Category: The Gospel of John

So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” When he had said these things, he cried out with a loud voice, “Lazarus, come out.” The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.” (John 11:41-44).

You can discern much from the content of people’s prayers. You can discern much from the content of your own prayers. The questions is what is the basic content of our prayers? Do they contain praise and thanksgiving to God for who He is and what He has done? Or do our prayers contain primarily, or exclusively, requests about what we want to have or want God to do?

Observe Jesus’ prayer immediately prior to raising Lazarus from the dead. Notice that Jesus does not ask God the Father to raise Lazarus. Rather, Jesus thanks God the Father for having already heard Him. Also, Jesus thanks God the Father that the people may believe that He sent Jesus to earth for such a moment as this. It is at this point that Jesus cried out with a loud voice ““Lazarus, come out.”

Dr. R. C. Sproul explains that, “His prayer indicates that He is not raising Lazarus merely to comfort the man’s family, but that He will call Lazarus forth from the grave in order to prove that He has been sent by God and invested with the authority even over death itself (vv. 41–42). And so, Jesus commands Lazarus to come out of the grave, and Lazarus, though he is dead, cannot help but obey. Just as the Creator spoke life into existence at creation, so does He, in the person of Jesus Christ, speak and restore Lazarus to life (vv. 43–44; see Gen. 1:1–2:3).”

Lazarus is a type or illustration of every sinner who God has called unto Himself. Prior to salvation the Bible says we were dead in our trespasses and sins (Ephesians 2:1-3). However, through the preaching of the gospel God makes us alive by God given faith Christ (Ephesians 2:4-9).

Do you have such a relationship with God? Are you alive in Christ? If not, repent of your sins and place your faith, trust, commitment, dependence and worship in the person and work of Jesus Christ. Discover what it means to have new life in Christ.

Soli deo Gloria!

 

But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?” Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” (John 11:37-40)

In studying the familiar story of Jesus raising His friend Lazarus from the dead, John 11 can be divided into three major categories. The first category is the preparation for the miracle (11:1–16). The second is the arrival of Jesus prior to the miracle (vv. 17–36). The third category is Jesus performing the miracle (vs. 37-44).

Isn’t it interesting that people can acknowledge the truth of something or someone while at the same time expressing skepticism about the very same person of whom they are speaking? Take the Jews for example. While acknowledging that Jesus opened the eyes of the man born blind, at the same time they expressed skeptical disappointment that Jesus did not keep Lazarus from dying. It reflected the old adage of “what have you done for me lately?” In other words, the more miracles the people witnessed, the more they wanted but this did not necessarily mean they would believe in Jesus as Lord and Savior. Seeing did not necessarily translate into believing. Jesus again reacted with strong indignation at the people’s attitude of unreasonable unbelief (see vs. 33).

Jesus then came to the cave tomb which had a stone resting against it. Dr. R. C. Sproul comments that, “John tells us that the tomb is “a cave, and a stone lay against it” (v. 38b). This type of grave was not uncommon for first-century Jews, and Jews of some wealth and prominence were especially likely to own such a tomb. For example, Joseph of Arimathea, a prominent and wealthy Jew, owned the cave tomb in which Jesus was buried (Matt. 27:57–60). That Lazarus was buried in such a grave lends credence to the idea that his family enjoyed a high social standing.”

Jesus commanded that the stone be removed from its place at the entrance of the tomb. Martha, always the careful and meticulous sister, said, ““Lord, by this time there will be an odor, for he has been dead four days.”

Although Jews used aromatic spices, their custom was not to internally embalm the body but to use the spices outwardly to counteract the repulsive odors from decomposition. They would wrap the body in linen cloth, placing various spices in the layers and folds. By the way, the linen cloths are also known as swaddling clothes. Additionally, the Jews did not wrap the body tightly like Egyptian mummies, but rather loosely with the head wrapped separately. This is why, as we will see, that Lazarus could move out of the tomb before he was unwrapped (v. 44; cf. 20:7).

Jesus graciously reminded Martha what He had previously said to her. “Did I not tell you that if you believed you would see the glory of God?”

Do we see the glory of God every day? We should. The glory, or weighted significance, of God is not only seen in creation but also in His Word (Psalm 19). It is also seen in the works we do for the kingdom and the King (Matthew 5:13-16). Take time to praise God as you consider His glory.

Soli deo Gloria!

 

 

When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” And when she heard it, she rose quickly and went to him. Now Jesus had not yet come into the village, but was still in the place where Martha had met him. When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. And he said, “Where have you laid him?” They said to him, “Lord, come and see.” Jesus wept. So the Jews said, “See how he loved him!” (John 11:28-36)

John 11:28-36 parallels many of the same elements previously seen in vs. 17-27. However, in this new unfolding scene, the principle characters John highlights are not Jesus and Martha but rather Jesus and Mary, Martha and Lazarus’ sister.

The unfolding scene begins with Martha going to Mary, who has remained thus far in the family’s home, and telling her that Jesus is calling for her. In other words, He wants to speak with her. Mary immediately responds and goes to Jesus. John informs us that Jesus has yet to enter the village of Bethany but is somewhere near.

John adds that the Jews who were in the house consoling Mary followed her. They presumed she was going to Lazarus’ tomb and arriving there would continue her weeping. Dr. John MacArthur states that, “According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present.”  

Like Martha before her, when Mary meets with Jesus she said, ““Lord, if you had been here, my brother would not have died.” It does not appear that Mary spoke these words with bitterness. On the contrary, her words expressed Mary’s confidence in Jesus’ power and an exclamation that she believed He could have solved the problem of Lazarus’ ill health had He come earlier. As one commentator explains, “Since she does not ask Jesus to heal Lazarus now, it may be that she does not yet know His power extends over life and death itself. Soon, however, she will see that death is no impediment to the Son of God.”

John then relates Jesus’ response to not only Mary but also the Jews who followed her. “When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled.” There is some dispute as to exactly what Jesus was feeling at this moment. Some believe that when Jesus was “deeply moved” or “groaned” He was checking His emotions and striving to keep His tears from flowing. However, the phrase “deeply moved” (ἐμβριμάομαι; embrimaomai) means to have an intense and strong feeling of indignation.

Dr. John MacArthur writes, “The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Greek term “deeply moved” always suggests anger, outrage, or emotional indignation (see v. 38; cf. Matt. 9:30; Mark 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1 Thess. 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because he was indignant at the pain and sorrow in death that sin brought into the human condition.”

The Apostle John then records the following: “And he said, “Where have you laid him?” They said to him, “Lord, come and see.” Jesus wept. So the Jews said, “See how he loved him!” Jesus’ weeping was caused by His sorrow and grief. His tears were less about Lazarus being dead because Jesus already knew that He would resurrect His friend. Rather, Jesus’ tears were really about His grief for the fallen world entangled in sin-caused sorrow and death. Jesus’ behavior embodied Isaiah’s statement that the Messiah would be “a man of sorrows and acquainted with grief” (Isaiah 53:3).

Dr. R. C. Sproul explains that “These emotions reveal our Lord’s humanity. When the Son of God took on a human nature in the incarnation, He took on everything that makes us essentially human, including our emotions. He became acquainted with grief, having entered our world and our suffering.”

John Calvin comments, “The Son of God, having clothed himself with our flesh, of his own accord clothed himself also with human feelings, so that he did not differ at all from his brethren, sin only excepted.”

While it is certainly appropriate to grieve when a loved one dies (I Thessalonians 4:13), believers are not to grieve or mourn as those who have no hope beyond the grave. Our mourning over the death of a loved one should never turn into despair.

Soli deo Gloria!

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this? She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” (John 11:21-27)

As we have previously noted, when Martha heard that Jesus had arrived in Bethany, she went and met Him. Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Martha did not rebuke Jesus but only affirmed her absolute trust in Jesus. Her statement was a confession of a sincere faith in Jesus. However, she attributed any resurrection of her brother to be from God the Father at this point in the conversation.

Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Martha was not expecting an immediate resurrection of her brother but that is what she was going to receive.

It was at this point in Jesus’ dialogue with Martha that not only did He give us His fifth “I AM” statement affirming His deity but in so doing also presented two promises and one significant and heartfelt question.

Jesus said to her, “I am the resurrection and the life.” Jesus’ affirmation of His deity is repeated in John 14:6, acts 3:15 and Hebrews 7:16. He was saying that He is presently and actively the One who possess the power, authority to restore, impart and maintain physical, spiritual and eternal life. In other words, life in all of its forms. While affirming His position as God with His truthful “I AM” statement, Jesus also made two precious promises to Martha and, by extension, to all believers in Christ.

The first promise was “whoever believes in me, though he die, yet shall he live.” This is a cause and effect statement. The promise of eternal life is predicated by one’s trust in, commitment to, dependence upon and worship of Jesus Christ alone as Savior and Lord. Life for the believer in Christ does not conclude at the moment of their physical death. On the contrary, they have an eternal fellowship with God because of their union with Christ. The temporary event known as physical death does not interrupt, much less impair, the new life the believer possesses in Christ alone.

The second promise was “and everyone who lives and believes in me shall never die. It also is a cause and effect statement. Jesus does not contradict Himself when He states in John 11:26 that all who believe in Him will never die. We are all aware of believers in Christ who have physically died. However, Jesus is not speaking of physical death in vs. 26 but rather spiritual and eternal death. While believers in Christ will experience physical death, they will never experience eternal death.

Dr. R.C. Sproul comments that, “The point of Jesus’ announcement is that it is only by means of our union with Christ the risen Lord, through faith alone, that believers come to experience the abundant life of the age to come, which begins now by the Holy Spirit’s power and will reach consummation at the resurrection of our bodies (Romans 6:3-11; Colossians 3:1-3).”

Jesus’ truthful statement of truth, followed by His two precious promises is concluded by one heartfelt question to Martha and, by extension, to all believers: “Do you believe this?” Martha’s response was in the affirmative. “She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.” Her confession of faith parallels Peter’s in Matthew 16:16 and John’s ultimate purpose for his gospel in the first place.

We know what Martha’s response was to Jesus’ question. What is yours? It truly is a matter of life and death.

Soli deo Gloria!

Now when Jesus came, he found that Lazarus had already been in the tomb four days. Bethany was near Jerusalem, about two miles off, and many of the Jews had come to Martha and Mary to console them concerning their brother. So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” (John 11:17-26)

In studying the familiar story of Jesus raising His friend Lazarus from the dead, John 11 can be divided into four major categories. The first category is the preparation for the miracle (11:1–16). The second is the arrival of Jesus prior to the miracle (vv. 17–36). The third is the miracle itself (vs. 38-44). The fourth and final category is the results of the miracles (vs. 45-57).

When John mentions that Lazarus had been dead for four days, he wants us to understand that Lazarus was indeed dead. With a tip of the hat to Charles Dickens and his announcement of the reality of Jacob Marley being surely dead at the beginning of The Christmas Carol, it can also be said that “Lazarus was dead. There is no doubt whatever about that. This must be distinctly understood, or nothing wonderful can come from the story I am going to relate.”

Dr. R. C. Sproul explains that, “The ancient Jewish rabbis believed that when a person dies, his soul hovers near his body for three days, which meant it was theoretically possible for the soul to reenter the body during that period and bring it back to life. After day three, the soul would depart and death was irreversible. The body would remain in the grave until the resurrection at the end of the age. Given that belief, John’s mention that four days have passed since Lazarus’ death when Jesus arrives at Bethany is an important detail (John 11:17). All hope of a natural explanation for Lazarus’ resurrection has passed, so when our Lord raises Him, it will be a particularly clear proof of His supernatural power and authority. When He calls Lazarus forth from the grave, it will prove that He possesses life in Himself (vv. 43–44; see 5:25–29).”

Lazarus was in a tomb. Dr. John MacArthur provides historical and cultural insight regarding what Lazarus’ tomb would have been like.

“The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38). The evangelist made special mention of the fourth day (see note on v. 3) in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition.”

There is a possibility that Mary, Martha and Lazarus belonged to a prominent family. Many came to console the sisters. As one commentator explains, “Bethany was near Jerusalem and many of these Jews would have come from there. That Mary owned such an expensive bottle of perfume would seem to support the idea that the family had some wealth and would have been well known (12:1–8). If this is true, Jesus’ miracle takes on some additional significance. By raising a well-known person to life, Jesus is ensuring that many people will hear of this act and see who He is. The fact the Jews were there, an identifying title for the Pharisees and Sadducees, only heightens the suspense of what will happen when Jesus arrives on the scene.

When Martha heard that Jesus had arrived, she went and met Him. The text says Mary remained seated in the house. This perhaps is an indication that Martha was a woman of action while Mary was a person of contemplation (See Luke 10:38-42). John does not make a judgment as to which sister acted more appropriately but only to reveal their consistent contrast of personalities.

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask from God, God will give you.” Martha is not rebuking Jesus but only affirming her absolute trust in Jesus. Her statement is a confession of a sincere faith in Jesus. However, she attributes any resurrection of her brother to be from God the Father at his point in the conversation.

Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Martha is not expecting an immediate resurrection of her brother but that is what she is going to get.

Was Martha placing a limit upon Jesus? Perhaps! Perhaps we do the same.

More to come.

Soli deo Gloria!

Then after this he said to the disciples, “Let us go to Judea again.” The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” Jesus answered, “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.” After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus told them plainly, “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.” (John 11:8-16)

During the next several days we will be studying the familiar story of Jesus raising His friend Lazarus from the dead. The chapter can be divided into three major categories. The first category is the preparation for the miracle (11:1–16).

Upon hearing the news that Lazarus was seriously ill, Jesus told His disciples that they were going back to Judea. The disciples’ exhibit some seldom seen insight into Jesus’ statement because they know full well that His enemies, the religious leaders of the Jews, are seeking to execute Him for blaspheme. They incredulously ask Jesus if He is going back to that situation. Jesus responds rhetorically that as there are twelve hours in a day so He is going back to Judea.

Dr. John Walvoord explains that, “His disciples knew that His going to Judea, would be dangerous (10:31). So they tried to prevent Him from going. Jesus spoke in a veiled way to illustrate that it would not be too dangerous to go to Bethany. In one sense He was speaking of walking (living) in physical light or darkness. In the spiritual realm when one lives by the will of God he is safe. Living in the realm of evil is dangerous. As long as He followed God’s plan, no harm would come till the appointed time.”

Jesus then begins telling His disciples in a subtle way that Lazarus had died but that He was going to raise him from dead. John records that the disciples said to Jesus, “Lord, if he has fallen asleep, he will recover.” John adds the comment that “Jesus had spoken of his (Lazarus’) death, but they thought that he meant taking rest in sleep.” The disciples fall back into a familiar pattern of not completely understanding Jesus’ meaning behind His statements. The text then says, “Then Jesus told them plainly, “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”

Dr. Walvoord adds, “As was often the case in the Gospels, Jesus was speaking about one thing but the disciples were thinking about another. The words Lazarus is dead, and for your sake I am glad I was not there seem shocking at first. But if Lazarus had not died, the disciples (and readers of all ages) would not have had this unique opportunity to have their faith quickened. Lazarus’ death was so that you may believe.”

John seems to depict the disciple Thomas in what has come to be known as his typecast cynical outlook on life when he records Thomas saying, “Let us also go, that we may die with him.” However, Dr. Walvoord states, “Thomas is often called “doubting Thomas” because of the incident recorded in 20:24–25. But here he took the leadership and showed his commitment to Christ, even to death. That we may die with Him is ironic. On one level it reveals Thomas’ ignorance of the uniqueness of Christ’s atoning death. On another level it is prophetic of many disciples’ destinies (12:25).”

It is often the little things in life, such as conversations we have had with other people that take on a greater significance when followed by an incident of lasting importance. Little did I realize that conversations I had with Christians prior to my conversion would turn out to be sown seeds of the Gospel which would eventually result in my conversion to Jesus Christ as Lord and Savior.

Pay special attention to the dialogue you have with others today. Sow the seeds of the Gospel as you can, when, where and with whom you can.    

Soli deo Gloria!

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, “Lord, he whom you love is ill.” But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it. Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was.” (John 11:1-6).

During the next several days we will be studying the familiar story of Jesus raising His friend Lazarus from the dead. The chapter can be divided into three major categories. The first category is the preparation for the miracle (11:1–16).

Let’s begin by looking at the facts as John presents them. To begin with, a certain man was ill. We do not know what particular illness plagued the man. The word ill, and illness, is from the Greek word ἀσθενέω (astheneo) meaning to be sick, disabled and weak. This leads us to believe that the man in question was suffering from some kind of disease as opposed to an injury.

John also informs us that the man in particular was Lazarus of Bethany. Bethany was a small town located on the east side of the Mount of Olives and the City of Jerusalem. Bethany is about two miles from Jerusalem (John 11:18) along the road leading to Jericho.

Lazarus was the brother of Mary and Martha. This is the first mention of this family in this Gospel. John comments to his readers that this particular woman named Mary, since there were several Mary’s in Jesus’ life, was the one who anointed the Lord with ointment and wiped His feet with her hair (John 12:1-8). At this time of this writing, the church was already familiar with the story of Mary’s anointing of Jesus prior to His death and resurrection. Luke records that Mary and Martha ministered to Jesus by their hospitality (Luke 10:38).

In light of Lazarus’ illness, his sisters sent word to Jesus that their brother was ill. This is a possible indication that the illness was serious and life threatening. As the text unfolds, we will see that this was true.

John adds the sisters saying “Lord, he whom you love is ill.” While the message was direct and to the point, so also was its intent. The sisters communicate their distress over their brother’s condition and they desire some alleviation for the brother from the illness. Their hope in healing is because Jesus loves Lazarus.

One commentator writes, “Since Jesus was in the Transjordan and Lazarus was near Jerusalem, the message to Jesus would most likely have taken one whole day to reach him. Surely by omniscience, Jesus already knew of Lazarus’s condition (see v. 6; 1:47). He may have died before the messenger reached Jesus, since he was dead four days (11:17) when Jesus arrived, after a two-day delay (v. 6) and a one-day journey.”

Upon receiving the news, Jesus announces to His disciples “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” Jesus is not being ambivalent about Lazarus’ situation but wants His disciples to know that the illness is not deadly and will glorify God.

Almost as a coda, or an addendum, John again states that Jesus not only loved Lazarus but also Mary and Martha. This statement will set the reader up for verse 6 which states that Jesus delayed in coming to the scene. Why the delay?

John Calvin explains that, “As Christ is the only mirror of the grace of God, we are taught by this delay on His part that we ought not to judge the love of God from the condition which we see before our eyes. When we have often prayed to Him He often delays His assistance, either that He may increase still more our ardor in prayer or that He may exercise our patience and at the same time accustom us to obedience. Let believers then implore the assistance of God, but let them also learn to suspend their desires if He does not stretch out His hand for their assistance as soon as they may think that necessity requires; for whatever may be His delay, He never sleeps and never forgets His people.”

As Pastor Burk Parsons concludes, “At times, God might seem to delay in responding to our prayers and our needs. God’s timing is not our timing, and His timing is always perfect. If we are tempted to believe God has forgotten us, let us remember that what seems to be a delay is actually His working out His perfectly timed plan for us and for His creation.”

More to come!

Soli deo Gloria!

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, “Lord, he whom you love is ill.” But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” (John 11:1-4).

One of the most familiar miracles Jesus every performed was the raising of Lazarus from the dead. The only account of this miraculous event is found in John 11. The miracle illustrates, as the feeding of the 5000 taught that Jesus is the Bread of Life (John 6) and the healing of the man born blind that Jesus is the light of the world (John 9), that Jesus is also the resurrection and the life (John 11:25-26).

John 11 marks a significant shift in focus by the Apostle John in his treatment of Jesus’ life and ministry. John 10:40-42 signaled the concluding record of Jesus’ public ministry. From John 11:1 on through the remainder of John’s Gospel, Jesus moved into seclusion and ministered to his own disciples and those who loved him as he prepared to face death by crucifixion. John 11-12 form the transition to chapters 13-21 which record the passion of Christ.

Dr. John MacArthur writes, “As chapter 11 begins, Jesus stands in the shadow of facing the cross. The little time that he had in the area beyond the Jordan (cf. Matt. 19:1–20:34; Mark 10:1–52; Luke 17:11–19:28) would soon come to an end. John picked up the story (John 11:55–57) after he moved back into the area of Jerusalem, and his death on the cross was only a few days away. In those last few days before his death, the scene in John’s Gospel changes from hatred and rejection (10:39) to an unmistakable and blessed witness of the glory of Christ. All the rejection and hatred could not dim his glory as displayed through the resurrection of Lazarus.”

John records Jesus saying that Lazarus’ illness would not lead to death but rather it would be for the glory of God. The raising of Lazarus from the dead displays Jesus’ glory in three ways: 1) it pointed to his deity; 2) it strengthened the faith of the disciples; and 3) it led directly to the cross (12:23).

During the next several days we will be studying this familiar story. The chapter can be divided as follows: 1) the preparation for the miracle (11:1–16); 2) the arrival of Jesus prior to the miracle (vv. 17–36); 3) the performing of the miracle (vv. 37–44); and 4) the results of the miracle (vv. 45–57).

Lest we think that this story is just a story rooted in the biblical history of Jesus’ life and ministry, we should realize that Jesus’ raising of Lazarus from his physical death illustrated our Lord’s giving resurrected life to sinners from their spiritual death.

Ephesians 2:1-5 says, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—.”

As Jesus raised Lazarus, so too Jesus raises unto new life all those called by God the Father, through the preaching of the Gospel and by the regenerating work of the Holy Spirit. Let us read and study this familiar story with fresh eyes and understanding of our place in the narrative.

Soli deo Gloria!    

He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. And many came to him. And they said, “John did no sign, but everything that John said about this man was true.” And many believed in him there.” (John 10:40-42)

I love studying history. Always have! As a child and a high school student, and then later on as a high school history and Bible teacher, I thoroughly enjoyed learning and teaching the truths of history: especially American history.

I recently re-watched a DVD series from Focus on the Family entitled The Truth Project. It was produced in 2006 and features such Bible teachers and apologists for the Christian faith as Del Tackett, R.C. Sproul, Ravi Zacharias and Os Guinness. It is designed for small groups in order to equip believers with a comprehensive and biblical world view.

One of the episodes in the series features a lecture by Dr. Tackett on the importance of achieving accuracy in our study of history. Particularly, biblical history. As I watched with a fresh and renewed awareness, I paid particular attention to the following statements.

• “What you believe in the present is determined by the past. Therefore, history becomes increasingly important.”
• “If I can changed your historical context, I can change the way you view the present. This is the power of historical revisionism.”
• “He who controls the past controls the future.”
• People without a heritage are easily persuaded.”
• “God has given us a mandate to remember.” (See Joshua 4:1-7; Judges 2:1-15; Isaiah 464:8-11; I Corinthians 11:23-26).
• “Our problem is that we are forgetting what we should remember and we keep remembering what we should forget.”

One quote about the importance of remembering past events comes from the writings of George Santayana, a Spanish-born American author of the late nineteenth and early twentieth centuries. He wrote, “Those who cannot remember the past are condemned to repeat it.” What he meant was that remembering the past is necessary to avoid repeating past mistakes. This truth can be applied not only politically, economically, and culturally but also theologically and spiritually in our walk with God.

Sir Winston Churchill said something similar when he wrote, “Those who fail to learn from history are doomed to repeat it. We must always look forward, but we have to understand our history in order to not repeat the mistakes of the past. I have seen too many instances where people continue to pursue wrong courses of action because they do not take the time to think critically about what has happened in the past.”

Today’s text reveals that Jesus withdrew from the hostile Jewish religious leaders and went across the Jordan into an area known as Perea. Perea was a region immediately east of the Jordan River, northeast of the Dead Sea and southeast of Galilee. Perea was also notable because it had been the location of John the Baptist’s ministry (John 1:28). It was in this location that the people received Jesus much more favorably. This is probably because John the Baptist had prepared the people there. Even though by this time John was dead, He was still having an influence in people’s lives as they remembered his witness. Many believed in the person and work of Jesus Christ because of the Holy Spirit’s continuing work through John the Baptist.

Isaiah 46:8-11 says, “Remember this and stand firm, recall it to mind, you transgressors, remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’ calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it.”

Within the context, the prophet Isaiah records God declaring the readers are to recall: 1) all the past history of fulfilled prophecies, as well as 2) miraculous deliverances such as that from Egypt, and 3) providential blessings Israel has experienced. All of these are ample evidence that he alone is God. How much more so today when Jesus calls the church to remember His sacrifice on the cross through the ordinance of Communion (I Corinthians 11:23-26).

Dr. Michael Horton, professor of apologetics and systematic theology at Westminster Seminary California and author of the book Christless Christianity, was recently asked in an interview what he considered to be the greatest threat to Orthodox (biblical) Christianity today. Dr. Horton replied:

“Shallowness. It is far worse than heresy. At least heretics take the gospel seriously enough to distort and deny it. And heresy always makes the church think more deeply about what it believes and why it believes it. However, shallowness is deadly for the Christian Faith.”

“If you just need some helpful advice, encouragement, inspiration, and uplift from your religion, you just need enough water to get your feet wet. A few slogans and insights will suffice. But Christianity bets all its chips on certain events that happened in history. “If Christ is not raised,” Paul said, “then we are of all people the most to be pitied.” After all, he says, we are false witnesses-perjurers-and Jesus is a fraud. You have not lived a happier, healthier, more fulfilling life if Christ was not raised from the dead; you’ve been duped, and we’re accomplices in that, Paul said (1 Corinthians 15).” 

Dr. Horton concluded by saying, “The gospel is not a religious feeling, a spiritual journey within, or pious advice. It is a story in the words of the British playwright Dorothy Sayers, “the greatest story ever told.” From this unfolding drama of redemption from Genesis to Revelation arise doctrines, which lead to wonder and thanksgiving, motivating grateful love and service to our neighbors. All of this requires that we submit to the discipline of listening, understanding, and growing in our faith.”

History, and particularly biblical history, is not a field of deep weeds which are best avoided. Rather, God commands His children to remember the truths of the past in order to avoid mistakes in the present which will impact the future.

God has given us a mandate to remember.

Soli deo Gloria!

 

Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’? If he called them gods to whom the word of God came—and Scripture cannot be broken—do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.” Again they sought to arrest him, but he escaped from their hands.” (John 10:34-39).

There are several portions within John’s Gospel that may not be as familiar to believers as other portions. Most Christians are familiar with John 3 and perhaps even the chapters pertaining to the Upper Room Discourse (John 13-17). But within John, there is a section which may be obscure to many within the church. It has to do with Jesus’ response to the religious leaders in John 10 and His statement to them that “you are gods.” What does this phrase mean?

The phrase is taken from Psalm 82:6 which indicates to us that Jesus held a high view of the Old Testament Scriptures. Psalm 82:1-7 says, God has taken his place in the divine council; in the midst of the gods he holds judgment: “How long will you judge unjustly and show partiality to the wicked? Selah! Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.” They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. I said, “You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.”

Dr. John MacArthur explains, “Quoted from Ps. 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that he is “the Son of God” (John 10:36)?”

Even this biblical argument would not dissuade the religious leaders from trying once again to arrest Jesus. Jesus, however, escaped from their hands (cf. 5:13; 8:59; 12:36). No explanation is given by John as to how Jesus escaped.

Pastor Burk Parsons concludes, “Civil authorities have been given the right to bear the sword by God Himself (Rom. 13:1–7), so they have a kind of “divine” authority that has been delegated to them. We know, however, that earthly judges often fail to do justice. Christ, on the other hand, possesses divine authority inherently according to His divine nature. He never fails to do justice, and we trust Him knowing that where earthly justice fails in this life, divine justice will prevail in the next.”

Soli deo Gloria!