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I. THE LITERARY RECORD OF THE MIRACLE.

1. The preparatory order (ver. 39). Christ never sought to accomplish by supernatural means what could be done by natural (chap. John 2:7, 8; 6:10-11).

2. The encouraging remonstrance (ver. 40).

3. The solemn thanksgiving (ver. 41); expressive of —

(1)  Gratitude for the assurance of power to accomplish the miracle.

(2)  Confidence that as the Son He always stood within the Father's favour.

(3)  Care for the multitude that they might be prepared to believe when they beheld the stupendous sign.

4. The awakening summons (ver. 43).

(1)  Affectionate.

(2)  Authoritative.

(3)  Efficacious.

5. The concluding charge (ver. 44). Issued —

(1)  For the sake of Lazarus, to complete his restoration to the world.

(2)  For the sake of the sisters that they might withdraw with and rejoice over their brother.

(3)  For the sake of the spectators, to convince them of the reality of the miracle.

II. ITS HISTORIC CREDIBILITY.

1. Objections.

(1) The silence of the synoptists. Answer —

(a)  This is not more strange than their other omissions (John 2:1-11; John 13:1-22; John 9).

(b)  This less strange than the omission of the raising at Nain by Matthew and Mark, or that of the five hundred witnesses mentioned only by Paul (1 Corinthians 15:6).

(c)  This not at all strange if we consider that the narrative would compromise the safety of the family, that it and the earlier miracles at Jerusalem did not enter into the scope of the Synoptists who dealt with the Galilean ministry.

(d)  This is required to account for the popular outburst of enthusiasm which all record (Matthew 21:8-11; Mark 11:1-10; Luke 19:29-40).

(2) The so-called improbabilities of the narrative.

(a)  Christ's representation (ver. 4).

(b)  Christ's delay(ver. 6).

(c)  The disciple's misunderstanding of the figure already employed in the house of Jarius (ver. 12, 13).

(d)  Christ's grief in prospect of resurrection (ver. 35).

(e)  Christ's prayer for sake of bystanders.

(3) The non-mention of the miracle at the trial of Jesus. But —

(a)  Christ offered no defence at all, nor did He call any witnesses on His behalf.

(b)  The Sanhedrim were naturally silent (ver. 47). It would have destroyed their plot.

2. Considerations in support of authenticity.

(1) It is evidently the report of an eyewitness.

(a)  In what it includes (vers. 28, 32, 33, 38, 44, etc.).

(b)  In what it omits — the return of messengers, call to Mary, etc.

(2) It was performed publicly, and in the presence of enemies.

(3) The Sanhedrim believed it (vers. 46, 53).

(4) The insufficiency of other offered explanations that the mirable was a myth, that Lazarus was not really dead.

III. ITS DOCTRINAL SIGNIFICANCE. Its bearing on —

1. The question of the Divinity of Jesus. He proclaimed Himself the Son of God, and appealed in vindication of that to the miracle He was about to perform.

2. The doctrines of the spirituality and separate existence of the soul; which are abundantly demonstrated.

3. The truth of a future resurrection.

(1)  It shows its possibility.

(2)  It is a type of it. There will be the same loving call, authoritative summons, efficacious word.

(3)  It presents contrasts. Lazarus was raised to this world of sorrows to die again.

(T. Whitelaw, D. D.)

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KJV: Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

WEB: Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it.