Expositions of Holy Scripture: St. John Chapters I to XIV

by Alexander Maclaren

So much for the lessons of the emotions whereby Christ is manifested to us as our Brother.

II. And now turn, in the next place, and that very briefly, 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 majesties, calm consciousness of divine power by which He is revealed as our Lord.

At one step from the agitation and the storm of feeling there comes, 'Take ye away the stone.' And in answer to the lamentations of the sister are spoken the great and wonderful words, 'Said I not unto thee that if thou wouldst believe, thou shouldst see the glory of God?' And He looks back there to the message that had been sent to the sisters in response to their unspoken hope that He would come, 'This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.' And He shows us that from the first moment, with the spontaneousness which, as I have already remarked in previous sermons on these 'signs,' characterises all the miracles of John's Gospel, 'He Himself knew what He would do,' and in the consciousness of His divine power had resolved that the dead Lazarus should be the occasion for the manifestation, the flashing out to the world, of the glory of God in the life-giving Son.

And then, in the same tone of majestic consciousness, there follows that thanksgiving prior to the miracle as for the accomplished miracle. 'I thank Thee that Thou hast heard Me, and I knew that Thou hearest Me always: but because of the people which stand by I said it, that they may believe that Thou hast sent Me.' The best commentary upon these words, the deepest and the fullest exposition of the large truths that lie in them concerning the co-operation of the Father and the Son, is to be found in the passage from the fifth chapter of this Gospel, wherein there is set forth, drawn with the firmest hand, the clearest lines of truth upon this great and profound subject. 'The Son does nothing of Himself,' but 'whatsoever the Father doeth, that doeth the Son likewise.' A consciousness of continual co-operation 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 bestows. Poor Martha said, 'I know that even now, whatsoever Thou askest of God He will give Thee.' She thought of Him as a good Man whose prayers had power with Heaven. But up into an altogether other region soars the consciousness expressed in these words as of a divine Son whose work is wholly parallel with the Father's work, and of whom the two things that sound contradictory can both be said. His omnipotence is His own; His omnipotence is the Father's: 'As the Father hath life' and therefore power in Himself, 'so hath He given'—there is the one half of the paradox—'so hath He given to the Son to have life in Himself'; there is the other. And unless you put them both together you do not think of Christ as Christ has taught us to think.

III. Lastly, we have here the revelation of Christ as our Life in His mighty, life-giving word.

The miracle, as I have said, stands high in the scale, not only by reason of what to us seems the greatness of the fact, though of course, properly speaking, in miracles there is no distinction as to the greatness of the fact, but also by reason of the manner of the working. The voice thrown into the cave reaches the ears of the sheeted dead: 'Lazarus, come forth!' And then, in words which convey the profound impression of awfulness and solemnity which had been made upon the Evangelist, we have the picture of the man with the graveclothes wrapped about his limbs, stumbling forth; and loving hands are bidden to take away the napkin which covered his face. Perhaps the hand trembled as it was put forth, not knowing what awful sight the veil might cover.

With tenderest reticence, no word is spoken as to what followed. No hint escapes of the joy, no gleam 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? Death has caught hold of his prey. 'Shall the prey be taken from the mighty, and the lawful captive delivered? Yea, the prey shall be taken from the mighty.' His bare word is divinely operative. He says to that grisly shadow 'Come!' and he cometh; He says to him 'Go!' and he goeth. And as a shepherd will drive away the bear that has a lamb between his bloody fangs, and the brute retreats, snarling and growling, but dropping his prey, so at the Lord's voice Lazarus comes back to life, and disappointed Death skulks away to the darkness.

The miracle shows Him as Lord of Death and Giver of Life. And it teaches 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, and wheresoever Lazarus was he knew the voice, and wheresoever Lazarus was he obeyed the voice. And so we are taught that the relationship between Christ our 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 on the surface, but has no power to penetrate into the depths of the relationship between us and Him.

Such, in briefest words, are the lessons of the miracle as a fact, but before I close I must remind you that it is to be looked at not only as a fact, but as a prophecy and as a parable.