Exposition of John, Chapter 11 · Verse 3 – Verse 6
Ver. 4. When Jeſus heard that, he ſaid, This ſickneſſe is not unto death, but for the glory of God, that the Son of God, might be glorified thereby.
Followeth a third antecedent of his return to Judea, containing Chriſts preſent anſwer to this meſſage, which conſiſts of two branches 1. What he ſaid, ver. 4. 2. What he did, ver. 5, 6. In this verſe we have his ſpeech, directed chiefly (as would appear) to the meſſenger, to carry back to Mary and Martha, for their encouragement; Wherein he declareth, that this ſickneſſe tended not to Lazarus death, but to the manifeſtation of the glory of God, in the glorifying of his Sonne. While he ſets down the end of this ſickneſſe negatively, that it is not unto death, albeit he did dye; It is not ſufficient to clear it thus, that it tended not to bring Lazarus to eternal death; For, albeit that be a great comfort, yet it is not chiefly intended here, as appears from what is after poſitively ſet down of Gods purpoſe in this ſickneſſe; But the meaning is, that albeit he ſhould die, yet not irrevocably, and ſo as he ſhould not be reſtored to live, even here again, as they underſtood his death, ver. 24. And thus alſo, Mark. 5.39. he denyeth that a damſel is dead, but affirmeth that ſhe ſleepeth, becauſe he was to raiſe her as out of a ſleep. Doctrine. 1. Whatever Chriſt do to his own in affliction, yet he alloweth encouragement upon them; Therefore doth he diſpatch away the Meſſenger with comfortable newes to the ſiſters. And albeit his after dealing ſeem to contradict all this, (a… there is never an encouraging word given, but a tentation will be let out after it, to try our faith about it) Yet he would have, them ſtick by this, and would have them look on ſweet looks and good words from Chriſt, as more then halfe health in the midſt of ſoreſt trouble. 2 It is an encouragement to Chriſts own in trouble, that he is a skilful Phyſitian, who takes up their diſeaſe rightly, and what it tends to; So that they ſhall not periſh through want of skill, or wrong application of cures; Therefore, in the firſt place, he tells them that he knows the diſeaſe, what it is, and what it tends to, This ſickneſſe is not unto death, &c. 3. It is Chriſts allowance that his people, in looking on their troubles, do not judge of them by the firſt view, nor by their neareſt end (for ſo the end of this ſickneſſe was death:) Nor yet by what of their own nature they portend, and tend unto, (for in that reſpect alſo, this ſickneſſe was unto death:) But that they look to Gods furtheſt and moſt principal end in them, and to what God (who brings light out of darkneſſe, meat out of the eater, and life out of death) can bring out of them; for, it is in this reſpect that God would have them, for their encouragement, ſeeing that this ſickneſſe is not unto death, as is before explained. 4. As Gods own glory is his ſupreme end in all things; ſo in particular, his ſcope in ſending afflictions on his people, is to make his glory conſpicuous in their through-bearing under them, and in giving an iſſue from them; for, ſaith he, this ſickneſs is for the glory of God. And albeit God do not manifeſt his glory in ſo extraordinary a way, when his people are in trouble, as he did on Lazarus's behalfe, yet the general holds ſtill true, that he will be glorified in all the exerciſes of his people. 5. The Lords purpoſe to glorifie himſelfe on behalfe of his people, requires that they be exerciſed with ſickneſſe and other infirmities, that ſo he may magnifie his power, wiſdome, mercy, and love, toward and upon them; for, there muſt be ſickneſſe, that the glory of God may ſhine. 6. Were afflictions never ſo bitter and ſo grievous, yet this ought to ſweeten them, if God take occaſion thereby to honour himſelfe; for, this is an encouragement to ſweeten the cup, and make them ſubmit, that this ſickneſſe is for the glory of God. See Joh. 12.27, 28. 2 Cor. 12.9, 10. 7. God is glorified, in that his Sonne Chriſt is glorified; and his glory in helping his people under trouble, ſhines, in proving Chriſt to be omnipotent and true God equal with the Father, in giving deliverance to them; for, he clears, that it is for the glory of God, in this reſpect, that the Sonne of God may be glorified thereby. So that as none do honour the Father, who do not honour the Sonne, Joh. 5, 23. So it may encourage Saints, that the Father accounts Chriſts glorifying of himſelfe on their behalfe, to be for his glory.
Ver. 5. Now Jeſus loved Martha, and her ſister, and Lazarus.
6. When he had heard therefore that he was ſick, he abode two dayes ſtill in the ſame place where he was.
In theſe verſes, we have Chriſts preſent anſwer by deeds to this meſſage, to wit; That however he loved not only Lazarus, as they propound it, ver. 3. but themſelves alſo, ver. 5. Yet when he heard of his ſickneſſe, he ſtayed ſtill two dayes before he motioned his returne to Judea, ver. 6, This he did, that Lazarus being dead before he came, the two ſiſters might be the more fully tried, and his own glory might ſhine the brighter, for ſtrengthening the faith of his people, as will be ſeen in the ſequel of the hiſtory, particularly, ver. 15. Doct. 1. As God hath ſet his love on ſinful duſt, and Chriſt man hath by his own practice ſanctified holy friendſhip; So mens pretending and ſaying they are beloved of Chriſt, is to little purpoſe, unleſſe Chriſt ſay ſo alſo; Therefore is it confirmed here, what they had expreſſed concerning Lazarus. 2. Such as, upon Goſpel tearms and grounds, do lay claime to Chriſts love, will not be repelled nor diſappointed; for, they ſay, it is he whom thou loveſt, and here, Amen is ſaid to their claime, Jeſus loved Lazarus. 3. It is a great mercy to be beloved of Chriſt, but it is a double mercy, when the Lord lets out his love on a whole ſociety and children of a family together; Therefore it is added, Jeſus loved Martha, and her ſiſter, and Lazarus, which might be a comfort to every one of them, in reſpect of the reſt. 4. Saints ſobriety, in eſteeming of themſelves, and in preferring others to themſelves, will never looſe them any thing in Chriſts eſtimation; Therefore, albeit they mention only Lazarus as beloved of Chriſt, ver. 3. yet here themſelves alſo are added. Unbeliefe is indeed no ſobriety, nor yet is it ſobriety in Saints, to ſhut out themſelves from any part in Chriſts love; Yet when men have laid hold on him, it becomes them to preferre others, and make more noiſe of them, then of themſelves. 5. Albeit there may be much difference of growth among Saints, & ſome may have moe blemiſhes then others; Yet Chriſt doth love true grace in any of his, how weak ſo ever; Therefore, albeit Martha was more wordly then Mary, Luk. 10.39, 40, 41, 42. and it appears afterward ſhe was not ſo broken ſpirited as ſhe, yet Jeſus loved Martha, as well as Mary. 6. Chriſt requires that his peoples heart be guarded againſt any miſconſtruction of his dealing, by the faith of his love and ſeeing love in all of it; Therefore is this premitted, of his love to them, to prevent any miſconſtruction of his ſtay till Lazarus ſhould dye. 7. There is no outward croſſe-diſpenſation, nor apparently harſh dealing, but it is conſiſtent with love, and may ſlow from love to his own; And particularly, Chriſt may dearly love his own, and yet may delay to help them, even in their extremity, till a fit time come, wherein his glory may ſhine, and the mercy be more conſpicuous; Therefore upon this, that Jeſus loved them it followeth, When he had heard therefore that he was ſick, he abode two dayes ſtill in the ſame place where he was.
Verſe 7. Then after that ſaith he to his Diſciples, Let us go into Judea againe.
Followeth the laſt thing antecedent to his returne; which is, his preparation to return, and his trial of the diſciples about that matter. This is contained in ſeveral conferences with the diſciples, to ver. 17. which ſhall be ſpoken to in order.
In this ver. he excites and invites to go and return with him again, which draws on the following conference. Whence learn, 1. Such as ſeem to be but onlookers in the trials of others, may yet get a ſharper trial by it, then they expect; for, ſo much may we learn from this conference in general, wherein the diſciples get a trial about Lazarus ſickneſſe, by reaſon of their own fear, and therefore he conferred with them, and ſaid, to his diſciples let us go, &c. 2. Chriſt will, in due time, ſatisfie the …eedy requeſts of his own, and will let it be ſeen that he doth not ſl…ight, however he delay them; Therefore, after that, when the two dayes are expired, he will go into Judea again, to viſite and reſtore Lazarus. 3. Chriſt may make the firſt view of a calling, or duty, appeare more terrible to his followers, for their trial, then it will prove afterward; Therefore doth Chriſt propound the invitation in theſe tearmes, let us go into Judea again. Whereby he puts them in minde how they had been driven out of it, and yet will have them to it again; though yet, for a time, they found no ſuch hurt by going, as the ſequel cleareth. 4. It may give ground of hope, that a calling and duty will not be ſo hurtful as it appears dreadful, when Chriſt gives a call to it, and ſo puts us in his way, and when he offers to go with us and bear us company; for, ſo is this ſweetned, let us go, ſaith he, importing his call, and that he will go with them.
Ver. 8. His diſciples ſay unto him, Master, the Jewes of late ſought to ſtone thee, and goeſt thou thither againe.
In this verſe is recorded how they reliſhed this invitation; They being weak and unwilling to meet with ſuffering, are aſtoniſhed at the call, and pretend great reſpect to him; and therefore oppoſe his motion as not proceeding from wiſdome, wondering that he, who had been ſo lately in hazard, would caſt himſelfe in new difficulties. Whence learn, 1. As oft-times ſpectatours and on-lookers are more terrified with the croſſe, then ſufferers themſelves; So in particular, Chriſt did endure the croſſe, and make for it, with ſuch reſolution, as aſtoniſhed his followers; for, he invites them to go into Judea, when they wonder he ſhould go thither again. 2. Such as are affraid to grapple with trouble, will not readily let it be beleeved that they are ſo, but will bend their wits, to ſeek ſome fair pretence, whereupon they may decline i… Therefore do they only hold out his danger, The Jewes of late ſought to ſtone thee, &c. to hinder that journey; Whereas, however it was true, they did reſpect his ſafety, yet they were as much taken up with fear of their own danger; as may be gathered from ver. 16. 3. Men in following Gods way, may meet with enemies, that are very near friends; and even diſciples may caſt impediments in their way who are on a good courſe: for, even the diſciples, who acknowledge him their Maſter, oppoſe him in his duty. See Matth. 16.16, 17, &c. with 22. 4. Mens wiſdome, o… their conceit of it, is a ſtrong rebel againſt Chriſt; And it is the great preſumption of diſciples; when in ſtead of following Chriſt, they will offer him a counſel, as if they were wiſer then he: for, herein do they ſaile, when they vehemently urge him with a queſtion, goeſt thou thither againe? as if he had not conſidered the matter well enough. 5. The arguments of the wiſdome of the fleſh, and of carnal fear, are but invalide to ſatisfie the conſcience. Hazards, either real or apparent, are ſtrong motives to diſſwade our carnal hearts from duty, but theſe are no ſound arguments in divinity; for, they think it a ſtrong argument, The Jewes of late ſought to ſtone thee, and therefore goeſt thou thither again? But Chriſt counts not that ſound, that men ſhould chooſe their way, according to their apprehenſion of dangers or ſafety in it, but according as God clears a calling, whatever difficultie be in the way; As reckoning that many difficulties will tryſt men with many proofes of love; and that, as they but ſought to ſtone Chriſt, and yet could not effectuate it. So, the Lord can give ſafety, even in the midſt of dangers, when he pleaſeth. 6. It is the great ſinne of men poſſeſſed with the ſlaviſh fear of trouble, that not only they decline duty, but are ſelviſh, ſo that they minde neither the honour of God, nor the good of others, ſo they may keep themſelves in ſafety; for, ſo much appears in their declining Judea to be free of trouble, never regarding Lazarus or his ſiſters need, nor the glory of God, which was to ſhine in raiſing him up.