I N WRITING his Gospel, the Apos tle John, under the guidance of the Holy Spirit, selected differ ent miracles with a definite pur pose, as stated in 20:30,31: “Many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” Of all the "signs” recorded in this Gospel, unquestionably the most colorful and interesting one is the account of the raising of Lazarus. In this narrative, we are confront ed with several paradoxes. For in stance, in John 11:4, Jesus tells the messenger who was sent by Martha and Mary, “This sickness is not unto death,” and yet in verse 14, the Lord says to His disciples, “Lazarus is dead.” How are we to reconcile the two statements? It is possible that Lazarus was already dead when Jesus stated that his sickness was not unto death. In any case, the Lord knew that within a very short time the death of Lazarus would be an accomplished fact. But the ex planation is simple enough when we note that in verse 4 the Lord is re ferring to death as defined in the Holy Scriptures, and in verse 14 as understood in everyday usage. If you ask the average person to de fine the word death, he will probab ly give a definition as found in the dictionary: “having ceased to live— without life.” That is the ordinary conception of death. But if we ac cept the word of Jesus Christ as given in the story of the rich man and Lazarus, Luke 16, then we know that, “physical death affects the body only, and is neither cessation of life nor of consciousness.” To Jesus, Lazarus was not dead, nor could he die, as the Lord explained to Mar tha: “He that believeth in me, though he were dead, yet shall he live: And whosoever liveth and be lieveth in me shall never die’’ (John 11:25,26). Lazarus was a living be ing who could never die, for he had Fourteen
already entered into the experience of John 5:24. He had responded to the call of the Lord Jesus Christ: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlast ing life, and shall not Come into con demnation; but is passed from death unto life.” The word hath attracts our attention. Lazarus was the pos sessor of eternal life; he had already passed out of death into life. But in verse 14, Jesus declares plainly, “Lazarus is dead.” Jesus is now using the language of the man of the street. The body of Lazarus was dead, that is, it was without life. Spirit and soul had forsaken the body. Soul and spirit, the “I,” or human personality, were in paradise. “And God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” (Rev. 21: 3, 4). In the sight of God, the human race divides itself into two groups: those who are “dead” and those who are “alive.” One is either “alive in Christ” or “dead in trespasses and sins.” What I am now determines my position throughout eternity. In the last chapter of the Bible, we are warned: “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be right eous still: and he that is holy, let him be holy still” (Rev. 22:11). From this verse, we see that the offer of eternal life in Christ Jesus is limited to this lifetime. Let us not deceive ourselves; there is no second chance after death. Yesterday is gone for ever; “tomorrow,” states an old prov erb, “ is the day on which idle men work, and fools reform.” “Behold, now is the accepted time; behold now is the day of salvation.” The narrative continues in John 11:5,6: “Now Jesus loved Martha, and her sister, and Lazarus,” and
then we are told: “When he [Jesus] had heard therefore that he [Laza rus] was sick, he abode two days still in the same place where he was.” Perhaps it is not putting it too strongly to say that love ceases to be love when it has power to as sist and does not use that power, Which appeared to be the case here. A doctor will respond immediately, if possible, when called upon by a needy friend. The Lord seems to fail in fulfilling the ordinary amen ities of human friendship, and, as We carefully study and meditate the course of action pursued by Him, we have another clear illustration that He was ‘ indeed the Sent One, ever obedient to the will of the Father. In the study of the story, we see that Jesus had a twofold obligation, one toward His heavenly Father, and one toward the friends in Bethany. Jesus said to His disciples: “Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, be cause there is no light in him” (John 11:9,10). Jesus had the light of the knowledge of God’s will with refer ence to His schedule, which, in this instance, meant waiting beyond the Jordan instead of going to Bethany when He was sent for. Jesus in His life illustrated perfectly the truth that God’s way is the perfect way even when it appears to conflict with human ways and human desires, “For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isa. 55:8,9). Jesus was not ignoring the request of Martha ahd Mary; true, He was not acting the way they thought He should, but He was taking God’s appointed path for this hour of pain and woe. Jesus said further to His disciples: “I am glad for your sakes that I was not there, to the intent ye may be- T H E K I N G ’ S B U S I N E S S
Made with FlippingBook Online document