Sermon Tone Analysis

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*The Resurrection and the Life*
*John 11:1--44*
 
A.
*The sickness of Lazarus* (11:1–3) Lazarus, Martha and Mary were brother and sisters.
This Lazarus is mentioned no where else in the New Testament.
Martha & Mary are the sisters spoken of in Luke 10:38-42.
Mary was the woman who anointed the Lord with perfumed ointment in Mark 14:3-9 Matt 26:6-13, John 12:1-8.
The Scripture teaches that Jesus loved Lazarus and his two sisters.
The sisters sent a messenger to tell Jesus that Lazarus was ill.
The name /Lazarus/ means /God is my help/, and is the same name as /Eleazar/.
1.     /The background/ (11:1–2): Lazarus, beloved friend of Jesus and brother of Mary and Martha, lies sick in Bethany.
2.     /The beckoning/ (11:3): The sisters notify Jesus of this sickness.
B.     *The summary concerning Lazarus* (11:4–16): Jesus uses this sad event to overview the purpose for his earthly ministry.
1.     /The declaration/ (11:4): He says Lazarus’s sickness and death are allowed to bring about God’s glory!
2.     /The devotion/ (11:5): Jesus loves Lazarus and his sisters.
3.     /The delay/ (11:6): Jesus remains where he is for two days.
He needed to give Lazarus not only time to die, but to be dead over three days when He arrived.
The Jews believed that the spirit hung around the dead body for three days after death.
It was important to prove to those that witnessed the miracle that Lazarus was really dead.
4.     /The decision/ (11:7): He announces his plans to visit Bethany.
5.     /The dialogue/ (11:8–15): Jesus and his disciples now discuss this issue.
a.     Their concern (11:8): The disciples protest that it’s too dangerous for Jesus to go to Bethany.
b.
His commitment (11:9–11): They will, however, go there, for he intends to awake Lazarus from his sleep!
c.     Their confusion (11:12–13): They think Jesus is referring to natural sleep.
d.
His clarification (11:14–15): He tells them Lazarus has died!
6.     /The despair/ (11:16): Thomas agrees to go but prepares for the worst!
C.     *The sorrow over Lazarus* (11:17–37)
1.     /The sorrow of the Jews/ (11:17–19): Many come from Jerusalem to pay their respects.
In order to visualize this scene we must first see what a Jewish house of mourning was like.
Normally in Palestine, because of the climate, burial followed death as quickly as possible.
The Jews normally buried their dead before sun down on the same day that they died.
In the house of mourning there were set customs.
So long as the body was in the house it was forbidden to eat meat or to drink wine, to wear phylacteries or to engage in any kind of study.
No food was to be prepared in the house, and such food as was eaten must not be eaten in the presence of the dead.
As soon as the body was carried out all furniture was reversed, and the mourners sat on the ground or on low stools.
On the return from the tomb a meal was served, which had been prepared by the friends of the family.
It consisted of bread, hard-boiled eggs and lentils; the round eggs and lentils symbolized life which was always rolling to death.
Deep mourning lasted for seven days, of which the first three were days of weeping.
During these seven days it was forbidden to anoint oneself, to put on shoes, to engage in any kind of study or business, and even to wash.
The week of deep mourning was followed by thirty days of lighter mourning.
2.     /The sorrow of Martha/ (11:20–28)
a.     Martha’s meeting with Jesus (11:20–27): She waits for him outside of Bethany.
(1)     Her frustration (11:20–21): “Lord, if you had been here, my brother would not have died.”
When Martha met Jesus her heart spoke through her lips.
Here is one of the most human speeches in all the Bible, for Martha spoke, half with a reproach that she could not keep back, and half with a faith that nothing could shake.
“If you had been here,” she said, “my brother would not have died.”
Through the words we read her mind.
Martha would have liked to say: “When you got our message, why didn’t you come at once?
 (2)     Her faith (11:22–27).
And now you have left it too late.”
No sooner are the words out than there follow the words of faith, faith which defied the facts and defied experience: “Even yet,” she said with a kind of desperate hope, “even yet, I know that God will give you whatever you ask.” Jesus said “Your brother will rise again.”
Martha answered: “I know quite well that he will rise in the general resurrection on the last day.”
*Now that is a notable saying.
One of the strangest things in scripture is the fact that the saints of the Old Testament had practically no belief in any real life after death*.
In the early days, the Hebrews believed that the soul of every man, good and bad alike, went to Sheol.
Sheol is wrongly translated /Hell/; for it was not a place of torture, it was the land of the shades.
All alike went there and they lived a vague, shadowy, strengthless, joyless ghostly kind of life.[1]
(a)     In the word of God (11:22–24): She believes in the Old Testament promises regarding the resurrection as demonstrated in Job 19:25-27:
25     “As for me, I know that  my Redeemer (/Vindicator, defender/; lit /kinsman)/ lives,
And at the last He will take His stand on the earth.
26     “Even after my skin is destroyed,
Yet from my flesh I shall see God;
     27     Whom I myself shall behold,
And whom my eyes will see and not another.
My heart faints within me!
(b)     In the Son of God (11:25–27): She accepts Jesus’ statement that he is the resurrection!
When Martha declared her belief in the orthodox Jewish belief in the life to come, Jesus suddenly said something which brought to that belief a new vividness and a new meaning.
“*I am the Resurrection and the Life,” he said.
“He who believes in me will live even if he has died; and everyone who lives and believes in me shall never die*.”
What exactly did he mean?
Not even a lifetime’s thinking will reveal the full meaning of this; but we must try to grasp as much of it as we can.
One thing is clear—Jesus was not thinking in terms of physical life; for, speaking physically, it is not true that the man who believes in him will never die.
The Christian experiences physical death as any other man does.
We must look for a more than physical meaning.
*[ζάω]** is to (1) to be alive physically,* */live; (2) /to live in a transcendent sense,* */live,/* of the sanctified life of a child of God (ζῆν in the sense of a higher type of life than the animal; of supernatural, spiritual life, including resurrected life for the body and eternal life for the soul (JN 11.25, 26);  (3) *to conduct oneself in a pattern of behavior,* */live/*
 
(i) Jesus was thinking of the death of sin.
He was saying: “Even if a man is dead in sin, even if, through his sins, he has lost all that makes life worth calling life, I can make him alive again.”
Cf Romans 6:11
(ii) Jesus was also thinking of the life to come.
He brought into life the certainty that death is not the end.
The last words of Edward the Confessor were: “Weep not, I shall not die; and as I leave the land of the dying I trust to see the blessings of the Lord in the land of the living.”
We call this world /the land of the living/; but it would in fact be more correct to call it /the land of the dying/.
Through Jesus Christ we know that we are journeying, not to the sunset, but to the sunrise; we know, as Mary Webb put it, that death is a gate on the sky-line.
In the most real sense we are not on our way to death, but on our way to life
Jesus is Lord of both physical and spiritual life.
Belief in Jesus infuses a spiritual life in us that persists even though the physical body dies.The greatest miracle of Jesus was not raising Lazarus to physical life again, for Martha’s brother would again die.
The greatest miracle was and is in Jesus’ power to give endless spiritual life to us who believe in Him.[2]
\\ /John 11:26/
*Shall never die* (οὐ μη ἀποθανῃ εἰς τον αἰωνα [/ou// mē apothanēi eis ton aiōna/]).
Strong double negative οὐ μη [/ou// mē/] with second aorist active subjunctive of ἀποθνησκω [/apothnēskō/] again (but spiritual death, this time), “shall not die for ever” (eternal death).
*Believest** thou this?* (πιστευεις τουτο; [/pisteueis// touto?/])
Sudden test of Martha’s insight and faith with all the subtle turns of thought involved.[3]
b.     Martha’s ministry for Jesus (11:28): She informs Mary of his presence.
3.     /The sorrow of Mary/ (11:29–32): Martha went back to the house to tell Mary that Jesus had come.
She wanted to give the news to her secretly, without letting the visitors know, because she wanted Mary to have a moment or two alone with Jesus, before the crowds engulfed them and made privacy impossible.
But when the visitors saw Mary rise quickly and go out, they immediately assumed that she had gone to visit the tomb of Lazarus.
It was the custom, especially for the women, for a week after the burial to go to the tomb to weep on every possible occasion.
Mary’s greeting was exactly the same as that of Martha.
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