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Tuesday, January 14, 2014

We Beheld His Glory # 49

We must next see the immediate implication of the Bethany scene and event; for there is something of deliberateness, both in what Jesus said about it, and in His strange behavior over it.

"This sickness is ... for the glory of God."

"Jesus ... abode ... where he was."

"Lazarus is dead."

That is the death side. It had a twofold significance: the first is in chapter 11, and the second in chapter 12.

1. Lazarus as Representing Israel

It is significant that this gospel stands so largely in relation to a Jewish background. See, for example, the references to Jewish Feasts. Then see ho everything is in contention with - or by - Jewish Rulers and Teachers. We saw this in our last chapter, in relation to the Shepherd and the flocks and folds. It is not possible to separate the "signs" (miracles) of John's gospel from the spiritual state of Israel at the time. Hence Lazarus speaks of Israel's condition, need, and only hope.

We have to remember the affectional side. It is clearly stated that "Jesus loved ... Lazarus." Lazarus was called "he whom thou lovest," and when Jesus wept, the comment of the bystanders was: "Behold how he loved him." Whatever may have been the stern and angry attitude of Jesus toward the "blind leaders," and toward the cold and deadly system which Judaism had become, there is no question as to His love for Israel. See, for example, His tears and hear His lament over Jerusalem. If His way over Lazarus seems strange, it is not lack of love, but rather love's clear discernment of the only way of hope. Lazarus "is sick," and who will say that Israel was not desperately sick in those days? So desperately sick, and of such a sickness, that there is no remedy, no cure, no healing, no patching up. There will be no intervention to preserve and prolong that Israel. Israel must die; that is the only way of any hope or glory at all.

So Lazarus dies. But more - he is left in death until the verdict of nature is: "he stinketh." There is an Old Testament word which says that a consequence of disobedience in Israel - if persisted in - would be that they would become a byword among nations - metaphorically they would stink in their nostrils. How true that has become! So Lazarus sets forth God's estimate of, and verdict upon, Israel. "The wound has become incurable."

We leave that for the moment, and go to the second aspect.

2. Lazarus as Representing Mankind

Throughout the gospel, and with Israel as an illustration, the state and need of mankind as a whole is revealed. There is a very significant change of title from chapter 11 to chapter 12. In 11 it is "Son of God" several times. In 12 that title is not used, but "Son of Man" is. There is a sense in which the former title was peculiarly the challenge and test to Israel at that time. Of course it is always so, in every realm, but Israel's day was closing and it would close on this issue peculiarly. The world's day is not yet at its close - although it may very nearly be. But it will be governed by the same issue as was Israel's.

The point here is that the transition from the immediate emphasis upon Son of God to Son of Man is just the widening of the circle to the whole race, for Son of Man is a racial designation, not only a national. What was true of Lazarus as representing the state and need of Israel is true of the whole human race. Incurable, sick unto death; dead, and stinking. That is the true verdict, that is God's attitude. The only hope is in resurrection, a new beginning, and that by and with Jesus Christ. That natural state of man can never bring satisfaction to God, therefore there can never be any glory there. It is a nature utterly different from God's.

So the events of Bethany pass by swift and direct transition to 12:24: the corn of wheat falling into the ground and dying, in order that a new organism may appear with a propagating life. Connected with this are the explicit statements concerning the Cross (verses 31;34).

The Cross Is an End

What was it, and is it, that necessitated the holding back of Jesus until Lazarus had been in the grave four days? Why should it be a part of the drama that, when there is true description and admission made, the expression "he stinketh" should be the only appropriate one? The answer is that man at some time (we know when) became infected by a fatal virus called "self," and the essence of self is pride.

"God beholdeth the proud afar off."

"Jesus ... abode ... in the place where he was."

"Pride is an abomination unto God."

It is the selfhood of man, his self-sufficiency, self-importance, self-will, self-occupation, etc., which will not allow Jesus to be absolute Lord and God, that makes it necessary for the Cross to engulf him. There is no hope for him until he sees himself crucified with Christ and buried with Him! When Paul followed the infinite descent of Christ from the glory of equality with God as His right, down through, incarnation and emptying, he concluded the emptying course with "Yea, the death of the Cross," as though nothing could so completely demonstrate the meaning of Christ's death; not a vestige of honor or pride, or respect, or glory.  "My God ... thou hast forsaken me."

It requires a true apprehension of the meaning of Christ's death to come to the place where it is not only a sentiment uttered, but a course taken - 

"When I survey the wondrous Cross
On which the Prince of Glory died,
I pour contempt on all my pride."

This nature governed by the self principle is in the way of corruption, and is ineligible for glory. Let it go where God has put it, and let us look to and hope alone in Jesus - "the resurrection and the life." There must be just as real a crisis in our lives as there was in Bethany. The state was incurable. Death was a terrible reality. Jesus met it at its uttermost point and, through the power of His own other and different life, completely overthrew it. These are the truths represented in Bethany and Lazarus - truths which are the substance of the gospel, both for the saved and the unsaved, and born out by all the subsequent New Testament teaching.

~T. Austin-Sparks~

(continued with # 50 - Resurrection - The Ground of Glory")

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