John 11:34-44

Jesus said to them: "Where have you laid him?" "Lord, they said to him: "Come and see." Jesus wept. So the Jews said: "Look how he loved him!" Some of them said: "Could not this man who opened the eyes of the blind have so acted that Lazarus would not have died?" Again a groan was wrung from Jesus' inner being. He went to the tomb. It was a cave; and a stone had been laid upon it. Jesus said: "Take away the stone." Martha, the dead man's sister, said to him: "Lord, by this time the stench of death is on him, for he has been in the tomb for four days." Jesus said to her: "Did I not tell you that, if you believe, you will see the glory of God?" So they took the stone away. Jesus lifted up his eyes and said: "Father, I thank you that you have heard me. I knew that you always hear me. But I said this for the sake of the crowd which is standing round, because I want them to believe that you sent me." When he had said this, he cried with a loud voice: "Lazarus, come out!" The man who had been dead came out, bound hand and foot in grave-clothes, and with his face encircled with a napkin. Jesus said to them: "Set him free from his wrappings and let him go!"

We come to the last scene. Once again we are shown the picture of Jesus wrung with anguish as he shared the anguish of the human heart. To the Greek reader that little sentence: "Jesus wept, would be the most astonishing thing in an astonishing story. That the Son of God could weep would be almost beyond belief.

We must have in our minds a picture of the usual Palestinian tomb. It was either a natural cave or hewn out of the rock. There was an entrance in which the bier was first laid. Beyond that was a chamber, usually about six feet long, nine feet wide and ten feet high. There were usually eight shelves cut in the rock, three on each side and two on the wall facing the entrance, and on these shelves the bodies were laid. The bodies were enveloped in linen but the hands and feet were swathed in bandage-like wrappings and the head was wrapped separately. The tomb had no door, but in front of the opening ran a groove in which was set a great stone like a cartwheel that was rolled across the entrance to seal the grave.

Jesus asked that the stone should be moved. Martha could think of only one reason for opening the tomb--that Jesus wished to look on the face of his dead friend for the last time. Martha could see no consolation there. She pointed out that Lazarus had been in the tomb for four days. The point is this. It was Jewish belief that the spirit of the departed hovered around his tomb for four days, seeking an entrance again into his body. But after four days the spirit finally left for the face of the body was so decayed that it could no longer be recognized.

Then Jesus spoke his word of command which even death was powerless to oppose.

"He speaks, and, listening to his voice,

New life the dead receive."

And Lazarus came forth. It is weird to think of the bandaged figure staggering out from the tomb. Jesus told them to unloose the hampering grave-clothes and wrappings and let him go.

There are certain things to note.

(i) Jesus prayed. The power which flowed through him was not his; it was God's, "Miracles, said Godet, "are just so many answered prayers."

(ii) Jesus sought only the glory of God; he did not do this to glorify himself. When Elijah had his epic contest with the prophets of Baal, he prayed: "Answer me, O Lord, that this people may know that thou art God" (1 Kings 18:37).

Everything Jesus did was due to the power of God and designed for the glory of God. How different men are! So much that we do is attempted in our own power and designed for our own prestige. It may be that there would be more wonders in our life, too, if we ceased to act by ourselves and for ourselves and set God in the central place.

THE RAISING OF LAZARUS (John 11:1-44)

We have tried to expound the raising of Lazarus simply as the story stands written. But we can not evade the fact that of all the miracles of Jesus this presents the greatest problem. Let us honestly face the difficulties.

(i) In the other three gospels there are accounts of people being raised from the dead. There is the story of the raising of Jairus' daughter (Matthew 9:18-26; Mark 5:21-43; Luke 8:40-56). There is the story of the raising of the widow's son at Nain (Luke 7:11-16). In both cases the raising followed immediately after death. It would be quite possible to believe that in both these miracles the person raised was in a coma. We have seen how burial had to follow hard upon death in the climate of Palestine; and we know from the evidence of the graves that people were not infrequently buried alive, because of that haste. It could well be that these were miracles of diagnosis in which Jesus saved two young people from a dreadful death. But there is no parallel whatever for the raising of a man who had been dead for four days and whose body had begun to putrefy.

(ii) In the other three gospels there is no account, not even a mention, of the raising of Lazarus. If the other writers knew about this miracle, how could they possibly omit it? If it actually happened, how could they fail to know of it? It has been suggested that the answer is this. We know that Mark drew his information from Peter. The fact is that Peter does not appear in the Fourth Gospel at all in John 5:1-47 and John 7:1-53; John 8:1-59; John 9:1-41; John 10:1-42; John 11:1-57; John 12:1-50. Thomas is, in fact, the spokesman of the disciples. It has been suggested that Peter was not with Jesus at this time, and only came up later to the Passover Feast. On the face of it that does not seem likely, and, even if Peter was not there, surely the writers of the gospels must have heard from other sources of so amazing a miracle.

(iii) Perhaps the greatest difficulty is that John sees in this miracle the essential cause which moved the Jewish authorities to take definite steps to have Jesus eliminated (John 11:47-54). In other words, the raising of Lazarus was the direct cause of the Cross. In the other three gospels the great moving cause of the crucifixion was the Cleansing of the Temple. It is difficult to understand why the other three gospel writers have nothing to say of it, if indeed it was the immediate cause of Jesus' crucifixion.

(iv) On the other hand, it might well be argued that the Triumphal Entry is inexplicable without this miracle to go before it. Why otherwise did Jesus receive that tremendous reception when he arrived in Jerusalem? Yet the fact remains that, in the story as the other three gospels tell it, there is just no space into which this miracle can be fitted.

If, then, this is not a record of actual historical fact, how can we explain it?

(i) Renan suggested that the whole thing was a deliberate fraud arranged by Jesus and Martha and Mary and Lazarus. That explanation has only to be stated to be dismissed as incredible; and, later, Renan himself departed from it.

(ii) It has been suggested that Lazarus was in a coma. It would be impossible to argue that from the story as it stands. The details of death are too vivid.

(iii) It has been suggested that the story is an allegory written round the saying of Jesus: "I am the Resurrection and the Life, a story composed to illustrate that saying and to give it a setting. That may be an oversimplified and overstated version of the truth.

(iv) It has been suggested that the story is to be connected with the Parable of Dives and Lazarus (Luke 16:19-31). That story ends with the saying that even if someone was raised from the dead the Jews would still not believe. It is suggested that the story was produced to show that someone did rise from the dead and the Jews did not believe.

When we consider the difficulties of this story, we are in the end compelled to say that we do not know what happened, although undoubtedly something tremendous did happen. It is worth noting that to this day Bethany is known as Azariyeh, which is derived from the name Lazarus. But we do know for certain the truth which it teaches.

Robert McAfee Brown, an American professor, tells of something which this story did. He was an American army chaplain on a troopship in which 1,500 marines were returning from Japan to America for discharge. Greatly to his surprise he was approached by a small group to do Bible study with them. He leapt at the opportunity. Near the end of the voyage, they were studying this chapter and afterwards a marine came to him. "Everything in that chapter, he said, "is pointing at me." He went on to say that he had been in hell for the last six months. He had gone straight into the marines from college. He had been sent out to Japan. He had been bored with life; and he had gone out and got into trouble--bad trouble. Nobody knew about it--except God. He felt guilty; he felt his life was ruined; he felt he could never face his family although they need never know; he felt he had killed himself and was a dead man. "And, said this young marine, "after reading this chapter I have come alive again. I know that this resurrection Jesus was talking about is real here and now, for he has raised me from death to life." That lad's troubles were not finished; he had a hard road to go; but in his sin and his sense of guilt he had found Jesus as the resurrection and the life.

That is the end of the whole matter. It does not really matter whether or not Jesus literally raised a corpse to life in A.D. 30, but it matters intensely that Jesus is the Resurrection and the Life for every man who is dead in sin and dead to God today. There may be problems in this story; we may never know what exactly happened at Bethany so many years ago; but we do know for certain that Jesus is still the Resurrection and the Life. That is what this story tells us--and that is what really matters.

THE TRAGIC IRONY (John 11:47-53)