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Feelings of grief were expressed freely, beginning immediately after a person died. Mourners ripped their clothes, tore out their hair, wore sackcloth instead of ordinary clothes, sprinkled dust and ashes on their heads, and removed all jewelry. They wept and wailed and stopped eating (see Ex 33:4; Mt 6:16-18). Later, the Israelites were not allowed to engage in such mourning practices of other cultures as shaving the head or cutting the body with knives (see Lev 19:28; Dt 14:1; Jer 16:6).
During a period of mourning, friends would come to the house and visit, perhaps providing musicians. A family might hire professional mourners to keep up loud weeping for hours or days (see Jer 9:17-18; Mt 9:23-24; Ac 9:39). Food was provided to the mourners. After the funeral, women would go to the grave early in the morning to pray, weep or chant prayers. The period of mourning varied, depending on the importance of the person who died. The Israelites mourned thirty days for Aaron (see Nu 20:29) but fasted only seven days for King Saul (see 1Sa 31:13).
Clearly, something supernatural happened in the house of the medium that night.
The woman saw “a ghostly figure coming up out of the earth.” Traditionally a number of perplexing questions have swirled around this passage of Scripture. Was this woman actually able to bring someone up from the dead or was she an expert faker? Did Samuel actually appear or was this old man (see 1Sa 28:14) a demon playing the role of Samuel? Did Samuel appear as a result of the medium’s power or did God intervene and raise Samuel himself?
An element of mystery surrounds this story, and it would be presumptuous to claim that we have all the answers. This episode seems to affirm a realm beyond the ordinary physical world-a spiritual realm that can somehow interact with the world in which we live. Though the scientific mind-set of Western culture has numbed our sensitivity to the reality of spiritual forces, the Bible confirms the reality of the unseen world. In Ephesians 6:10-18, Paul describes the Christian life as a kind of warfare, and he urges his readers to prepare to encounter an opponent not of flesh and blood but of spiritual forces of evil.
We need wisdom to know how to respond to the attacks of the enemy. Occult practices can both intrigue us and frighten us. While acknowledging the reality of the spiritual forces of evil and the deceitful practices of Satan, who “masquerades as an angel of light” (2Co 11:14), we are urged to resist him and stand firm in the faith (see 1Pe 5:9).
Some think the new Jerusalem is an actual city, while others think it is a symbolic representation of the church triumphant. Some think it will hover over the earth during the Millennium and throughout eternity; others think it only pictures the eternal state.
Whatever the details, the image is one of indescribable beauty and glory. Eternal life means a whole new dimension of living: People will have new life, purpose and action. God is the focus of this city, the source of its light (and everything else). God’s spectacular glory illuminates the city as is illustrated by the lack of night. His presence fills the whole city, making the need for a temple obsolete-the new Jerusalem itself is a temple filled with the glory of God.
Eternal life will be pure, untainted by anything evil. In the new Jerusalem we can escape not only the power and penalty of sin, but also its very presence.
A few take the words “fallen asleep” literally and believe that the dead remain unconscious until the Lord returns. But most see this as a euphemism: that the body “sleeps” while the spirit remains conscious. When Christians die, their bodies go into the grave while their spirits go to be with Jesus (see 2Co 5:6–8; Php 1:23). When unbelievers die, their bodies go into the grave while their spirits go to a place of torment.
The Old Testament speaks in a limited way about the grave, where all go at death. The New Testament uses the Greek word Hades for the Old Testament concept (see Rev 20:13), but expands on it considerably. Jesus hinted that Hades is divided into two parts—one for the wicked and one for the righteous. For the wicked it is described as torment, agony and fire; for the righteous it is comfort and rest (see Lk 16:22–26).
Gehenna is another word for hell, the final place of judgment upon the wicked. It was borrowed from the phrase meaning “the Valley of Hinnom,” a place where human sacrifices and pagan worship had occurred. During New Testament times the place was the Jerusalem city dump where fires burned continually—a graphic image of perpetual torment and judgment.
When Christ returns, those who have died and are with Jesus will be given new bodies—resurrected, glorified bodies. At the final judgment unbelievers will be thrown into the “lake of fire” (Rev 20:11–15).
The unrepeatable reality of physical death leads directly to reaping what we sowed in this world. Jesus taught that in this parable of the rich man and Lazarus as well as when he spoke of dying in one’s sins as something dreadful (see Jn 8:21-23). Similarly, Paul taught that on judgment day, all will receive a destiny corresponding to their works (see Ro 2:5-16; 2Co 5:10 ; Gal 6:7-8). New Testament teaching is unified in viewing the dead and final judgment this way.
Scripture says nothing of God’s grace triggering postmortem conversions. Thus we may infer that an unbeliever’s lack of desire for Christ before the grave remains unchanged after the grave. God’s offer of salvation does not appear to extend beyond death.
“Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.” – Lev 19:31 ¶
Shakespeare’s Macbeth is famous for its witches. These three crones are not out producing butterflies and gum drop forests. They are cauldron-fillers who consult with evil spirits, who use baboon’s blood, nose of Turk, and Tartar’s lips in their foul brews. In the end, their words deceive Macbeth and direct him on a path that eventually leads to the demise of him and half the cast. As we enter the time of year when young people are tempted to visit graveyards and conjure spirits, to play with ouija boards and consult the dead, it’s vital we remember that these spooky pursuits may seem like harmless Halloween fun, but can open doors that allow in evils far more real than Macbeth’s witches.
The Exorcist: In 1973, The Exorcist terrified audiences by portraying a little girl possessed by demons and the efforts of two priests to cast out the spiritual forces and free her. William Blatty’s tale was inspired by a teenage boy from a Washington suburb in Maryland who was reportedly exorcised in 1949. The Washington Post offered one of many reports on the story August 20, 1949 in an article entitled, “Priest Frees Mt. Rainier Boy Reported Held in Devil’s Grip.” In it, Bill Brinkley writes:
“…In all except the last of these, the boy broke into a violent tantrum of screaming, cursing and voicing of Latin phrases-a language he had never studied-whenever the priest reached the climactic point of the ritual, ‘In the name of the Father, the Son and the Holy Ghost, I cast thee (the devil) out.’”
Despite the horrifying content, movie goers flocked to The Exorcist as well as to other movies like Poltergeist (1982) and The Exorcism of Emily Rose (2005). Demon possession and the paranormal fascinate audiences.
I Am ZoZo:
The Indy crowd is capitalizing on the paranormal too in an independent film called I Am ZoZo shot on San Juan Island off the Washington coast last autumn. While it will not likely arrive in local theaters across the country, this film interestingly enough shows the dangers of playing with spirits. It is supposedly based on a true story of a group of teenagers who use a Ouija board and meet an evil spirit called ZoZo that is out to harm them. The movie web site’s header declares, “Warning: ZoZo is an evil Ouija spirit! – this Super8 Movie is based on a real Ouija Board experience gone wrong.” (As though they can go right?)
Darren Evans tells about his true-life experiences with an entity named ZoZo, whom he met through the use of a Ouija board. He states, “Too many times to count, it has at first pretended to be a nice spirit, or pretend to be whomever I was trying to contact. (italics ours) But eventually it showed it’s [sic] true self, cussing me, threatening me and others present in the room.” Evans describes his ZoZo-related poltergeist activities and his small daughter’s various maladies from near-drowning to an iron-tongue affliction. One day, Evans exclaimed, “I rebuke this curse in the name of Jesus Christ!” The disturbances stopped… until re-invited.
It is easy to get too interested in demonic activity. In the Bible, Jesus told demonic forces to be quiet before he cast them out (Luke 4:35). He did not engage them in conversations past finding out their names (Mark 5:7-13). The law repeatedly orders the children of Israel to stay away from occultic activities:
“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.” (Deut 18:10-12).
The Truth About Evil Spirits:
Evil spirits are smart. Remember the shrewd serpent in the Garden (Gen 3:1). Just as Satan knew how to trick Eve, demonic forces know exactly how to get to us. It’s foolish to even talk to them, let alone ask them questions for the sake of knowing the answers.
Evil spirits can know unexpected amounts of information about us and our loved ones. About history. Which means they can pretend to be anybody. The girl possessed with the spirit of divination in Acts 16:16-18 was not putting on a show. When Paul and Silas cast the demon out, the girl’s masters were angry that their source of income had been ruined.
Evil spirits are amazing at deception. Satan is an expert liar and can appear as an angel of light (John 8:44, 2Cr 11:14).
Jesus and Satan are not equals. Jesus has all the power and authority of the universe and we can have authority over evil spirits in Jesus’ name (Luke 4:36, Luke 9:1; Phil 2:9-11). Satan is overcome by the blood of the Lamb (Rev 12:9-11).
Messing with spiritual forces we don’t understand is dangerous and completely foolish. We might be able to win a fight with demonic powers, but it doesn’t mean the wrestle won’t leave scars.
One of the most telling lines in Macbeth is spoken by Banquo shortly after he and Macbeth first encounter the witches. The witches correctly called Macbeth “Thane of Glamis” out on the heath, and Macbeth soon learns he’s been named Thane of Cawdor, just as the witches predicted. Certainly, he would therefore be king as they promised as well? Banquo recognizes the supernatural power at work, but he’s suspicious. He says, “And oftentimes, to win us to our harm, the instruments of darkness tell us truths, win us with honest trifles, to betray’s in deepest consequence.” Banquo’s distrust turns out to be well founded. Macbeth is tricked with honest trifles, which sends him on his way to the dragon’s mouth.
Macbeth is just a story, but the same tactic is found in the Bible. Satan tempted Jesus in the desert using the scriptures themselves, but Jesus quoted the scriptures right back. This is why it’s so vital we study the whole word of God and test the spirits as 1 John 4:1 describes.
As Christians, we do not have to fear demons. Jesus Christ has authority over all spirits. Yet, we should absolutely not allow ourselves or our children to treat spiritual things lightly, even if they are packaged as an innocent-looking cardboard game from Parker Brothers. As 17th century Dutch jurist Hugo De Groot once said, “Ignorance of certain subjects is a great part of wisdom.”
13Now also we would not have you ignorant, brethren, about those who fall asleep [[g]in death], that you may not grieve [for them] as the rest do who have no hope [beyond the grave].
14For since we believe that Jesus died and rose again, even so God will also bring with Him through Jesus those who have fallen asleep [[h]in death].
15For this we declare to you by the Lord’s [own] word, that we who are alive and remain until the coming of the Lord shall in no way precede [into His presence] or have any advantage at all over those who have previously fallen asleep [in Him [i]in death].
16For the Lord Himself will descend from heaven with a loud cry of summons, with the shout of an archangel, and with the blast of the trumpet of God. And those who have departed this life in Christ will rise first.
17Then we, the living ones who remain [on the earth], shall simultaneously be caught up along with [the resurrected dead] in the clouds to meet the Lord in the air; and so always (through the eternity of the eternities) we shall be with the Lord!
18Therefore comfort and encourage one another with these words.- Amplified Bible
Footnotes
g. 1 Thessalonians 4:13 Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek
h. 1 Thessalonians 4:14 Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek.
i. 1 Thessalonians 4:15 Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek.
1AND NOW let me remind you [since it seems to have escaped you], brethren, of the Gospel (the glad tidings of salvation) which I proclaimed to you, which you welcomed and accepted and upon which your faith rests,
2And by which you are saved, if you hold fast and keep firmly what I preached to you, unless you believed at first without effect and all for nothing.
3For I passed on to you first of all what I also had received, that Christ (the Messiah, the Anointed One) died for our sins in accordance with [what] the Scriptures [foretold],
4That He was buried, that He arose on the third day as the Scriptures foretold,
5And [also] that He appeared to Cephas (Peter), then to the Twelve.
6Then later He showed Himself to more than five hundred brethren at one time, the majority of whom are still alive, but some have fallen asleep [in death].
7Afterward He was seen by James, then by all the apostles (the special messengers),
8And last of all He appeared to me also, as to one prematurely and born dead [[a]no better than an unperfected fetus among living men].
9For I am the least [worthy] of the apostles, who am not fit or deserving to be called an apostle, because I once wronged and pursued and molested the church of God [oppressing it with cruelty and violence].
10But by the grace (the unmerited favor and blessing) of God I am what I am, and His grace toward me was not [found to be] for nothing (fruitless and without effect). In fact, I worked harder than all of them [the apostles], though it was not really I, but the grace (the unmerited favor and blessing) of God which was with me.
11So, whether then it was I or they, this is what we preach and this is what you believed [what you adhered to, trusted in, and relied on].
12But now if Christ (the Messiah) is preached as raised from the dead, how is it that some of you say that there is no resurrection of the dead?
13But if there is no resurrection of the dead, then Christ has not risen;
14And if Christ has not risen, then our preaching is in vain [it amounts to nothing] and your faith is devoid of truth and is fruitless (without effect, empty, imaginary, and unfounded).
15We are even discovered to be misrepresenting God, for we testified of Him that He raised Christ, Whom He did not raise in case it is true that the dead are not raised.
16For if the dead are not raised, then Christ has not been raised;
17And if Christ has not been raised, your faith is mere delusion [futile, fruitless], and you are still in your sins [under the control and penalty of sin];
18And further, those who have died in [[b]spiritual fellowship and union with] Christ have perished (are lost)!
19If we who are [abiding] in Christ have hope only in this life and that is all, then we are of all people most miserable and to be pitied.
20But the fact is that Christ (the Messiah) has been raised from the dead, and He became the firstfruits of those who have fallen asleep [in death].
21For since [it was] through a man that death [came into the world, it is] also through a Man that the resurrection of the dead [has come].
22For just as [because of their [c]union of nature] in Adam all people die, so also [by virtue of their [d]union of nature] shall all in Christ be made alive.
23But each in his own rank and turn: Christ (the Messiah) [is] the firstfruits, then those who are Christ’s [own will be resurrected] at His coming.
24After that comes the end (the completion), when He delivers over the kingdom to God the Father after rendering inoperative and abolishing every [other] rule and every authority and power.
25For [Christ] must be King and reign until He has put all [His] enemies under His feet.
26The last enemy to be subdued and abolished is death.
27For He [the Father] has put all things in subjection under His [Christ's] feet. But when it says, All things are put in subjection [under Him], it is evident that He [Himself] is excepted Who does the subjecting of all things to Him.
28However, when everything is subjected to Him, then the Son Himself will also subject Himself to [the Father] Who put all things under Him, so that God may be all in all [be everything to everyone, supreme, the indwelling and controlling factor of life].
29Otherwise, what do people mean by being [themselves] baptized in behalf of the dead? If the dead are not raised at all, why are people baptized for them?
30[For that matter], why do I live [dangerously as I do, running such risks that I am] in peril every hour?
31[I assure you] by the pride which I have in you in [your [e]fellowship and union with] Christ Jesus our Lord, that I die daily [I face death every day and die to self].
32What do I gain if, merely from the human point of view, I fought with [wild] beasts at Ephesus? If the dead are not raised [at all], let us eat and drink, for tomorrow we will be dead.
33Do not be so deceived and misled! Evil companionships (communion, associations) corrupt and deprave good manners and morals and character.
34Awake [[f]from your drunken stupor and return] to sober sense and your right minds, and sin no more. For some of you have not the knowledge of God [you are utterly and willfully and disgracefully ignorant, and continue to be so, lacking the sense of God's presence and all true knowledge of Him]. I say this to your shame.
35But someone will say, How can the dead be raised? With what [kind of] body will they come forth?
36You foolish man! Every time you plant seed, you sow something that does not come to life [germinating, springing up, and growing] unless it dies first.
37Nor is the seed you sow then the body which it is going to have [later], but it is a naked kernel, perhaps of wheat or some of the rest of the grains.
38But God gives to it the body that He plans and sees fit, and to each kind of seed a body of its own.
39For all flesh is not the same, but there is one kind for humans, another for beasts, another for birds, and another for fish.
40There are heavenly bodies (sun, moon, and stars) and there are earthly bodies (men, animals, and plants), but the beauty and glory of the heavenly bodies is of one kind, while the beauty and glory of earthly bodies is a different kind.
41The sun is glorious in one way, the moon is glorious in another way, and the stars are glorious in their own [distinctive] way; for one star differs from and surpasses another in its beauty and brilliance.
42So it is with the resurrection of the dead. [The body] that is sown is perishable and decays, but [the body] that is resurrected is imperishable (immune to decay, immortal).
43It is sown in dishonor and humiliation; it is raised in honor and glory. It is sown in infirmity and weakness; it is resurrected in strength and endued with power.
44It is sown a natural (physical) body; it is raised a supernatural (a spiritual) body. [As surely as] there is a physical body, there is also a spiritual body.
45Thus it is written, The first man Adam became a living being (an individual personality); the last Adam (Christ) became a life-giving Spirit [restoring the dead to life].
46But it is not the spiritual life which came first, but the physical and then the spiritual.
47The first man [was] from out of earth, made of dust (earthly-minded); the second Man [is] the Lord from out of heaven.
48Now those who are made of the dust are like him who was first made of the dust (earthly-minded); and as is [the Man] from heaven, so also [are those] who are of heaven (heavenly-minded).
49And just as we have borne the image [of the man] of dust, so shall we and so [g]let us also bear the image [of the Man] of heaven.
50But I tell you this, brethren, flesh and blood cannot [become partakers of eternal salvation and] inherit or share in the kingdom of God; nor does the perishable (that which is decaying) inherit or share in the imperishable (the immortal).
51Take notice! I tell you a mystery (a secret truth, an event decreed by the hidden purpose or counsel of God). We shall not all fall asleep [in death], but we shall all be changed (transformed)
52In a moment, in the twinkling of an eye, at the [sound of the] last trumpet call. For a trumpet will sound, and the dead [in Christ] will be raised imperishable (free and immune from decay), and we shall be changed (transformed).
53For this perishable [part of us] must put on the imperishable [nature], and this mortal [part of us, this nature that is capable of dying] must put on immortality (freedom from death).
54And when this perishable puts on the imperishable and this that was capable of dying puts on freedom from death, then shall be fulfilled the Scripture that says, Death is swallowed up (utterly vanquished [h]forever) in and unto victory.
55O death, where is your victory? O death, where is your sting?
56Now sin is the sting of death, and sin exercises its power [i][upon the soul] through [j][the abuse of] the Law.
57But thanks be to God, Who gives us the victory [making us conquerors] through our Lord Jesus Christ.
58Therefore, my beloved brethren, be firm (steadfast), immovable, always abounding in the work of the Lord [always being superior, excelling, doing more than enough in the service of the Lord], knowing and being continually aware that your labor in the Lord is not futile [it is never wasted or to no purpose].
The Resurrection of Lazarus by
George Whitefield
(1714-1770)
John 11:43-44 – “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.”
Without making any more objections, “They took away the stone from the place where the dead was laid.” And now behold with what solemnity the holy Jesus prepares himself to execute his gracious design! “And Jesus lift up his eyes, and said, Father, I thank thee that thou hast heard me; and I knew that thou hearest me always: but because of the people which stand by, I said it, that they may believe that thou hast sent me.” Who can express with what fervor and intenseness of spirit, our glorious High-priest uttered these words! They are a thanksgiving arising from an assurance that his father had heard him: for Christ, as Mediator, was inferior to the Father. “I knew that thou hearest me always (and so may every believer in his degree say so); but because of the people which stand by, I said it.” _ Said what? We do not hear that Jesus said any thing by way of prayer before; and that is true, if we mean vocally, but mentally he did say something, even when he groaned in the spirit once and again, and was troubled. There is a way of praying, even when we do not, and cannot speak. “Why cryest thou,” said God to Moses; though we do not hear that he spoke one single word: but he cried in his heart. And I observe this for the comfort of some weak, but real Christians, who think they never pray, unless they can have a great flow of words; but this is a great mistake: for we often pray best, when we can speak least. There are times when the heart is too big to speak: and the spirit itself maketh intercession for the saints, and that too according to the will of God, with groanings that cannot be uttered. Such was Hannah’s prayer for a son, “She spake not, only her lips moved:” and such was our Lord’s way of praying at this time. And perhaps the soul is never in a better frame, than when in a holy stillness, and unspeakable serenity, it can put itself as a blank in Jesus’ hand, for him to stamp on it just what he pleases.
And now the hour of our Savior’s performing this long-expected miracle, is come. Ver. 43, “When he thus had spoken, he cried with a loud voice, Lazarus, come forth.” With the word there went an irresistible power: he spake, and it was done: he cried, and behold, “He that was dead came forth bound hand and foot with grave clothes; and his face was bound about with a napkin.” What sight was here! Methinks I see surprise sit upon each spectator’s face: as the body rises, their wonder rises too. See how they gaze! See how their looks bespeak the language of astonished hearts; and all with a kind of silent, but expressive oratory, ready to say, What manner of man is this? Surely this is the Messiah that was to come into the world. How did the hearts of Martha and Mary, as we may very well suppose, leap for joy! How were they ashamed of themselves, for charging Jesus foolishly, and taxing him with unkindness, for not coming to prevent their brother’s dying! It is true, Christ suffered him to die, but behold he is not alive again! Jesus never denies us one thing, but he intends to give us something better in the stead of it. Think you not that Martha and Mary were not the most officious to obey our blessed Lord’s command, “Loose him, and let him go?” That same power that raised Lazarus from the dead, might have also taken the grave-clothes from him: but Jesus Christ never did, and never will work a needless miracle. Others could unloose his grave-clothes, but Jesus could unloose the bands of death.
And now, perhaps, some may be ready to ask, What news hath Lazarus brought from the other world! But stop, O man, thy vain curiosity! It is forbidden, and therefore useless knowledge. The scriptures are silent concerning it. Why should we desire to be wise above what is written? It becomes us rather to be wholly employed in adoring the gracious hand of that mighty Redeemer who raised him from the dead, and to see (now we have heard the history) what improvement we can make of such a remarkable and instructive transaction.
Would to God that my preaching upon the resurrection of Lazarus today,, may have the same blessed effects upon you, as the sight of it had upon some of the standers-by. For we are told, ver. 45, “Then many of the Jews who came to Mary, and had seen the things which Jesus did, believed on him.” A profitable visit this! the best, no doubt, that they ever paid in their lives. And this was in answer to our Savior’s prayer, “But because of the people who stand by, I said it, that they may believe, that thou hast sent me.” One would imagine, that all who saw this miracle, were induced thereby, really to believe on him: But alas! I could almost say, that I can tell you of a greater miracle than raising Lazarus from the dead. And what is that? Why, that some of these very persons who were on the spot, instead of believing on him, “went their way to the Pharisees, and told them what Jesus had done.” Ver. 46. It was so far from convincing them, that it only excited their envy, stirred up the whole hell of their self-righteous hearts, and made them, from that day forward, “take counsel together,” to execute what they had long before designed, to put the innocent Jesus to death. See how busy they are, ver 47, “Then gathered the chief priests and the Pharisees a council, and said, What do we? For this man doeth many miracles.” Envy itself, it seems, could not deny that. And need they say then, “What do we,” or what should we do? Believe in, to be sure, and submit to him; take up the cross, and follow him. No; on the contrary, say they, ver 48, “If we let him this alone, (which they would not have done so long, had not God put a hook in the Leviathan’s jaws) all men will believe on him.” And suppose they did? Then all men would be blessed indeed, and have a title to true happiness. No, say they, “then the Romans shall come and take away both our place and nation.” But were not the Romans come already? Were they not at this time tributaries to Caesar? But they were afraid of the church as well as the state: “They will come and take away our place,” our place of worship: and consequently, they look upon Jesus Christ and his proceedings, and adherents, as dangerous both to church and state.
This hath been always the method of Pharisees and high-priests, when they have been taking counsel against the Lord Jesus, and his dear anointed ones. But they need not have been afraid on this account: for our Savior’s kingdom neither was, nor is of this world; and the only way to have preserved their place and nation, was to have countenanced, and as much as in them lay, caused all to believe on Jesus. How miserably were they out in their politics! The death of Jesus, which they thought would save, was the grand cause of the utter destruction both of their place and nation: And so will all politics formed against Christ and his gospel end at last in the destruction of those who contrived them.
O the desperate wickedness and treachery of man’s deceitful heart! Where are the scribes, where are the infidels, where are the letter-learned disputers of this world, who are daily calling for a repetition of miracles, in order to confirm and evidence the truth of the Christian religion? Surely if they believe not Moses and the prophets, neither would they believe, though one rose from the dead. Here was one raised from the dead before many witnesses, and yet all those witnesses did by no means believe on Jesus. For divine faith is not wrought in the heart by moral persuasion (though moral suasion is very often made use of as a means to convey it); faith is the peculiar gift of God: no one can come to Jesus unless the Father draw him: and, therefore, that I may draw near the close of this discourse, let me shut up all with a word of exhortation.
Come, ye dead, Christless, unconverted sinners, come and see the place where they laid the body of the deceased Lazarus; behold him laid out, bound hand and foot with grave-clothes, locked up and stinking in a dark cave, with a great stone placed on the top of it! View him again and again; go nearer to him; be not afraid; smell him, ah! How he stinketh. Stop there now, pause a while; and whilst thou art gazing upon the corpse of Lazarus, give me leave to tell thee with great plainness, but greater love, that this dead, bound, entombed, stinking carcass, is but a faint representation of thy poor soul in its natural state: for, whether thou believest it or not, thy spirit which thou bearest about with thee, sepulchered in flesh and blood, is as literally dead to God, and as truly dead in trespasses and sins, as the body of Lazarus was in the cave. Was he bound hand and foot with grave-clothes? So art thou bound hand and foot with thy corruptions: and as a stone was laid on the sepulcher, so is there a stone of unbelief upon thy stupid heart. Perhaps thou hast lain in this state,, not only four days, but many years, stinking in God’s nostrils. And; what is still more affecting, thou art as unable to raise thyself out of this loathsome, dead state, to a life of righteousness and true holiness, as ever Lazarus was to raise himself from the cave in which he lay so long. Thou mayest try the power of thy own boasted free-will, and the force and energy of moral persuasion and rational arguments (which, without all doubt, have their proper place in religion); but all thy efforts, exerted with never so much vigor, will prove quite fruitless and abortive, till that same Jesus, who said, “Take away the stone,” and cried, “Lazarus, come forth,” comes by his mighty power, removes the stone of unbelief, speaks life to thy dead soul, looses thee from the fetters of they sins and corruptions, and by the influences of his blessed Spirit, enables thee to arise, and to walk in the way of his holy commandments. And O that he would now rend the heavens, and come down amongst you! O that there may be a stirring among the dry bones this day! O that whilst I am speaking, and saying, “Dead sinners, come forth,” a power, an almighty power might accompany the word, and cause you to emerge into new life!
If the Lord should vouchsafe me such a mercy, and but one single soul in this great congregation, should arise and shake himself from the dust of his natural state; according to the present frame of my heart, I should not care if preaching this sermon here in the fields, was an occasion of hastening my death, as raising Lazarus hastened the death of my blessed Master. For methinks death, in some respects, is more tolerable, than to see poor sinners day by day lying sepulchered, dead and stinking in sin. O that you saw how loathsome you are in the sight of God, whilst you continue in your natural state! I believe you would not so contentedly hug your chains, and refuse to be set at liberty.
Methinks I see some of you affected at this part of my discourse. What say you? Are there not some ready to complain, alas! we have some relations present, who are so notoriously wicked, that they not only hug their chains, but make a mock of sin, and stink not only in the sight of God, but man. Dear souls! You are ready to urge this, as a reason why Jesus will not raise them; and think it hard, perhaps, that Jesus does not come, in answer to your repeated groans and prayers, to convert and save them. But what Jesus said unto Martha, I say unto you, “Believe, and you shall see the glory of God.” Think it not a thing incredible, that God should raise their dead souls. Think not hard of Jesus for delaying an answer to your prayers: assure yourselves he heareth you always. And who knows, but this day Jesus may visit some of your dear relations hearts, upon whose account you have traveled [travailed] in birth till Christ be formed in them? You have already sympathized with Martha and Mary, in their doubts and fears; who knows but you may also be partakers of that joy which their souls experienced, when they received their risen brother into their longing arms.
O Christless souls, you do not know what grief your continuance in sin occasions to your godly relations! You do not know how you grieve the heart of Jesus. I beseech you give him no fresh cause to weep over you upon account of your unbelief: let him not again groan in his spirit and be troubled. Behold how he has loved you, even so as to lay down his life for you. What could he do more? I pray you, therefore, dead sinners, come forth; arise and sup with Jesus. This was an honor conferred on Lazarus, and the same honor awaits you. Not that you shall sit down with him personally in this life, as Lazarus did, but you shall sit down with him at the table of his ordinances, especially at the table of the Lord’s supper, and ere long sit down with him in the kingdom of heaven.
Happy, thrice happy ye, who are already raised from spiritual death, and have an earnest of an infinitely better and more glorious resurrection in your hearts. You know a little, how delightful it must have been to Martha and Mary and Lazarus, to sit down with the blessed Jesus here below; but how infinitely more delightful will it be, to sit down, not only with Mary and Martha, but with Abraham, Isaac, and Jacob, and all your other dear brethren and sisters, in the kingdom of heaven. Do you not long for that time, when Jesus shall say unto you, “Come up hither?” Well! Blessed be God, yet a little while, and that same Jesus, who cried with a loud voice, “Lazarus, come forth;” shall with the same voice, and with the same power, speak unto all that are in their graves, and they shall come forth. That all who hear me this day may be then enabled to lift up their heads and rejoice, that the day of their complete redemption is indeed fully come, may Jesus Christ grant, for his infinite mercy’s sake. Amen, and Amen.
The Resurrection of Lazarus by
George Whitefield
(1714-1770)
John 11:43-44 – “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.”
“Nevertheless, says our Lord, let us go unto him.” This was a sufficient hint, if they knew how to improve it, that he intended to do something extraordinary, though he would not tell them directly what he intended. For the Lord Jesus will keep those whom he loves, at his foot, and dependent on him. “Let us go unto him.” He still speaks as though they were his equals. Oh that Christians in general, Oh that ministers in particular, would learn of him their great exemplar, to condescend to men of low degree! Well, the secret is now out. Jesus has said unto them plainly, Lazarus is dead. And what reception does this melancholy news meet with? With great condolence, especially from Thomas; for verse 16, “Then said Thomas, who is called Didymus, unto his fellow disciples, let us also go and die with him;” i.e. according to some, with Lazarus, with whom, it may be Thomas had contracted an intimate acquaintance. But granting it was so; shall I commend him for this passionate expression? I commend him not. Surely he spake unadvisedly with his lips; “Let us also go and die with him.” As though there was no comfort henceforward to be expected in the world, now his friend Lazarus was gone. This was a great fault, and yet a fault that many of God’s children run into daily, by mourning for their deceased relations over-much, like persons that have no hope. But this infirmity ought not to be indulged. For if our friends and dear relatives are dead, Jesus, that friend of sinners, is not dead. He will be better to us than seven sons, and will abundantly supply the place of all creature- comforts. But I am more inclined to think that the word HIM, refers to Jesus his dear Master; and if so, he is so far from being blamed, that he spake like a good soldier of Jesus Christ. Let us also go, that we may die with him. If our dear master will go into Judea, and hazard his precious life, let us not any longer make such frivolous excuses, but let us manfully accompany him; and if the Jews should not only be permitted to stone, but also to kill him, let us also go and die with him, we cannot die in a better cause. This was a speech worthy of a Christian hero, and Thomas herein hath set us an example, that we should follow his steps, by exciting and provoking one another closely to adhere to the blessed Jesus, especially when his cause and interest is in any immediate danger. This exhortation, it seems, had a proper effect. They all went, and as far as we know, cheerfully accompanied their glorious Master.
How their thoughts were exercised on the road, we are not told. But I am apt to believe they were a little discouraged when they came to Bethany. For “When Jesus came, he found that Lazarus had been in the grave for four days already.” And what would it avail them, to come so many miles only to see a dead man’s tomb? But how wisely were all things ordered by the blessed Jesus, to manifest his glory in the most extraordinary manner, that not only his disciples might have their faiths confirmed, but many also of the Jews might believe on him. This Bethany, it seems, verse 18, “was nigh unto Jerusalem, about fifteen furlongs off;” or about two miles; and Martha and Mary, being what we may call people of fashion, and devout likewise; many of the devout, and we may suppose many of the wealthy Jews came from the metropolis, as well as other adjacent places, verse 19, to Martha and Mary; not to pay an idle, trifling, but a serious, profitable visit, “to comfort them concerning their brother.” This was kind and neighborly. To weep with those that weep, and to visit the afflicted in their distresses, is one essential branch of true and undefiled religion. And O how sweet is it when we visit surviving friends, that we have reason to think that their departed relations died in the Lord! And we can therefore give them comfort concerning them. For “blessed are the dead, that die in the Lord, even so saith the Spirit, for they rest from their labors.” This and such-like arguments, no doubt, these visitors made use of, to comfort Martha and Mary. And indeed they stood in much need of consolation. For we have reason to suppose, from our Lord” answer, “This sickness is not unto death, but the glory of God;” that they had entertained thoughts of the recovery of their brother. But who can tell what these two holy souls must feel, when they found their brother did not recover, but was dead, laid out, and now stinking in the silent grave! What hard thoughts, without judging them, may we suppose they entertained concerning Jesus! Think you not that they were ready to cry out in the language of the prophet, “Thou hast deceived us, and we are deceived?” But man’s extremity is Jesus’ opportunity. In the multitude of the sorrows that they had in their hearts, the news of Christ’s coming refreshes their souls. Somebody or another, commendably officious [direct, forceful, forward], privately informs Martha of it. “Who, as soon as she heart that Jesus was come (without making any apology to the company for her rudeness) went and met him. But Mary sat still in the house.” But why so, Mary? I thought thou hadst been most forward to attend on Jesus, and thy sister Martha more prone to be cumbered about the many things of this life. Why sittest thou still? It may be the news was brought only privately to Martha (for it is plain from verse 31st, that the Jews who were in the house knew not of it;) and Martha knowing how our Lord had chid her once, was resolved he should have no reason on the same account to chide her anymore; therefore when the news was brought, she would not so much as stay to inform her sister, but went out to see whether it were true or not, and if so, as the eldest sister, she would invite the blessed Jesus in. How happy is it, when Christ’s reproofs for past neglects, excite our future zeal to come out and meet him! Such reproofs are an excellent oil. Or, it may be, the news reached Mary’s ears, as well as Martha’s, but being overcome with sorrow, the thought is too good news to be true, and therefore sat still in the house. O how careful ought believers to be, to cherish and maintain, even in the midst of tribulation, a holy confidence and joy in God! For the joy of the Lord is a believer’s strength. Whereas giving way to melancholy and unbelief, raises gloom and vapors in the mind, clouds the understanding, clogs us in the way of duty, and gives the enemy, who loves to fish in troubled waters, a very great advantage over us.
Mary, perhaps, through the prevalence of this, and being also naturally of a sedentary disposition, “sat still in the house,” while her sister Martha got the start of her, and went out to meet Jesus. And how does she accost him? Why, in a language bespeaking the distress of a burdened and disordered mind. For she said unto Jesus, verse 21, “Lord, if thou hadst been here, my brother had not died.” Here is a mixture of faith and unbelief. Faith made her say, “Lord, if thou hadst been here, my brother had not died.” But unbelief made her confine Christ’s power to his bodily presence. Besides, here was a tacit accusation of the blessed Jesus of unkindness, for not coming when they sent unto him the message, “Lord, he whom thou lovest is sick.” Once she charged Jesus with want of care; “Lord, carest thou not, that my sister hath left me to serve alone?” Now she taxes him with want of kindness. “If thou hadst been here;” as much as to say, if thou hadst been so kind as to have come when we sent for thee,” “my brother had not died;” and by saying thus, she does as it were lay her brother’s death to Jesus Christ. O how apt are even those whom Jesus loves in a peculiar manner, to charge him foolishly! How often does the enmity of our desperately wicked hearts rise against Christ, when we are under the afflicting hand of his providence! And not the very best of us frequently tempted, in such circumstances, to say within ourselves at least, Why does God thus cruelly deal with us? Why did not he keep off this stroke, seeing it was in his power to have prevented it? How should we be ashamed and confounded before him upon this account? How should we pray and labor to be delivered from this remaining enmity of the heart, and long for that time, when mortality shall be swallowed up of life, and we shall never feel one single rising of heart, against a good and gracious, and all-wise and glorious Redeemer, any more? However, to do Martha justice, she pretty well recovers herself, verse 22, “But I know, that even now, whatsoever thou wilt ask of God, God will give it to thee.” Whether these words imply an actual belief of our Lord’s divinity, is not certain. To me they do; because we shall presently find, that she did believe our Lord was the Son of God, and the Messiah which was to come into the world. Therefore when she said, she knew that whatsoever he asked of God, God would give it to him, she may be understood as referring to God the Father, under whom the Lord Jesus acted as Mediator, though equal to him in respect to his eternal glory and godhead. This mystery we may well suppose her acquainted with, because Jesus had been frequently preaching at her house, and consequently, had opened that mystery unto her. O what a blessed thing must it be to have such a Mediator! Such an high-priest and intercessor at the Father’s right- hand, that whatever he asks the father in our behalf, he will give unto us! Jesus takes this kindly at Martha’s hand, and passes over her infirmity. For if the Lord was exact to mark every thing that we say or do amiss, alas! who could abide? He only calmly says unto her, verse 23, “Thy brother shall rise again.”
Glad tidings these of great joy. This should comfort us concerning our deceased, pious relations, that ere long they shall rise again, and soul and body be for ever with the Lord. Howbeit Jesus spake here of an immediate resurrection, though he did not speak plainly: For Christ loves to exercise the faith and patience of his disciples, and frequently leaves them to find out his meaning by degrees. It is best for us in our present state, that it should be so. In heaven it will be otherwise. “Thy brother, (says Christ to Martha) shall rise again.” She might immediately have replied, When, Lord? But she fetches a circuit as it were, and labors to find out the mind of Jesus by degree. “I know, says she, that he shall rise again at the resurrection of the last day.” These words seem to imply, that she had some distant thought of our Lord’s design to raise her brother now, and that she spoke thus only to draw our Savior to speak, and tell her plainly whether he meant to do so or not. Those who are acquainted with Jesus, are taught an holy art by the blessed Spirit, in dealing with their blessed master. “I know, says she, he shall rise again at the resurrection of the last day,” (a notable proof this, by the way, that the pious Jews believed the resurrection of the body). It is just the same as though she had said, Lord, dost thou mean that my brother shall rise again before that time? Our savior wisely keeps off from giving her a direct answer, but chooses rather to preach to her heart. “Jesus said unto her, I am the resurrection and the life: He that believeth in me, though he were dead, yet shall he live.” On this Martha’s faith, if in exercise, might take hold. O glorious words! How encouraging to you poor sinners lying in your blood! Though you are dead in trespasses and sins, and might justly be condemned to die the second death, yet if you believe on the Lord Jesus you shall live. He adds, “And whosoever believeth in me shall never die;” never die as to their souls, never die eternally, and consequently never finally fall away from God. This is an encouraging soul-comforting declaration for you, O believers, who are thus kept, as it were, in a garrison, by the mighty power of God, through faith, unto salvation! “Believest thou this?” says Christ to Martha, verse 26. What avail all the many great and precious promises of the gospel, unless they are applied and brought home in particular to each of our souls? The word does not profit unless it is mixed with faith. We therefore do well, when we are reading Christ’s words, to put this question to ourselves; O my soul, believest thou this? And well would it be for us, if upon putting this question to ourselves, we could with the same holy confidence, and in the same delightful frame, say with Martha, verse 27, “Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.” This I think is a direct confession of our Lord’s divinity. How full was her heart when she spoke these words! I am persuaded it burnt within her. What a divine warmth had she contracted by talking with Jesus! How does she long that her sister might share in her holy joy! For when she had so said, verse 28, “she went away;” full of love, no doubt, and called Mary her sister, as all will labor to call their near relations, who have felt the Lord Jesus to be the resurrection and the life themselves. But Martha took care, in the midst of her zeal (as we should always do) to behave with prudence; and therefore “she called her sister secretly, saying, The master is come, and calleth for thee.” The master is come. She need say no more; Mary knew very well whom she meant. For holy souls easily understand one another when talking of their master Jesus. The divine Herbert used to delight (when speaking of Jesus) to say, “My Master;” perhaps he learned if of Martha, who said here, “The Master is come, and calleth for thee? Surely a woman of thy exalted piety will not tell a deliberate lie, and in order to induce thy sister to come to Jesus, acquaint her that Jesus called her, when indeed he did not. Thou needest not put thyself to such an expense, or do so much evil, that good may come of it. Only mention Jesus to Mary, and let her know for a certainty that the Master id indeed come, and I am persuaded she will sit no longer. Martha no doubt knew, and therefore I cannot judge her as some do, as though in her haste she said what was not true. For Jesus might bid her to call her sister, though it be not directly mentioned in this chapter. And it is very probably, that our Lord did inquire after Mary, because she used to take such great delight in sitting at his feet, and hearing the gracious words that proceeded our of his mouth. “The Master is come (saith Martha to her sister) and calleth for thee.” And so say I to all poor sinners. Jesus, your Lord and Master, your Prince and Savior, is come, come unto this lower world, and is come this day in his word, and by me, who am less than the least of all his servants, and calleth for you. O that he may also come in the demonstration of the Spirit, and by his mighty power bow your stubborn hearts and wills to obey the call, as holy Mary did.
For we are told, verse 29, “When she heard that, she rose quickly, and came to Jesus.” Sinners, when will you do so? Or why do you not do so? How know you whether Jesus will call for you any more, before he calls you by death to judgment? Linger, O linger no longer. Fly, fly for your lives. Arise quickly, and with Mary come to Jesus. She obeyed the call so very speedily, that her haste was taken notice of by her visitors. “The Jews then, who were with her in the house, and comforted her, when they saw Mary that she rose up hastily (without any ceremony at all) and went out, followed her, saying, she goeth to the grave, to weep there.” How wisely does our Lord permit and order all this, to bring the Jews out to behold the wonderful miracle that he was about to perform! Little did Mary and the Jews think for what end they were thus providentially led out. But when Jesus hath work to be done, he will bring souls to the place where he intends to call them, in spite of men or devils. But how does Mary behave when she comes to Jesus? We may be assured, not without great humility. No wonder then we are told, verse 32, that “when she saw him, she immediately fell down at his feet (a place Mary had been used to, and in an agony of grief, says, as her sister had done before her) Lord, if thou hadst been here, my brother had not died.” Poor Mary! Her concern was great indeed. Though she was a holy woman, she could not well bear the loss of her brother. She knew very well, that the world would miss him, and no doubt he had been a kind and tender brother to her. But I am afraid she was sinfully overcome with overmuch sorrow. However, had we been there, the sight must have affected us. It seems to have affected the visitors, especially the blessed Jesus. He, instead of blaming her, for her tacitly accusing him of unkindness, and for not coming to her brother’s relief, pities and sympathizes both with Mary and her weeping friends! “When Jesus saw her weep, and the Jews also weeping, he groaned in his Spirit, and was troubled.” Troubled: Not with any sinful perturbation we may be assured: nothing of that nature could possibly be in his sinless soul. And, therefore, some have judiciously enough compared the trouble our Lord now felt, to some crystal water shaken in a glass or bottle; you may shake it, but there will be no sediment: it will be crystal water still. “He groaned in is spirit.” I do not see why this may not be understood of his praying in the spirit, which maketh intercession for the saints, with ajlalhvtoi” stenagmoi’”, “groanings that cannot be uttered.” [Rom. 8:26] Methinks I see the immaculate Lamb of God, secretly, but powerfully agonizing with his Father; his heart is big with sympathy! At length, out of the fullness of it, he said, ver. 34, “Where have ye laid him? They (I suppose Mary and Martha) say unto him, Lord, come and see.” He came, he say, “He wept,” ver. 35. It is put in a verse by itself, that we might pause a while, and ask, why Jesus wept?
He wept, to show us, that is was no sin to shed a tear of love and resignation at the grave of a deceased friend; he wept, so see what havoc sin had made in the world, and how it had reduced man, who was originally little lower than the angels, (by making him subject to death) to a level with the beasts that perish: but above all, he wept at the foresight of the people’s unbelief; he wept, to think how many then present, would not only not believe on, but would be hardened, and have their prejudices increased more and more against him, though he should raise Lazarus from the dead before their eyes. Well then may ministers be excused, who, whilst they are preaching, now and then drop a few tears, at the consideration of their sermons being, through the perverseness and unbelief of many of their audience, a savor of death unto death, instead of a savor of life unto life. Upon a like occasion Jesus wept. What an affecting sight was here! Let us for a while suppose ourselves placed amidst these holy mourners; let us imagine that we see the sepulcher just before us, and the Jews, and Mary, and the blessed Jesus weeping round it. Surely, the most obdurate of us all must drop a tear, or at least be affected with the sight; we find that it affected those who were really by-standers: for then said the Jews, ver. 36, “Behold, how he loved him.” And did they say, Behold, how he loved him, when Jesus only shed a few tears over the grave of his departed Lazarus? Come then, O sinners, and view Christ dying and pouring out his precious heart’s blood for you upon an accursed tree, and then surely you must needs cry out, Behold, how he loved us!
But alas, though all were affected, yet, it seems, all were not well affected at seeing Jesus weep! For we are told, ver. 37 that some of them said, “Could not this man, who opened the eyes of the blind, have caused that even this man should not have died?” One would imagine, that Satan himself could scarce have uttered a more perverse speech: every word is full of spite and rancor. Could not this man, this fellow, this deceiver, who pretends to say, that he opened the eyes of the blind, have caused that this man, whom he seems to love so, should not have died? Is not this a sufficient proof that he is a cheat? Have we catched him at last? Is it likely that he really helped others, when he could not help his own friend? — O how patient ought the servants of our Lord to be! And how may they expect to be censured, and have their good deeds questioned, and lessened, when their blessed Master has been thus treated before them! However, Jesus will do good, notwithstanding all these slights put upon him; and therefore, again groaning in himself, “he cometh to the grave; it was a cave, (or vault, as is customary in great families) and a stone lay upon it; Jesus said, ver. 39, “Take ye away the stone.” How gradually does our Lord proceed, in order to engage the people’s attention the more! Methinks I see them all eye, all ear, and eagerly waiting to see the issue of this affair. But Martha now returning with the rest of the company, seems to have lost that good frame which she was in when she went to call her sister; “She saith unto him, (ver. 39) Lord, by this time he stinketh: for he hath been either dead or buried for four days.” O the dismal effects of carnal reasoning! How naturally do we fall into doubts and fears, when we have not our eye simply directed to the blessed Jesus! Martha, instead of looking up to him, looks down into the grace, and poring upon her brother’s stinking corpse, falls into a fit of unbelief: “By this time he stinketh;” and, therefore, a sight of him will only be offensive. Perhaps she might think our Lord only wanted to take a view of her brother Lazarus; Jesus therefore, to give her yet a further hint, that he intended to do something extraordinary, saith unto her, ver. 40, “Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?” Our Lord speaks here with some degree of warmth: for nothing displeases him more than the unbelief of his own disciples. “Said I not unto thee, if thou wouldst believe, thou shouldst see the glory of God?” When Christ first spoke these words unto her, we are not told; it might be, this was part of their conversation upon another occasion some time before: however, he checks her openly for her unbelief now: for those whom Jesus loves, must expect to be rebuked sharply by him, whenever they dishonor him by unbelief. The reproof is taken.
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