John 11:35

DISCOURSE: 1668
SYMPATHY

John 11:35. Jesus wept.

THE Holy Scriptures are, beyond all comparison, superior to any other book; in that they reveal to us truths which human reason could never have explored, and administer consolations which no human composition could ever have imparted. But it is not merely on these accounts that they are to be valued. Taking them as records only, they are deeply interesting, because of the incidents which they bring to our view, and the simplicity which pervades the narration of them. The history of Joseph, for instance, stands unrivalled in this view in the Old Testament, as does the account of Lazarus in the New. By what is related concerning him, we are introduced into the bosom of a pious family, the happiness of which is interrupted for a time by the disease and death of its chief member; and is afterwards exalted a hundred-fold, by the restoration of that person to life. We forbear to enter into the particulars of that history, as they may be read by every one at home: but we would call your attention to that particular incident mentioned in our text, “Jesus wept.”

In these words we have,

I. A memorable occurrence—

Only reflect on the person of whom this is spoken. He was no other than our incarnate God; who, being absolutely perfect in every respect, was far above the reach of those passions with which we are apt to be transported, and had all his feelings in perfect subjection: yet of him it is said, that, at the grave of Lazarus, “he wept.”
But from whence proceeded these tender emotions? They arose,

1. From sympathy with his afflicted friends—

[Such was his regard for Lazarus and his sisters, that his friendship for them was a matter of public notoriety [Note: ver. 3, 5.]. And now that death had made an inroad on their happiness, and reduced the surviving sisters to deep distress, he could not but feel for them, and participate in their sorrows. In truth, sympathy is a necessary fruit of love, and altogether inseparable from it. When, therefore, our Lord saw these friends weeping so bitterly, and their friends and attendants weeping also, he could no longer refrain, but had his own cheeks also suffused with tears [Note: ver. 33.]. To this principle the spectators ascribed his tears: they all exclaimed, “Behold, how he loved him [Note: ver. 36.]!”]

2. From compassion for their remaining infirmities—

[After all that they had seen and known of him, they should have assigned no limits either to his power or grace. Yet behold, though they did believe that he could have preserved their brother from death, they had no conception that he was able to restore him from the grave. Though he had intimated to them his intention to do so, they could not believe him: and when he actually prepared to do so, they imagined that the period which had elapsed since his death, and which, according to the common course of things, would have caused the body to decay, was an insurmountable obstacle to his purpose [Note: ver. 39.]. Well might this give pain to his holy soul. And that it did so, we see from the reproof which he administered: “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” With his own Disciples, also, he was frequently grieved on the same account [Note: Matthew 8:26; Mark 16:14.]

3. From grief for the obduracy of those, who, he knew, would be yet further hardened by this miracle—

[This, I doubt not, entered deeply into his feelings at this time. It was for their conviction that he had refrained from healing Lazarus at first, and had afterwards delayed coming to his friends till he had been four days dead [Note: ver. 6, 15.]. It was for the very same end that, instead of exerting his own Almighty power in the way that he usually did, he prayed to his heavenly Father to effect the miracle; shewing thereby the Father’s union with him in all that he did, and thus placing beyond all reasonable doubt the truth of his own Messiahship [Note: ver. 41–43.]. But “he knew what was in man:” he knew that this stupendous miracle would only enrage some of them the more, in proportion as it carried conviction to the minds of others; and that, instead of converting their souls, it would only precipitate, them into more heinous guilt and wickedness. All this it eventually did [Note: ver. 46–50, 53, 57. with 12:10, 11.]: and all this he foresaw. We wonder not, then, that he wept; seeing that the very means he was using for the salvation of men, would issue, with respect to many of them, in their more aggravated condemnation. Nor were these things of rare occurrence. They prevailed amongst the great mass of his hearers, and proved a source of continual sorrow to his soul [Note: Mark 3:5 and John 13:21.]

But in these words we have, also,

II.

An instructive lesson—

Were we to trace this occurrence in all its bearings, we should scarcely know where to begin, or where to end. We shall content ourselves, therefore, with noticing only two or three things which naturally arise out of it.
We see then from it,

1. That there is no condition in this life, in which men are exempt from sorrow—

[Had there been any exception from the common lot of all men, we should have looked for it in such a family as that of Lazarus, where there was such ardent love between all the members of it, and so peculiar an interest in the favour of the Lord Jesus; or, at all events, we should expect to find it in our incarnate God. But death invaded their peaceful mansion; and filled the surviving sisters with distress, in which also the Saviour himself participated. Who then, amongst us, can hope for freedom from the general lot? Truly, this is a “Bochim [Note: Judges 2:5.],” a vale of tears, to every child of man. However prosperous our condition may be, no one “knows what a day or an hour may bring forth.” Either in our own persons, or in our families and connexions, it will be strange indeed if something do not frequently occur to damp our joys, and to remind us that “this is not our rest:” for “man is born to trouble,” as naturally and as certainly, “as the sparks fly upward.”]

2. What is of necessity the operation of divine grace in the soul—

[The sum and substance of all practical religion is love: and wherever love exists, there will be sympathy: for it is impossible but that the members of the same body should have a community of feeling with each other [Note: 1 Corinthians 12:25.]. To “rejoice with them that rejoice, and to weep with them that weep,” is the necessary fruit and consequence of grace in the soul [Note: Romans 12:15. See instances Hebrews 10:31.Philippians 2:26.].” The man that is devoid of these holy feelings is destitute of piety altogether [Note: 1 Corinthians 13:1.]. In truth, for our griefs and sorrows we have the very same occasions as at this time presented themselves to our blessed Lord. There are troubles and calamities all around us: and if we have our souls duly impressed with them, we shall be able to say, with holy Job, “Did not I weep for him that was in trouble? Was not my soul grieved for the poor [Note: Job 30:25.]?” But if there are no particular troubles that come under our cognizance, who can open his eyes and not see to what an extent sign reigns in all the world? And should not that move us? Should not “rivers of waters run down our eyes, because men keep not God’s law [Note: Psalms 119:136.]?” Should we not say with the Prophet Jeremiah, “O that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the sins and miseries of my people [Note: Jeremiah 9:1.]! Nor should the defects of those who profess godliness escape our notice. When Paul marked the conduct of some at Philippi, he was quite distressed in his soul because of the delusions by which they were blinded: “Many walk,” says he, “of whom I have told you often, and tell you now even weeping, that they are the enemies of the cross of Christ, and that their end is destruction [Note: Philippians 3:18.].” And so tenderly did he enter into the concerns of all, that he could say, “Who is weak, and I am not weak? who is offended, and I burn not [Note: 2 Corinthians 11:29.]?” This is “the mind that was in Christ Jesus;” and in this every true disciple will resemble him [Note: Philippians 2:4.]

3. What a Friend we have, before whom to spread all the sins and sorrows wherewith we are oppressed—

[Has any temporal calamity befallen you? He who wept at the grave of Lazarus invites you to call upon him: “Call upon me in the day of trouble, and I will hear thee; and thou shalt glorify me [Note: Psalms 50:15.].” Are you loaded with a sense of guilt? The same Almighty Friend says to you, “Come unto me, all ye that are weary and heavy-laden; and I will give you rest [Note: Matthew 11:28.].” Very remarkable is that expression of his pity for Ephraim of old: “Surely I have heard Ephraim bemoaning himself thus.…Is not Ephraim my dear son? is he not a pleasant child? For, since I spake against him, I do earnestly remember him still: yea, my bowels are troubled for him: I will surely have mercy upon him, saith the Lord [Note: Jeremiah 31:18.].” And do you think that he will exercise less compassion towards you? O, know for a certainty, that you “have not a High-Priest who cannot be touched with a feeling of your infirmities, but was in all points tempted like as you are, yet without sin [Note: Hebrews 4:15.].” Be it so, that your sins appear to be of more than ordinary enormity, because of the circumstances under which they have been committed: shall you therefore despond? Be assured, that He who wept over the murderous Jerusalem [Note: Luke 19:41.], has lost none of his compassion, but is alike willing to exercise his mercy towards you. He is justly called “the Consolation of Israel:” and, if you seek him, he will be found of you: though you were dead, yet should you live: and if you will truly believe in him, you shall assuredly behold the glory of God [Note: ver. 25, 40.].”]