and for your sake I am glad I was not there, so that you may believe. But let us go to him." Sermons
I. THAT ALL THE MOVEMENTS OF CHRIST ON EARTH HAD AN IMMEDIATE REGARD TO OTHERS. 1. His life on earth was purely vicarious. "For your sakes." Not only his death was vicarious, but his life was equally so. Not only he died for others, but he lived for them as well. His vicarious death was only the natural outcome of his vicarious life. All his movements, his actions, his miracles, his teaching and utterances, the fact and sum of his life, were for others - for mankind generally and for his disciples particularly. "For your sakes." 2. His life on earth was purely self-sacrificing. "For your sakes." He sacrificed every personal feeling, convenience, and consideration for the advantage of others. Had he consulted his own personal feelings - feelings of the tenderest affection and the sincerest friendship - friendship for the dying and the living - nothing would have kept him away from the death-bed of his beloved friend at Bethany; but these tenderest feelings of personal friendship he sacrificed for the sake of others. For their sakes he was not there. This was the great and grand principle of his whole life. 3. The vicariousness and self-sacrifice of his life were to him the sources of the greatest pleasure. "I am glad," etc. He found his highest joy in doing good to his fellow-men, and the greatest delight of his life was spending it for the advantage of others. In benefiting them even his own pain was turned into pleasure, his sorrow into joy, and the greatest self-sacrifice afforded him the greatest satisfaction. 4. His life on earth was one of untiring activity. Nevertheless, let us go unto him. His time for sorrow and joy was very limited. His was to act. (1) His activity was ever timely. He would ever act in his own time; but his time was always right. Some thought he was too late; but if he went, even to a grave, it was not too late. (2) His activity was often wonderful in its aim, but ever successful. "Let us go unto him." Lazarus was dead, and his soul in the spirit world; but he was not too far for Jesus to reach him - he was at home there. To human view Lazarus was a prisoner of death, and it was a bold march to go to him through the territories of the king of terrors; but, bold as it was, Jesus undertook it successfully. (3) His activity was ever inviting and inspiring. "Let us go." The disciples could not go as far as the Master, but let them go as far as they are able. If they can only see, weep, and witness, let them do what they can; he will do the rest. They were inspired to go. (4) His activity was ever helpful, in consoling, teaching, and quickening. II. THAT ALL THE MOVEMENTS OF CHRIST ON EARTH HAD A SPECIAL REGARD TO THE GREATEST GOOD OF OTHERS. "To the intent that ye may believe." 1. Whatever he did was done with a definite purpose. "To the intent." He had one great and special aim through life. In every movement and act and utterance of his there was a definite purpose, and he kept this ever in view. It was the inspiration and guide of his movements. In all his various and busy activities there was not a single random shot; but he ever took a definite aim, on which his whole being centered. This is one of the secrets of his ultimate success. 2. Whatever he did was done for the best and highest purpose. In relation to his own mission and the salvation of the world. "That ye may believe." This implies: (1) That although his disciples had faith, yet it was weak. It was incomplete. This was only to be expected. They were as yet but babes in Christ, and their faith was young and tender. Their wings had net fully grown, and could not soar very high - not high enough as yet to reach and fully rest on the Savior. (2) That it was capable of, and required growth and confirmation. Genuine faith, however weak and small, will grow by trial, by experience, by a fuller manifestation of its object, and cries out for this. Its growth is certain but gradual. (3) That the growth and confirmation of their faith involved their greatest good. This alone could bring them into closer union with Christ and with the Father, and open to them the door of the spiritual kingdom, and fully present to their view the grand but real visions of the spiritual empire, and Jesus as the King in his beauty. This was the only true foundation of their character, and the only hope and sure means of its future perfection. 3. Whatever he did was done in the best way to effect the highest purpose. His absence from Bethany served the interest of faith far better than his presence would have done. This implies: (1) That the death of Lazarus could scarcely take place in the immediate presence of Jesus. This is implied in what Jesus said to his disciples, and in what the sisters said to Jesus. We have no account that death ever took place in his presence. Even at a distance the prayer of faith was sufficient to call forth his triumphant power against it. When he met the "king of terrors" on the highway with a lad, a stranger to Jesus, in his prison-van, he had to give him back to his mother at once: how much more would this be the case with regard to a sick friend! Death could hardly perform his work in the very presence of life. However, Jesus could hardly trust himself, and was glad that he was not there. (2) That the restoration of Lazarus from death was more beneficial to faith than his preservation from it would have been. (3) That it was the highest aim of Christ to serve the interest of faith in the most efficient way. He did not expect it to live and thrive on nothing, but furnished it with the strongest proofs, and with the most nourishing diet. He not only produces faith, but supports it. His general aim was to produce faith where it was not, but especially to perfect it where it was. His aim was concentration of influence - the perfection of the few faithful ones, and through them the perfection of the many. "That ye may believe." 4. The confirmation of faith in the disciples produced in Jesus the greatest joy. (1) This was the joy of a favorable opportunity of doing the greatest good. Such opportunities are rare. Jesus availed himself of it with delight. Faith was struggling in the gloom of a friend's death. But this furnished Jesus with a special opportunity to display his Divine power in the grand miracle of life. (2) The joy of foreseen success. He foresaw the success of his last great miracle, which involved the success of his life, and through the wail of grief rolled the sweetest strains of music to his soul. What joy is like that of the joy of success in the chief aim of life? III. WHAT PRODUCES REGRET AND SORROW IN US OFTEN PRODUCES GLADNESS IN JESUS. His absence caused sorrow to the sisters, but joy to him. The same event producing different feelings in different persons, as illustrated in Jesus and the sisters, and why? 1. Jesus could see the intention of his absence; the sisters could not, 2. Jesus could see the ultimate result of his absence; they could not. Jesus could see the restoration of his friend, the display of Divine power, the triumph of faith, and the glory of God. This produced in him gladness. The sisters could not see this, and they were sad. 3. Jesus could see the gain of faith by the death of Lazarus to be immeasurably greater than the loss of the family. They could not see this as yet. (1) Their loss was only personal, limited to a few. The gain of faith was universal. (2) Their loss was only physical and social. The gain of faith was spiritual and Divine. Social feelings are nothing to the ecstasies of faith. (3) Their loss was only temporary, for a short time. The gain of faith was eternal. (4) Their loss was made up with interest; but the loss of faith for the want of the miracle, who could repair? He was the prepared object of the miracle, and the only one of the family not to begrudge the sacrifice. His death was the occasion of life to faith, and doubtless shared the joy of Jesus at its triumph, and was the willing sacrifice to its life. LESSONS. 1. When the claims of personal feelings come in collision with those of public good, the former are to give way at any cost, and give way with joy. 2. In the strange dealings of Providence we should try to learn the Divine intention; that is our good. 3. This is difficult, if not impossible, often to realize. Therefore let us trust and wall. 4. In the light of results all will be plain and joyful. Jesus was glad in Peraea, while the sisters were sad in Bethany; but at the resurrection they could join with Jesus in the song of triumph and the anthem of life. "All is well that ends well." - B.T.
Lazarus is dead, and I am glad for your sakes that! was not there. 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. People Caiaphas, Didymus, Jesus, Lazarus, Martha, Mary, ThomasPlaces Bethany, Ephraim, Jerusalem, JudeaTopics Account, Believe, Dead, Faith, Glad, Intent, Lazarus, Let's, Nevertheless, Order, Rejoice, Sake, SakesOutline 1. 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. Dictionary of Bible Themes John 11:1-44Library March 28 EveningOur 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 March 11 Evening June 22 Evening May 30 Evening Christ's Question to Each The Open Grave at Bethany The Seventh Miracle in John's Gospel --The Raising of Lazarus Caiaphas The Delays of Love Miracles no Remedy for Unbelief. A Mystery! Saints Sorrowing and Jesus Glad! Beloved, and yet Afflicted Though He were Dead Even Now Oh, How He Loves! The Welcome visitor The Displeasure of Jesus. The Disciple, -- Master, what is the Real Meaning of Service? is it that We... 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. 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