Ezekiel 37:1-14, Psalm 130:1-8, Romans 8:6-11, John 11:1-45.
A). THE RESURRECTION OF THE DRY BONES.
Ezekiel 37:1-14.
When confronted with insurmountable difficulties we often ask: “Can these bones live?” Yet the question originates with God, and is addressed to man.
The LORD thereby challenges us within our seemingly impossible situation - whatever it may be - to lay hold upon faith, and see things as God does. The answer then becomes: “O Lord GOD, you know” (Ezekiel 37:3).
The context of this familiar word of prophecy sets us in the midst of the exile, and as such the resurrection of the dry bones stands as a metaphor for the return from exile (Ezekiel 37:11-12). On another level, the Apostle Paul also uses resurrection imagery in relation to Israel (Romans 11:15).
The valley into which Ezekiel was transported “in the Spirit of the LORD” was “full” of bones (Ezekiel 37:1). They were very many, exposed in the open valley, and very dry (Ezekiel 37:2).
The question is: can a vast miscellaneous collection of sun-bleached, long-dead bones live? The LORD addressed the prophet as “son of Adam” (Ezekiel 37:3) - which perhaps gave a clue to the answer. We are dealing with the God who created us: who first formed Adam from the dust of the ground, and breathed into him the spirit of life (Genesis 2:7).
The answer to our prayers sometimes comes in the form of a test of obedience. “Prophesy to these bones” - what, these dead bones? Yes, preacher - and speak only the words that God has spoken: say to them, “O dry bones, hear the word of the LORD” (Ezekiel 37:4)!
Suddenly the impossible becomes possible, but we discover it only by stages. The word of faith is, “you shall live” (Ezekiel 37:5; Ezekiel 37:6). Speak into the silence, and it will amaze you what God can do!
A noise, a shaking, and the bones become skeletons (Ezekiel 37:7). Then the sinews and the flesh came upon them - the priestly prophet was seeing flaying in reverse - but there was still no breath (Ezekiel 37:8). Like the importunate widow (Luke 18:1-8) we must persevere in prayer - do not give up at the first time of asking.
Ordinarily I expect prayer to be addressed to the Father, in the name of the Son (John 14:13), and by the mediation of the Holy Spirit (Romans 8:26-27). Yet - since there is just one word for wind, breath and spirit - Ezekiel is here being instructed to address the Holy Spirit (Ezekiel 37:9).
The reference to the “four winds” (Ezekiel 37:9) adds a sense of universalism. The exiles are to be gathered from the ends of the earth. The converts to Christianity are similarly to be gathered from all nations (Matthew 24:14; Matthew 28:19).
Not only did the prophet persevere in prayer, but he also continued in obedience (Ezekiel 37:7; Ezekiel 37:10). Do not expect the Lord’s converts to enter into life fully formed: like any new born child, they must first go through various stages of growth, and will need continuing nurture and prayer through all the ups and downs of their individual journey. Then, and only then, is the transformation complete (Ezekiel 37:10).
A people who had lost hope (Ezekiel 37:11), had a glorious homecoming (Ezekiel 37:12). At another level, those who had no hope in the first place, are brought near by the blood of Christ (Ephesians 2:12-13). The LORD puts His Spirit within us, enabling us to live (Ezekiel 37:4), and walk and obey (Ezekiel 36:27).
The LORD is the One who knows that these bones can live (Ezekiel 37:3). It is for us to “know” that the LORD who has spoken it is also the One who has performed it (Ezekiel 37:6; Ezekiel 37:13; Ezekiel 37:14). He who has begun a good work within you will also see it through to the end (Philippians 1:6).
B). WAITING IN HOPE.
Psalm 130:1-8.
This Psalm is a song of ascent: “Out of the depths” (Psalm 130:1). The Latin language captures the intensity of the situation: “De profundis” (from which we have the English word ‘profundity’, meaning ‘a great depth or intensity of state, quality or emotion’). We have all been there, or somewhere like it. The Psalmist spares us the details.
Yet even in the depths - indeed, especially in the depths - the Psalmist does not forget the LORD. And the LORD does not forget him. When we are in the depths, it is to the LORD that we may cry. He has never given up on us, so we need not give up on Him.
The Psalmist’s plaintive plea is that the LORD will hear his voice, and that His ‘ears’ (an obvious anthropomorphism) would be attentive to the voice of his supplication (Psalm 130:2).
It would be a mistake to just take it for granted that somehow the Psalmist’s troubles arose from some specific sin. The sense is, “If you LORD should mark (literally ‘watch over’) iniquities, who would be able to stand? BUT there is forgiveness with you, that you might be revered” (Psalm 130:3-4). The writer is drawing strength from his own sense of past forgiveness. (Incidentally, forgiveness is not just about us: it is about the glory of God.)
Whatever the petition was, the Psalmist is waiting confidently for the answer of the LORD. This is personal: “my soul” waits (Psalm 130:5). It is intense: more intense than the watchman on the wall who could be waiting for news - or, just waiting for the morning so his shift can be completed peacefully (Psalm 130:6). I think of the City Crier, as the sun breaks over the horizon: ‘Six o’clock, and all is well!’
The LORD will answer your prayers, if they are in accordance with His will (1 John 5:14-15). The answer is already on its way (Isaiah 65:24). ‘Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time’ (1 Peter 5:6).
Just as we do not know the details of the writer’s petition, neither are we privy to the answer. However, this does not prevent the Psalmist from encouraging his community - God’s people - to place their hope in the LORD. Israel should know that He is merciful, and they have plenty of experience of His redeeming power (Psalm 130:7).
In His covenant love - the relationship which He has with His people - the LORD shall redeem even backsliding Israel, backsliding Church, backsliding Christians from all their iniquities (Psalm 130:8). Without being presumptuous, it is a done deal. As to those other things which we ask - this too shall come to pass, if it consistent with His will.
C). TWO MINDSETS, TWO ROADS, TWO DESTINIES.
Romans 8:6-11.
This short passage describes two states of mind: literally, “the mind of the flesh (which is) death;” and “the mind of the Spirit (which is) life and peace” (Romans 8:6). These are two quite distinct mindsets, which lead to two differing choices of lifestyle (cf. the exhortation of Romans 12:2). Our mindset is determined not by what we do, or what choices we make; but by who we are, and whose we are: whether we are ‘in Christ Jesus’ (Romans 8:1), or not.
These two states of mind also determine our present circumstance, and our destiny: whether “death” or “life and peace” (Romans 8:6). Death arose from rebellion against God (Genesis 2:17), and has left man in a state of flesh-serving carnality ever since (Romans 8:7). Adam had but one law to keep, but his failure ushered in ‘the law of sin and death’ (Romans 8:2).
This is spiritual death, such that we are each born ‘dead in trespasses and sins’ (Ephesians 2:1). The carnal mind is dead to God, and totally unable to keep the law of God (Romans 8:7). Those whose mind is set in the flesh, and who therefore serve their own selfish interests, cannot please God (Romans 8:8).
Yet the Apostle Paul is writing to Christians, so he wants to reassure them here, after all this talk of fleshly carnality: “but you…” (Romans 8:9). First, negatively, you are not in (enslaved to) the flesh. Second, positively, “but in the Spirit” (Romans 8:9).
Paul casts no doubt on the status of his addressees. You are in the Spirit “if indeed” or rather “since” the Spirit of God dwells in you. It is a matter of fact, just like a clause in Jesus’ prayer: ‘Thou, Father, in me, and I in thee, that they also may be one in us’ (John 17:21).
This is an unashamedly Trinitarian verse. The language moves seamlessly from “the Spirit” to “the Spirit of God” to “the Spirit of Christ” (Romans 8:9). The inference is, “anyone who does not have the Spirit of Christ” does not belong to Him!
The present state of the believer is one of hope. The principle of our life is no longer based in the old ways of corrupted flesh in rebellion against God (Romans 8:7). We have a new principle: the life of the Spirit within us (Romans 8:10), arising from the fact that we have been made righteous in Christ Jesus (cf. Romans 3:21-22)
Peter says that it was God who raised Jesus from the dead (Acts 2:24), with which Paul also concurs (Acts 13:30). As the good shepherd, Jesus also claimed to have the authority not only to lay down His life, but also to take it up again (John 10:18). Paul implies the involvement of ‘the Spirit of holiness’ in Jesus’ resurrection (cf. Romans 1:4), and in our own… (Romans 8:11).
If it is indeed the Spirit who raised up Jesus from the dead who dwells in you, believer - and it is - we have the assurance that our mortal bodies shall also be raised “by His Spirit who dwells in you” (Romans 8:11).
D). THE RAISING OF LAZARUS.
John 11:1-45.
I). HE WHOM THOU LOVEST IS SICK.
John 11:1-16.
JOHN 11:1. “Now a certain man was sick.” This is the first mention of Lazarus of Bethany in the Gospels, and he is identified alongside his sisters, Mary and Martha.
JOHN 11:2. Mary is identified in anticipation of the incident in the following chapter (cf. John 12:3). This Mary was probably already well-known to John’s original readers, as the “Mary which anointed the Lord with ointment, and wiped his feet with her hair.”
JOHN 11:3. The sisters’ straightforward message to Jesus was, “Lord, behold, he whom thou lovest is sick.”
First, they called Him “Lord,” recognising His authority over all things.
Second, they bade Him to “behold” the sudden affliction of His friend.
Then they laid their case before Him, plain and simple: “he whom thou lovest is sick.” No petition, just a quiet assurance indicating that they know that Jesus will know what is best to do.
JOHN 11:4. Jesus’ response to the message was for all to hear, not just the messenger. The ultimate end of THIS sickness will not be death, “but for the glory of God, that the Son of God might be glorified thereby.”
The use of the word “that” does not mean that the sickness was CAUSED in order that the Son of God might be glorified, but rather that the CONSEQUENCE of the sickness was to be that the Son of God might be glorified.
Jesus was not suggesting that Lazarus would not really die, but pointing to the reality that at the end of the transaction, Lazarus would be alive nevertheless!
JOHN 11:5-6. The family of Lazarus, Martha and Mary of Bethany were especially loved by Jesus. Yet the sovereign Lord, for wise reasons of His own, did not rush to the bedside of His sick friend. “He abode two days where He was.”
JOHN 11:7-8. When it became humanly impossible for anybody to do anything for Lazarus, the Lord announced His intention to go to him now. The disciples may have doubted the wisdom of this because of the close proximity of Bethany to Jerusalem (cf. John 11:18). After all, had not the Jews there lately sought to stone Him?
JOHN 11:9-10. The proverb that Jesus uses by way of answer to the concerns of His disciples amounts to what we have been seeing throughout the Gospel. The Lord’s time was not yet. He would not be slain until His work was done.
For now, nothing would happen to Him – and if they were walking in Jesus, “the light of this world,” they would be safe too. However, those who walk in darkness will stumble because there is no light in them.
JOHN 11:11. “Our friend Lazarus sleepeth.” This is a gentle metaphorical way of saying that he is dead. Such an expression is not used of animals, but of humans, because of the hope of the resurrection. Death is not annihilation. We read in the Old Testament that so-and-so ‘slept with his fathers’ (e.g. 2 Kings 14:22, and many more).
What a beautiful thing to be called a friend of Jesus. And what a friend WE have IN Jesus! But Jesus says more: He says “our” friend Lazarus, indicating the friendship and fellowship of ALL true believers.
Still speaking metaphorically, Jesus said, “I go that I may awaken him out of sleep.” This was a statement of intention that He was going to raise Lazarus from the dead. Jesus was going to Bethany, whether His disciples would come with Him or not: that was why Jesus said, “I” go.
JOHN 11:12-14. The disciples seem to have missed the point, thinking rather of the healing properties of natural sleep. If Lazarus is sleeping, they thought, then he is getting better. But Jesus spoke of Lazarus’ death. So Jesus told them plainly, “Lazarus is dead.”
JOHN 11:15. Knowing in His spirit that Lazarus was now dead, Jesus explained His delay in terms of the benefit which would accrue to His disciples from what was about to happen.
JOHN 11:16. Thomas for one demonstrated a commitment to the Lord which professed to be willing to face death with Him if need be.
II). I AM THE RESURRECTION AND THE LIFE.
John 11:17-37.
By the time Jesus got to Bethany, Lazarus had been dead for four days (John 11:17). The professional mourners attended the home of Martha and Mary (John 11:19). Ever the practical hostess, Martha went out to meet Jesus (John 11:20).
Martha’s outlook oscillates between bewilderment and faith (John 11:21-22): the bereaved sister cannot decide whether to rebuke the Lord for not being there sooner, or to express relief that at least He is here now. Surely Jesus could have cured His friend before it came to this? Yet even now, is there not something He might yet do?
Jesus said, “Thy brother shall rise again” (John 11:23). Martha believed already in “the resurrection at the last day” (John 11:24), but Jesus offered Himself in the here and now as “the Resurrection and the Life” (John 11:25).
As usual in the “I AM” sayings, Jesus is pointing to Himself with the name of God. “I AM” (in Hebrew, YHWH, the name of God) – is ‘I AM the One who was, and is, and is to come’ (cf. Revelation 1:8).
The title “The Resurrection AND the Life’ points to the future, certainly; but it also points to the past and the present.
As the Word of God, Jesus was there ‘in the beginning with God’ (cf. John 1:2). He was there when God created the world (cf. Genesis 1:3; John 1:3).
Jesus had been imparting life throughout His ministry through spiritual uplift (Nicodemus, the woman at the well, teaching the people); physical provision (wine at the wedding, bread and fish for the thousands); and physical healings (a dying boy, a man who had been paralysed for many years, a man born blind.)
Jesus had said, ‘I am come that they might have life, and have it more abundantly’ (cf. John 10:10). In other words, Jesus offers fulness of life – eternal life, indestructible life, resurrection life beginning in the here and now. When we begin to believe we have already commenced our ‘eternal’ life.
Jesus does not deny the reality of physical death: He says, “though he were dead” (John 11:25), confronting it. The righteous do die, but they have a hope which reaches beyond death. Neither should we mourn as the world mourns, who do not share in that hope (cf. 1 Thessalonians 4:13).
Yet, “he that believeth in me, though he were dead, yet shall he live: And whosever liveth and believeth on me shall never die. Believest thou this?” (John 11:25-26).
In other words, “he that believeth in me” is represented here by Lazarus, physically dead and lying in the grave. “Though he were dead” confronts the reality of that physical death.
When Christians do die, they remain united to Christ by faith - and death can only hold them for that short season until He calls them forth from the grave. Do you believe this?
Martha’s creed was perhaps not yet ready to embrace all the possibilities of a present resurrection. She did, however, acknowledge that Jesus is the Christ (the Messiah, the anointed one); the Son of God that was to come into the world (John 11:27). Martha went to get Mary whom she said Jesus was calling (John 11:28).
Hearing of His call Mary ran to Jesus, prostrated herself at His feet, and wept in bewilderment at what had taken place (John 11:29; John 11:32). Jesus became vexed in His spirit, a champion fired up for the fight to the death against death’s hold upon mankind (John 11:33). It is as if the Passion had already begun.
What followed is historic: Jesus went to the tomb of Lazarus and wept tears not of uncontrollable grief, but of righteous anger against the violent tyranny of death (John 11:35). The mourners who had followed Mary from the house recognised in this the love which Jesus had for Lazarus, which is true, but others wondered at Jesus’ seeming inability to prevent this tragedy (John 11:36-37).
III). LAZARUS RAISED (John 11:38-45).
Far from being unable to prevent death (cf. John 11:37), Jesus was about to overcome death in what was to be the seventh and final significant ‘sign’ (prior to Jesus’ own death and resurrection) in John’s Gospel.
Still "groaning within Himself," Jesus approached the cave where Lazarus' body was laid, and commanded that the stone should be rolled away (John 11:38-39).
It is interesting that Jesus, who is able to speak a word and impossible things get done, chose to give the witnesses a part to play in this great drama. If man does what he can, God will do the rest.
At this point the ever-practical Martha remonstrated with Him because by now it was too late, humanly speaking, to do anything for Lazarus. After four days, according to the common perception, corruption would have set in, and the spirit would have left the body for good.
We can imagine the volunteers pausing while they listened to what Martha had to say, and what Jesus would reply.
Jesus reminded Martha of His promise that if we have faith we will see the glory of God (John 11:40).
The stone was removed, and Jesus prayed a public prayer which was designed to encourage faith in the hearers (John 11:41-42).
Jesus “lifted up His eyes” to heaven, where the Father is, and addressed God in a familiar fashion as “Father.”
In fact, Jesus’ prayer is more a thanksgiving than a prayer. “Father I thank thee that thou hast heard me. And I knew that thou hearest me always” (John 11:41-42).
These words let us know once again that there is a special union between the Father and the Son.
Yet although Jesus was praying to the Father, He was also doing so in a public capacity. With great sympathy He prayed in such a way that the people listening might benefit from the transaction between the Father and the Son: it is “because of the people I said it, that they may believe that thou hast sent me” (John 11:42).
Having prayed with such humanity, Jesus now spoke with all the authority of the Godhead. He called Lazarus by name, just as the Good Shepherd does call His sheep by name (cf. John 10:3), and the dead man rose from the dead (John 11:43-44).
“And he that was dead came forth, bound head and foot with grave-clothes, and his face was bound about with a napkin” (John 11:44a).
“Loose him, and let him go,” Jesus instructed (John 11:44b).
Jesus had already “loosed” Lazarus from the grip of death, but He wanted to involve the witnesses again. Lazarus was still bound about as a dead man, even though he was now alive. Those grave-clothes had to be removed by the hands of men.
There is perhaps a picture here of the newly born-again Christian. Those who are made new people in Christ are still, at first, hampered down with old attitudes, old habits. It is a part of the ministry of the church not to criticise, but to encourage, and to help remove those old shackles.
After witnessing the raising of Lazarus, many of Mary’s attendants believed in Jesus (John 11:45).
#. Jesus, in pronouncing Himself “the resurrection and the life,” asks US: “Do YOU believe this?” (cf. John 11:26).
