Lazarus come forth.
A royal command befitting the majesty of God. (St. Cyril.)
The scene
Look at our Lord by this grave. How truly man, partaker of our common nature! The sight of the tomb awakens all His grief; the sufferings of these two sisters, clinging to each other, touch His loving heart; and there He stands, forever sanctioning sorrow, and even exalting it into a manly, most noble thing. His eyes swim in tears, groans rend His bosom; He is so deeply, so visibly affected, that the spectators say, “See how He loved him!” Jesus wept. So it was some moments ago. But now what a change! The crowd retreat, surprise, wonder, terror seated on every face; the boldest recoiling from that awful form which comes shuffling out of the grave. This Man of tears, so gentle, tender, easily moved, endued with a sensibility so delicate that the strings of His heart vibrated to the slightest touch, has by a word rent the tomb. Struck with terror, the Witch of Endor shrieked when she saw the form of Samuel. What a contrast this scene to that! Not in the least surprised at the event, as if, in raising the buried dead, He had done nothing more remarkable than light a lamp or rekindle the embers of an extinguished fire, calm and tranquil, Jesus points to Lazarus, saying, “Loose him and let him go.” (T. Guthrie, D. D.)
The raising of Lazarus
I. A MEMORABLE MIRACLE. There is no measuring miracles, for they are all displays of the infinite, but in some respects it stands as the head of a wonderful series, and is a type of what Jesus is doing now in the world of spirit. Its memorableness is seen
1. In the subject of it.
(1) Lazarus had been dead four days. When a man has newly died he might seem to resemble an engine just now in full action, and now though motionless, the valves, wheels, and bands are still there: only rekindle the fire and reapply the motive force and the machinery will work. But when corruption comes, valves displaced, wheels broken, metal eaten away, what can be done now? It were an easier task to make a new man than to reanimate a corrupted one.
(2) There are some who are symbolized by this case, who are altogether abominable. The pure mind desires to have them put out of sight. It does not seem possible to restore them to purity, honesty, or hope. But when the Lord makes them live, the most sceptical are obliged to confess “this is the finger of God.” However far a man may be gone he is not beyond the Lord’s arm of mighty mercy.
2. The manifest human weakness of its Worker. In no passage is the manhood of Christ more manifested.
(1) He showed the sorrows and sympathies of a man.
(2) As a man He seeks information.
(3) He walks to the tomb--quite unnecessary action.
(4) He seeks human assistance.
(5) He prays. This is a parable of our own ease as workers. Sometimes we see the human side of the gospel and wonder whether it can do many mighty works, yet out of the foolishness of preaching the wisdom of God shines forth. Despise not the day of small things, but glory in your infirmity.
3. The instrumental cause--a repetition of the man’s name and two commanding words. A miracle seems all the greater when the means are apparently feeble. So in the salvation of men. It is marvellous that poor preaching, a short sentence, should convert great sinners. But the quickening power is not in the words but in the Spirit of the living God.
4. The result. The thunder of Christ’s voice was attended by the lightening of His Divine power, and forthwith life flashed into Lazarus and he came forth, and that at once. It is one of the glories of the gospel that it does not require weeks to quicken men.
5. The effect on the bystanders. Some believed; others reported to the Pharisees. Never mind what enemies do so long as sinners are saved.
II. A SINGULAR SPECTACLE.
1. A living man in the garments of death. Some quickened by Divine grace have still their grave clothes about them, and the superficial question their vitality.
2. A moving man bound. So some souls can move away from sin, but seem bound hand and foot as to faith.
3. A repulsive object, but yet attractive--how charming to the sisters! So some sinners are enough to frighten people with their groans, but what Christian does not love to see them?
4. A man strong and yet helpless. Lazarus was able to quit his grave but not his grave clothes. So men have been mightily moved by the Spirit, but unable to enter into the liberty of Christ.
III. A TIMELY ASSISTANCE.
1. What are the bands which often bind newly-awakened sinners?
(1) Ignorance, which we must enlighten.
(2) Sorrow, that we must comfort.
(3) Doubts, that we must resolve.
(4) Fears, that we must assuage.
(5) Prejudices, that we must remove.
(6) Evil habits, that we must help tear off.
2. Why are these bandages left?
(1) Because Christ will not work an unnecessary miracle. Christ is as sparing with the genuine as Rome is prodigal with the counterfeit coin. Men could do this, therefore Christ did not.
(2) That those who came to unwind Lazarus might be sure that he was the same man who died. For some such cause Christ permits a quickened sinner to remain in a measure of bondage that he may know he was the same who was dead in trespasses and sins.
(3) That those disciples might enter into rare fellowship with Christ. It is sweet to do something with Christ for a saved person. It gives us such an interest in Him.
3. Why should we remove these grave clothes?
(1) The Lord has bidden us do so.
(2) But perhaps before conversion we helped to bind them on him, and after by our coldness or unbelief helped to keep them on.
(3) Somebody has helped ours off, and if we cannot repay that individual by a similar service let us do so for someone else.
IV. A PRACTICAL HINT. If Christ employed these disciples in this He would employ us in similar work. Saul is struck down by Christ, but Ananias must visit him that he may receive his sight. The Lord is gracious to Cornelius, but he must hear Peter. Lydia has an opened heart, but only Paul can lead her to Jesus. When the prodigal came home the father personally forgave and restored him; but the servants were told to bring forth the best robe, etc. The father might have done this, but he desired that the whole house should be in accord in the joyful reception. Christ could do all for a sinner, but He does not do so because He wishes all of us to have fellowship with Him. (C. H. Spurgeon.)
A picture, a parable, or a prophecy
I. Take it as A PICTURE OF CHRIST. Here we note the following aspects of the Saviour
1. The interceding One (John 11:21-22).
2. The prophetic One (John 11:23-24): promising to us the same resurrection that He promised to the friends of Lazarus.
3. The living One (John 11:25-26): who has life in Himself, not as an endowment, but as an element of His Being.
4. The anointed One (John 11:27): the word “Christ” meaning “anointed,” and pointing to the mission of Jesus to the world,
2. The sympathizing One (John 11:28-38): who is afflicted in all our affliction.
6. The commanding One (John 11:39-41); whose commands are to be obeyed, even when they seem strange and contrary to nature.
7. The quickening One (John 11:42-44): who gives life to the dead.
II. Take it as A PARABLE OF SALVATION.
1. Lazarus is the type of a world dead in sin.
2. There is but One who can impart spiritual life, the One who is “the Life.”
3. When Christ comes to give life He enters into fellowship with our sufferings.
4. Though we cannot give life we can help to give it by rolling away the stone and bringing those spiritually dead into relation with Christ.
5. When Christ calls the soul must obey, and come forth from the death of sin to the life of righteousness.
III. Take it as A PROPHECY OF THE RESURRECTION.
1. Death is universal.
2. Death is corrupting.
3. No human power can call the dead from their graves.
4. Christ can summon the dead, and His voice will reach them in their abode.
5. There will come a day when the picture of Lazarus rising from his tomb will be repeated in a general resurrection.
Lazarus of Bethany
The significance of this mighty deed we cannot over estimate, for it is, on the one hand, a profoundly significant symbol of Christ’s redemption, and, on the other, a signal testimony to His right and power to redeem. Whether we regard it as a symbol or a witness, it is equally noteworthy. This great transaction was
I. AN EMINENT EMBLEM OF CHRIST’S REGENERATING AND SOULQUICKENING WORK; and that both in the details and in the substance. The details if followed out make an almost complete allegory of spiritual resurrection. The sinner, like Lazarus, is dead, buried, we may say already corrupt and loathsome. Christ comes Himself to the sinner’s tomb. He bids, “Take away the stone.” He calls His servants to ply all preliminary means. He sends His agents to warn and teach. But when all this is done there is no life till He calls. He cries with a loud voice. It is the “effectual call” of His Word and Spirit. The man hears, the dead lives, the soul is converted. Then comes in the use of means. Let the living help their new-raised brother--“Loose ye him and let him go.”
1. The Divine element in the transaction. The mighty shout which raised Lazarus of Bethany was not the prayer of a mortal. It was the command of God. The Divine will is first cause, without the intervention, in the act itself, of any second cause whatever.
2. This power which raises the dead is the power of God in the voice of Jesus. The Father hath given all things into His hands. The spiritual resurrection is going on. One rises and leaves his lusts and base passions, and becomes a sober, true, God-fearing man. Another leaves his poor legal strivings and becomes a humble debtor to the grace of God for righteousness. Another rises from the tomb of doubt--that “creeping palsy of the mind, despair of truth”--and sits clothed at the Redeemer’s feet.
II. A SUPREME TESTIMONY TO THE DIVINITY AND GLORY OF JESUS. (J. Laidlaw, D. D.)
Newly-quickened souls may yet be spiritually bound
Some of them are blindfolded by the napkin about their head; they are very ignorant, sadly devoid of spiritual perception, and withal the eye of faith is darkened. Yet the eye is there, and Christ has opened it; and it is the business of the servant of God to remove the napkin which bandages it by teaching the truth, explaining it, and clearing up difficulties. This is a simple thing to do, but exceedingly necessary. Now that they have life we shall, each them to purpose. Besides that, they are bound hand and foot, so that they are compelled to inaction; we can show them how to work for Jesus. Sometimes these bands are those of sorrow, they are in an awful terror about the past; we have to unbind them by showing that the past is blotted out. They are wrapped about by many a yard of doubt, mistrust, anguish, and remorse. “Loose them and let them go.” (C. H. Spurgeon.)
Christ’s resurrection different from the restoration of Lazarus
There was no revelation of the future made by the restoration of Lazarus, and his silence was in perfect keeping with that fact. He was brought back to the old life, with its old relationships to his sisters, his neighbours, and his friends, and he had to die again. When Christ rose from the grave, however, He did not come back, but went forward. His resurrection was not a return but a going on. He saw His followers, indeed, but it was not after the former fashion. There was a complete difference between the nature of His intercourse with them after His resurrection and that of His fellowship with them before His death. He did not come back to His former life; but He went forward to a new and higher human life, and so His resurrection was also a revelation of the nature of the life beyond. He brought life and immortality to light by it, and He did so because He rose not to die again but to pass in spiritual and glorified humanity up to the throne of glory. This is what gives its distinctive feature to His resurrection, as contrasted with all mere restorations to life--such as those effected by prophets and apostles, and even by Christ Himself. (W. M. Taylor, D. D.)
The raising of Lazarus
I. WE HAVE HERE A REVELATION OF CHRIST AS OUR BROTHER BY EMOTION AND SORROW. This miracle stands alone in the whole majestic series of His mighty works by the fact that it is preceded by a storm of emotion, which shakes the frame of the Master, which He is represented by the Evangelist not so much as suppressing as fostering, and which diverges and parts itself into the two feelings expressed by the groans and by the tears. Here, for one thing, is the blessed sign and proof of His true brotherhood with us. Here we are also taught the sanction and the limits of sorrow. Christianity has nothing to do with the false stoicism and the false religion which is partly pride and partly insincerity, that proclaims it wrong to weep when God smites. But just as clearly and distinctly as the story before us says to us “Weep for yourselves and for the loved ones that are gone,” so distinctly does it draw the limits within which sorrow is sacred and hallowing, and beyond which it is harmful and weakening. Set side by side the grief of these two poor weeping sisters and the grief of the weeping Christ, and we get a large lesson. They could only repine that something else had not happened differently which would have made all different. Thus oblivious of duty, murmuring with regard to the accidents which might have been different, and unfitted to grasp the hopes that fill the future, these two have been hurt by their grief, and have let it overflow the banks and lay waste the land. But this Christ in His sorrow checks His sorrow that He may do His work; in His sorrow is confident that the Father hears; in His sorrow thinks of the bystanders, and would bring comfort and cheer to them. A sorrow which makes us more conscious of communion with the Father who is always listening, which makes us more conscious of power to do that which He has put it into our hand to do, which makes us more tender in our sympathies with all that mourn, and swifter and readier for our work--such a sorrow is doing what God meant for us; and is a blessing in so thin a disguise that you can scarcely call it veiled at all.
II. And now turn to what lies side by side with this in the story, and at first sight may seem strangely contradictory of it, but in fact only completes the idea, viz., THE MAJESTIC CALM CONSCIOUSNESS OF DIVINE POWER BY WHICH HE IS REVEALED AS OUR LORD. A consciousness of continual cooperation with the Almighty Father, a consciousness that His will continually coincides with the Father’s will, that unto Him there comes the power ever to do all that Omnipotence can do, and that though we may speak of a gift given and a power derived, the relation between the giving Father and the recipient Son is altogether different from and other than the relation between the man that asks and the God that receives.
III. THE REVELATION OF CHRIST AS OUR LIFE IN HIS MIGHTY, LIFE-GIVING WORD. The miracle, as I have said, stands high, not only in the greatness of the fact, but also in the manner of the working. With tenderest reticence, no word is spoken as to what followed. No hint escapes of the experiences which the traveller brought back with him from that bourne whence he had come. Surely some draught of Lethe must have been given him, that his spirit might be lulled into a wholesome forgetfulness, else life must have been a torment to him. But be that as it may, what we have to notice is the fact here, and what it teaches us as a fact. Is it not a revelation of Jesus Christ as the absolute Lord of life and death, giving the one, putting back the other? And there is another lesson, namely, the continuous persistency of the bond between Christ and His friend, unbroken and untouched by the superficial accident of life or death. Wheresoever Lazarus was he heard the voice, he knew it, and obeyed. And so we are taught that the relationship between Christ-life and all them that love and trust Him is one on which the tooth of death that gnaws all other bonds in twain hath no power at all. Christ is the Life, and, therefore Christ is the Resurrection. And the thing that we call death is but a film which spreads above, but has no power to penetrate into the depths of the relationship between us and Him. (A. Maclaren, D. D.)
Christ the Life of the spirit
This raising is a parable as well as a prophecy; for even as Christ was the Life of this Lazarus so, in a deeper and more real sense, and not in any shadowy, metaphorical, mystical sense, is Jesus Christ the Life of every spirit that truly lives at all. We are “dead in trespasses and sins.” For separation from God is death in all regions, death for the body in its kind, death for the mind, for the soul, for the spirit in their kinds; and only they who receive Christ into their hearts do live. Every Christian man is a miracle. There has been a true coming into the human of the Divine, a true Supernatural work, the infusion into a dead soul of the God-life which is the Christ-life. And you and I may have that life. What is the condition? “They that hear shall live.” Do you hear? Do you welcome? Do you take that Christ into your hearts? Is He your Life, my brother? (A. Maclaren, D. D.)