August 21

"Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick." John 11:3.

THESE words furnish several sources of remark and instruction.

The first regards the love of Jesus. In his love to Lazarus there was something peculiar and something common. He loved him with a partial, and he loved him with a divine affection. To know Christ after the flesh is a privilege which has long since ceased, and to be loved by him under the advantage of his humanity was a favor restricted to few. But there is, however, another sense in which, as he loved Lazarus, so he loves us; and though we share not in the partial regard of the friend, we are the subjects of the divine regard of the Saviour. This love commenced from no excellency in us, like the love of creatures. It took knowledge of us when we were sinners. It began before the foundation of the world. It led him to espouse our cause, and brought him under an engagement to suffer and die for us. His people remember this love more than wine.

The second regards the affliction of Lazarus. He was "sick." Sickness is one of the common calamities of life, and it is one of the most painful and trying. Yet Lazarus was exercised with it, though he was loved of Jesus. This explains the nature of his love, and shows us that it does not exempt its subjects from distress. It is not the foolish fondness of a father, who, when correction is necessary, spares the child for his crying. He that thus "spareth the rod, hateth his son; but he that loveth him, chastens him betimes." Could we now see, as we shall hereafter, the principle, the design, the alleviations, the advantages of the afflictions of the righteous, we should perceive that they are not only compatible with divine love, but the fruit, the proof of it. "Whom the Lord loveth, he chasteneth; and scourgeth every son whom he receiveth."

The third regards the mission of the sisters. "Therefore the sisters sent unto Jesus." Their affliction led to this application. To induce us to send to him is the design of our trials, for we are too forgetful of him in ease and prosperity. "In their affliction they will seek me early." What can we do without him then? Therefore says the Teacher as well as the Chastiser, "Call upon me in the day of trouble." And what a solace; what a relief; what a source of support, sanctification, and deliverance is prayer. John's disciples, therefore, when their master was beheaded, not only took up the body and buried it, but "went and told Jesus." "I will say unto God," was the resolve of Job, "Do not condemn me; show me wherefore thou contendest with me." And says David, "From the end of the earth will I cry unto thee when my heart is overwhelmed: lead me to the Rock that is higher than I." Thus it has been with all who have heard the rod. They have all said, "A glorious high throne from the beginning has been the place of our sanctuary."

Therefore his sisters sent unto him. It is pleasing when, in our natural relations, we have spiritual friends who will carry our cases, and spread them before the Lord. Many in their sickness have connections about them who are kind and attentive, but they never speak a word to them of their souls, and never administer to them the cordials of the gospel, though they often apply self-righteous opiates to stupefy conscience. They send for the physician and the lawyer, but do not address the Saviour for them. But some, like Lazarus, have those who will bear them upon their minds, and call in the aid of the Hope of Israel, the Saviour thereof, in the time of trouble. And what an encouragement and comfort is this to those who are scarcely able to lift a thought to God for themselves, whose broken and distracted petitions seem unworthy of notice, and who know that the prayer of the righteous availeth much.

The fourth is the message they conveyed to him, "Saying, Lord, behold, he whom thou lovest is sick." From hence we may learn two things. First, the Lord's love gives us encouragement in prayer, and furnishes us with our most prevailing plea in dealing with him. They do not say, he whom we love, though this was true, nor he who loves the, though this was true, but he whom thou lovest. How wise, how expressive was this! As much as to say, "Hast not thou deigned to regard him already? Has not thy kindness for him raised our confidence in thee, and our expectation from thee? Will not others turn their eyes towards thee, and see whether thy friendship is like the friendship of the world, which leaves its dependents in the hour of necessity and distress?" "A true friend loveth at all times; but is born for adversity." We read of pleading with God, and filling our mouth with arguments. Our most suitable and successful ones must be derived from himself, and especially from his own goodness. "I plead nothing of my own, not even my love to thee.

'Yet I love thee, and adore: O for grace to love thee more.'

But my love to thee is weak and cold; and whatever it be, it is the effect of thy love to me. I was once a stranger and an enemy, and should have remained so still, hadst thou not found a way into my heart. But thou hast redeemed me by thy blood. Thou hast called me by thy grace. Thou hast opened my blind eyes. Thou hast turned my feet into the path of peace. And after all this love, wilt thou cast me off? Couldest thou not have destroyed me without showing me such things as these?"

Secondly, it is better for us, when we seek the Lord for temporal things, to refer our suit to his own good pleasure. I admire the manner in which these pious women addressed him. They do not prescribe—they hardly petition—they particularize nothing. They do not say, Lord, come to this house—come immediately—remove his malady—what will become of us if Lazurus should die? but they state the case, and leave it: "Lord, behold, he whom thou lovest is sick." When therefore we have to pray for deliverance from some trouble, or the acquisition of some outward favor, let us do it with modesty and reserve. For these blessings are promised, not absolutely, but conditionally; that is, if they are good for us, and in the very same way they are to be implored. We must not desire them if they would be hurtful, and they may be injurious; and God only knows whether this would be the result of success and indulgence. Had the Jews prayed in this manner for flesh, he would not have given them their hearts' desire, and sent leanness into their souls. What we extort, as it were, from God by restless importunity, turns the blessing into a curse. The feverish and inflamed state of the mind renders the gratification of the craving dangerous. We cannot be too earnest with God about spiritual blessings; but as to every thing of a temporal nature, temperance of mind becomes us, and in resignation at his feet, we must endeavor to say, "Here I am; let him do what seemeth him good.

'Assure me of thy wondrous love, Immeasurably kind; And, Lord, to thine amerring will Be every wish resigned.'