《Simeon ’s Horae Homileticae – John (Vol. 2)》(Charles Simeon)
11 Chapter 11
Verse 25-26
DISCOURSE: 1667
CHRIST THE RESURRECTION AND THE LIFE
John 11:25-26. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?
IN great and long continued afflictions, we are apt to entertain hard thoughts of God. But, whatever be his intention with respect to the ungodly, we are sure that he designs nothing but good to his own peculiar people, even when he appears most regardless of their supplications. There are two ends which he invariably proposes to himself in his dispensations towards them; namely, the brighter revelation of his own glory, and the fuller manifestation of it to their souls.
In the history before us we have an account of a heavy affliction that had befallen a family, through the death of one, to whom Jesus had shewn a very peculiar attachment. He had been solicited to come and help them; but he had delayed his visit till the sick person had been dead four days. This however, though liable to misconstruction, he had done intentionally, in order that he might manifest more fully to the disconsolate sisters his own power and glory. Accordingly, when they intimated their persuasion, that, if he would pray to God for the restoration of their brother to life, God would grant his request, he told them that he needed not beseech God to effect it; for that he himself was the resurrection and the life; and was able to impart either bodily or spiritual life to whomsoever he would.
In considering this most remarkable declaration, we shall notice,
I. That part which relates to himself—
Martha having, in conformity with the prevailing opinion of the Jews, expressed her expectation of a general resurrection at the last day, Jesus says to her,
“I am the resurrection”—
[Our Lord, in his divine nature, possessed omnipotence necessarily, and of himself. In his mediatorial capacity he was invested with it by his Father, agreeably to the plan concerted in the divine counsels. To him who had undertaken to procure salvation for a fallen world, was delegated all power requisite for the full discharge of that office. The restoring of his people to a new and heavenly life after death, was essential to their complete salvation: this therefore was committed to him [Note: John 5:21; John 5:25-29.]; and he both declared he would execute this great work [Note: John 6:39-40.], and gave an earnest of its accomplishment in raising himself from the dead [Note: John 10:18. 1 Corinthians 15:20.].]
“I am the life”—
[In this term our Lord proceeds further than in the former, and asserts, that as he is the author and first-fruits of the resurrection, so is he the very principle of life whereby his people live. This might indeed be collected from many figurative expressions of Scripture, which represent him as the fountain of life to all his people [Note: John 15:1. Ephesians 4:15-16.]: but we are not left to gather such an important truth from mere parables; it is asserted frequently in the plainest terms: he is a quickening spirit [Note: 1 Corinthians 15:45.], that liveth in us [Note: John 14:6; John 6:57 and Galatians 2:20.], and is our very life [Note: Colossians 3:4.]. He is to the soul, what the soul is to the body; he pervades, animates, and invigorates all our spiritual faculties: by his secret energy our understanding is enabled to apprehend divine truth, and our will inclined to obey it: and, without him, the soul would be as dead as the body without the soul.]
Let us now prosecute our inquiries into,
II. That which respects his people—
There is a remarkable correspondence between the two latter, and the two former clauses of the text; the latter declaring the operation of the powers expressed in the former.
1. As being “the resurrection,” he will raise the bodies of his people—
[Judging of things according to our weak reason, we are ready to think that the restoration of bodies, which may have undergone so many changes, is impossible. But cannot He who formed the universe out of nothing, collect the atoms that constitute our identity, and reunite them to their kindred souls? He can, and will; yea, that very Jesus, who died upon the cross, has the keys of death and of hell [Note: Revelation 1:18.], and will effect this by his own almighty power [Note: Philippians 3:21.].
This clause might further intimate, that by the first act of faith in him our souls should be made partakers of spiritual life. And this would accord with other passages of Scripture [Note: John 6:33; John 6:35; John 7:38; John 10:10.], and prepare us for the next clause, which, rising in a climax, delares the benefits that shall result from a continued life of faith upon him.]
2. As being “the life,” he will preserve the souls of his people unto everlasting life—
[The bodies of the saints must undergo the sentence denounced against sin [Note: Romans 8:10.]; (though death to them is scarcely worthy the name of death; it is rather a sleep, from which they shall be awakened at the morning of the resurrection [Note: ver. 11. Acts 7:60. 1 Thessalonians 4:14.],) but their souls shall never die: none shall prevail against them [Note: Isaiah 54:17.]; none shall pluck them out of Christ’s hands [Note: John 10:28.]; their life is hid in him beyond the reach of men or devils [Note: Colossians 3:3.]; the vital principle within them is an ever-living seed [Note: 1 Peter 1:23.], an over-flowing fountain [Note: John 4:14.]: as long as Christ liveth, they shall live also [Note: John 14:19.]. The separation that will take place between their souls and bodies will only introduce them to a higher state of existence, which they shall enjoy until the day that their bodies shall be awakened from their slumbers, to participate and enhance their bliss.]
We must not however fail to notice the description given of those to whom these promises are made—
[Twice, in these few words, are these blessings limited to believers: not because our Lord disregards good works, or because they shall not be rewarded; but because we cannot do any good work unless we first receive strength from Christ by faith [Note: John 15:5.]; and because, if we obtained life by working, we should have whereof to glory before God: and God has decreed that no flesh shall glory in his presence, and that we shall glory only in the Lord [Note: Romans 3:27. Ephesians 2:8-9. 1 Corinthians 1:29-31.]. It must never be forgotten that God has caused all fulness to dwell in his Son, Jesus Christ [Note: Colossians 1:19.]; and that we must, by a continued exercise of faith, receive out of that fulness grace for grace [Note: John 1:16.]. It is by faith that we live [Note: Galatians 3:11.], we stand [Note: 2 Corinthians 1:24.], we walk [Note: 2 Corinthians 5:7.], we are saved [Note: Galatians 2:16.]: in a word, “God has given us eternal life; but this life is in his Son: he therefore that hath the Son, hath life; and he that hath not the Son of God, hath not life [Note: 1 John 5:11-12.].”]
The pointed interrogation with which our Lord closed this address to Martha, directs us how to improve this subject: it suggests to us,
1. That all persons, however eminent in their profession, or decided in their character, ought to “examine themselves whether they be in the faith”—
[It was to one whom he knew to be an humble and faithful Disciple, that Jesus put this question: well therefore may we who are of more doubtful character, consider it as addressed to us; “Believest thou this?” Believest thou that Christ is the only fountain of life; and that there is no way of receiving life from him but by faith? And dost thou believe these things, not in a mere speculative manner (for that many do whose souls are dead before God) but in such a way as to reduce them to practice? The believing of this record forms the one line of distinction between those that shall be saved, and those that shall perish. If we truly receive it, we have already passed from death unto life [Note: John 5:24.]: if we do not receive it, we are yet dead in trespasses and sins: we have not life now; we cannot have life hereafter. A resurrection indeed we shall partake of; but it is a resurrection to damnation, and not a resurrection to life [Note: John 5:29.]: we shall live; but it will be a life justly denominated death, the second death [Note: Revelation 20:14.]. Let us not then defer our inquiries into a subject which is of such infinite importance.]
2. That the believing of this record is the most effectual antidote against the troubles of life or the fears of death—
[If Martha had felt the full influence of these truths, she would have moderated her sorrows, under the persuasion that her loss was her brother’s gain; and that, if her brother were not restored to life, she should soon meet him in a better world. Thus in every state the consideration of these truths will afford to us also unspeakable consolation: for if we believe in Christ, and have through him the possession of spiritual, and the prospect of eternal life, what cause can we have to complain; what cause to fear? The world will be divested of its allurements, and death of its terrors. Satisfied that all events are under the controul of our best Friend, we shall commit them cheerfully to his wise disposal; and looking forward to the day in which he will call us from our graves, we shall expect his summons with, composure at least, if not also with a holy impatience. Let us then live by faith in our divine Saviour, assured that he will keep us unto eternal life, and exalt us, both in body and soul, unto the everlasting enjoyment of his presence and glory [Note: In the place of the foregoing the following might be used:—
In considering this most remarkable declaration, we shall notice,
I. The affirmation—
This relates,
1. Partly to our Lord himself—
[“I am the Resurrection and the Life.” These expressions doubtless refer in a measure to that power which our Lord possesses, and which at a future period he will surely exercise, to raise the dead. But it must principally be understood as declaring his power to restore the souls of men to spiritual and eternal life. This power he possesses essentially as God; and in his mediatorial office he has received it from the Father to be exercised for his chosen people. In them he will not only act, but live; himself being the very life of their souls, and performing in their souls every office which the soul itself performs in the body — — —]
2. Partly to his believing people—
[There is a remarkable correspondence between the two latter, and the two former clauses of the text; the latter declaring the operation of the power expressed in the former.
The souls that are dead he will restore to life. Only let a person who has hitherto been dead in trespasses and sins, believe in him, and immediately he shall “pass from death to life,” and be enabled to perform all the functions of a child of God — — —
And one who by faith has been restored to life, shall, by the exercise of the same faith, be preserved even to the end: no enemy shall prevail against him, or separate him from the Redeemer’s love — — — His body may die even as others: but his soul shall live for ever; and his body too be raised again to be partaker of its bliss.]
II. The interrogation founded upon it—
This may be understood as put to Martha,
1. In a way of inquiry—
[Even she might profitably examine whether her faith in him was genuine. And much more does a similar inquiry become us. Let it not be supposed that all who are called Christians possess this faith: in truth, but few possess it — — — Yet is it that alone which will ensure to us eternal life.]
2. In a way of reproof—
[Her grief on this occasion, though natural, was, on the whole, carried to excess: and the question, thus put to her, might intimate, that her principles were not operative to a just extent. The proper office of faith was to compose her mind under all trials, and to elevate her above all the things of time and sense. Are any of you then greatly agitated, and sinking under the weight of your trials? Remember how unsuitable this is to your high calling: and beg of God that your faith and patience may have their proper work.]
3. In a way of encouragement—
[What can any person want, who has such a Saviour to go unto, and such privileges to enjoy? Surely in him there is all fulness for a supply of all our wants: and in our prospects of eternal life all other things should, as it were, be lost, like the stars before the rising sun. Brethren, behold your Saviour possessed of “all power in heaven and in earth.” Behold him engaged for you, and exercising all his powers for you. He is “the Resurrection,” that you may rise; “the Life,” that you may live. Through him you do live: through him you shall live. Nor need you be afraid of death: for to you it shall be the gate of heaven, the commencement of a glorious and everlasting life.]
N. B. The references in the former will afford suitable quotations for the illustration of this. And if it were a Funeral Discourse, the two latter heads might be profitably addressed to the surviving friends.].]
Verse 35
DISCOURSE: 1668
SYMPATHY
John 11:35. Jesus wept.
THE Holy Scriptures are, beyond all comparison, superior to any other book; in that they reveal to us truths which human reason could never have explored, and administer consolations which no human composition could ever have imparted. But it is not merely on these accounts that they are to be valued. Taking them as records only, they are deeply interesting, because of the incidents which they bring to our view, and the simplicity which pervades the narration of them. The history of Joseph, for instance, stands unrivalled in this view in the Old Testament, as does the account of Lazarus in the New. By what is related concerning him, we are introduced into the bosom of a pious family, the happiness of which is interrupted for a time by the disease and death of its chief member; and is afterwards exalted a hundred-fold, by the restoration of that person to life. We forbear to enter into the particulars of that history, as they may be read by every one at home: but we would call your attention to that particular incident mentioned in our text, “Jesus wept.”
In these words we have,
I. A memorable occurrence—
Only reflect on the person of whom this is spoken. He was no other than our incarnate God; who, being absolutely perfect in every respect, was far above the reach of those passions with which we are apt to be transported, and had all his feelings in perfect subjection: yet of him it is said, that, at the grave of Lazarus, “he wept.”
But from whence proceeded these tender emotions? They arose,
1. From sympathy with his afflicted friends—
[Such was his regard for Lazarus and his sisters, that his friendship for them was a matter of public notoriety [Note: ver. 3, 5.]. And now that death had made an inroad on their happiness, and reduced the surviving sisters to deep distress, he could not but feel for them, and participate in their sorrows. In truth, sympathy is a necessary fruit of love, and altogether inseparable from it. When, therefore, our Lord saw these friends weeping so bitterly, and their friends and attendants weeping also, he could no longer refrain, but had his own cheeks also suffused with tears [Note: ver. 33.]. To this principle the spectators ascribed his tears: they all exclaimed, “Behold, how he loved him [Note: ver. 36.]!”]
2. From compassion for their remaining infirmities—
[After all that they had seen and known of him, they should have assigned no limits either to his power or grace. Yet behold, though they did believe that he could have preserved their brother from death, they had no conception that he was able to restore him from the grave. Though he had intimated to them his intention to do so, they could not believe him: and when he actually prepared to do so, they imagined that the period which had elapsed since his death, and which, according to the common course of things, would have caused the body to decay, was an insurmountable obstacle to his purpose [Note: ver. 39.]. Well might this give pain to his holy soul. And that it did so, we see from the reproof which he administered: “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” With his own Disciples, also, he was frequently grieved on the same account [Note: Matthew 8:26. Mark 16:14.].]
3. From grief for the obduracy of those, who, he knew, would be yet further hardened by this miracle—
[This, I doubt not, entered deeply into his feelings at this time. It was for their conviction that he had refrained from healing Lazarus at first, and had afterwards delayed coming to his friends till he had been four days dead [Note: ver. 6, 15.]. It was for the very same end that, instead of exerting his own Almighty power in the way that he usually did, he prayed to his heavenly Father to effect the miracle; shewing thereby the Father’s union with him in all that he did, and thus placing beyond all reasonable doubt the truth of his own Messiahship [Note: ver. 41–43.]. But “he knew what was in man:” he knew that this stupendous miracle would only enrage some of them the more, in proportion as it carried conviction to the minds of others; and that, instead of converting their souls, it would only precipitate, them into more heinous guilt and wickedness. All this it eventually did [Note: ver. 46–50, 53, 57. with 12:10, 11.]: and all this he foresaw. We wonder not, then, that he wept; seeing that the very means he was using for the salvation of men, would issue, with respect to many of them, in their more aggravated condemnation. Nor were these things of rare occurrence. They prevailed amongst the great mass of his hearers, and proved a source of continual sorrow to his soul [Note: Mark 3:5 and John 13:21.].]