Jean 12:9-11

Much people of the Jews therefore knew that He was there.

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1. Where Christ pleaseth to make Himself known, He will get respect and followers, were there never so much hazard and opposition in the way; for albeit the Rulers had concluded to put Him to death, and He had withdrawn upon that, and they had given charge to spy Him out (chap. 11:53, 54, 57), yet much people of the Jews, so soon as they heard of Him, they flocked to Him.

2. Christ gives so glorious proofs of His power and love, as may invite men to flock unto Him; for He hath with Him Lazarus, whom He raised from the dead, to make them flock unto Him.

3. It is an argument to persuade Christ to help His people in their difficulties, that by so doing, He not only doth them good, but doth also bring about the manifestation of His glory, and an increase of followers; for, by raising Lazarus, He draws them out to wait upon Him (Psaume 7:6).

4. Albeit Christ will get glory, even by the unsound actings and appearings of men for Him (Philippiens 1:16, Philippiens 1:18; Psaume 66:8), yet it is the sin of many, that they flock to Him rather out of curiosity, than in sincerity, and that they choose rather to gaze upon His works, than fall in love with the worker; for such was their fault here. They were curious to see such a rare sight, and possibly also, to inquire somewhat of Him concerning the state of the dead. (G. Hutcheson.)

Not for Jesus’ sake only

Imperfect attachments to Christ

I. SPECIFY SOME OF THESE ATTACHMENTS. Those whose attachment is influenced.

1. By custom. It was the fashion of the hour to be interested in Christ (Jean 12:12; Jean 12:19). May we not truly say that the power of fashion has something still to do with assembling men about Christ.

(1) For His sake only ought we to worship in the sanctuary; but we go also because the respectable multitude is there.

(2) For His sake only ought we to give; but are not our givings prompted and regulated by social considerations?

(3) For His sake only ought we to work; but do we not cast side glances at the public and reckon somewhat on their approbation?

2. By intellectual considerations. “For my sake,” i.e., personal love to Christ ought to bind us to Him, and prompt all our obedience and service. “But that they might see Lazarus”--intellectual interest--learn something per chance about the unseen world. Not for His own sake, but because of the light He may shed on great questions. How many in our day congregate about Christ as a prophet, and only faintly realize in Him a Saviour!

3. By secular considerations. Interest sways men in the matter. Virtues are valued as they pay; and Christ is chosen not for His own sake only, but also because of the immediate bearing that Christianity has on our worldly interest (chap. 6:26).

4. By a regard to moral aesthetics. Not loving Christ only, enamoured with His grace and righteousness, but “cultivating holiness as so much personal adornment.” Not loving Christ because He is the Son of God, and the

Saviour of the world, but admiring Christianity because it fashions noble nations. Thus there may be much that is false and mixed in the feelings which lead men to throng Christ. Fashion is there, because Christ has acquired social credit: intellect is there, because Christ can satisfy some of the hunger of its curiosity: taste is there, because in the shadow of Jesus it can realize some of its ideals: and prudence and policy are there, not because Christ is truth and love, but because He creates loaves and fishes of which they eat and are filled.

II. THE PLACE AND VALUE OF SUCH ATTACHMENTS.

1. They may be allowed as the starting point of Christian discipleship. Many are drawn to Christ not by the highest, and yet by legitimate, motives. Their first ideas, motives, and hopes, mixed and inferior, and yet leading on to what is purer and more perfect. As Matthew Henry says, “God makes the best of the green ears of wheal”; and because He does so, the green ears become golden, fit for the garner of God.

2. But the prize to which we must all press is that of a personal love to Christ. For His sake only. Not only when He will answer our mental questionings, but also when He is silent; not only when He is fashionable, but when He is forsaken; not only when discipleship insures honour and wealth, but when it involves poverty and disgrace; not only because He makes us perfect, but because He is perfection. Conclusion--Jesus only.

1. Here we are safe.

2. Here we are supremely joyful.

3. Here we, forgetting everything else, shall find far more than we have forgot. (W. L. Watkinson.)

But the chief priests consulted that they might put Lazarus also to death

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1. Such as betake themselves to bear down Christ do engage themselves in an endless vexing life and an harder task than they are able to undergo; for they who would kill Jesus would put Lazarus also to death. Yea, they would kill many who would kill all whom Christ made objects of His mercy, for inviting others to come to Him (Exode 1:12).

2. Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties, nor the convincing beams of His glory shining in their eyes; for, albeit this was a glorious work prevailing on others, and albeit they see more and more impediments in their way, yet they will go on.

3. None are so malicious and bitter enemies to Christ as corrupt churchmen, when they once decline; for it is the chief priests who are so cruel as to kill a man for being the harmless occasion for drawing men to Christ and whom God had newly delivered from death, and testified He would have Him live.

4. It is the great preferment, and most special mercy that can be conferred on any when they are made means and instruments of advancing Christ’s honour and kingdom; for this was Lazarus’ dignity, that because many of the Jews went away and believed on Jesus. It is not needful to assert that the faith of the most of them was sound, but the least degree of it in the worst of them was enough to irritate the rulers.

5. Such as have received special mercies from Christ, or are made instruments of His glory, may expect that they shall meet with a rub, and be made the butt of the malice of enemies; for there is a resolution against Lazarus’ life, who was thus highly honoured.

6. How mad soever enemies be, or their projects cruel; yet they would be far enough from their point, if Christ pleased, though they got their will; for, suppose they had put Lazarus to death, could not Christ raise him up again as He had done even lately to their knowledge, and so make His glory shine yet more brightly? (G. Hutcheson.)

Putting the witness away

1. The conduct of these men presents the chief difficulty in the way of the hope of some final universal salvation. For hardening themselves against Christ, they reveal the power of the human heart to become utterly blinded to the truth, even while the Life of Love is an increasing light round about it. The difficulty lies not in the nature of God or in the Cross of Christ, or in any temporal bounds put on the omnipresence of the Spirit of God; but the obstacle at which our knowledge must stop lies deep in the will of man and its fearful possibilities of evil.

2. The simple reason why they sought to put Lazarus to death was that “many of the Jews went away (from them) and believed on Jesus.” But that thought was only an exaggeration of a common tendency of our human nature. For consider how natural it was. They had no special spite against

Lazarus, but they did not wish to lose their power. As consistent Sadducees they could not allow his resurrection, but his existence was an unwelcome suggestion of its possibility, and an evidence of it which was misleading the people. Dogmatists must always close their minds against evidences of new truth. 1500 years later the same men would have put Lazarus to the rack until he recanted. 1800 years later they would have broken down his influence by misrepresentation and appeals popular prejudice in the organs of their sect. If we do not want to receive Christ or His truth, the next thing for us is to put away anything that may remind us of it. This is illustrated

I. IN THE ATTITUDE OF COMMUNITIES TOWARDS NATIONAL DUTY. In the troubled days before the American civil war there were merchants who did not wish to have their profits stopped. Selfish politicians who for the sake of office and ease were willing to reject the truth of freedom, and ready to put down every Lazarus whose presence was leading the people away after the new faith.

II. IN THE ATTITUDE OF PERSECUTORS TOWARD THE GOSPEL.

1. In the book of the lives of martyrs and witnesses we find abundant illustrations in the conduct of the Roman emperors, in that of the papacy, and in that of the opponents of popular movements who refuse to inquire what unheeded truths are beneath them, or what more human gospel may be waiting to enter our cities.

2. An obvious exemplification is the counsel of irreligious men to put the Church or the Bible out of the way. Social Sadducees cannot secure their reign in an anarchic humanity, so long as the people have the Bible in their homes, and so long as the churches stand to bear witness to the gospel.

III. Is our OWN ATTITUDE TOWARDS THE TRUTH.

1. Christ draws nigh the cities of our souls in a duty, privilege, opportunity, clearer perception of truth. How do we receive His approach? We saw that it would interfere with our plan of life, disturb our ease, spoil our pleasure, leave us poorer, and we become afraid lest we should yield. And there was something near which reminded us of it. At least we could get rid of that. It may have been the sight of a friend; we avoided him: some spectacle of want or suffering; we passed by on the other side: some inward feeling or thought; we repressed it. So we remembered to forget that duty. We put its Lazarus where he would not trouble us.

2. Christ draws near sometimes in a new sense of faith, or hope, or possibility of life richer, truer, happier; and then we turn and other desires of life gather quickly round us, and the vision fades: we belong to the world again. We put that Lazarus also to death. (Newman Smyth.)