Our Lord Jesus, in this metaphorical language, doubtless adopted a view of death which was familiar to his countrymen, because presented in the works of their inspired and their uninspired writers - of seers and of sages. Yet, in adopting it, he imparted to it a tone and character peculiar to himself. On the other hand, what he says concerning the awakening is altogether original; herein he claims a power which is unprecedented and unparalleled.

I. To THE CHRISTIAN DEATH IS SLEEP.

1. It is the close of the day of toil.

2. It is the hushing and silencing of the many harsh and jarring voices of care, of anxiety, of restlessness.

3. It is the soothing of sorrow and trouble.

4. It is looked for and welcome, when the due time comes.

II. IT IS THE PREROGATIVE OF CHRIST TO AROUSE HIS PEOPLE FROM THE SLUMBER OF DEATH.

1. Our Lord awakens slumbering souls from the stupors of sin. The message of the gospel to such is, "Awake, thou that sleepest, arise from the dead, and he shall enlighten thee." This spiritual awakening is the pledge of the glorious and final awakening of the future unto the higher and immortal life.

2. As sleep is but for a season, so the sleep of death is appointed only as a temporary, a transitory experience.

3. The voice which woke Lazarus out of his sleep is the voice which summons from the slumber of death. Christ's assumption of this power is an implicit claim to Divine authority. God's omnipotence alone can create life, and alone can restore life when death has asserted its power and has done its work.

4. The awakening from death summons to an endless life of activity and holy service. Whilst the hours of slumber are hours of repose, the daylight which arouses the sleepers calls to the exertion of the powers of body and of mind. This law applies to the higher realm. When Christ awakens out of the slumber of death, it is to the happiness of conscious existence and to the energy of untiring effort. There is no reason to suppose that this brief earthly life is man's only period of service. It is the discipline and preparation for endless ages of glad devotion alike to the praise and to the service of our glorious Redeemer.

"If my immortal Savior lives,
Then my immortal life is sure:
His word a firm foundation gives;
Here let me build and rest secure." T.

The man Jesus loved lay there on his bed dying. Now, I emphasize that, because there used to be a great deal of thinking about God's relation to those that love Him and whom He loves — a great deal of teaching in the Christian Church that counted itself most orthodox, and which was, indeed, deadly heresy, coarse, materialistic, despicable, misunderstanding the ideal grandeur of the Bible promises. Some of you know the sort of thing that used to prevail — the idea that God's saints should be exceptionally favoured, the sun would shine on their plot of corn, and it would not shine on the plot of corn of the bad man; their ships would not sink at sea, their children would not catch infectious diseases, God would pamper them, exempt them from bearing their part in the world's great battle, with hardness and toil of labour, with struggle and attainment and achievement. It came of a very despicable conception of what a father can do for a child, as if the best thing for a father to do for his son was to pet and indulge him, and save him all bodily struggle and all difficulties, instead of giving him a life of discipline. As if a general in the army would, because of his faltering heart, refuse to let his son take the post of danger, as if he would not rather wish for that son — ay, with a great pang in his own soul — that he should be the bravest, the most daring, the one most exposed to the deadliest hazard. Ah, we have got to recognize that we whom God loves may be sick and dying, and yet God does love us. Lazarus was loved by Jesus, yet he whom Jesus loved was sick and dying. Ah, and there is a still more poisonous difficulty in that materialistic, that worldly way of looking at God's love; that horrible, revolting misjudgment that Christ condemned, crushed with indignation when it confronted Him. "The men on whom the tower of Siloam fell must have been sinners worse than us on whom it did not fall." Never, never! The great government of the world is not made up of patches and strokes of anger and outbursts of weak indulgence. The world is God's great workshop, God's great battlefield. These have their places. Here a storm of bullets fall, and brave and good men as well as cowards fall before it. You mistake if you try to forestall God's judgments, God's verdict on the last great day of reckoning. Still we have got the fact that Christ does not interpose to prevent death, that Christ does not hinder those dearest to Him from bearing their share of life's sicknesses and sufferings, that God Himself suffers death to go on, apparently wielding an undisputed sway over human existence. Is not that true of our world today? The best of you Christians, when death comes to your own homes, do you manage to sing the songs of triumph right away? Well, you are very wonderful saints if you do. If you do not, perhaps you say, "If God is in this world, how comes that dark enigma of death?" And others of you grip hold of your faith, but yet your heart cries out against it. You believe that God is good, but has He been quite good to you? Like Martha, you feel as if you had some doubt; you feel bound in your prayers; you say, "O God, I do not mean to reproach Thee;" weak, sinful, if you will, yet the sign of a true follower of the Christ. And then the enemies of Christ, the worldlings all about in this earth of ours, as they look upon death's ravages, they are saying: "If there were a God, if there were a Father, if there were a great heart that could love, why does not He show it?" Now, I said to you that at first it looks as if nothing but evil came of God's delay to interpose against death; but when you look a little deeper, I think you begin to discover an infinitely greater good and benefit come out of that evil. I must very briefly, very rapidly, trace to you in the story, and you can parallel it in the life of yourselves, that discipline of goodness there is in God's refraining from checking sickness and death. Christ said the end of it is first of all death, but that is not the termination. Through death this sickness, this struggle of doubt and faith, should end in the glory of God. That tremendous miracle compelled the rulers of Jerusalem to resolve on and carry out His death. That miracle of Lazarus's resurrection gave to the faith of the disciples and of Christ's followers a strength of clinging attachment that carried them through the eclipse of their belief when they saw Him die on Calvary. Now, what would you say? Was it cruel of Christ to allow His friend Lazarus, His dear friends Mary and Martha, to go through that period of suspense, of anxiety, of sickness, of death, and of the grave, that they might do one of the great deeds in bringing in the world's Redeemer "Ah" you say "you have still got to show God's goodness and kindness to me individually. My death may be for God's glory, it may be for the good of others; but how about me and those who mourn?" Well, now, look at it. You must get to the end of the story before you venture to judge the measure, the worth of God's goodness. After all, was that period of sickness and death unmitigated gloom, and horror, and agony? Oh, I put it to you, men and women, who have passed through it, watching by the death of dear father or mother that loved the Lord and loved you, and whom you loved — dark, and sore, and painful enough at the time; but oh, if I called you to speak out, would you not say it was one of the most sacred periods of your life — the unspeakable tenderness, the sweet, clinging love, the untiring service, the grateful responses, the sacredness that came into life? Ay, and when the tie was snapped, the new tenderness that you gave to the friends that are left, the new pledge binding you to heaven, and to hope for it, and long for it — death is not all an evil to our eyes. Death cannot ultimately be an evil, since it is universal — the consummation, climax, crown, of every human life. It is going home to one's Father. Yes, but you want the guarantee that death is not the end, and that day it was right and lawful for Christ to give it to anticipate the last great day, when in one unbroken army, radiant and resplendent, shining like jewels in a crown, He shall bring from the dark grave all that loved Him, fought for Him, and were loyal to Him on the road, and went down into the dark waters singly one by one, in circumstances of ignominy often, and yet dying with Christ within them, the Resurrection and the Life. Ah, that great grand vindication of God and interpretation of this world's enigma was made clear that day when Christ called Lazarus back and gave him alive to his sisters in the sight of His doubting disciples, in the sight of those sneering enemies.

(W. G. Elmslie, D. D.)

What strange paradox is here. There was room in Christ's heart for both emotions. The grief belonged to the Brother born for our adversity; the gladness to the omniscient God who sees the end from the be ginning, Note —

I. THE SYMPATHY OF CHRIST WITH HIS PEOPLE. Somewhat analogous to the sympathy of the several organs of a living frame. Such is the vital union that every wound inflicted on the members pierces with pain the Head. He "knew the sorrows" of Israel in Egypt, and now He felt the grief which was rending the household at Bethany. By a message, Jesus and His disciples had learned that Lazarus was sick; but the Head, being in closer communion with the member, had secret and better intelligence. The dying throb of Lazarus beat also in the heart of Jesus. "Lo, I am with you alway," in the dark days of pain as in the bright days of joy.

II. CHRIST HEARS THE CRY OF HIS PEOPLE AND SENDS THEM HELP. They were right in saying, "If Thou hadst been here." He cannot endure to hear the prayer of His people and permanently to deny their request. Hence He could not remain in visible presence with His followers. It became expedient for Him to go away, permitting multitudes of His friends to sicken and die preparatory to a glorious resurrection.

III. ALIKE CHRIST'S ACTIONS AND EMOTIONS CONTEMPLATE THE PROFIT OF HIS PEOPLE. If He remained distant while Lazarus was battling with death it was for your sakes. If He rejoiced in the immediate issue of that unequal conflict, it was for your sakes. All things are for your sakes. In this case it was that they might believe. The death of Lazarus afforded opportunity for the display of omnipotence, thereby to confirm the disciples' faith. But other benefits followed. The discipline the bereaved family endured was a means of purging away their dross. Application: The lesson bears on —

1. The ordinary affairs of life. You try to obtain a lawful object in a lawful way, but your plans miscarry. This, however, does not prove that Christ lacks the will or power to help. Had He been in visible presence He would have put forth His power, but He is glad for your sake He was not. From the height of His throne He sees that the world on your side at this point would not be profitable for you.

2. Bereavements. "if Christ were standing weeping by the bed your child would not die, but for your sake He is not there. A mother who had lost all her children but the youngest said, "Every bereavement has knit me closer to Christ, and every child I have in heaven is another cord to hold me up": —

(W. Arnot, D. D.)

Jesus was glad that the trial had come.

I. FOR THE STRENGTHENING OF THE FAITH OF THE APOSTLES.

1. The trial itself would do this. Faith untried may be true faith, but it is sure to be little faith. It never prospers so much as when all things are against it. No flowers wear so lovely a blue as those which grow at the feet of the frozen glacier; no water so sweet as that which springs amid the desert sand.(1) Tried faith brings experience, and experience makes religion more real. You never know your weakness nor God's strength till you have been in the deep waters.(2) Trial removes many of the impediments of faith. Carnal security is the worst foe to confidence in God, and blessed is the axe that removes it. The balloon never rises until the cords are cut.(3) Affliction helps faith when it exposes the weakness of the creature. This trial would show the apostles not to depend on the bounty of any one man, for though Lazarus entertained them, Lazarus had died. We are in danger of making idols of our mercies.(4) Trial drives faith to God. When the world's wells are full of sweet but poisonous water we pitch our tents at the well's mouth; but when earth's water becomes bitter we turn away sick and faint and cry for the water of life.(5) Trial has a hardening effect on faith. As the Spartan boys were prepared for fighting by the sharp discipline of their boyish days, so are God's servants trained for war by the affliction which He sends upon them. We must be thrown into the water to learn to swim. If you want to ruin your child, let him never know a hardship.

2. The deliverance of Lazarus would do this.(1) At the worst Christ can work; in the very worst He is not brought to a nonplus. The physician, Herod, Caesar, and all their power can do nothing here; and Death sits smiling as he says, "I have Lazarus." Yet Christ wins the day.(2) Divine sympathy became most manifest — "Jesus wept."(3) Divine power was put forth — "Lazarus, come forth." All this was the best education the disciples could have for their future ministry. When in prison they would remember how Lazarus was brought out. When preaching to dead sinners they would remember the power of the word which brought Lazarus to life.

II. FOR THE GOOD OF THE FAMILY. The sisters had faith, but it was not very strong, for they doubted both Christ's love and His power. Because He specially loved these people:

1. He sent them a special trial. The lapidary will not spend much time on an ordinary stone, but a diamond of the first water he will cut and cut again. So the gardener will a choice tree.

2. Special trial was attended with a special visit. Perhaps Christ would not have come to Bethany had not Lazarus died. If you are in trouble Christ will go out of His way to see you.

3. The special visit was attended with special fellowship. Jesus wept with those who wept. You may be well and strong, and have but little fellowship with Christ, but He shall make all your bed in your sickness.

4. And soon you shall have special deliverance.

III. FOR GIVING FAITH TO OTHERS. Afflictions often lead men to faith in Christ because —

1. They give space for thought.

2. They prevent sin. A lad had resolved against advice to climb a mountain. A mist soon surrounded him, and compelled him to return. His father was glad because, had he gone a little further, he would have perished.

3. They compel them to stand face to face with stern realities. How often has God's Spirit wrought in illnesses that have seemed hopeless.

4. They are sometimes followed by great deliverances.

(C. H. Spurgeon.)

I. IN THE LIFE OF AN INTELLIGENT BELIEVER GLADNESS SOMETIMES GROWS OUT OF GRIEF. Jesus wept at the death of Lazarus, for it was a personal bereavement, but He was glad because it was a fine opportunity for glorifying God. This is the lowest form of Christian experience. Our light affliction works out an eternal weight of glory, This, understood as a means of exalting God, will enable the believer to glory in tribulations.

II. ONE'S ADVANTAGE IS SOMETIMES HID UNDERNEATH ANOTHER'S TRIALS. It was a surprising thing to announce that He had not intended to prevent Lazarus's death; but it was still more surprising that it was for their sakes. What had they to do with it? Now, while all believers are independent of each other, and each stands or falls to his own master, yet the trials of one are often intended to benefit another. The law of vicarious suffering holds the race. A parent suffers for a child, a child for a parent. Joseph was sold into Egypt that Israel might go into Palestine. Peter's imprisonment may have been needed to discipline Rhoda's faith, and Paul's confinement may have been ordered for the jailor's conversion. Let us be resigned, then, when we suffer for others, and attentive when others suffer for us.

III. INCREASE OF A CHRISTIAN'S SORROW SOMETIMES ALLEVIATES IT. In the opinion of the disciples the sickness of Lazarus was a disaster, but the most unfortunate circumstance was the absence of Jesus. But a strange comfort now entered their hearts. They were worse off than they supposed, but they were better off, too. Up to this disclosure the event was a hard calamity of domestic life, and Jesus' absence a melancholy accident. But now they perceived that Divine knowledge embraced this also, Divine wisdom was dealing with it, and Divine mercy was going to turn it to fine advantage. A great sorrow with a purpose in it is easier to bear than a smaller one which seems to have no aim now and no benefit hereafter.

IV. IN THE TRUE BELIEVER'S EXPERIENCE DOUBT IS SOMETIMES EMPLOYED TO DEEPEN TRUST. The one simple intention of this bereavement was to increase the faith of those who felt it. This was accomplished by permitting them to imagine for a while that they were forgotten of God. Just as a mother hides herself from a child who has grown careless of her presence that the child may run impulsively into her embrace and love her all the more, so God says, "In a little wrath I hid My face," etc. The way to render faith confident is to make large demands upon it by onsets of trying doubt.

V. ABSOLUTE HOPELESSNESS AND HELPLESSNESS ARE THE CONDITIONS OF HOPE AND HELP. The turning point of the story is in the "nevertheless let us go," and He goes to work His most stupendous miracle to remedy what His delay had permitted. By this time the sisters had given up all hope; but Hope was on the way. So one after another of our props must drop away, till at last we are shut up to God.

(C. S. Robinson, D. D.)

"See, father!" said a lad who was walking with his father, "they are knocking away the props from under the bridge. What are they doing that for? Won't the bridge fall?" "They are knocking them away," said the father, "that the timbers may rest more firmly upon the stone piers, which are now finished." God only takes away our earthly props that we may rest more firmly upon Him.

When engineers would bridge a stream, they often carry over at first but a single cord; with that, next they stretch a wire across; then strand is added to strand, until a foundation is laid for planks; and now the bold engineer finds safe footway, and walks from side to side. So God takes from us some golden-threaded pleasure, and stretches it hence into heaven; then He takes a child, and then a friend: thus He bridges death, and teaches the thoughts of the most timid to find their way hither and thither between the shores.

(H. W. Beecher.)

Build your nest upon no tree here, for ye see God hath sold the forest to Death; and every tree whereupon we would rest is ready to be cut down, to the end that we might flee and mount up, and build upon the Rock, and dwell in the holes of the Rock.

(S. Rutherford.)

1. There are reliefs arising from our constitution. There is a self-healing principle in nature. Break a branch from a tree, etc., wound the body, cut the flesh, or break a limb, and you see the self-healing power exude and work. It is so in the soul. Thought succeeds thought like the waves of the ocean, and each tends to wear out the impression its predecessor had made.

2. There are incidental reliefs. New events, new engagements, new relationships, tend to heal the wound.

3. There are Christian reliefs, the assurance of after life, the hope of a future reunion, etc. Such are the reliefs. These, like the flowers and shrubs of a lovely garden, spring up around our hearts and cover the grave of our sorrows and trials with the shadow of their foliage. Yes; though we have our trials, we have still our blessings.

Caiaphas, Didymus, Jesus, Lazarus, Martha, Mary, ThomasBethany, Ephraim, Jerusalem, JudeaClearly, Dead, Died, Freely, Lazarus, Laz'arus, Plainly1. Jesus raises Lazarus, four days buried.
45. Many Jews believe.
47. The high priests and Pharisees gather a council against Jesus.
49. Caiaphas prophesies.
54. Jesus hides himself.
55. At the Passover they enquire after him, and lay wait for him.

John 11:1-44

     5285   cures
     9165   restoration

John 11:11-14

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     9022   death, believers

John 11:11-23

     4925   delay, divine

March 28 Evening
Our friend sleepeth.--JOHN 11:11. I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. If the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. But now is Christ risen from the …
Anonymous—Daily Light on the Daily Path

November 6 Morning
When Christ, who is our life, shall appear, then shall ye also appear with him in glory.--COL. 3:4. I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.--God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise …
Anonymous—Daily Light on the Daily Path

March 11 Evening
Jesus wept.--JOHN 11:35. A man of sorrows, and acquainted with grief.--We have not an high priest which cannot be touched with the feeling of our infirmities.--It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.--Though he were a Son, yet learned he obedience by the things which he suffered. I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks …
Anonymous—Daily Light on the Daily Path

June 22 Evening
Behold how he loved.--JOHN 11:36. He died for all.--Greater love hath no man than this, that a man lay down his life for his friends. He . . . liveth to make intercession for them.--I go to prepare a place for you. I will come again, and receive you unto myself that where I am, there ye may be also.--Father, I will that they whom thou hast given me, be with me where I am.--Having loved his own which were in the world, he loved them unto the end. We love him, because he first loved loved us.--The …
Anonymous—Daily Light on the Daily Path

May 30 Evening
Thou hearest me always.--JOHN 11:42. Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.--Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.--Lo, I come to do thy will, O God.--Not my will, but thine, be done. As he is, so are we in this world.--This is the confidence that we have in him, that, if we ask anything according to his will, he heareth us. Whatsoever we ask, we receive of him, because …
Anonymous—Daily Light on the Daily Path

Christ's Question to Each
For the Young '... Believest then this? She saith unto Him, Yea, Lord.'--JOHN xi. 26, 27. As each of these annual sermons which I have preached for so long comes round, I feel more solemnly the growing probability that it may be the last. Like a man nearing the end of his day's work, I want to make the most of the remaining moments. Whether this is the last sermon of the sort that I shall preach or not, it is certainly the last of the kind that some of you will hear from me, or possibly from any …
Alexander Maclaren—Expositions of Holy Scripture

The Open Grave at Bethany
'Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came …
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Miracle in John's Gospel --The Raising of Lazarus
'And when Jesus thus had spoken, He cried with a loud voice, Lazarus, Come forth. 44. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin.'--JOHN xi. 43, 44. The series of our Lord's miracles before the Passion, as recorded in this Gospel, is fitly closed with the raising of Lazarus. It crowns the whole, whether we regard the greatness of the fact, the manner of our Lord's working, the minuteness and richness of the accompanying details, …
Alexander Maclaren—Expositions of Holy Scripture

Caiaphas
'And one of them, named Caiaphas being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.'--JOHN xi. 49,50. The resurrection of Lazarus had raised a wave of popular excitement. Any stir amongst the people was dangerous, especially at the Passover time, which was nigh at hand, when Jerusalem would be filled with crowds of men, ready to take fire from any spark …
Alexander Maclaren—Expositions of Holy Scripture

The Delays of Love
'Now Jesus loved Martha, and her sister, and Lazarus. When He had heard therefore that he was sick, He abode two days still in the same place where He was.'--JOHN xi. 5, 6. We learn from a later verse of this chapter that Lazarus had been dead four days when Christ reached Bethany. The distance from that village to the probable place of Christ's abode, when He received the message, was about a day's journey. If, therefore, to the two days on which He abode still after the receipt of the news, we …
Alexander Maclaren—Expositions of Holy Scripture

Miracles no Remedy for Unbelief.
"And the Lord said unto Moses, How long will this people provoke Me? and how long will it be ere they believe Me, for all the signs which I have showed among them?"--Numbers xiv. 11. Nothing, I suppose, is more surprising to us at first reading, than the history of God's chosen people; nay, on second and third reading, and on every reading, till we learn to view it as God views it. It seems strange, indeed, to most persons, that the Israelites should have acted as they did, age after age, in …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Mystery! Saints Sorrowing and Jesus Glad!
Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Beloved, and yet Afflicted
We need not be astonished that the man whom the Lord loves is sick, for he is only a man. The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. The covenant of grace is not a charter of exemption from consumption, or rheumatism, or asthma. The bodily ills, which come upon us because of our flesh, will attend us to the tomb, for Paul saith, "we that are in this body do groan." Those whom the Lord loves are the more likely to be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Though He were Dead
Martha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, "I know that he shall rise again in the resurrection at the last day." She was a type, I say, of certain anxious believers, for she set a practical bound to the Saviour's words. "Of course there will be a resurrection, and then my brother will rise with the rest." She concluded that the Saviour could not mean anything beyond that. The first meaning and the commonest meaning that suggests …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

Even Now
"Even now."--John 11:22 I HOPE that there are a great many persons here who are interested in the souls of those around them. We shall certainly never exercise faith concerning those for whose salvation we have no care. I trust, also, that we are diligent in looking after individuals, especially those who are amongst our own family and friends. This is what Martha did; her whole care was for her brother. It is often easier to have faith that Christ can save sinners in general, than to believe that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Oh, How He Loves!
"Then said the Jews, Behold how he loved him!"--John 11:36. IT WAS AT THE GRAVE OF LAZARUS that Jesus wept, and his grief was so manifest to the onlookers that they said, "Behold how he loved him!" Most of us here, I trust, are not mere onlookers, but we have a share in the special love of Jesus. We see evidences of that love, not in his tears, but in the precious blood that he so freely shed for us; so we ought to marvel even more than those Jews did at the love of Jesus, and to see further into …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 56: 1910

The Welcome visitor
IT seems that Martha had heard of Christ's coming, and Mary had not. Hence Martha rose up hastily and went to meet the Master, while Mary sat still in the house. From this we gather that genuine believers may, through some unexplained cause, be at the same time in very different states of mind. Martha may have heard of the Lord and seen the Lord; and Mary, an equally loving heart, not having known of his presence, may, therefore, have missed the privilege of fellowship with him. Who shall say that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Displeasure of Jesus.
When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.--John xi. 33. Grimm, in his lexicon to the New Testament, after giving as the equivalent of the word [Greek: embrimaomai] in pagan use, 'I am moved with anger,' 'I roar or growl,' 'I snort at,' 'I am vehemently angry or indignant with some one,' tells us that in Mark i. 43, and Matthew ix. 30, it has a meaning different from that of the pagans, namely, 'I command with …
George MacDonald—Unspoken Sermons

The Disciple, -- Master, what is the Real Meaning of Service? is it that We...
The Disciple,--Master, what is the real meaning of service? Is it that we serve the Creator and then His creatures for His sake? Is the help of man, who is after all but a mere worm, of any value to God in caring for His great family, or does God stand in need of the help of man in protecting or preserving any of His creatures? The Master,--1. Service means the activity of the spiritual life and is the natural offering prompted by love. God, who is Love, is ever active in the care of His creation, …
Sadhu Sundar Singh—At The Master's Feet

How to Make Use of Christ as the Life, when the Believer is So Sitten-Up in the Ways of God, that He Can do Nothing.
Sometimes the believer is under such a distemper of weakness and deadness, that there is almost no commanded duty that he can go about; his heart and all is so dead, that he cannot so much as groan under that deadness. Yea, he may be under such a decay, that little or no difference will be observed betwixt him and others that are yet in nature; and be not only unable to go actively and lively about commanded duties, yea, or to wrestle from under that deadness; but also be so dead, that he shall scarce …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Of the Intimate Love of Jesus
When Jesus is present all is well and nothing seemeth hard, but when Jesus is not present everything is hard. When Jesus speaketh not within, our comfort is nothing worth, but if Jesus speaketh but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calleth for thee?(1) Happy hour when Jesus calleth thee from tears to the joy of the spirit! How dry and hard art thou without Jesus! …
Thomas A Kempis—Imitation of Christ

Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the …
J. W. McGarvey—The Four-Fold Gospel

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs. …
J. W. McGarvey—The Four-Fold Gospel

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