It is a prophecy in a modified sense, telling us at all events that He has the power to bid men back from the dust and darkness, and giving us the assurance which His own words convey to us yet more distinctly: 'The hour is coming when all that are in the graves shall hear His voice and shall come forth.' My brother! there be two resurrections in that one promise: the resurrection of Christ's friends and the resurrection of Christ's foes. And though to both His voice will be the awakening, some shall rise to joy and immortality and 'some to shame and everlasting contempt.' You will hear the voice; settle it for yourselves whether when He calls and thou answerest thou wilt say, 'Lo! here am I,' joyful to look upon Him; or whether thou wilt rise reluctant, and 'call upon the rocks and the hills to cover thee, and to hide thee from the face of Him that sitteth upon the Throne.'
And 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?
It is possible to resist that voice, to stuff your ears so full of clay, and worldliness, and sin, and self-reliance as that it shall not echo in your hearts. 'The hour is coming, and now is, when the dead shall hear the voice of the Son of Man, and they that hear shall live,' and obtain to-day 'a better resurrection' than the resurrection of the body. If you do not hear that voice, then you will 'remain in the congregation of the dead.'
CAIAPHAS
'And one of them, named Caiaphas being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.'—JOHN xi. 49,50.
The resurrection of Lazarus had raised a wave of popular excitement. Any stir amongst the people was dangerous, especially at the Passover time, which was nigh at hand, when Jerusalem would be filled with crowds of men, ready to take fire from any spark that might fall amongst them. So a hasty meeting of the principal ecclesiastical council of the Jews was summoned, in order to dismiss the situation, and concert measures for repressing the nascent enthusiasm. One might have expected to find there some disposition to inquire honestly into the claims of a Teacher who had such a witness to His claims as a man alive that had been dead. But nothing of the sort appears in their ignoble calculations. Like all weak men, they feel that 'something must be done' and are perfectly unable to say what. They admit Christ's miracles: 'This man doeth many miracles,' but they are not a bit the nearer to recognising His mission, being therein disobedient to their law and untrue to their office. They fear that any disturbance will bring Rome's heavy hand down on them, and lead to the loss of what national life they still possess. But even that fear is not patriotism nor religion. It is pure self-interest. 'They will take away our place'—the Temple, probably—'and our nation.' The holy things were, in their eyes, their special property. And so, at this supreme moment, big with the fate of themselves and of their nation, their whole anxiety is about personal interests. They hesitate, and are at a loss what to do.
But however they may hesitate, there is one man who knows his own mind—Caiaphas, the high priest. He has no doubt as to what is the right thing to do. He has the advantage of a perfectly clear and single purpose, and no sort of restraint of conscience or delicacy keeps him from speaking it out. He is impatient at their vacillation, and he brushes it all aside with the brusque and contemptuous speech: 'Ye know nothing at all!' 'The one point of view for us to take is that of our own interests. Let us have that clearly understood; when we once ask what is "expedient for us," there will be no doubt about the answer. This man must die. Never mind about His miracles, or His teaching, or the beauty of His character. His life is a perpetual danger to our prerogatives. I vote for death!' And so he clashes his advice down into the middle of their waverings, like a piece of iron into yielding water; and the strong man, restrained by no conscience, and speaking out cynically the thought that is floating in all their minds, but which they dare not utter, is master of the situation, and the resolve is taken. 'From that day forth' they determined to put Him to death.
But John regards this selfish, cruel advice as a prophecy. Caiaphas spoke wiser things than he knew. The Divine Spirit breathed in strange fashion through even such lips as his, and moulded his savage utterance into such a form as that it became a fit expression for the very deepest thought about the nature and the power of Christ's death. He did indeed die for that people—thinks the Evangelist—even though they have rejected Him, and the dreaded Romans have come and taken away our place and nation—but His death had a wider purpose, and was not for that nation only, but that also 'He should gather together in one the children of God that are scattered abroad.'
Let us, then, take these two aspects of the man and his counsel: the unscrupulous priest and his savage advice; the unconscious prophet and his great prediction.