. “Then said Thomas, who is called Didymus, unto his fellow disciples, let us also go and die with him;” i. e. according to some, with Lazarus, with whom, it may be, Thomas had contracted an intimate acquaintance. But granting it was so; shall I commend him for this passionate expression? I commend him not. Surely he spake unadvisedly with his lips; “Let us also go and die with him.” As though there was no comfort henceforward to be expected in the world, now his friend Lazarus was gone. This was a great fault, and yet a fault that many of God’s children run into daily, by mourning for their deceased relations over-much, like persons that have no hope. But this infirmity ought not to be indulged. For if our friends and dear relatives are dead, Jesus, that friend of sinners, is not dead. He will be better to us than seven sons, and will abundantly supply the place of all creature-comforts. But I am more inclined to think that the word him, refers to Jesus his dear Master; and if so, he is so far from being blamed, that he spake like a good soldier of Jesus Christ. Let us also go, that we may die with him. If our dear master will go into Judea, and hazard his precious life, let us not any longer make such frivolous excuses, but let us manfully accompany him; and if the Jews should not only be permitted to stone, but also to kill him, let us also go and die with him, we cannot die in a better cause. This was a speech worthy of a christian hero, and Thomas herein hath set us an example, that we should follow his steps, by exciting and provoking one another closely to adhere to the blessed Jesus, especially when his cause and interest is in any immediate danger. This exhortation, it seems, had a proper effect. They all went, and as far as we know, chearfully accompanied their glorious Master.

How their thoughts were exercised on the road, we are not told. But I am apt to believe they were a little discouraged when they came to Bethany. For “When Jesus came, he found that Lazarus had lien in the grave for four days already.” And what would it avail them, to come so many miles only to see a dead man’s tomb? But how wisely were all things ordered by the blessed Jesus, to manifest his glory in the most extraordinary manner, that not only his disciples might have their faith confirmed, but many also of the Jews might believe on him. This Bethany, it seems, verse 18. “was nigh unto Jerusalem, about fifteen furlongs off;” or about two miles; and Martha and Mary, being what we may call people of fashion, and devout likewise; many of the devout, and we may suppose many of the wealthy Jews came from the metropolis, as well as other adjacent places, verse 19. to Martha and Mary; not to pay an idle, trifling, but a serious, profitable visit, “to comfort them concerning their brother.” This was kind and neighbourly. To weep with those that weep, and to visit the afflicted in their distresses, is one essential branch of true and undefiled religion. And O how sweet is it when we visit surviving friends, that we have reason to think that their departed relations died in the Lord! And we can therefore give them comfort concerning them: For “blessed are the dead, that die in the Lord, even so saith the Spirit, for they rest from their labours.” This and such-like arguments, no doubt, these visitors made use of, to comfort Martha and Mary. And indeed they stood in much need of consolation. For we have reason to suppose, from our Lord’s answer, “This sickness is not unto death, but the glory of God;” that they had entertained thoughts of the recovery of their brother. But who can tell what these two holy souls must feel, when they found their brother did not recover, but was dead, laid out, and now stinking in the silent grave! What hard thoughts, without judging them, may we suppose they entertained concerning Jesus! Think ye not that they were ready to cry out in the language of the prophet, “Thou hast deceived us, and we are deceived?” But man’s extremity is Jesu’s opportunity. In the multitude of the sorrows that they had in their hearts, the news of Christ’s coming refreshes their souls. Somebody or another, commendably officious, privately informs Martha of it. “Who, as soon as she heard that Jesus was come (without making any apology to the company for her rudeness) went and met him: But Mary sat still in the house.” But why so, Mary? I thought thou hadst been most forward to attend on Jesus, and thy sister Martha more prone to be cumbered about the many things of this life. Why sittest thou still? It may be the news was brought only privately to Martha (for it is plain from verse 31st, that the Jews who were in the house knew not of it;) and Martha knowing how our Lord had chid her once, was resolved he should have no reason on the same account to chide her any more; therefore when the news was brought, she would not so much as stay to inform her sister, but went out to see whether it were true or not, and if so, as the eldest sister, she would invite the blessed Jesus in. How happy is it, when Christ’s reproofs for past neglects, excite our future zeal to come out and meet him! Such reproofs are an excellent oil. Or, it may be, the news reached Mary’s ears, as well as Martha’s, but being overcome with sorrow, she thought it too good news to be true, and therefore sat still in the house. O how careful ought believers to be, to cherish and maintain, even in the midst of tribulation, a holy confidence and joy in God! For the joy of the Lord is a believer’s strength. Whereas giving way to melancholy and unbelief, raises gloom and vapours in the mind, clouds the understanding, clogs us in the way of duty, and gives the enemy, who loves to fish in troubled waters, a very great advantage over us.

Mary, perhaps, through the prevalence of this, and being also naturally of a sedentary disposition, “sat still in the house,” while her sister Martha got the start of her, and went out to meet Jesus. And how does she accost him? Why, in a language bespeaking the distress of a burdened and disordered mind. For she said unto Jesus, verse 21, “Lord, if thou hadst been here, my brother had not died.” Here is a mixture of faith and unbelief. Faith made her say, “Lord, if thou hadst been here, my brother had not died.” But unbelief made her confine Christ’s power to his bodily presence. Besides, here was a tacit accusation of the blessed Jesus of unkindness, for not coming when they sent unto him the message, “Lord, he whom thou lovest is sick.” Once she charged Jesus with want of care; “Lord, carest thou not, that my sister hath left me to serve alone?” Now she taxes him with want of kindness. “If thou hadst been here;” as much as to say, if thou hadst been so kind as to have come when we sent for thee, “my brother had not died;” and by saying thus, she does as it were lay her brother’s death to Jesus Christ. O how apt are even those whom Jesus loves in a peculiar manner, to charge him foolishly! How often does the enmity of our desperately wicked hearts rise against Christ, when we are under the afflicting hand of his providence! Are not the very best of us frequently tempted, in such circumstances, to say within ourselves at least, Why does God thus cruelly deal with us? Why did not he keep off this stroke, seeing it was in his power to have prevented it? How should we be ashamed and confounded before him upon this account? How should we pray and labour to be delivered from this remaining enmity of the heart, and long for that time, when mortality shall be swallowed up of life, and we shall never feel one single rising of heart, against a good and gracious, and all-wise and glorious Redeemer, any more? However, to do Martha justice, she pretty well recovers herself, verse 22. “But I know, that even now, whatsoever thou wilt ask of God, God will give it to thee.” Whether these words imply an actual belief of our Lord’s divinity, is not certain. To me they do; because we shall presently find, that she did believe our Lord was the Son of God, and the Messiah which was to come into the world. Therefore when she said, she knew that whatsoever he asked of God, God would give it to him, she may be understood as referring to God the Father, under whom the Lord Jesus acted as Mediator, though equal to him in respect to his eternal glory and godhead. This mystery we may well suppose her acquainted with, because Jesus had been frequently preaching at her house, and consequently, had opened that mystery unto her. O what a blessed thing must it be to have such a Mediator! such an high-priest and intercessor at the Father’s right-hand, that whatever he asks the Father in our behalf, he will give unto us! Jesus takes this kindly at Martha’s hand, and passes over her infirmity. For if the Lord was exact to mark every thing that we say or do amiss, alas! who could abide? He only calmly says unto her, verse 23. “Thy brother shall rise again.”