Therefore they sought again to take Him
I.
MORAL INCORRIGIBILITY. What was the result of Christ’s appeal to His works and to their law? Of His noble life and strong logic? Were their prejudices broken down and their opposition overcome? No! here it is (John 10:39). Their opposition was intensified, and their determination to stone Him strengthened. There are, undoubtedly, men who have reached the stage of moral incorrigibility. Their opinions are fossilized, their habits confirmed, and their characters stereotyped. Christ taught this when He said, “Give not that which is holy to dogs,” etc., and when He wept over Jerusalem. Examples lie thickly around us. There are men so canine in temper, so swinish in materialism, that to argue with them would be waste of labour, and expose to insult and persecution. With these the day of grace is over, retribution has already got them into its iron grasp. Two evils befel these men to which all such characters are liable.
1. Disappointment. They made all arrangements to stone Him, and when their plans were complete they looked for Him; but He had gone. And sooner or later the incorrigible sinner will discover that all his calculations are false. He will have all his plans thwarted and his hopes blasted.
2. The loss of Christ. Christ had withdrawn. He was not afraid of them, but His time was not yet come. When the hour struck He would voluntarily fall into their hands; but meanwhile they had lost Him. The greatest calamity for a man or a community is the withdrawal of Christ, which must happen sooner or later to the incorrigible, “My Spirit shall not always strive with man.” When He withdraws from the soul, it is as if the sun withdrew from its orbit, and all the planets rush into black, fathomless chaos.
II. POSTHUMOUS USEFULNESS (John 10:40-42). The ministry of a man who had been for some time in his grave prepared the people to receive Christ.
1. It was remembered. The ministry of Jesus recalled that of John. The ministry of faithful preachers will never be forgotten by their hearers.
2. It was useful.
(1) It served to set off the superiority of Christ’s ministry. “John did no miracle.” His work was purely moral.
(2) It served to confirm the Messiahship of Christ, “All things that John spake of this Man were true.” Consequently, “many believed,” and “there He abode.” How long we are not told. How delightful must have been that unconstrained, free and secure intercourse! Conclusion: Faithful ministers may take courage that their ministry will operate for good when they are in their graves. (D. Thomas, D. D.)
And went away beyond Jordan.
A model ministry
I. The ministry of John was LOCAL.
1. There are special trials and temptations about a fixed and restricted sphere of service. The local minister is apt to feel that his work is monotonous and disappointing--there is little variety in it, little stimulation. He often frets like an eagle in a sack, and sighs to spread his wings.
2. let there need be no disappointment or disgust with a ministry in narrow bounds. A large, varied field of action appeals to the imagination, but faithful service in an obscure corner tells far and wide, deep and long. How often have we heard writers regret with our poet that so many brilliant flowers are born to blush unseen, “and waste their sweetness on the desert air?” But this is exactly what they do not do. The scientist corrects the poet, for he tells us how the date trees of the Nile, the magnolias of the Susquehanna, the rhododendrons of the Himalayas, the myrtles of Cashmere, the aromatic forests of the Spice Islands, the blooms of untraversed prairies and woods, all contribute to vitalize the common air of our daily life. So men whose life is pure and useful in one place are sweetening the air of the whole world. “The Word of God is not bound.” Local brother, be comforted. The tree is fixed, it cannot move however it may tug at its roots, but the fragrance is borne away on every breeze; the lamp is fixed, swaying to and fro as if vexed by the narrow bondage of its chains, but its beams shine afar into the darkness; the fountain flows in a narrow, obscure basin, and the living, sparkling waters seem to fret against the stones, but the stream at last fills distant valleys with fruit and beauty. Be faithful, and it will be found some day that the fixed star has been as useful as the wandering star.
II. The ministry of John was MODEST.
1. “Did no miracle.” He came in the power of Elijah, without the mantle of Elijah. People were disappointed. So now, we are disappointed in men if they do not work miracles--if they are not brilliant, surprising, extraordinary in one way or another.
2. “All things that John spake of this Man were true.” He was a faithful witness to Christ. The glory of John was here; he witnessed to his Master, his miracle was in his message. So with us now. When Winstanley built the first Eddystone lighthouse, he built it firmly as he thought; and then proceeded to add as many ornamentations as if the building had been designed for a summer house; it is said to have been quite a picturesque object, like a Chinese pagoda, with open galleries and fantastic projections. Now, many people would have greatly admired such a lighthouse, they dearly love a pagoda; they would have pronounced it lovely, surprising, a thing to visit on summer seas for a picnic. But, after all, the value of a lighthouse is in the light that it sends forth in the night of storm and darkness; and when Winstanley’s lighthouse perished, it was felt that a pagoda was not the best form for a light beacon on the deep. Many people today are running after miracles in the religious world, miracles of preachers, miracles of ceremonies, miracles of architecture, music, and method; they are anxious to turn the Church of Christ into a pagoda; but our grand duty is not to amuse, or astonish, or delight, we are to hold forth the Word of Life that souls may be saved from shipwreck, and severe simplicity best befits the Church of Christ as it does the beacon of the seas.
III. The ministry of John was EFFECTIVE. Not immediately successful, but indirectly and ultimately so. No true work for Christ fails. It may be done silently, softly, and seem of little effect, but in the wide view and the long view it will be seen to avail much. In Southport the other day, I noticed a monument which has been erected there, in one of the public streets, to the founder of the town. The inscription sets forth that this gentleman came to the place when it was only a sandy waste; he saw the possibilities of the situation, and built the first house, which was known as his “Folly.” But, despite the ridicule, the place grew into the elegant town that it is today, with its many mansions, museums, galleries, gardens, temples. Such is the history of many a flourishing cause in our Church today The genesis of it was feeble indeed; it grew up an obscure mission station nursed by a local ministry, but it has grown into power, a centre of life and blessing. (W. L.Watkinson.)
A season of retirement
I. OLD SCENES REVISITED (John 10:40). Bethany, beyond Jordan, the scene
1. Of His baptism by the Forerunner.
2. Of His consecration by the Father through the voice of the Dove.
3. Of His showing unto Israel as the Lamb of God.
4. Of his first acquisition of adherents in Andrew, John, Peter,
James, Philip and Nathanael.
II. ACCUSTOMED LABOURS PURSUED (verse 41).
1. With disinterested zeal. Though Christ needed rest, He could Hot resist the silent invitation of the people who flocked towards Him.
2. With unwearied diligence. He neglected no opportunities of doing His Father’s work.
3. With practical beneficence. He performed miracles.
III. FRESH TESTIMONIES GAINED (verse 41).
1. That He was greater than John the Baptist. He did signs which John did not.
2. That John’s witness concerning Him had been true (chap. 5:33-35).
IV. NEW DISCIPLES SECURED (verse 42).
1. Numerous--“many.”
2. Intelligent--actuated by conviction.
3. True. They believed on Him as the Messiah.
Lessons
1. Grateful remembrance of past experiences.
2. Diligent employment of present opportunities.
3. Hopeful expectation of future vindication. (T. Whitelaw, D. D.)
A cheering incident at Bethabara
1. Because our Saviour’s reasoning was unanswerable, “therefore the Jews sought again to take Him.” When men cannot answer holy arguments with fair reasonings they can give hard answers with stones. He who hates the truth soon hates its advocate.
2. When our Lord found that there was nothing to be done He went away. He knew when to speak and when to refrain. Opposition in one quarter is sometimes an intimation to labour elsewhere. But though our Lord left the obstinate He never ceased to do good. Many despair under similar circumstances. But the flight of Christ from men in one place may cause the flight of souls to Him in another. Though Jesus withdrew from the stones which filled the hands of the angry Jews, He went to the place where John had said, “God is able with these stones to raise up children unto Abraham.”
I. IT IS VERY PLEASANT TO KNOW THE PLACE WHERE MEN BELIEVED. Not that this is essential. A man may live and yet not know where he was born, although we may be glad to know our birthplace. And so the main question is, Are you born again? Still it is a help to know the place, and some of us know it to a yard. What was there particular about this place? It was the place
1. Where Divine ordinances had been observed. Where the Lord is obeyed we may hope to see Him revealed. In keeping His commandments there is great reward, although the outward ordinance of itself cannot secure a blessing.
2. Where faithful preaching concerning Jesus had been heard.
(1) John preached the gospel of repentance, and where that is the case men will come to believe in Jesus. The plough must lead the way, and then it is good sowing.
(2) He testified that Jesus was “the Lamb of God,” etc. No wonder that men believed when the savour of such a ministry lingered in men’s minds! What an encouragement to the faithful preacher; though dead, he will yet speak.
3. Where God had borne witness to His Son. The Holy Ghost is wont to go where He has gone before; and where the Father has borne witness to Christ once we may expect Him to do so again.
4. Where the first disciple had been won. To visit the place of their own spiritual birth would cause a renewal of their vows, and act as an encouragement to persevere in winning others. Where solid stones have been quarried, there remains more material which may yet be brought forth.
5. In what place cannot Jesus triumph? He needs no temple: nay, in its porch He finds cavillers, but yonder by the willows of the Jordan He finds a people that believe on Him. So in all times and now.
II. IT IS INSTRUCTIVE TO NOTE THE TIME WHEN MEN ARE LED TO FAITH. Some cannot, and it is not essential, yet it is blessed to those who can.
1. It was after a time of obstinate opposition. The Saviour could make nothing of the cavilling Jews; but no sooner does He cross the river than many believe on Him. Opposition is no sign of defeat. When the devil roars it is because his kingdom is being shaken.
2. It was a time of calm, unbroken quietude. Those who came were prepared to hear thoughtfully. Some persons may be converted by those who strive and cry to make their voice heard in the streets, but solemn consideration is the healthiest for gospel preaching.
3. It was a time of great desire for hearing “many.” You cannot catch fish where there are none; but when they come swarming up to the net we may hope to take some of them. When men are as eager to enter the house of prayer as to go to a theatre, we may hope that God means to bless them.
4. It was a time of which nothing else need be said, but that many believed. The happiest days are when many believe; this is the most honourable record for a Church.
III. IT IS CHEERING TO OBSERVE THE FACT ITSELF.
1. It was a great refreshment to the Saviour’s heart. “There He abode.” He seemed at home there. When the polished citizens rejected Him, when the wise Jews would not hear Him, the plain rustics of Peraea stood listening with delight. This was to be an oasis of comfort before the burning desert of the passion.
2. It was the fruit of John’s word. Good work never dies.
3. It was more directly the result of our Lord’s own presence. They first saw what He did, and compared it with what John had testified, and then drew the conclusion that all that John said was true.
4. The faith produced was
(1) Decided. They did not promise to try to believe, to think about it, etc.; they believed on Him there.
(2) Prompt. Christ had preached without result for years to some others; but to these He spoke only for a short time, and they believed on Him.
(3) Solid. They could give a reason for it.
(4) Widespread “many.” We should look for numerous conversions since Christ gave His life a ransom for many.
(5) What Christ lived and died for, what we preach for, what the Bible was written for, what churches are built for.
IV. IT IS MOST IMPORTANT THAT WE SHOULD HAVE A SECOND EDITION OF IT.
1. Many are here.
2. Christ is here.
3. The witness borne here is more abundant than that borne at Bethabara. (C. H.Spurgeon.)
.
Introduction
The narrative of the raising of Lazarus is unique in its completeness. The essential circumstances of the fact in regard to persons, manner, results, are given with perfect distinctness. Four scenes are to be distinguished.
1. The prelude to the miracle (John 11:1-16).
2. The scene at Bethany (John 11:17-32).
3. The miracle (John 11:33-44).
4. The immediate issues of the miracle (John 11:45-57). In studying the history several points must be kept in view.
I. The sign itself is the last of a series, which has evidently been formed John 20:30, etc.) with a view to the complete and harmonious exhibition of the Lord’s work. The seven miracles (John 2:1; John 4:46; John 5:1; John 6:5; John 6:15; John 9:1; John 12:1-50) form a significant whole. And in this respect it is of interest to notice that the first and last are wrought in the circle of family life, and among believers to the strengthening of faith (John 2:11; John 11:15); and both are declared to be manifestations of “glory” (John 2:11; John 11:4; John 11:40). So the natural relations of men become the occasions of the revelation of higher truth.
II. The circumstances of the miracle ought to be minutely compared with those of the corresponding miracles recorded by the Synoptists (Mark 5:22, etc., and parallels; Luke 7:11, etc.). The omission of the raising of Lazarus by the Synoptists is no more remarkable in principle than the omission of these raisings by St. John. In each case the selection of facts was determined by the purpose of the record. The miracles at Jerusalem were not included in the cycle of apostolic preaching which formed the basis of the Synoptic Gospels.
III. Numerous minute touches mark the fulness of personal knowledge, or the impression of an eyewitness: e.g., the relation of the family to Jesus (verse 5); the delay of two days (verse 6); the exact position of Bethany (verse 18); the presence of Jews (verse 19); the secret message (verse 28); the title of “the Master” (verse 28); the pause of Jesus (verse 30); the following of the Jews (verse 31), and their weeping (verse 33); the prostration of Mary (verse 32); the successive phases of our Lord’s emotion (verses 33, 35, 38); the appearance of Lazarus (verse 44).
IV. Not less remarkable than this definiteness of detail are the silence, the omissions in the narrative; e.g., as to the return of the messenger (verse 4); the message to Mary (verse 27, etc.); the welcome of the restored brother (verse 44). Note, too, the unexpected turns of expression; e.g., “unto Judaea” (verse 7), verses 11, etc., 37.
V. That, however, which is most impressive in the narrative, as a history, is its dramatic vividness; and this in different respects. There is a clear individuality in the persons. Thomas stands out characteristically from the apostles. Martha and Mary, alike in their convictions, are distinguished in the manner of showing them. Then, again, there is a living revelation of character in the course of the narrative. Martha reflects the influence of the Lord’s words. The Jews are tried and separated. And above all the Lord is seen throughout, absolutely one in His supreme freedom, perfectly human and perfectly Divine, so that it is felt that there is no want of harmony between His tears and His life-giving command.
VI. Apart from the antecedent assumption that a miracle is impossible, and that the record of a miracle must, therefore, be explained away, it is not easy to see any ground for questioning the literal exactness of the history. No explanation of the origin of the narrative, on the supposition that it is unhistorical, has even a show of plausibility. Those who deny the fact are sooner or later brought to maintain either that the scene was an imposture, or that the record is a fiction. Both of these hypotheses involve a moral miracle.
VII. No overwhelming influence is assigned to the miracle by the Evangelist. It is a “sign,” a revelation of Divine glory, to those who believe, or who have sympathy with the truth. But others, apparently, without questioning the reality of the fact, simply find in it a call to more energetic opposition. The work arrests attention; and then it becomes a touchstone of character. In this respect it completely answers to the functions assigned to miracles in the New Testament. (Bp. Westcott.)
The connection between the two incidents
I can conceive of no diviner introduction to the story of the raising of Lazarus than John 10:40-42. It prepares us to understand that what we are about to hear of is not one of those signs which Jesus rebuked His countrymen as sinful and adulterous for desiring; not one of those wonders which draw men away from the invisible to the visible--from an object of faith to an object of sight; but just the reverse of this--a witness that what John spake of Jesus was true--a witness that in Him was life, and that this life always had been, wasthere and always would be, the Life as well as the Light of men. With what care the story is related so that it shall have this impression--how all those incidents contribute to it which would have been passed over by a reporter of miracles, nay, which would have been rejected by Him as commonplace, and therefore as interfering with His object. (F. D. Maurice, M. A.)
The importance of the miracle
I have been assured that Spinoza would say to his friends: If he could have convinced himself of the resurrection of Lazarus he would have dashed to pieces his entire (Pantheistic) system, and embraced without repugnance the common faith of Christians. (Boyle.)
The miracle and the parable
There is a remarkable analogy between this great miracle and one of our Lord’s parables--that of Dives and Lazarus (Luke 16:20-25)--the only one that deals with the mysterious subject of the “intermediate state” from which the spirit of Lazarus was called to revivify his body at his resurrection. That is the only parable in which any of the persons introduced is mentioned by name. And in the parable and the miracle the name is the same. And when our Lord delivered that parable, He put into the mouth of Abraham the words--“If they hear not … though one rose from the dead.” He thus delivered a prophecy. Though one rose from the dead--though a Lazarus be sent unto them, they will not be persuaded. No. And the fact was, that when Lazarus was raised, they, who would not hear Moses, sought “to kill Lazarus” (John 12:10), and did kill Him who had recalled him to life. (Bp. Wordsworth.)
Lazarus and the other railings from the dead
The Bible mentions eight persons raised from death and two translated to heaven without dying.
1. Son of widow.
2. Son of Shunamite.
3. Dead man cast into Elisha’s grave.
4. Young man of Nain.
5. Daughter of Jairus.
6. Lazarus.
7. Tabitha.
8. Eutychus. (W. H. Van Doren, D. D.)
The omission of the narrative by the other evangelists
The raising of Lazarus is not mentioned by Matthew, Mark, and Luke. This has stumbled many persons. Yet the omission of the story is not hard to explain. Some have said that Matthew, Mark, and Luke purposely confine themselves to miracles done in Galilee. Some have said that when they wrote their Gospels Lazarus was yet alive, and the mention of his name would have endangered his safety. Some have said that it was thought better for the soul of Lazarus not to draw attention to him and surround him with an unhealthy celebrity till after he had left the world. In each and all of these reasons there is some weight. But the best and simplest explanation probably is, that each evangelist was inspired to record what God saw to be best and most suitable. No one, I suppose, imagines that the evangelists record a tenth part of our Lord’s miracles, or that there were not ether dead persons raised to life, of whom we know nothing at all. “The dead are raised up” was our Lord’s own message, at an early period of His ministry, to John the Baptist (Matthew 11:5). “If the works that Jesus did should be written everyone,” says John, “the world itself could not contain the books that should be written” (John 21:25). Let it suffice us to believe that each Evangelist was inspired to record exactly those events which were most likely to be profitable for the Church in studying his Gospel. Our Lord’s ministry and sayings at Jerusalem were specially assigned to John. What wonder then that he was appointed to record the mighty miracle which took place within two miles of Jerusalem, and proved incontrovertibly the guilt of the Jerusalem Jews in not receiving Jesus as the Messiah. (Bp. Ryle.)