Jesus therefore again groaning in Himself cometh to the grave
The burial of Lazarus
“It was a cave,” such as that rocky neighbourhood abounds with, “and a stone lay upon it.
” Among some nations the bodies of the dead were burned, and the ashes consigned to urns. This was never a Jewish custom, though there were exceptional cases in which it was practised (Saul and his sons, and Amos 6:10), which seems to have been owing to pestilence. The Jews buried. When a person died, after the affecting solemnity of the last kiss and closing the eyes, the body was washed in lukewarm water, and perfumed, and then swathed in numerous folds of linen, with spices in the folds. Thus, e.g., Joseph and Nicodemus and the women showed their affection for the Lord. The limbs were bound in linen bands, not together, but separately; and in many cases the very fingers; while the head was wrapped in a linen cloth (the sudarium or napkin), which also veiled the face, thrown loosely over it. The necessary preparations being completed, burial took place within twenty-four hours after death. By a wise arrangement, absolutely necessary in the East, the burial places were always situated without the cities, though seldom if ever at any great distance. In case poverty permitted nothing more, the dead was laid in a grave as with us, and a little plain mason work was placed above; at the least a simple slab of the white rock of the country. For the most part, however, the burial places were caves, either natural or hewn out of the solid rock. In such a cave a number of persons could stand upright: and all around its sides there were cells (no coffins being used) for the dead, of such a size as to contain each a single body. In such a cave, in the rocky side of Olivet, amid the luxuriant vegetation of the district, where birds sang, and flowers blossomed, and feathery palm branches waved, and the soft golden sunshine fell from the skies of morn on the spangled turf, and evening threw its grateful shadows, there the body of dead Lazarus was laid; and, for protection against the ravages of beasts of prey, the cave’s mouth was closed by a large closely-fitting stone, which it required the strength of many men to move. (J. Culross, D. D.)
The story of the grave
I. THE GRAVE VICTORIOUS.
1. In the first family (Genesis 4:8; Genesis 5:5).
2. Among the patriarchs (Genesis 23:2-4; Genesis 23:19-20; Genesis 35:19-20).
3. Over kings (1Sa 31:4-6; 1 Kings 2:10; Daniel 5:30).
4. Over conquerors (Joshua 24:29-30; 2 Samuel 3:27).
5. Over prophets (Deu 34:5-6; 2 Kings 13:20,
21).
6. Over all men (Psalms 89:48, Psalms 90:3; Hebrews 9:27).
7. Over Jesus (Isaiah 53:9; Matthew 27:60; Mark 15:45-46).
8. Ends all service (Psalms 6:5, Psalms 88:11; Ecclesiastes 9:10).
9. Destroys the body (Psalms 49:14; Matthew 23:27).
10. Opens suddenly to some (Job 21:13; Acts 5:5; Acts 5:10).
II. THE GRAVE VANQUISHED.
1. Redemption therefrom assured (Psalms 49:15).
2. Ransom therefrom provided (Hosea 13:14).
3. Deliverance typified (John 2:1-2; Matthew 12:40).
4. Lazarus brought from the grave (John 11:43-44).
5. Other saints came forth (Matthew 27:52-53).
6. Christ came forth (Matthew 28:2-6; 1 Corinthians 15:3,
4).
7. All shall come forth (Daniel 12:2; John 5:28-29).
8. The song of victory (1 Corinthians 15:55). (S. S. Times.)
Christ at a grave
I. THE GROANS OF JESUS.
1. Over mortal man. He felt as with an electric shock that He was in a world of pain and infirmity.
2. Over sorrowing man. Jesus sympathized with sorrow as sorrow. He was moved by the mere contagiousness of grief.
3. Over unbelieving man. The sisters and the Jews alike lacked faith, and lack of faith always troubled Him. There might be more than one feeling here.
(1) an oppressive sense of loneliness.
(2) A deep conviction of the guilt of unbelief.
(3) A distressing feeling of the miseries of unbelief.
II. THE WORDS OF JESUS.
1. He spoke to God (John 11:41)--a thanksgiving for an answer not yet vouchsafed to an unrecorded prayer.
2. He spoke to men--“Take ye away the stone.” This was the work of man, and therefore not included in the scope of the miracle. And in religion we have a part to play as well as God. He gives the grace, we must use it. “Work out your own salvation.”
III. THE WORK OF JESUS.
1. Direct resurrection: here physical; in us moral.
2. Indirect.
(1) Faith; as an effect of the miracle (John 11:45).
(2) Unbelief and animosity (John 11:46). (Caleb Morris.)
The raising of Lazarus
I. THE LITERARY RECORD OF THE MIRACLE.
1. The preparatory order (John 11:39). Christ never sought to accomplish by supernatural means what could be done by natural (chap. 2:7, 8; 6:10-11).
2. The encouraging remonstrance (John 11:40).
3. The solemn thanksgiving (John 11:41); 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 (John 11:43).
(1) Affectionate.
(2) Authoritative.
(3) Efficacious.
5. The concluding charge (John 11:44). 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 2:13-22; John 9:1-41).
(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 - Luke 19:29-40).
(2) The so-called improbabilities of the narrative.
(a) Christ’s representation (John 11:4).
(b) Christ’s delay(John 11:6).
(c) The disciple’s misunderstanding of the figure already employed in the house of Jarius (John 11:12-13).
(d) Christ’s grief in prospect of resurrection (John 11:35).
(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 (John 11:47). 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 (John 11:28, John 11:44, 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 (John 11:46; John 11:53).
(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.)