Jesus was glad when saints were sad

JESUS WAS GLAD WHEN SAINTS WERE SAD
EDITED BY GLENN PEASE
John 11:14-15 14So then he told them plainly,
"Lazarus is dead, 15andfor your sake I am glad I was
not there, so that you may believe. But let us go to
him."
A Mystery! Saints Sorrowing And Jesus
Glad!
“Then saidJesus unto them plainly, Lazarus is dead. And I am glad for
your sakes thatI was not there, to the intent you may believe;
nevertheless let us go unto him.”
John 11:14, 15
THERE lived in the little village of Bethany a very happy family. There was
neither father nor mother in it–the household consistedofthe unmarried
brother Eleazar, or Lazarus, and his sisters, Martha and Mary, who dwelt
togetherin unity so goodand pleasantthat there the Lord commanded the
blessing, even life forevermore. This affectionate trio were all lovers of the
Lord Jesus Christ and were frequently favored with His company. They kept
open house whenever the great Teachercame that way. Both for the Master
and for the disciples there was always a table, a bed and a candlestick in the
prophet’s chamber and sometimes sumptuous feasts were prepared for the
whole company.
They were very happy and rejoicedmuch to think that they could be
serviceable to the necessities ofone so poor and yet so honored as the Lord
Jesus. But, alas, affliction comes everywhere!Virtue may sentinel the door,
but grief is not to be excluded from the homestead. “Manis born unto trouble,
as the sparks fly upward.” If the fuel is a log of sweetsmelling sandalwood, yet
the sparks must rise and even so the bestof families must feelaffliction.

Lazarus sickens. It is a mortal sickness beyondthe powerof physicians. What
is the first thought of the sisters but to send for their Friend, Jesus?
They know that one word from His lips will restore their brother–there is no
absolute need that He should even risk His safety by a journey to Bethany. He
has but to speak the word and their brother shall be made whole. With
glowing hopes and moderated anxieties they send a tender message to Jesus–
“Lord, behold, he whom you love is sick.” Jesushears it and sends back the
answerwhich had much comfort in it, but could hardly compensate forHis
own absence, “This sicknessis not unto death, but for the Glory of God, that
the Sonof Godmight be glorified thereby.” There lies poor Lazarus after the
messageis come. He does not recover–he is a little more cheerful because he
hears that his sicknessis not unto death, but his pains do not abate.
The clammy death-sweatgathers onhis brow. His tongue is dry. He is full of
pains and rackedwith anguish. At lasthe passesthrough the iron gate of
death and there lies his corpse before the weeping sisters'eyes. Why was not
Jesus there? Why did He not come? Tender-heartedas He always was, what
could have made Him thus unkind? Why tarries He so? Why is He so long in
coming? How can His words be true? He said, “This sicknessis not unto
death,” and there lies the goodman cold in death and the mourners are
gathering for the funeral. Look at Martha! She has been sitting up every night
watching her poor brother–no care could have been more constant–no
tenderness more excessive.
There is no potion in the range of her activities which she has not
compounded. This herb and the other she has gatheredand she has
administered all sorts of medicinal drinks and nourishing foods. And
anxiously she has watcheduntil her eyes are red for want of sleep. Jesus might
have spared her all this. Why did He not? He had only to wish it and the flush
of health would have returned to the cheek of Lazarus and there would have
been no more need of this wearynursing and this killing watchfulness.
What is Jesus doing? Martha was willing to serve Him–will He not serve her?
She has always cumbered herselfabout much–serving for His sake, giving
Him not only necessaries but dainties–andwill He not give her what is so
desirable to her heart, so essentialto her happiness–herbrother’s life? How is
it He cansend her a promise which He does not seemto keepand tantalize her
with hope and castdown her faith? As for Mary, she has been sitting still at
her brother’s side, listening to his dying words, repeating in his earthe
gracious words of Jesus whichshe had been accustomedto hear when she sat
at His feet. As she caught the last accents ofher expiring brother, she thought

less about the medicine and about the diet than Martha did. She thought more
about his spiritual health and about his soul’s enjoyment.
She endeavoredto stay the sinking spirits of her belovedbrother with words
like these, “He will come, He may wait, but I know Him, His heart is very
kind, He will come at the last. And even if He lets you sleepin death it will be
but for a little. He raised the widow’s son at the gates ofNain–He will surely
raise you whom He loves far more. Have you not heard how He wakenedthe
daughter of Jairus? Brother, He will come and quicken you and we shall have
many happy hours yet and we shall have this as a speciallove token from our
Masterand our Lord, that He raised you from the dead.”
But why, why was she not spared those bitter tears which ran scalding down
her cheeks whenshe saw that her brother was really dead? She could not
believe it! She kissedhis forehead, and oh, how cold was that marble brow!
She lifted up his hand–“He cannotbe dead,” she said, “for Jesus saidthis
sicknesswas notunto death.” But the hand fell nerveless by her side–her
brother was really a corpse and putrefaction soonset in–and then she knew
that the beloved clay was not exempt from all the dishonor which decaybrings
to the human body.
PoorMary! Jesus lovedyou, it is said, but this is a strange wayof showing His
love! Where is He? Miles awayHe lingers. He knows your brother is sick. Yes,
He knows that he is dead and yet He abides still where He is. Oh, sorrowful
mystery that the pity of such a tender Saviorshould sink so far below their
plumb line to gauge, orHis mercy should range so high beyond their powerto
reach!Jesus is talking of the death of His friend. Let us listen to His words–
perhaps we may find the keyto His actions in the words of His lips.
How surprising! He does not say, “I regretthat I have tarried so long.” He
does not say, “I ought to have hastened, but even now it is not too late.” Hear
and marvel! Wonder of wonders!He says, “I am glad that I was not there.”
Glad? The word is out of place! Lazarus, by this time, stinks in his tomb and
here is the Saviorglad! Martha and Mary are weeping their eyes out for
sorrow and yet their Friend, Jesus, is glad? It is strange, it is passing strange!
However, we may rest assuredthat Jesus knows betterthan we do and our
faith may therefore sit still and try to spell out His meaning, where our reason
cannot find it at the first glance.
“I am glad,” He says, “for your sakesthat I was not there, to the intent you
may believe.” Ah, we see it now–Christis not glad because ofsorrow, but only
on accountof the result of it. He knew that this temporary trial would help
His disciples to a greater faith and He so prizes their growthin faith that He is

even glad of the sorrow which occasionsit. He does as much say, “I am glad
for your sakesthat I was not there to prevent the trouble, for now that it is
come it will teachyou to believe in Me and this shall be much better for you
than to have been spared the affliction.” We have plainly before us the
principle that our Lord, in His infinite wisdom and superabundant love, sets
so high a value upon His people’s faith that He will not screenthem from
those trials by which faith is strengthened!
Let us try to press the wine of consolationfrom the cluster of the text. In three
cups we will preserve the goodlyjuice as it flows forth from the winepress of
meditation. First of all, Brothers and Sisters, Jesus Christwas gladthat the
trial had come for the strengthening of the faith of the Apostles. Secondly, for
strengthening the faith of the family. And thirdly, for giving faith to others–
for you find by the forty-fifth verse that the goblet passedround to
sympathizing friends–“Manyof the Jews which came to Mary and had seen
the things which Jesus did, believed on Him”!
1. Jesus Christ designedthe death of Lazarus and his after resurrection
FOR THE STRENGTHENINGOF THE FAITH OF THE APOSTLES.
This actedtwo ways–notonly would the trial itself tend to strengthen
their faith, but the remarkable deliverance which Christ gave to them
out of it would certainly minister to the growth of their confidence in
Him.
Let us at once observe that the trial itself would certainly tend to increase the
Apostle’s faith! Faith untried may be true faith, but it is sure to be little faith.
I believe in the existence of faith in men who have no trials, but that is as far
as I can go. I am persuaded, Brethren, that where there is no trial, faith just
draws breath enough to live and that is all. Faith, like the fabled salamander,
has fire for its native element. Faith never prospers so well as when all things
are againsther–tempests are trainers and the lightings are her illuminators.
When a calm reigns on the sea, spreadthe sails as you will, the ship moves not
to its harbor–foron a slumbering oceanthe keelsleeps, too.
Let the winds come howling forth and let the waters lift up themselves–then,
though the vesselmay rock and her deck may be washedwith waves and her
mast may creak under the pressure of the full and swelling sail–yetit is then
that she makes headwaytowards her desired haven! No flowers wearso lovely
a blue as those which grow at the footof the frozen glacier!No stars are as
bright as those which glisten in the polar sky! No water is so sweetas that
which springs amid the desertsand. And no faith so precious as that which
lives and triumphs in adversity! Thus says the Lord, by the mouth of the

Prophet, “I will leave in the midst of you an afflicted and poor people and they
shall trust in the name of the Lord.”
Now, why afflicted and poor? Becausethere is an adaptation in the afflicted
and poor among the Lord’s people to trust in the Lord. He does not say, “I
will leave in the midst of you a prosperous and rich people and they shall
trust.” No! These scarcelyseemto have such capacityfor faith as the afflicted
ones have. RatherI will leave in the midst of you an afflicted and poor people
and they, by reasonof their very affliction and poverty, shall be the more
graciouslydisposedto repose their faith in the Lord. Untried faith is always
small in stature. And it is likely to remain dwarfish so long as it is without
trials. There is no room in the placid pools of ease forfaith to gain leviathan
proportions. She must dwell in the stormy sea if she would be one of the chief
of the ways of God.
Tried faith brings experience. And every one of you who are men and women
of experience must know that experience makes religionbecome more real to
you. You never know either the bitterness of sin or the sweetness ofpardon till
you have felt both. You never know your own weaknesstill you have been
compelled to go through the rivers and you would never have known God’s
strength had you not been supported amid the floods. All the talk about
religion which is not basedupon an experience of it is mere talk. If we have
little experience, we cannotspeak so positively as those can whose experience
has been more deep and profound.
Once when I was preaching upon the faithfulness of God in time of trial in the
earlier days of my ministry, my venerable grandfather was sitting in the
pulpit behind me. He suddenly rose up and took my place and coming to the
front of the pulpit, said, “Mygrandson can preachthis as a matter of theory,
but I cantell you it as a matter of experience, for I have done business upon
the greatwaters and have seenthe works ofthe Lord for myself.” There is an
accumulation of force in the testimony of one who has personallypassed
through the things of which others can only speak as though they had seen
them in a map or in a picture.
Travelers who write from their easychairs what they have seenfrom their
bedchambers may invite books to beguile the idle hours of those who stay at
home. But he who is about to traverse regions full of danger seeksa guide who
has really trod the road. The writer may excelin fluid words–the veritable
traveler has realand valuable wisdom. Faith increases in solidity, assurance,
and intensity the more she is exercisedwith tribulation and the more she has
been castdown and lifted up again. Let not this, however, discourage those

who are young in faith. You will have trials enoughwithout your seeking for
them! The full portion will be measuredout to you in due season.
Meanwhile, if you cannot yet claim the result of long experience, thank God
for what Divine Grace you have. Praise Him for that which you have attained.
Walk according to that rule and you shall yet have more and more of the
blessing of God till your faith shall remove mountains and conquer
impossibilities! It may be asked, “Whatis the method by which trial
strengthens faith?” We might answerin various ways. Trial takes awaymany
of the impediments of faith. Carnal security is the worst foe to confidence in
God. If I sit down and say, “Soul, take your ease, you have much goods laid up
for many years,” faith’s road is barricaded. But adversity sets the barn on a
blaze, and, “the goods laid up for many years,” ceaseto block up the path of
faith.
Oh, the blessedaxe of sorrow clears a pathway for me to my God by cutting
down the thick trees of my earthly comforts!When I say, “My mountain
stands firm, I shall never be moved,” the visible fortification, rather than the
invisible Protector, engagesmy attention! But when the greatearthquake
shakes the rocks and the mountain is swallowedup, I fly to the immovable
Rock ofAges to build my confidence on high! Worldly ease is a greatfoe to
faith. It loosens the joints of holy valor and snaps the sinews of sacred
courage. The balloonnever rises until the cords are cut–afflictiondoes this
sharp service for believing souls. While the wheat sleeps comfortablyin the
husk it is useless to man! It must be threshed out of its resting place before its
value can be known. Trial plucks the arrow of faith from the repose of the
quiver and shoots it againstthe foe.
Nor is affliction of small service to faith when it exposes the weaknessof the
creature. This trial would show the Apostles that they must not depend upon
the bounty of any one man, for though Lazarus may have entertained them
and filled their little bag with food, yet Lazarus dies. And Mary may die. And
Martha may die and all friends must die and this would teachthem not to
look to broken cisterns, but to fly to the ever-flowing Fountain. Oh, dear
Friends, we are in much danger of making idols of our mercies!God gives us
His temporal favors as refreshments along the way and then straightway we
kneeldown and cry, “These are your gods, O Israel.” It is of the Lord’s mercy
that these idol-gods are broken in pieces. He blasts the gourds under which we
satin ample shade in order that we may lift up our cry to Him and trust in
Him alone. The emptiness of the creature is a lessonwe are so slow to learn
and we must have it whipped into us by the rod of affliction. But learned it
must be, or else faith can never attain to eminence.

Furthermore, trial is of specialservice to faith when it drives her to her God. I
make a sad confession, overwhich I mourn, that when my soul is happy and
things prosper, I do not, as a rule, live so near to Godas I do in the midst of
shame and contempt and casting down of spirit. O my God, how dear You are
to my soul in the night when the sun goes down! You bright and morning star,
how sweetlydo you shine! When the world’s bread is sugaredand buttered,
then we devour it till we grow sick–butwhen the world changes our diet, fills
our month with vinegar and makes our drink gall and wormwood–thenwe
cry for the breasts of our dear God again!
When the world’s wells are full of sweetbut poisonous water, we pitch our
tents at the well’s mouth and drink againand againand forgetthe well of
Bethlehem which is inside the gate. But when earth’s water becomes bitter
like the stream of Marah, then we turn awayall sick and faint and cry after
the Waterof Life, “spring up, O well!” Thus afflictions fetch us to our God as
the barking dog drives the wandering sheep to the shepherd’s hand. And then
trial has a hardening effectupon faith. As the Spartan lads were prepared for
fighting by the sharp discipline of their boyish days, so are God’s servants
trained for war by the afflictions which He sends upon them in the early days
of their spiritual life.
We must run with footmen, or we shall never be able to contend with horses!
We must be thrown into the water, or we shall never learn to swim. We must
hear the whizzing of the bullets, or we shall never become veteransoldiers.
The gardenerknows that if his flowers were kept always under glass and
fosteredin a greattemperature, when he might put them outside, should there
come a cold night they would quickly die. So he does not give them too much
heat but exposes them by degrees and gets them used to the cold, that they
may stand in the open air.
And thus the only wise God does not put His servants in hothouses and rear
them delicately, but He exposes them to trials that they may know how to bear
it when it comes. If you want to ruin your son, never let him know a hardship.
When he is a child carry him in your arms. When he becomes a youth still
dandle him, and when he becomes a man still dry-nurse him and you will
succeedin producing an arrant fool! If you want to prevent his being made
useful in the world, guard him from every kind of toil. Do not suffer him to
struggle. Wipe the sweatfrom his dainty brow and say, “Dearchild, you shall
never have another task so arduous.” Pity him when he ought to be punished!
Supply all his wishes, wardoff all disappointments, prevent all troubles and
you will surely tutor him to be a reprobate and to break your heart!

But put him where he must work. Expose him to difficulties. Purposely throw
him into peril and in this way you shall make him a man! And when he comes
to do a man’s work and to bear a man’s trial, he shall be fit for either. My
Masterdoes not daintily cradle His children when they ought to run alone.
And when they begin to run He is not always putting out His finger for them
to lean upon–He lets them tumble down to the cutting of their knees–because
then they will walk more carefully, by-and-by, and learn to stand upright by
the strength which faith confers upon them. You see, dearFriends, that Jesus
Christ was glad–gladthat His disciples were blessedby trouble! Will you
think of this, you who are so troubled this morning? Jesus Christdoes
sympathize with you, but still He does it wisely and He says, “I am glad for
your sakes thatI was not there.”
He is glad that your husband is takenaway, that your child is buried. Glad
that your business does not prosper. He is glad that you have those aches and
pains and that you have so weak a body–to the intent that you may believe.
You would never have possessedthe precious faith which now supports you if
the trial of your faith had not been like fire. You are a tree that never would
have rooted so well if the wind had not rockedyou to and fro and made you to
take firm hold upon the precious Truths of the Covenant of Grace.
But not to tarry here, let us notice that the deliverance which Christ worked
by the resurrectionof Lazarus was calculated, also, to strengthen the faith of
the Apostles. At the worst Christ can work–whywhat a plight were they now
in! Here was a case which had come to the very worst. Lazarus is not merely
dead–he has been buried! The stone has been rolled to the mouth of the
sepulcher. Worse than that, he has become putrid! Here are miracles so many
that I must describe the resurrection of Lazarus not as one miracle, but as a
mass of wonders. We will not go into detail, but suffice it to saywe cannot
suppose anything to be a more prodigious exhibition of the Divine strength
than the restorationof health and life to a body through which the worms did
creepand crawl!
And yet in this very worst case Christis not brought to a nonplus. Here was a
case where human powerevidently could do nothing. Now bring the violin
and the harp, and let music try its charms. Bring here, physician, your most
potent draught! Now, for the true aqua vilae! Now see whatyou can do.
What? Does the elixir fail? The physician turns awaydisgusted, for the stench
may soonerdestroythe physician’s life than he restore the corpse. Now, seek
round the world and ask all men that are–Herodand his men-at-arms, and
Caesaronthe imperial throne–“Canyou do anything here?”

No, Death sits with a ghastly smile laughing at them all. “I have Lazarus,”
says he, “beyond your reach.” Yet Jesus Christ wins the day! Here Divine
sympathy became most manifest. Jesus weptwhen He thought of Lazarus and
his weeping sisters. We do not find it often said that He wept. He was “a Man
of Sorrows and acquainted with grief,” but those were precious and rare
drops which He shed over that dead body. He could do no more when He
thought of Jerusalem–He does no less now that He thinks of Lazarus. What an
exhibition these disciples had of the Divine poweras wellas the Divine
sympathy, for Christ does but say, “Lazarus, come forth,” and Death canhold
his captive no longer!
Forth from the morgue he comes, restoredto perfect health! Do you not think
that all this must tend to strengthen the Apostles'faith? It seems to me to be a
part of the best educationthey could possibly receive for their future ministry.
I think I see the Apostles in after time shut up in prison–they are condemned
to die, but Petercomforts John by saying, “He can bring us out of prison–do
you not remember how he brought Lazarus out of his grave? He cancertainly
appear for us and set us free.” When they went forth to preachto sinners, how
would they be strengthenedby remembering these cases!Their hearers were
debauched, depraved, immoral–the Apostles went into the midst of the worst
conditions of human nature and yet they feared not for the result–forthey
knew that putrid Lazarus revived at Christ’s word!
Peterwould argue, “Did not Christ restore Lazarus when his body was
stinking and decayed? He cancertainly bring the most reprobate hearts to the
obedience of the Truth of God and raise the vilest of the vile to a new life.”
Many of the apostolic Churches were far gone. They had in them unworthy
members. But this would not too much buffet the faith of the Apostles, for
they would say, “Thatsame Christ who raisedup Lazarus can make Sardis
and Pergamos andThyatira yet to be a praise in the earth! And Churches
which seemto be corrupt and foul in the nostrils of the MostHigh may yet be
made a brightness and glory and a sweet-selling savorunto Him.”
I am persuadedthat very often such a miracle as this would return to them
and strengthen them in the times of their suffering and labor–and make them
able to bear afflictions and even martyrdom itself, in confidence in Christ. I
will not, however, saymore, because the thing seems obvious enough. But you
must not forgetthe principle we are trying to bring out–that in the case ofthe
Apostles, Christ consideredthat for them to have strong faith was worth any
cost. No matter what pangs it costMary and Martha, or in what grief it might
involve Himself or His Apostles, they must bear it because the result was so
exceedinglybeneficial.

The surgeonhandles the knife without tears. Sharp is the cut, but he knows it
will cure. The mother puts the draught to the child’s mouth and the child cries
and heaves and loathes the bitterness, but the mother says, “Drink it all up,
my Child,” because she knows there is life in every drop. So Christ is glad for
the Apostles'sake that He is not there, to the intent that they may believe.
II. Jesus Christ had an eye also to THE GOOD OF THE FAMILY. Mary and
Martha had faith but it was not very strong, for they suspectedChrist’s love
when they said, “Lord, if You had been here, my brother had not died.” There
was a sort of whisper–“Whywere You not here? Do You love us? Why, then,
did You tarry?” They certainly doubted His power. Martha, when she could
believe in the resurrection but could not believe in the presentresurrection for
her brother. And when, again, she said, “he has been dead four days,” had
faith, but it was very weak. Christtherefore sent the trial to Mary and
Martha for their sakes–andwas gladto send it–to the intent that they might
believe.
Observe, dear Friends, that these were choice favorites of the Lord Jesus
Christ. He loves all His elect, but those three were as the darlings of the
family, electout of the elect!They were three specialfavorites upon whom
very distinguishing regardwas set and therefore it was that He sent them a
specialtrial. The lapidary, if he takes up a stone and finds that it is not very
precious, will not spend much care in cutting it. But when be gets a rare
diamond of the first water, then he will be sure to cut and cut and cut again.
When the Lord finds a saint whom He loves–lovesmuch–He may spare other
men trials and troubles, but He certainly will not this well-belovedone! The
more beloved you are, the more of the rod you shall have. It is an awful thing
to be a favorite of Heaven–but it is a thing to be soughtafter and to be
rejoicedin! But remember, to be of the King’s council-chamber is a thing
involving such work for faith that flesh and blood might shrink from the
painful blessing. The gardenergets a tree and if it is but of a poor sort he will
let it grow as it wills and take what fruit comes from it naturally. But if it is of
a very rare sort, he likes to have every bough in its proper place, so that it
may bear well. And he often takes out his knife and cuts here and cuts there,
because, says he, “Thatis a favorite tree and it is one which bears such fruit
that I would have much from it and would leave nothing whateverthat would
cause it detriment.”
You who are God’s favorites must not marvel at trials, but rather keep your
door wide open for them and when they come in, say, “Hail, messengerofthe
King! The sound of your Master’s feetis behind you. You are welcome here,
for your Mastersentyou.” Specialtrial was attended with a specialvisit. It

may be that Christ would not have come to Bethany if Lazarus had not been
dead. But as soonas there is a corpse in the house, there is Christ in the house,
too. O Christian, it shall be much for your comfort and for the strengthening
of your faith if Christ comes to you in your troubles! I tell you, if you see no
smiles on His face in your prosperity, you shall not be without them in your
adversity.
The Lord Jesus will go out of His way to see you. You know when a mother is
most kind to her child she lets it run about and scarcelynotices it when it is
well. But when it cries, “Myhead, my head!”–take it to the mother and tell
her it is ill–how tender she is over it! How all the blandishments of love and
the caressesofaffectionare lavished upon the little sick one! It shall be so with
you. And in receiving these specialvisits you shall know yourself to be highly
favored above the rest.
This specialvisit was attended with specialfellowship. Jesus wept–weptwith
them that wept. Ah, you shall have Jesus sitting by the bedside and weeping
with you when you are sick. You may be well and strong and have but little
fellowship with Christ, but He shall comfort you in your sickness. Thoughyou
might walk along the green swardwithout the Savior, when you come into the
midst of the fire, like Shadrach, Meshach, and Abednego, you shall not be
without Him then! I witness that there is no fellowship with Christ so near
and sweetas that which comes to us when we are in deep trials. Then the
Mastertakes His child, not upon His knee, but to His very heart and bids him
lay his head upon His beating bosom. Christ will reveal His secrets to you
when the world is againstyou and trials surround you. “The secretofthe
Lord is with them that fear Him. And He will show them His Covenant,” but
they shall never have such discoveries ofthat secretand that Covenant, as
when they most need it–in the darkestand most trying times.
There are, then, specialloves, specialtrials, specialvisits and special
fellowship. And soonyou shall have specialdeliverance. In days to come you
will talk about these trials. You will say, “I fretted myself and worried over
them, but oh, if I could have seenthe end as well as the beginning, I should
have said–
‘Sweetafflictions!Sweetafflictions!
Thus to bring my Savior near.’ "
I tell you, you will sit yet under your own vine and under your ownfig tree
and talk to poor tried saints and say, “Do not be castdown, for I cried unto
the Lord and He heard me and delivered me from all my fears.” Perhaps in

Heaven this will help to make a part of your happiness–to remember God’s
love to you in your tribulations–
“There on a greenand flowery mount
Our wearysouls shall sit,
And with transporting joys recount,
The labors of our feet.”
Are we not to tell angels and principalities and powers the faithfulness of
Christ? We will tell all Heaven that, “His love was strong as death and His
jealousyas cruel as the grave. Many waters couldnot quench His love, neither
could the floods drown it.”
What do you say, my Friend, you who are under the smarting rod? Will you
murmur any more? Will you repine againstit any more? I beseechyou to take
my text and read it the other way! Say–Godhelp you to say it–“I am glad that
my Goddid not deliver me, because the trial has strengthenedmy faith. I
thank His name that He has done me the great favor to permit me to carry the
heavy end of His Cross. I thank my Fatherthat He has not left me
unchastened, for ‘Before I was afflicted I went astray: but now have I kept
Your Word.’ ‘It is goodfor me that I have been afflicted.’ ” I Lord generally
stays the rod when He finds His child receiving it as a favor. When you are
agreedwith God’s rod, then that rod will have no further quarrel with you.
When you can look into the Father’s eyes, and say, “Your will be done,” then
His afflicting hand has done its work.
III. Now I come to the third point and here may God the Holy Spirit bless the
word. This trouble was permitted for GIVING FAITH TO OTHERS. I shall
address myself chiefly to those who cannot say they are God’s people but who
have some desire towards Christ. It is very likely you have had some great
trouble in your life and looking back you wish you had never had it. But my
Lord, who knows better than you do, says, “I am glad for your sakes thatI did
not spare you that trouble, to the intent that you may be led to believe.”
Know assuredly that afflictions often lead men to faith in Christ because they
give space for thought. The man was strong, and hale, and hearty, and went
on working from day to day and never had a thought about God. “The ox
knows his owner and the ass his master’s crib,” but he did not know, he did
not care. He left all thoughts of eternity to those who were silly enough to be
religious. But for him–what did it matter to him? Death was a long way off,
and besides, if it were not, he had not the time to think about it.
By God’s Grace an accidentoccurred. He had to be upon his bed and at first
he fretted and fumed, but it could not be altered and there, in the ward of the

hospital, he groanedthrough many a weary hour at night. What could he
think of? Why, then, the man beganto think of himself, of his condition before
God, of what would be his lot if he should die! When his life trembled like the
even balance and no one could tell which way it would turn, the man was
forcedto consider. Many a soul has been plowed in the hospital and then has
been sownin the sanctuary. Many a man has been first brought to God by the
loss of a limb, or by long sickness,orby deep poverty.
Afflictions lead men to faith full often by preventing sin. A young man had
resolvedto climb a mountain–he had determined againstgoodadvice to reach
the summit, though one far older than he had warned him of the danger. He
had not proceededfar up the mountainside before a thick mist surrounded
him. He was alarmed. The mist was so thick he could scarcelysee his own
hand. He retracedhis steps, following the wayby which he came and returned
sorrowfully to his father’s house, telling him that he had been in greatperil.
His father said he was glad of it–for if he had not met with that peril, he might
have advanceda little farther and fallen–neverto rise again.
Often trouble puts men out of temptation. They would have gone into bad
company, to drunkenness, or lust, but they could not. The appointment was
made–ah, the very night was setapart–but the black hand of God’s kind angel
came. I said a black hand, for so it seemed, and the man could not do what he
had wishedto do and so his course was checked–andthis, in the hand of God–
was the means of bringing him to faith. Troubles, again, often bring men to
believe in Jesus becausethey compel them to stand face to face with stern
realities. Did you ever lie upon the edge of death for a week? Didyou ever lie
with your body rackedwith pain, listening for the physician’s whispers and
knowing that they amounted to this–that there were ninety-nine chances to
one that you could not possibly recover?
Did you ever feel that death was near? Did you ever peerinto eternity with
anxious eyes? Did you everpicture Hell and think yourself there? Did you
ever lie awake andthink of Heaven and yourself shut out of it? Ah, it is in
such times as these that God’s Holy Spirit works greatthings for the sons of
men! For these reasons Christis glad when they are brought very low, when
their soul abhors all manner of meat and they cry unto God in their trouble!
He is glad because this is the steppingstone to realand genuine trust in Him
and so to eternal life! It is much better to lose an eye or a hand than to lose
your soul–betterto go to Heaven poor and ragged, than to go to Hell rich–
better to melt into Heaven by the process ofconsumption than it were to go
down to Hell with bones filled with marrow and sinews full of strength! Glory
be to Godfor the trials and troubles some of us have had if they have been the

means of bringing us to Christ! Trials tend to make men believe in Christ
when they are followedby deliverances. Perhaps some ofyou have beenraised
from a sick bed, or you have been helped over a time of temporal distress.
Well, have you no gratitude? Do you not love God for His goodness?Doesnot
your heart melt towards the Lord for the kind deeds He has done for you?
Have you no song of praise for His name? I have knownmany who have said,
“Now that God has been pleasedto raise me up and help me in this way, I will
give Him my heart. What can I do for Him who has done so much for me?”
Gratitude, I doubt not, has led many to put their trust in Christ.
Besides, if you sought God and askedforhelp in time of trouble and He did
help you, this will tend to encourage youto pray later. If He helped you then,
He will help you now. If He spared your life, why will He not spare your soul?
If God has been pleasedto lift you up from the grave, why may He not also
deliver you from the pit of Hell? I bless God there are many in this Church
who were led to seek the Lord through answers to prayer. God was gracious
to them in their distress. His mercy listened to their prayer. The blessing came
and the result is that they cry unto Him and will cry as long as they live. If
once we have prevailed with God and believing in God we have had some
deliverance, this, I hope, will be used to make us trust God for everything in
the future.
Remember that the one thing needed for eternal life is trusting in the Lord
Jesus Christ! I know you will tell me you cannot be perfect. No, I know you
cannot. You will say, “I have many sins. I have done much that is wrong.” It is
true, most true, but he who believes in the Lord Jesus Christ has his sins
forgiven. You know the story–Christ came down from Heaven and took His
people’s sins upon His own shoulders. When God came forth to strike the
sinner, Justice said, “Where is he?” and Christ came and stoodin the sinner’s
place and God’s sword went through the Savior’s heart. Why? That it might
never cut nor wound the heart of those for whom Jesus died. Did He die for
you? He did if you believe in Him–your faith will be to you the evidence that
Christ was Substitute for you and oh, if Christ suffered for you, you cannot
suffer!
If God punished Christ He will never punish you! If Jesus Christ paid your
debts, you are free! Before God’s Throne today, if you believe, you are as
clearas the angels in Heaven! You are a savedsoul if you are resting upon the
Atonement of Christ and you may go your way and sing–
“Now, freedfrom sin, I walk at large,
The Savior’s blood’s my full discharge.

At His dear feet my soul I lay,
A sinner savedand homage pay.”
If this is the result of your affliction, Christ may well say, “I am glad for your
sakes thatI was not there to stop the trouble, to the intent that you may
believe.” May God bring you to faith for Jesus'sake. Amen.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Sleeping And Waking
John 11:11
J.R. Thomson
Our Lord Jesus, in this metaphoricallanguage, doubtless adopted a view of
death which was familiar to his countrymen, because presentedin the works
of their inspired and their uninspired writers - of seers and of sages. Yet, in
adopting it, he imparted to it a tone and characterpeculiarto himself. On the
other hand, what he says concerning the awakening is altogetheroriginal;
herein he claims a power which is unprecedented and unparalleled.
I. To THE CHRISTIAN DEATH IS SLEEP.
1. It is the close ofthe day of toil.
2. It is the hushing and silencing of the many harsh and jarring voices of care,
of anxiety, of restlessness.
3. It is the soothing of sorrow and trouble.
4. It is lookedfor and welcome, whenthe due time comes.
II. IT IS THE PREROGATIVE OF CHRIST TO AROUSE HIS PEOPLE
FROM THE SLUMBER OF DEATH.
1. Our Lord awakensslumbering souls from the stupors of sin. The message
of the gospelto such is, "Awake, thou that sleepest, arise fromthe dead, and
he shall enlighten thee." This spiritual awakening is the pledge of the glorious
and final awakening ofthe future unto the higher and immortal life.
2. As sleepis but for a season, so the sleepof death is appointed only as a
temporary, a transitory experience.

3. The voice which woke Lazarus out of his sleepis the voice which summons
from the slumber of death. Christ's assumption of this poweris an implicit
claim to Divine authority. God's omnipotence alone can create life, and alone
can restore life when death has assertedits power and has done its work.
4. The awakening from death summons to an endless life of activity and holy
service. Whilst the hours of slumber are hours of repose, the daylight which
arouses the sleepers calls to the exertion of the powers of body and of mind.
This law applies to the higher realm. When Christ awakens outof the slumber
of death, it is to the happiness of conscious existenceandto the energy of
untiring effort. There is no reasonto suppose that this brief earthly life is
man's only period of service. It is the discipline and preparation for endless
ages ofglad devotion alike to the praise and to the service of our glorious
Redeemer.
"If my immortal Savior lives,
Then my immortal life is sure:
His word a firm foundation gives;
Here let me build and rest secure." T.
Biblical Illustrator
Lazarus is dead, and I am glad for your sakesthat! was not there.
John 11:14, 15
The dark enigma of death
W. G. Elmslie, D. D.

The man Jesus lovedlay there on his bed dying. Now, I emphasize that,
because there used to be a greatdeal of thinking about God's relation to those
that love Him and whom He loves — a greatdeal of teaching in the Christian
Church that counted itself most orthodox, and which was, indeed, deadly
heresy, coarse, materialistic, despicable, misunderstanding the ideal grandeur
of the Bible promises. Some of you know the sort of thing that used to prevail
— the idea that God's saints should be exceptionally favoured, the sun would
shine on their plot of corn, and it would not shine on the plot of corn of the
bad man; their ships would not sink at sea, their children would not catch
infectious diseases,Godwould pamper them, exempt them from bearing their
part in the world's greatbattle, with hardness and toil of labour, with struggle
and attainment and achievement. It came of a very despicable conceptionof
what a father cando for a child, as if the best thing for a father to do for his
son was to pet and indulge him, and save him all bodily struggle and all
difficulties, instead of giving him a life of discipline. As if a generalin the
army would, because ofhis faltering heart, refuse to let his son take the postof
danger, as if he would not rather wish for that son — ay, with a greatpang in
his ownsoul — that he should be the bravest, the most daring, the one most
exposedto the deadliesthazard. Ah, we have got to recognize that we whom
God loves may be sick and dying, and yet God does love us. Lazarus was loved
by Jesus, yet he whom Jesus lovedwas sick and dying. Ah, and there is a still
more poisonous difficulty in that materialistic, that worldly way of looking at
God's love; that horrible, revolting misjudgment that Christ condemned,
crushed with indignation when it confronted Him. "The men on whom the
towerof Siloamfell must have been sinners worse than us on whom it did not
fall." Never, never! The greatgovernment of the world is not made up of
patches and strokes ofangerand outbursts of weak indulgence. The world is
God's great workshop, God's greatbattlefield. These have their places. Here a
storm of bullets fall, and brave and goodmen as wellas cowards fallbefore it.
You mistake if you try to forestallGod's judgments, God's verdict on the last
greatday of reckoning. Still we have gotthe factthat Christ does not
interpose to prevent death, that Christ does not hinder those dearestto Him
from bearing their share of life's sicknessesand sufferings, that God Himself
suffers death to go on, apparently wielding an undisputed swayover human
existence. Is not that true of our world today? The best of you Christians,
when death comes to your own homes, do you manage to sing the songs of
triumph right away? Well, you are very wonderful saints if you do. If you do
not, perhaps you say, "If God is in this world, how comes that dark enigma of
death?" And others of you grip hold of your faith, but yet your heart cries out
againstit. You believe that God is good, but has He been quite goodto you?

Like Martha, you feel as if you had some doubt; you feel bound in your
prayers; you say, "O God, I do not mean to reproachThee;" weak, sinful, if
you will, yet the sign of a true followerof the Christ. And then the enemies of
Christ, the worldlings all about in this earth of ours, as they look upon death's
ravages, theyare saying: "If there were a God, if there were a Father, if there
were a greatheart that could love, why does not He show it?" Now, I said to
you that at first it looks as if nothing but evil came of God's delay to interpose
againstdeath; but when you look a little deeper, I think you begin to discover
an infinitely greatergoodand benefit come out of that evil. I must very
briefly, very rapidly, trace to you in the story, and you canparallel it in the
life of yourselves, that discipline of goodnessthere is in God's refraining from
checking sickness anddeath. Christ said the end of it is first of all death, but
that is not the termination. Through death this sickness, this struggle of doubt
and faith, should end in the glory of God. That tremendous miracle compelled
the rulers of Jerusalemto resolve on and carry out His death. That miracle of
Lazarus's resurrection gave to the faith of the disciples and of Christ's
followers a strength of clinging attachmentthat carried them through the
eclipse of their belief when they saw Him die on Calvary. Now, what would
you say? Was it cruel of Christ to allow His friend Lazarus, His dear friends
Mary and Martha, to go through that period of suspense, ofanxiety, of
sickness, ofdeath, and of the grave, that they might do one of the greatdeeds
in bringing in the world's Redeemer"Ah" you say"you have still got to show
God's goodness andkindness to me individually. My death may be for God's
glory, it may be for the goodof others;but how about me and those who
mourn?" Well, now, look at it. You must get to the end of the story before you
venture to judge the measure, the worth of God's goodness. Afterall, was that
period of sicknessand death unmitigated gloom, and horror, and agony? Oh,
I put it to you, men and women, who have passedthrough it, watching by the
death of dearfather or mother that loved the Lord and loved you, and whom
you loved — dark, and sore, and painful enough at the time; but oh, if I called
you to speak out, would you not say it was one of the most sacredperiods of
your life — the unspeakable tenderness, the sweet, clinging love, the untiring
service, the grateful responses,the sacredness thatcame into life? Ay, and
when the tie was snapped, the new tenderness that you gave to the friends that
are left, the new pledge binding you to heaven, and to hope for it, and long for
it — death is not all an evil to our eyes. Deathcannotultimately be an evil,
since it is universal — the consummation, climax, crown, of every human life.
It is going home to one's Father. Yes, but you want the guarantee that death is
not the end, and that day it was right and lawful for Christ to give it to
anticipate the last greatday, when in one unbroken army, radiant and

resplendent, shining like jewels in a crown, He shall bring from the dark
grave all that loved Him, fought for Him, and were loyal to Him on the road,
and went down into the dark waters singlyone by one, in circumstances of
ignominy often, and yet dying with Christ within them, the Resurrectionand
the Life. Ah, that greatgrand vindication of God and interpretation of this
world's enigma was made clearthat day when Christ calledLazarus back and
gave him alive to his sisters in the sight of His doubting disciples, in the sight
of those sneering enemies.
(W. G. Elmslie, D. D.)
Lazarus dead and Jesus glad
W. Arnot, D. D.
What strange paradox is here. There was room in Christ's heart for both
emotions. The grief belongedto the Brother born for our adversity; the
gladness to the omniscient God who sees the end from the be ginning, Note —
I. THE SYMPATHY OF CHRIST WITH HIS PEOPLE. Somewhat
analogous to the sympathy of the severalorgans ofa living frame. Such is the
vital union that every wound inflicted on the members pierces with pain the
Head. He "knew the sorrows"ofIsraelin Egypt, and now He felt the grief
which was rending the householdat Bethany. By a message, Jesus andHis
disciples had learned that Lazarus was sick;but the Head, being in closer
communion with the member, had secretand better intelligence. The dying
throb of Lazarus beatalso in the heart of Jesus. "Lo, I am with you alway," in
the dark days of pain as in the bright days of joy.
II. CHRIST HEARS THE CRY OF HIS PEOPLE AND SENDS THEM
HELP. They were right in saying, "If Thou hadst been here." He cannot
endure to hear the prayer of His people and permanently to deny their
request. Hence He could not remain in visible presence with His followers. It
became expedient for Him to go away, permitting multitudes of His friends to
sickenand die preparatory to a glorious resurrection.
III. ALIKE CHRIST'S ACTIONS AND EMOTIONSCONTEMPLATETHE
PROFIT OF HIS PEOPLE. If He remained distant while Lazarus was
battling with death it was for your sakes. If He rejoicedin the immediate issue
of that unequal conflict, it was for your sakes. All things are for your sakes. In
this case it was that they might believe. The death of Lazarus afforded
opportunity for the display of omnipotence, thereby to confirm the disciples'

faith. But other benefits followed. The discipline the bereavedfamily endured
was a means of purging away their dross. Application: The lessonbears on —
1. The ordinary affairs of life. You try to obtain a lawful object in a lawful
way, but your plans miscarry. This, however, does not prove that Christ lacks
the will or powerto help. Had He been in visible presence He would have put
forth His power, but He is glad for your sake He was not. From the height of
His throne He sees thatthe world on your side at this point would not be
profitable for you.
2. Bereavements."ifChrist were standing weeping by the bed your child
would not die, but for your sake He is not there. A mother who had lost all her
children but the youngest said, "Every bereavementhas knit me closerto
Christ, and every child I have in heaven is another cord to hold me up": —
(W. Arnot, D. D.)
A mystery! Saints sorrowing and Jesus glad
C. H. Spurgeon.
Jesus was gladthat the trial had come.
I. FOR THE STRENGTHENING OF THE FAITH OF THE APOSTLES.
1. The trial itself would do this. Faith untried may be true faith, but it is sure
to be little faith. It never prospers so much as when all things are againstit.
No flowers wearso lovely a blue as those which grow at the feetof the frozen
glacier;no waterso sweetas that which springs amid the desertsand.(1) Tried
faith brings experience, and experience makes religionmore real. You never
know your weaknessnorGod's strength till you have been in the deep
waters.(2)Trialremoves many of the impediments of faith. Carnalsecurity is
the worstfoe to confidence in God, and blessedis the axe that removes it. The
balloon never rises until the cords are cut.(3) Affliction helps faith when it
exposes the weaknessofthe creature. This trial would show the apostles not to
depend on the bounty of any one man, for though Lazarus entertained them,
Lazarus had died. We are in danger of making idols of our mercies.(4)Trial
drives faith to God. When the world's wells are full of sweetbut poisonous
waterwe pitch our tents at the well's mouth; but when earth's waterbecomes
bitter we turn awaysick and faint and cry for the waterof life.(5) Trial has a
hardening effecton faith. As the Spartan boys were prepared for fighting by
the sharp discipline of their boyish days, so are God's servants trained for war
by the affliction which He sends upon them. We must be thrown into the

waterto learn to swim. If you want to ruin your child, let him never know a
hardship.
2. The deliverance of Lazarus would do this.(1) At the worstChrist can work;
in the very worstHe is not brought to a nonplus. The physician, Herod,
Caesar, andall their powercan do nothing here; and Deathsits smiling as he
says, "I have Lazarus." Yet Christ wins the day.(2) Divine sympathy became
most manifest — "Jesuswept."(3)Divine powerwas put forth — "Lazarus,
come forth." All this was the best educationthe disciples could have for their
future ministry. When in prison they would remember how Lazarus was
brought out. When preaching to dead sinners they would remember the
powerof the word which brought Lazarus to life.
II. FOR THE GOOD OF THE FAMILY. The sisters had faith, but it was not
very strong, for they doubted both Christ's love and His power. BecauseHe
speciallyloved these people:
1. He sent them a specialtrial. The lapidary will not spend much time on an
ordinary stone, but a diamond of the first waterhe will cut and cut again. So
the gardenerwill a choice tree.
2. Specialtrial was attended with a specialvisit. Perhaps Christ would not
have come to Bethany had not Lazarus died. If you are in trouble Christ will
go out of His way to see you.
3. The specialvisit was attended with specialfellowship. Jesus weptwith those
who wept. You may be well and strong, and have but little fellowship with
Christ, but He shall make all your bed in your sickness.
4. And soonyou shall have specialdeliverance.
III. FOR GIVING FAITH TO OTHERS. Afflictions often lead men to faith in
Christ because —
1. They give space forthought.
2. They prevent sin. A lad had resolvedagainstadvice to climb a mountain. A
mist soonsurrounded him, and compelled him to return. His father was glad
because, hadhe gone a little further, he would have perished.
3. They compel them to stand face to face with stern realities. How often has
God's Spirit wrought in illnesses that have seemedhopeless.
4. They are sometimes followedby greatdeliverances.
(C. H. Spurgeon.)

Five paradoxes
C. S. Robinson, D. D.
I. IN THE LIFE OF AN INTELLIGENT BELIEVER GLADNESS
SOMETIMESGROWSOUT OF GRIEF. Jesus weptat the death of Lazarus,
for it was a personal bereavement, but He was gladbecause it was a fine
opportunity for glorifying God. This is the lowestform of Christian
experience. Our light affliction works out an eternal weightof glory, This,
understood as a means of exalting God, will enable the believer to glory in
tribulations.
II. ONE'S ADVANTAGE IS SOMETIMESHID UNDERNEATH
ANOTHER'S TRIALS. It was a surprising thing to announce that He had not
intended to prevent Lazarus's death; but it was still more surprising that it
was for their sakes. Whathad they to do with it? Now, while all believers are
independent of eachother, and eachstands or falls to his ownmaster, yet the
trials of one are often intended to benefit another. The law of vicarious
suffering holds the race. A parent suffers for a child, a child for a parent.
Josephwas soldinto Egypt that Israel might go into Palestine. Peter's
imprisonment may have been neededto discipline Rhoda's faith, and Paul's
confinement may have been ordered for the jailor's conversion. Let us be
resigned, then, when we suffer for others, and attentive when others suffer for
us.
III. INCREASE OF A CHRISTIAN'S SORROW SOMETIMES
ALLEVIATES IT. In the opinion of the disciples the sickness ofLazarus was
a disaster, but the most unfortunate circumstance was the absence ofJesus.
But a strange comfortnow entered their hearts. They were worse off than
they supposed, but they were better off, too. Up to this disclosure the event
was a hard calamity of domestic life, and Jesus'absence a melancholy
accident. But now they perceived that Divine knowledge embracedthis also,
Divine wisdomwas dealing with it, and Divine mercy was going to turn it to
fine advantage. A greatsorrow with a purpose in it is easierto bear than a
smaller one which seems to have no aim now and no benefit hereafter.
IV. IN THE TRUE BELIEVER'S EXPERIENCEDOUBT IS SOMETIMES
EMPLOYED TO DEEPEN TRUST. The one simple intention of this
bereavementwas to increase the faith of those who felt it. This was
accomplishedby permitting them to imagine for a while that they were
forgottenof God. Just as a mother hides herself from a child who has grown
carelessofher presence that the child may run impulsively into her embrace
and love her all the more, so God says, "In a little wrath I hid My face," etc.

The way to render faith confident is to make large demands upon it by onsets
of trying doubt.
V. ABSOLUTE HOPELESSNESS AND HELPLESSNESS ARE THE
CONDITIONSOF HOPE AND HELP. The turning point of the story is in the
"nevertheless letus go," and He goes to work His most stupendous miracle to
remedy what His delay had permitted. By this time the sisters had given up all
hope; but Hope was on the way. So one after another of our props must drop
away, till at lastwe are shut up to God.
(C. S. Robinson, D. D.)
Deathknocking awayour props
"See, father!" said a lad who was walking with his father, "they are knocking
awaythe props from under the bridge. What are they doing that for? Won't
the bridge fall?" "They are knocking them away," saidthe father, "that the
timbers may rest more firmly upon the stone piers, which are now finished."
God only takes awayour earthly props that we may rest more firmly upon
Him.
The uses of bereavement
H. W. Beecher.
When engineers would bridge a stream, they often carry over at first but a
single cord; with that, next they stretcha wire across;then strand is added to
strand, until a foundation is laid for planks;and now the bold engineerfinds
safe footway, and walks from side to side. So God takes from us some golden-
threaded pleasure, and stretches it hence into heaven; then He takes a child,
and then a friend: thus He bridges death, and teaches the thoughts of the most
timid to find their way hither and thither betweenthe shores.
(H. W. Beecher.)
Build beyond the reachof death
S. Rutherford.
Build your nest upon no tree here, for ye see Godhath sold the forestto
Death; and every tree whereupon we would rest is ready to be cut down, to
the end that we might flee and mount up, and build upon the Rock, anddwell
in the holes of the Rock.

(S. Rutherford.)
Reliefunder bereavement
1. There are reliefs arising from our constitution. There is a self-healing
principle in nature. Break a branch from a tree, etc., wound the body, cut the
flesh, or break a limb, and you see the self-healing powerexude and work. It
is so in the soul. Thought succeedsthought like the waves of the ocean, and
eachtends to wearout the impressionits predecessorhad made.
2. There are incidental reliefs. New events, new engagements, new
relationships, tend to heal the wound.
3. There are Christian reliefs, the assurance ofafterlife, the hope of a future
reunion, etc. Such are the reliefs. These, like the flowers and shrubs of a lovely
garden, spring up around our hearts and coverthe grave of our sorrows and
trials with the shadow of their foliage. Yes;though we have our trials, we have
still our blessings.
COMMENTARIES
Ellicott's Commentary for English Readers
(14) Lazarus is dead.—The words of deeper truth, “Our friend Lazarus is
fallen asleep,” have conveyedno true meaning to their minds. He uses words,
therefore, which fall short of that truth, but are the only words which they can
understand.
BensonCommentary
John 11:14-16. Thensaid Jesus plainly — That he might not hold them any
longerin suspense, orpermit them to remain under a mistake;Lazarus is
indeed dead: and — As I could not have permitted this to have happened in
my presence, Iam glad for your sakes — That your faith may be more fully
confirmed, by a further remarkable display of my divine power; that I was
not there — That I was not in Judea before he died; for had I been there, and
recoveredhim, your faith in me, as the Messiah, must have wanted that great
confirmation which it shall soonreceive. Nevertheless — Although he be dead,
or, therefore, as the particle αλλα is used, Acts 10:20; and Acts 26:16; let us go
unto him — To Bethany, where he lies dead. Then saidThomas, which is
calledDidymus — Thomas in Hebrew, as Didymus in Greek, signifies a twin;

Let us also go, that we may die with him — With Jesus, whomhe supposed
the Jews wouldkill. It seems to be the language ofdespair. “Thus,” as Dr.
Lardner has remarked, “Jesus,who could have raised Lazarus from the dead
without opening his lips, or rising from his seat, leaves the place of his
retirement beyond Jordan, and takes a long journey into Judea, where the
Jews latelyattempted to kill him. The reasonwas, his being present in person,
and raising Lazarus to life again, before so many witnesses atBethany, where
he died, and was wellknown, would be the means of bringing the men of that
and future ages to believe in him and his doctrine, which is so well fitted to
prepare mankind for a resurrectionto eternal life, an admirable proof and
emblem of which he gave them in this greatmiracle.”
Matthew Henry's Concise Commentary
11:11-16 Since we are sure to rise againat the last, why should not the
believing hope of that resurrection to eternallife, make it as easyfor us to put
off the body and die, as it is to put off our clothes and go to sleep? A true
Christian, when he dies, does but sleep;he rests from the labours of the past
day. Nay, herein death is better than sleep, that sleepis only a short rest, but
death is the end of earthly cares and toils. The disciples thought that it was
now needless forChrist to go to Lazarus, and expose himself and them. Thus
we often hope that the goodwork we are called to do, will be done by some
other hand, if there be peril in the doing of it. But when Christ raised Lazarus
from the dead, many were brought to believe on him; and there was much
done to make perfectthe faith of those that believed. Let us go to him; death
cannot separate from the love of Christ, nor put us out of the reachof his call.
Like Thomas, in difficult times Christians should encourage one another. The
dying of the Lord Jesus should make us willing to die wheneverGod calls us.
Barnes'Notes on the Bible
If the sleep, he shall do well - Sleepwas regardedby the Jews, in sickness, as a
favorable symptom; hence it was said among them, "Sleepin sickness is a sign
of recovery, because it shows that the violence of the disease has abated"
(Lightfoot). This seems to have been the meaning of the disciples. They
intimated that if he had this symptom, there was no need of his going into
Judea to restore him.
Jamieson-Fausset-BrownBible Commentary
14. Then said Jesus unto them plainly, Lazarus is dead—Says Bengel
beautifully, "Sleepis the death of the saints, in the language ofheaven; but
this language the disciples here understood not; incomparable is the
generosityof the divine manner of discoursing, but such is the slownessof

men's apprehension that Scripture often has to descendto the more miserable
style of human discourse;compare Mt 16:11."
Matthew Poole's Commentary
You will mistake me; my meaning was, not that Lazarus was fallen to rest
upon the abatementof his distemper, but his soulis parted from his body.
Gill's Exposition of the Entire Bible
Then said Jesus unto them plainly,.... Without a figure, when he perceived
they did not understand him, and yet it was a very easyand usual metaphor
which he had made use of; but such was the present stupidity of their minds,
that they did not take in his meaning: wherefore, without reproaching them
with it, he said to them in so many words,
Lazarus is dead. The Persic versionreads, "Lazarus is dead indeed", as he
really was.
Geneva Study Bible
Then said Jesus unto them plainly, Lazarus is dead.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 11:14 f. Παῤῥησία] i.e. without the help of figurative hints as in John
11:11. Comp. John 10:24, John 16:25.
Λάζ. ἀπέθ.] Now a declarationof the simple occurrence;hence there is no
addition to” the word Λάζ. as in John 11:11.
διʼ ὑμᾶς] is immediately explained by the words ἵνα πιστεύσ.; for every new
flight of faith is in its degree a progress towards belief, comp. John 2:11. The
words ὅτι οὐκ ἤμ. ἐκεῖ are to be taken togetherwith χαίρω. If Jesus had been
there, He would not have permitted His friend to die (againstPaulus), but
have savedhim even on the sickbed;in this case the far greaterσημεῖονof His
δόξα, the raising him from the dead, would not have takenplace, and the faith
of the disciples would therefore not have had the benefit of it, though, just on
the eve of the death of their Lord, it stood greatlyin need of being increased.
Bengelaptly remarks:“cum decoro divino pulchre congruit, quod praesente
vitae duce nemo unquam legitur mortuus.”

ἵνα] indicates the telic direction, or intention of the emotion (not merely hope,
De Wette). Comp. John 8:56. Remark that Jesus rejoices notat the sorrowful
event in itself, but at the circumstance that He was not there, in consequence
whereofit assumeda salutary relation to the disciples.
ἀλλʼ] Breaking off; Herm. ad Vig. p. 812;Baeuml. Partic. p. 15. And the
summons is now brief and measured.
Expositor's Greek Testament
John 11:14. τότε οὖν. “At this point, accordingly, Jesus told them plainly,”
παρρησίᾳ “without figure or ambiguity,” “expresslyin so many words,” cf.
John 10:24, removing all possibility of misunderstanding, “Lazarus is dead,”
but insteadof grieving (John 11:15)καὶ χαίρω διʼ ὑμᾶς, “I am glad for your
sakes,” althoughgrudging the pain to Lazarus and his sisters, ὅτι οὐκ ἤμην
ἐκεῖ, “that I was not there,” implying that had He been there Lazarus would
not have died. This gives us a glimpse into the habitual and absolute
confidence of Jesus in the presence with Him of an almighty power, ἵνα
πιστεύσητε “that ye may believe,” go on to firmer faith. “Faithcan neither be
stationary nor complete. ‘He who is a Christian is no Christian,’ Luther,”
Westcott.
Cambridge Bible for Schools andColleges
14. Then said Jesus]‘Then’ here, as in Romans 6:21, is made to cover two
Greek words, ‘then’ of time, and ‘then’ of consequence:translate, Then
therefore said Jesus.
plainly] Without metaphor: see on John 7:4 and John 10:24.
Pulpit Commentary
Verse 14. - Then Jesus therefore said to them plainly. Jesus spake atlength
(παῥῤησίᾳ) without metaphor (cf. ver. 11, note). Lazarus died; died, i.e. when
he told them two days ago that this sickness wouldnot have death as its end -
died in the sense in which they ordinarily used the word. When Jesus
describedthe condition of Lazarus in figurative language, he made use of a
metaphor which would have peculiar application in his ease. The grace of
Christ will turn the death of his beloved throughout all time into restful sleep.
Lazarus was part of the method by which this transformation would be
effected. The Christian idea soonfound far richer expressionthan classical
poetry or rabbinism could supply (Acts 7:60; Matthew 27:52;1 Corinthians
15:6; 1 Thessalonians4:13;Revelation14:13).

PRECEPTAUSTIN RESOURCES
BARCLAY
THE MAN WHO WOULD NOT QUIT (John 11:11-16)
11:11-16 Jesus saidthese things, and then he went on to say: "Our friend
Lazarus is sleeping;but I am going to wakenhim up." "Lord," the disciples
said to him, "if he is sleeping he will recover." ButJesus had spokenabout his
death. They thought that he was speaking about the sleepof natural sleep. So
Jesus then said to them plainly: "Lazarus has died, and, for your sakes, I am
glad that I was not there, because it is all designed in order that you may come
to believe. But let us go to him." Thereupon Thomas, who was called
Didymus, said: "Let us, too, go that we may die with him."
John here uses his normal method of relating a conversationof Jesus. In the
Fourth Gospel, Jesus'conversationsalways follow the same pattern. Jesus
says something which sounds quite simple. His saying is misunderstood, and
he goes on to explain more fully and unmistakably what he meant. So it is
with his conversationwith Nicodemus about being born again (John 3:3-8);
and his conversationwith the woman at the well about the water of life (John
4:10-15).
Jesus here began by saying that Lazarus was sleeping. To the disciples that
sounded goodnews, for there is no better medicine than sleep. But the word
sleephas always had a deeper and a more serious meaning. Jesus saidof
Jairus' daughter that she was asleep(Matthew 9:24); at the end of Stephen's
martyrdom we are told that he fell asleep(Acts 7:60). Paul speaks aboutthose
who sleepin Jesus (1 Thessalonians 4:13);and of those witnesses ofthe
Resurrectionwho are now fallen asleep(1 Corinthians 15:6). So Jesus had to

tell them plainly that Lazarus was dead; and then he went on to say that for
their sake this was a good thing, because it would produce an event which
would buttress them even more firmly in their faith.
The final proof of Christianity is the sight of what Jesus Christcan do. Words
may fail to convince, but there is no argument againstGod in action. It is the
simple factthat the powerof Jesus Christ has made the cowardinto a hero,
the doubter into a man of certainty, the selfishman into the servant of all.
Above all, it is the plain fact of history that againand againthe powerof
Christ has made the bad man good.
That is what lays so tremendous a responsibility on the individual Christian.
The designof Godis that every one of us should be a living proof of his power.
Our task is not so much to commend Christ in words--againstwhichthere is
always an argument, for no one canever write Q.E.D. after a Christian verbal
proof--but to demonstrate in our lives what Christ has done for us. Sir John
Reith once said: "I do not like crises;but I like the opportunities which they
supply." The death of Lazarus brought a crisis to Jesus, and he was glad,
because it gave him the opportunity to demonstrate in the most amazing way
what God can do. Forus every crisis should be a like opportunity.
At that moment the disciples might well have refused to follow Jesus;then one
lonely voice spoke up. They were all feeling that to go to Jerusalemwas to go
to their deaths, and they were hanging back. Then came the voice of Thomas:
"Let us, too, go that we may die with him."
All Jews in those days had two names--one a Hebrew name by which a man
was knownin his own circle, the other a Greek name by which he was known
in a wider circle. Thomas is the Hebrew and Didymus (Greek #1324)the
Greek for a twin. So Peteris the Greek and Cephas (Hebrew #3710 andGreek
#2786)is the Hebrew for a rock;Tabitha (Hebrew #5000)is the Hebrew, and
Dorcas (Greek #1393)the Greek for a gazelle. In later days the apocryphal
Gospels wove their stories around Thomas, and they actually in the end came
to say that he was the twin of Jesus himself.

At this moment Thomas displayed the highest kind of courage. In his heart, as
R. H. Strachansaid, "There was not expectantfaith, but loyal despair." But
upon one thing Thomas was determined--come what may, he would not quit.
Gilbert Frankautells of an officer friend of his in the 1914-18war, an artillery
observationofficer. His duty was to go up in a captive balloonand to indicate
to the gunners whether their shells fell short of or over the target. It was one
of the most dangerous assignments that could be given. Becausethe balloon
was captive, there was no way to dodge;he was a sitting targetfor the guns
and planes of the enemy. Gilbert Frankausaid of his friend: "Every time he
went up in that balloonhe was sick with nerves, but he wouldn't quit."
That is the highest form of courage. It does not mean not being afraid. If we
are not afraid it is the easiestthing in the world to do a thing. Realcourage
means being perfectly aware of the worstthat can happen, being sickeningly
afraid of it, and yet doing the right thing. That was whatThomas was like that
day. No man need ever be ashamedof being afraid; but he may well be
ashamedof allowing his fear to stop him doing what in his heart of hearts he
knows he ought to do.
ALAN CARR
John 11:1-17
DEALING WITH DIVINE SILENCE
Intro: Ill. Soldier captured by the Japanese. All died but him and God moved
at preciselythe correcttime. Folk, we need the Lord to help us through this

life. Our method for calling on Him during times of need is through the
practice of prayer. When we pray, we bring the power of the Lord our bear in
our situation. But, have you ever prayed and felt that you needed immediate
help and God didn’t answerwhen and how you wanted Him too? We all have!
In those times, it is goodto know how to reactto Divine Silence. That’s what
happened to Mary and Martha, they felt that they neededthe Lord to do
something right then. His response was to wait. He waited so that something
greatermight take place. Let’s look at this beautiful passageand learn from
the Word how to deal with Divine Silence.
I. v.1-3 THE REQUEST
A. A Situation - Phil. 4:6
B. Serious - Any need is serious to the one who has it - Ill. Matt. 7:7-8
C. Seeking - God’s desire is that we call on Him - Jer. 3:3; 1 Pet. 5:7; Luke
18:1)
D. They did everything that they were supposed to do!
II. v.4-17 THE REPLY
A. v.14 A Reply Of Wisdom - Ill. God knows - Heb. 4:13; Ps. 11:4; 33:13
B. v.6 A Reply Of Waiting - (Ill. He did not have to be there to heal - Ill.
Centurian’s servant - Matt. 8:5-13)God moves when the time is right! He
does not operate on our schedule - Isa. 55:8-9
C. v.4 A Reply Of Working - Ill. It brought more glory to God for Lazarus to
die than if he had been healed! (Ill. The pain it brought to Mary and Martha!)
(Rom. 8:28) Ill. God’s plans are always right and always best!
III. v.18-33 THE REACTION

A. V.20-21, 24 One Of Defeat - Their pleas had been unanswered and they
were defeated, discouragedand distressed. (Ill. hard to wait on God, but
worth the wait Isa. 40:31!)
B. v.22-27 One Of Devotion- Even when things don’t go as we plan or want
them to, we must get to the place where we can still exalt Jesus and believe
God! Here we see:1.) v.22 Faith 2.) v.23-24 Hope 3.) v.27 Worship God will
bless this attitude in our lives! - Ill. David - 2 Sam. 12:14-23
C. MostChristians lose it right here! They get mad at God when He doesn’t
do as they say, and they quit on Him. When this happens, people always miss
the greatestofhis miracles! (Ill. God will never fail! Our duty is to wait on
Him and believe until the answercomes!)
IV. v.34-44 THE RESURRECTION
A. It Was Unexpected - Lazarus was dead and everyone expectedhim to stay
that way, v.39. We must not attempt to corralGod, He always works in way
that we have never dreamed of. 1 Cor. 2:9; Eph. 3:20.) Ill. Jesus waitedso that
their impression of Him would not be limited to healing alone, but that they
would grow. After the resurrection, they knew a Jesus they would have never
known otherwise!(Ill. The Disciples and the Storm - John 6)
B. It Was Unprecedented - Ill. This was an entirely new thing! God hasn’t
run out of options, He is able to handle your problem! (Ill. Matt. 28:18)
C. It Was Unparellel - (Ill. It had never been done before.) (Ill. Why He
waited, Lazarus was dead, he smelled dead. Only God could have done what
Jesus did! Sometimes God will wait until God is the only explaination. (Ill.
The Red Sea - Ex. 14:13)
Conc:What is it that you need today? God had it! Take that first step and tell
Him. If you’ve already told Him then wait on Him. Don’t give up! He will
move in His own time!

STEVEN COLE
Using Time Rightly (John 11:7-16)
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June 22, 2014
In a conversationwith WoodyAllen, Groucho Marx said he was often asked
what he’d like people to be saying about him a hundred years from now. “I
know what I’d like them to say about me,” Woody replied. “I’d like them to
say, ‘He looks goodfor his age.’” (Reader’s Digest, exactissue unknown)
We chuckle, but we all know the reality: None of us (except perhaps a few
babies) have any chance of being here a hundred years from now. But our
main aim should not be to live a long life, but a life that counts in terms of
eternity.
For many people, life consists ofgetting up, going to work, coming home,
eating dinner, spending a couple of hours watching TV or being on the
computer, going to bed, and repeating that cycle for 40 years or so. Their goal
is to save up enoughmoney to buy an RV so that they can travel around

taking videos of the NationalParks before they die. But to live like that is to
waste your life. As believers, we have a higher purpose. Jesus said(Matt. 6:33)
that we are to seek first His kingdom and righteousness. WhetherGod grants
us a relatively long life or a short one, our focus should be on using the time,
abilities, and resources that God entrusts to us to seek His kingdom.
When you think about the life of Jesus, it’s amazing that in three short years
He chose, trained, and equipped the disciples to carry on what He began. To
do that, He had to use His time rightly. Our text gives us a glimpse of how He
used His time rightly and taught His disciples to do the same.
Jesus was ministering on the far side of the Jordan River to avoid the Jewish
leaders in Jerusalem, who were seeking to kill Him (10:39-40), whenword
came that His friend Lazarus in Bethany, near Jerusalem, was sick. Johnsays
that because JesuslovedLazarus and his sisters, Martha and Mary, He stayed
two days longerin the place where He was (11:5-6). Jesus knew that the
highest goodfor them was not just for Lazarus to be healed, but for them to
get a biggervision of God’s and His own glory so that their faith would grow.
But then, after the two days, He said to His disciples (11:7), “Let us go to
Judea again.” By saying “Judea” ratherthan “Bethany” or “to Lazarus,”
Jesus triggereda shockedresponse from the disciples (11:8), “Rabbi, the Jews
were just now seeking to stone You, and are You going there again?” Note
that Jesus said, “Let us go” and the disciples replied, “Are You going there
again?” Theirreply reminds me of the joke about the Lone Rangerand
Tonto, his Indian sidekick. The Lone Rangersaid, “Tonto, we’re surrounded
by hostile Indians. What are we going to do?” Tonto replied, “What do you
mean ‘we,’ White Man?”
Well, with Thomas’glum resignation(11:16), they all go back to Judea with
Jesus, but they probably thought that it was a suicide mission. But Jesus’
reply shows how, in spite of the threats againstHis life, He used His time
rightly to further God’s purpose. Applied to us, the principle is:
We use time rightly when we make wise decisions in light of eternity, fully
surrendered to doing God’s will.

Considerthree main factors:
1. God has given eachof us a certain amount of time to be used in light of
eternity.
To the disciples’incredulous question Jesus replied(11:9-10): “Are there not
twelve hours in the day? If anyone walks in the day, he does not stumble,
because he sees the light of this world. But if anyone walks in the night, he
stumbles, because the light is not in him.” There were no clocks back then, but
they divided the day into twelve equal “hours” from sunrise to sunset, no
matter what time of year it was. I’ll say more about what Jesus meant by this
as we go, but for now note that one point of having twelve hours in a day is
that we all have only so much time allotted to us to do what we’re supposed to
do for God. We should take advantage of the time we have, because night is
coming, when we cannot work for God (9:4). There are four things to note
here:
A. From God’s perspective, we cannotlive longeror shorterthan the time
that He has ordained for us.
The disciples were concernedthat returning to Judea would not only get Jesus
killed, but they’d probably die with Him. But Jesus is saying, “A day’s time is
fixed. Nothing you do can lengthen it or shorten it.” He was constantlyaware
of the hour that the Father had fixed for Him (12:27). As we’ve seen
repeatedly, until that hour came, no one could lay a hand on Him. Or, as
David said (Ps. 139:16), all our days were written in God’s book before we
were born. We won’t live a day longer or shorter than He has ordained. While
that’s a greatcomfort, there is another side of it to consider:
B. From our perspective, we need to be prudent and sensible.
J. Vernon McGee once toldof a man who had been studying the doctrine of
predestination and he had become so convincedof God’s sovereignprotection
of the believer under any and every circumstance that he said to Dr. McGee,
“You know, sir, I’m so convinced that God is keeping me no matter what I do
that I think I could step out right into the midst of the busiest traffic and if my
time had not come, I would be perfectly safe.” In his folksymanner, Dr.

McGee replied, “Brother, if you step out into the midst of busy traffic, your
time has come!”
In other words, as believers we’re invincible until it’s our time to die, but at
the same time we shouldn’t take foolishchances with our lives and expect God
to protect us. Jesus had left Judea because the Jews were seeking to kill Him
and He did so wisely in the will of God. But now He knew that God wanted
Him to return to Judea, where shortly after raising Lazarus from the dead,
His hour would come to go to the cross. We see the same thing with the apostle
Paul. There were times in his life when he wisely escapedfrom dangerous
situations. But at other times, he risked his life to take the gospelinto
dangerous places. So we need the balance betweentrusting God to keepus all
the days that He has ordained for us and yet at the same time, being prudent
and sensible.
C. The time that God gives us is sufficient to accomplishwhat He wants us to
do for Him.
Although Jesus was sometimes so busy that He didn’t have time to eat (Mark
3:20), He never seemedrushed or stressedout. Sometimes He left the needy
crowds to getalone for prayer (Mark 1:35-37), but He always had time to do
the Father’s work. As I said, it’s remarkable that at the end of three short
years He could pray (John 17:4), “I glorified You on the earth, having
accomplishedthe work which You have given Me to do.” When life gets hectic
it’s helpful to remember that God never gives us more to do than the time that
we have to do it.
D. To accomplishGod’s will, we must use our time wiselyin light of eternity.
As Jesus said(John 9:4), “Night is coming when no one can work.” Justas
there is a balance betweenGod’s sovereignprotectionand our being prudent
and sensible, there is also a balance betweenusing our time wisely in light of
eternity and knowing your limitations. I’ve known of people who are driven to
make every minute count for eternity. The famous missionary, C. T. Studd
(1860-1931)was so consumedwith reaching the lost that he left his wife, who
was suffering from a heart condition, in England while he went to Africa.
When he receivedword there that she had suffered further heart

complications, he refusedto return home. He worked18-hourdays, took no
time off, had no time for diversions, and expectedall his fellow workers to do
the same (see Ruth Tucker, FromJerusalemto Irian Jaya [Zondervan], pp.
265-266)!I think he was wayout of balance.
On the other hand, some Christians live with no thought of making their lives
count for eternity. Except for going to church on Sundays, they live just as the
world lives: to accumulate enoughmoney to retire and then to live their final
years for personalenjoyment. They don’t give any thought to how God may
want to use them in His purpose. They don’t commit to serve Him because
they don’t want to be tied down. They aren’t living wisely in light of eternity.
So, the first point that we can gleanfrom Jesus’resolve to return to Judea to
raise Lazarus is that we all have been given a certain amount of time to be
used in light of eternity. But how we use our time depends on the decisions
that we make. Thus,
2. To use our time rightly, we must make wise decisions.
How we spend our time depends in large part on our priorities and the
decisions that we make in light of our priorities. Jesus’priority was to glorify
God by accomplishing His work (4:34; 17:4). To considerhow Jesus usedHis
time, it’s helpful to note both how He did not make decisions and how He
made them. To limit ourselves to John 11, note the following:
A. How Jesus did not make decisions:
1) Jesus did not make decisions basedon the pressure of His friends or loved
ones.
We saw this in the accountof Jesus’first miracle, when His mother subtly
suggestedthat He do something about the lack of wine at the wedding, but He
replied (2:4), “Woman, what does that have to do with us? My hour has not
yet come.” Thatcomment was not impolite in that culture, as it sounds in
English, but Jesus was making it clearthat He would not actunless it was the
Father’s time for Him to act. We saw the same thing in 7:3-9, when Jesus’
brothers advised Him to go up to the FeastofTabernacles,but He refused to
act on their timetable.

So here, even though Jesus lovedMartha, Mary, and Lazarus, He didn’t drop
everything and rush to their side the moment He gotword that Lazarus was
sick. Rather, He actedin a way that would display the glory of Godand His
own glory so that the faith of His friends and the disciples would grow.
2) Jesus did not make decisions basedon the emotions of the moment.
No doubt in His humanity, Jesus was movedand concernedfor the grave
situation facing His goodfriends. But He didn’t act on the basis of His
emotions, but rather, as I said, on what would glorify God and accomplishHis
purpose in the lives of others. Usually, it’s not wise to make decisions basedon
the emotions that flood in when a crisis hits. It’s best to pause, pray, and think
through the situation in light of Scripture before you act.
3) Jesus did not make decisions basedon the threats of His enemies.
Jesus knew that His enemies were plotting to kill Him, but that didn’t deter
Him from doing the will of God. While, as I said, there is a place for caution
and prudence, it’s also true that it’s safer to be in the will of God in a place of
danger than to be outside His will in a place of seeming safety.
B. How Jesus did make decisions:
1) Jesus made decisions basedon what would glorify God.
We saw this in 11:4, where Jesus said: “This sicknessis not to end in death,
but for the glory of God, so that the Son of God may be glorified by it.” (Note
that Jesus put Himself on the same level as God and His glory, which is a clear
claim to deity.) Of course, Jesus raisedLazarus to relieve Martha’s and
Mary’s sorrow and grief. I don’t know whether or not Lazarus was excited
about leaving heaven to come back to earth with all of its sorrows and
problems! But Jesus actedon the principle that God’s glory takes priority
even above our relief from trials. The highest goodfor everyone is to gain a
greatervision of God’s glory in Jesus Christ.
2) Jesus make decisions basedon walking in the light of God’s presence and
His purposes.

This is the point of Jesus’ word picture of walking in the day rather than at
night (11:9-10). Jesus says (11:9) that the one who walks in the day “sees the
light of this world.” There is a double reference here. On one level, Jesus is
saying that those who walk during daylight hours do not stumble in the dark.
But on a deeper level, since Jesus is the Light of the world (8:12), those who
walk in the light of His presence and His purposes do not stumble. It’s always
wise to make decisions basedon whether you can do it with the assurance of
God being with you because you are seeking to do His will.
3) Jesus made decisions basedon helping others come to faith and/or grow in
faith.
This story is all about building eachperson’s faith in Jesus. The disciples
already believed in Jesus, but their faith neededto grow. So Jesus makes what
at first sounds like an outrageous statement(11:14-15), “Lazarus is dead, and
I am gladfor your sakes thatI was not there, so that you may believe.” Jesus
wasn’t glad that Lazarus was dead, but He was glad for this situation because
it would result in greaterfaith for the disciples.
Also, to the grieving Martha, Jesus states (11:25-26), “Iam the resurrection
and the life; he who believes in Me will live even if he dies, and everyone who
lives and believes in Me will never die. Do you believe this?” Jesus knew that
Martha already believed in Him, but He wanted her faith to grow so that she
believed in Him as the resurrectionand the life.
Also, when Jesus prays aloud at the tomb of Lazarus (11:42), He states plainly
that He did so in order that the people standing around the tomb would
believe that the Father had sent Him. Thus one of His main aims in waiting
before coming to raise Lazarus was to bring some to saving faith and to
strengthen the faith of those who alreadybelieved in Him. That should be a
factorin our decisions about how to use our time: will it increase our faith and
the faith of other believers? And, will it help bring others who do not yet
believe to saving faith?
So, to use your time rightly, recognize that God has given you a certain
amount of time to be used in light of eternity. To use your time rightly, you
have to make wise decisions, as Jesus did. Finally,

3. To use time rightly, surrender it completelyto doing the will of God.
Again, Jesus is our example here:
A. Jesus’aim was to do the Father’s will and to accomplishHis work.
We saw this when Jesus was talking with the womanof Samaria and the
disciples were trying to getHim to eat the lunch that they had brought from
the village. He replied (4:34), “My food is to do the will of Him who sent Me
and to accomplishHis work.” In other words, He was saying, “Doing God’s
will and accomplishing His work is better to Me than eating!”
To do the Father’s will and accomplishHis work, we must be fully
surrendered and committed to that goal. You must give God a blank check
with your life. As Paul wrote (Rom. 12:1-2),
Therefore I urge you, brethren, by the mercies of God, to presentyour bodies
a living and holy sacrifice, acceptable to God, which is your spiritual service of
worship. And do not be conformed to this world, but be transformed by the
renewing of your mind, so that you may prove what the will of God is, that
which is goodand acceptable and perfect.
You’ll only know God’s will when you’re fully surrendered to Him and
committed to do it, no matter what the cost. Thomas here was committed,
although not excelling yet in faith. He glumly says (11:16), “Let us also go, so
that we may die with Him.” The other disciples went along, too. Although they
all fled in fear when Jesus was arrested(Matt. 26:56), their defectionwas
temporary. All of them later went on to be bold witnesses forChrist and most
suffered martyr’s deaths.
B. God’s will and His work always have an eternalfocus.
Jesus was concernedaboutrelieving Martha’s and Mary’s suffering in the
loss of their brother, but He was more concernedthat they and the disciples
grow in their faith and that the unbelievers who witnessedthe miracle of
raising Lazarus come to faith (11:42).
Note that Jesus uses the common biblical metaphor of sleepwhen He refers to
Lazarus’ death (11:11):“Our friend Lazarus has fallen asleep;but I go, so

that I may awakenhim out of sleep.” The disciples misunderstood, probably
because they really didn’t want to go back to Judea where their lives would be
endangered, so they said (11:12), “Lord, if he has fallen asleep, he will
recover.” Sleepis goodfor those who are sick!But Jesus was speaking of
Lazarus’ death, which He goes onto plainly state (11:13-14).
The “sleep” ofdeath refers to the body, not to the soul. The Bible is clearthat
at death, the soul goes immediately to be with the Lord in “paradise” (Luke
23:43;2 Cor. 5:8; Phil. 1:21-23), but the body “sleeps” in the grave until the
day when Christ returns. At that point, the dead in Christ will rise (1 Thess.
4:16) and receive perfecteternal bodies suited for the new heavens and earth
(1 Cor. 15:35-54). The wickedwill also be raisedfor judgment and castinto
the lake of fire forever (Rev. 20:5-15). Because life is short and eternity is
forever, doing God’s will and God’s work must always keepthe eternal in
focus. We should help people with their earthly problems, but the main thing
is to help them believe in Jesus so that they go to heaven.
C. Doing God’s will always requires walking in holiness and walking by faith.
1) Doing God’s will always requires walking in holiness.
This is implied by the metaphor of walking in the day or light. God’s will is
our sanctification, orgrowth in holiness (1 Thess. 4:1-8). In typical fashion,
John doesn’t offer a mediating position, where you can walk in the twilight.
Either you walk in the light with Jesus or you walk in the darkness and
stumble, because youhave no light. John wrote (1 John 1:6-7), “If we say that
we have fellowship with Him and yet walk in the darkness, we lie and do not
practice the truth; but if we walk in the Light as He Himself is in the Light, we
have fellowship with one another, and the blood of Jesus His Soncleanses us
from all sin.” (See, also, Eph. 5:3-10.)Doing God’s will requires walking in the
light.
2) Doing God’s will always requires walking by faith.
As I’ve said, Jesus’aim here was to increase the faith of the disciples and of
Martha and Mary. Faith often requires taking risks in obedience to Godto
further His kingdom. It’s not always easyto know when it’s wise to flee

danger and when faith would stay and face danger, since godly men (including
Jesus)did both at different times. Jim Elliot and his four companion
missionaries believedthat God wanted them to risk their lives making contact
with the fierce Auca tribe, and it costthem their lives. But God used it to open
up that tribe to the gospel. J. C. Ryle observes (ExpositoryThoughts on the
Gospels [Baker], p. 42), “To make us believe more is the end of all Christ’s
dealings with us.”
Conclusion
Probably this messageapplies to eachof you in different ways. Some may
need to surrender your life to Jesus. Thatis the starting point of using your
time rightly so that you don’t waste your life. Others may need to sort through
your priorities. What does it mean for you to seek first God’s kingdom and
righteousness?Jotdown a few goals that will help move you in that direction.
Don’t waste your life. Make it count for eternity.
Application Questions
What one or two things do you most need to incorporate into your schedule so
that you are aiming to seek first God’s kingdom and righteousness?
How can you decide when to play it safe and when to take risks for God’s
kingdom? What factors should you consider?
How can you know the proper balance betweennecessary“downtime” and
using your time for eternalpurposes?
Prayerfully think through and write down a purpose statement for your life
and a few spiritual goals in light of that statement.
Copyright, Steven J. Cole, 2014,All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American
Standard Bible, Updated Edition © The LockmanFoundation

Dr. W. A. Criswell
John 11:14-26
2-14-88 8:15 a.m.
And once gain welcome to the throngs of you who share this hour on radio.
This is the pastorbringing the message. In our preaching through the Fourth
Gospel, the Gospelof John, we are in the eleventh chapter. And the title of
the messageis Who Can Raise Lazarus From the Dead?
Our backgroundtext, taken out of the heart of the eleventh chapter, is first,
verse 14, “Then said Jesus unto them, plainly, Lazarus is dead” [John 11:14].
Verse 15, “And I am glad for your sakesthat I was not there” [John 11:15].
Evidently we do not die in the presence of our Lord. Had He been there, he
would not have died. “I am gladfor your sakes Iwas not there, to the intent ye
may believe” [John 11:15]. Now verse 21:
Then said Martha unto Jesus, Lord, if Thou hadst been here, my brother had
not died.
But I know, that even now, whatsoeverThouwilt ask of God, God will give it
Thee.
Jesus saithunto her, Thy brother shall rise again.
Martha saith unto Him, I know that he shall rise againin the resurrectionof
the lastday.
Jesus saidunto her, I am the resurrection, and the life: he that believeth in
Me, though he were dead, yet shall he live:
And whosoeverliveth and believeth in Me shall never, ever die.
[John 11:21-26]

Who can raise Lazarus from the dead? We invite first the most boastful and
self-appointed omniscient and omnipotent creature that lives in the world
today, the pseudoscientist. We invite him into the tomb to raise Lazarus from
the dead. He is self-confident, most willing to acceptthe challenge. So he
comes with his sacredcow and with his golden calf, before which the throngs
and multitudes of the world do worship. And he appears with his anatomical
charts and his chemicalformulae and his physical grafts and equations.
He enters the tomb and he looks and checks onall of the parts of the dead
man: his cranium, his clavicles, his coronaryconduits, his vertebrae, his ribs,
his sternum, his viscera, his organs, his nervous system, his femurs, his tibia,
his fibula, his tarsals and metatarsals. All of him is there. Then with
grandiloquent rodomontade, in the name of omniscient and omnipotent
textbooks, “We bid you, rise!” Doth he rise? Whatcould have happened?
And we press him with vital questions; “You say you have all the answers?
You don’t know anything that I really, vitally, importantly want to know.
What has happened here? What is death? What is the soul? What is the
spirit? What happens if there’s a separationbetweenthe two? Where do I
come from and where do I go to?” Nothing but a vast ignorant negation, “I
don’t know.” And his goldencalf falls in dust and in ashes before my very
eyes.
Who can raise Lazarus from the dead? Enter two cousins of false philosophy,
againredundant with self-assurance. Theyhave found the answers. The first
is the modern existentialist. “There is no truth but that is truth for you. There
is no experience but that is experience for you. There is no such thing as
propositional truth, stated truth, revealedtruth, universal truth. Truth is
nothing but what is truth for you. It is your opinion that he’s dead. My
opinion is that he’s alive.” Does he live? No!
Then his first cousin, the sophomoric spiritual sophist, comes. He says, “All
sicknessand all death is just in your mind. You just think it. And if you don’t
think it, it won’t be.” My first pastorate out of the seminary was in a college
town, a very large college there. In the college wasa professorwho belonged

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