The sisters of Lazarus, Martha and Mary, sent for Jesus urgently when their brother was ill. But by the time Jesus arrived in Bethany, Lazarus was dead and buried. What was Jesus doing? In the heart of Martha, grief and faith were in turmoil. She was sorrowing and questioning and at the same time reaching for and clinging desperately to Jesus. As Jesus spoke to her, He interacted with her so very tenderly and led her on gently to see more and more of the comfort which God has so richly stored up in Him for His needy people. Jesus saying, “I am the resurrection and the life,” is both a foundational bedrock of support for all believers, and also something that applies personal, individual comfort in each believer’s unique circumstances. The resurrection is not a far-distant abstraction, when we realise that Christ Jesus is “the resurrection” and that He continually maintains His people in life. In the following updated extract, George Hutcheson points out the striking features of the dialogue between Jesus and Martha.

Grief is complex, even in believers

Martha was a good woman, and conscious of her loss as much as Mary was. She gets first word of Christ’s approach, and goes to meet Him, while Mary knew nothing of this, and stayed indoors.

Among those who are truly gracious, some are more tender and spiritual then others. Some are more affected with griefs, and more broken under them, than others. This may teach the godly, and especially weak and tender hearted ones, not to measure every one by themselves, for those who have real good, may have really different dispositions.

Whatever comfort or sympathy people meet with from friends in their trouble, yet comfort from Christ is also needed. Martha and Mary had comforters, yet Martha went and met Jesus, when she heard of His coming, to welcome Him as a needed guest.

However, when Martha meets Jesus, she challenges Him with her regrets that He had not come sooner and prevented her brother from dying. This weakness and infirmity broke out of her, and got a headstart of her better side. When we are in straits, we should treat with suspicion the emotions which burst out of us first of all (Psalm 116:11 & 31:22). So though we cannot justify the impassioned outbursts of the saints, yet we ought not to examine them too narrowly or censure them, because they are really only a violent temptation which tramples on grace only temporarily. After her first outburst, Martha settles a little, and corrects it with a profession of her faith that Christ, if He wished, could yet put everything right.

So, alongside her faith, Martha had her own dissatisfaction with how Christ had acted. Yet her faith prevails to the extent that she does not stay away from Him, but goes to Him. Unbelief is never deadly, as long as it does not keep you from coming to Christ. Whatever complaints you may have about Christ’s dealings, yet faith is still the conqueror, as long as you pour out all these complaints into Christ’s own bosom.

Jesus brings comfort gently

“Jesus saith unto her, Thy brother shall rise again” (verse 23). He replies to her meekly. Passing over her infirmity, He comforts her with the promise that her brother would rise again.

Great are the consolations which God has laid up for His afflicted people, and He will do great things for them. It is a satisfactory and proper consolation against the death of these we love, to believe in a resurrection, in which they shall rise again. This is what Christ uses to comfort her.

Christ puts this promise only in general terms, “Thy brother shall rise again,” not mentioning the time when it would be. Even though He was going to raise her brother presently, yet simply the promise of a general resurrection is itself full of comfort (1 Thess. 4:13–14, etc.). We have no reason to stumble when we have no warrant to expect the same particular favour as Martha received, because Christ propounds this comfort in these general terms.

In Martha’s own case, Christ put it this way, partly to exercise her faith, and to let her and us see, in practice, how far short our expectations may be of what Christ will actually do for His people. She looked for the resurrection at the last day, but He was going to raise her brother almost the next minute. Partly also, He let her consolation come in bit by bit into her narrow-mouthed vessel. As the Lord’s people are allowed to believe and expect a mercy even when they cannot resolve every particular detail of how, or when, or by what means it will come to pass, so their hearts are often so shallow that they can take in mercies only in little instalments here and there.

Grief can puzzle faith

When Martha is given this promise and offer of comfort, she seems to take exception against it. Although she confesses that she believes in the resurrection and judgement of the last day, yet she seems to look on it as insufficient for her own encouragement, seeing it is something that refers to everyone, and it is a long way off (verse 24).

Because of our weakness, and our fondness for getting unique satisfaction for our own personal situations, we are ready to slight all the mercies and consolations of God, unless we get exactly what we ourselves regard as a mercy. The general resurrection is not a small comfort, and the resurrection of the just is a far better comfort than to be restored again to the toils of this life, yet Martha undervalues all that, in comparison of getting her brother back again now.

It is however not unusual to see people believing great things that are far off, yet their faith proving weak in the matter of their current trial, even though that is less difficult than what they profess to believe. Martha can believe in the resurrection of all, and of Lazarus among the rest, at the last day, yet at the same time she staggers at the possibility that he may be raised shortly. Yet the one is as difficult as the other, if not indeed more difficult.

What faith needs, faith finds in Jesus

“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” (verses 25–26).

Although Martha believes in the resurrection, yet Christ finds it needful to instruct her better in many things about it. Believers need daily instruction from Christ, so that they will know and understand better those things which they already believe in part. Also, it is not enough that we believe in great benefits and mercies, unless we believe that they are in Christ, and seek them in Him. It is not enough that Martha believes in the resurrection, unless she believes that Christ is the resurrection and the life.

Also, we are to think of Christ, not as merely the instrument of life and resurrection to any, but as the one who principally authors it by His own power. Although many prophets and apostles raised the dead, yet it can be said by none but Christ, “I am the resurrection and the life.”

Those who unite with and enjoy Christ will find in Him, and to hand, all things which they would otherwise seek far off, and possibly not find. Martha looked afar off, to a better day, for the accomplishment of Christ’s promise, but He challenges her to see it in Him, at hand, that He is the resurrection and the life, who can raise up her brother even now.

Believers walk and grow in new life

By regeneration, the children of God are put in a state of life, and this they demonstrate by their subsequent walk – by exercising the functions of spiritual life, and being living in their way. Anyone to whom Christ is “the resurrection,” is someone who lives.

Seeing that spiritual life flows only from Christ embraced by faith, it must be maintained by the same means – faith in Christ. As the dead, by believing, live, so, “he that liveth,” must “believe in me,” Jesus says. Keeping our spiritual life going is a continual resurrection, and as the same power (God’s) is employed in both begetting and maintaining this life, so the same means (faith) must continually be exercised. Clearly, if someone slips up in their walk or becomes spiritually weak, they are taking an exceedingly wrong course of action if they cast away their confidence.

The power of Christ is continually forthcoming to preserve those who believe in Him from utter decay in their spiritual life. Although they may be overtaken with some degrees of death, yet on renewing their faith, they shall be recovered. He will also preserve them from eternal death, and bodily death itself shall not extinguish the life that is begotten and maintained by faith in Jesus Christ.

Jesus encourages detailed faith

Jesus poses Martha the question, “Believest thou this?” (verse 26). We should daily pose the same thing to our own hearts.

In particular, it is necessary both that we are well grounded in the faith of getting life through Christ, and that we make special application to ourselves of the general promise He makes about this. Then we won’t have to scrabble around looking for our faith when Christ calls for it.

In Martha’s answer, she assents to what Christ requires her to believe, and adds a confession of her faith about His person and offices. “She saith unto him, Yea, Lord, I believe that thou art the Christ the Son of God, which should come into the world” (verse 27). Perhaps she felt her faith was too weak to expressly grasp all that He was saying, though she assents to it, and so she deals with all that in a word, and simply professes her faith in Him, acknowledging Him to be the promised Messiah, the Son of God, and consequently, professing that she believes whatever may flow from this fact.

When our faith is weak, it will grow up to more clarity and assurance by conversing with Christ, laying open our weaknesses to Him, and receiving instructions from Him.

Some things (such as the truths about Christ’s person and offices) are fundamentals, and the rest are only the particular application of these general truths to particular cases. So, here, Martha falls back on the fact that “thou art the Christ, etc,” as her chief and all-inclusive ground of comfort.

In fact, the consequences which flow from these fundamental encouragements and promises are so many, and so full, that someone who believes the fundamentals may not even see the consequences very clearly, nor very firmly believe all that flows from them. But we can see from Martha that if you believe the general encouragements, you have much more to be refreshed and comforted with than you have so far realised. In God’s rich love, accommodating to our weakness, He draws out these general promises into particular ones, relating to our particular necessities.

Therefore, when our faith staggers in any particular moment of need, or proves weak in believing a particular promise, we should fall back on these general grounds of faith and encouragement, and hold them tight till we get more, and study the fullness that is in them, so that we may be led on to more particular confidence. That is what Martha did.

Studying Christ’s person and offices is a notable means of confirming our faith in all the promises about all the benefits to be had in Him. Martha lays hold on this, “I believe that thou art the Christ, the Son of God which should come into the world,” for just that reason. Carefully examining who Christ is and what He does, will make us sure both of His good will, as Mediator, and His power, as God, to do what He promises.

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According to a recent survey of the state of theology, among US adults there is a growing distrust of the Bible, with a majority of US adults now rejecting the divine authorship of the Bible, relegating it to the same category as other religious writings. One bad consequence of this, as the survey authors point out, is that abandoning the authoritative Word of God makes it easy and acceptable for people to ignore any biblical teaching that is out of step with their personal views or broader cultural values.

When Jesus was on earth, He confronted the opposite problem – the majority of adults placed a very high value on the Scriptures and prided themselves on how much respect they had for it.

Yet open disrespect and fulsome lip-service can sometimes converge on the same practical outcome – dismissing Jesus Christ and the salvation He provides. Both can be symptoms of spiritual death, when spiritual life is available only in Jesus Christ, and only as He is revealed in the Bible.

As Jesus interacted with people who had a very high regard for the Scriptures, He urged them to search the Scriptures better to obtain life, “for they testify of me.” His advice to those whose have much less respect for the Bible would likewise be to search the Scriptures. The Scriptures are special because they testify of Him. In the following updated extract, George Hutcheson looks at how we should engage with the Bible and with Jesus Christ in order to find “eternal life.

Jesus saw that the people who were arguing with Him (John 5) had a high view of the Scriptures. The Scriptures do deserve our high estimation, because they witness to Jesus.

The Bible comes from God’s wisdom and love

In fact, the Lord, in deep wisdom and love has taken away the need for anyone to be deluded, and has made His people’s way clear and sure, by setting down what He wants us to know in Holy Writ. The Bible is his infallible Word, and the yardstick for finding out truth, and deciding all controversies in religion. That is why Christ sends these people to the Scriptures, or the written Word, so that they would have God’s rule in this controversy.

The Bible reveals salvation fully

The way of salvation, and all things we need to attain it, are fully revealed in Scripture. These things were revealed even in the Old Testament, and much more now both in Old and New. Jesus says, “In them ye think ye have eternal life” (John 5:39) and this was a true thought. Truly the Scriptures do point out the way of salvation, even if people might be deluded in how they made use of it, or in thinking they could be saved simply by having it or reading it (see 2 Tim. 3:16–17).

The Bible reveals salvation clearly

The Scriptures are also plain and clear in all things necessary to salvation. “The entrance of thy words giveth light” (Psalm 119:130). Yet they are a depth not soon comprehended, or by superficial search. Instead they are a treasure in a mine, to be found out by digging and painstaking pondering of every word and sentence (none of which are expressed in vain, or at random, but all divine) by considering their context and purpose and how they relate to each other, and comparing Scripture with Scripture – all with humble and single-minded dependence on God. This is why Jesus recommends the Scriptures to be “searched”.

This treasure will be discovered by the careful searcher. It is the duty of all the visible church to read and search into the Scriptures, so that they may find this treasure. This is why Jesus encourages this search, as a thing possible, including to the Jews who were his hearers at this time (see Acts 17:11).

The Bible can correct our misuse of it

It is entirely possible for people, and indeed a visible church, to be very defective, and yet claim to hold the Scriptures in high esteem, and allow people to make use of them. They may even be opposing Christ, and yet imagining they will have salvation by the Scriptures. Both these things are true of the Jews here. Well, if you profess to have the hope of salvation by the Scriptures, you ought to demonstrate the reality of it, by being much in the study of the Scripture, so that you will be not deluded in your hope, and so that you may feed on the Scripture, and find the comfort of what they solidly gather from it.

We should use the Bible to get to know Jesus

The purpose of the Scriptures, and particularly of the Old Testament, is to point out and bear witness of Jesus Christ – His person, natures, and offices, His birth, life, death, sufferings, and the glory that should follow, and the benefits that come through Him. So it should be our aim in searching the Scriptures, to find Christ in them, and what they witness of Him. Without this, our study is to little purpose. “They are they which testify of me,” He said (John 3:39; see also Acts 3:22–24).

The Bible shows us Christ who is the way to life

In verse 40 of John 5, Christ challenges the people to abandon their wilful unbelief. John, and Christ’s own works, and the Father, and the Scriptures which they claimed to highly esteem, all proved what He was, and pointed Him out as the source of the “eternal life” which they professed to seek. Yet such was their obstinacy that they would not come to Him, nor believe in Him.

We are to search the Scriptures for “life,” and come to Christ for “life”. What God offers in Christ to lost sinners – in grace here, and glory hereafter – is the only thing that truly deserves the name of “life.” This is the true remedy for our spiritual death, and without it our life on earth is scarce worthy the name.

We cannot have life without Christ

People may be so far deluded as to imagine they will get life, when yet they neglect the means of life. These Jews “thought to have eternal life,” yet they did not take the right way to life.

The life of lost sinners is only to be found in Christ, who is the purchaser, storehouse, keeper and dispenser of life, the Mediator of the covenant, and the one who stands between God and sinners. This is how He is held out to us here – they must “come to me,” He says, if they are to live.

The way how sinners come to partake of this life is by coming to Christ by faith. Anyone who has a pressing need of Christ, and cannot stay away from Him whatever discouragements they encounter – and anyone who, whatever distance they are at, are yet moving toward Him, even with slow progress – and anyone who is still seeking closer communion with Him, whatever they already have – these are true believers, and they will not miss out on life. Their soul shall be kept in life, till they come to live with Him for ever. To “come to Christ,” is in effect to believe (see John 6:33), and upon this they shall “have life.”

We must abandon our neglect of Jesus

Although life is to be found only in Jesus Christ, yet not everyone makes use of Him for obtaining life. Instead, so many are ignorant of themselves, and ignorant of Him, overestimating their own wellbeing without Him, or imagining they can get life some other way, being taken up with earthly things, given up to their own stubbornness as a judgment, or displeased with the terms of getting life by renouncing their own righteousness and pleasures. Many therefore neglect this offered salvation: “Ye will not come to me.”

We must abandon our obstinacy against Jesus

The great obstruction to faith, and the great aggravation of unbelief, is our wilfulness in not coming to Christ.

Some will not come and believe in him, out of their malice and obstinacy, however clearly He proves who and what He is. Others are plagued with brutish sensuality [simply preferring their sins to eternal life].

Then there are some who think they would be willing to come, but think they have reasons why they dare not. These will find that ultimately, “will not” is their great impediment. They do not believe, because they are not willing to be stripped of themselves, as faith in Christ requires they should be (Rom. 10:3).

Otherwise there is no impediment lying in the way of anyone coming to Christ, but love removes it. Jesus will welcome those who have refused many invitations, those who have wandered far, those who have fallen into gross sins, those who have played the harlot with many lovers, etc. – provided they will come to Him, to seek grace to repent for things like this, and amend. Even the dead may come to Him to get life, if they do not resolve that they will not. Those who have some weak desire, may come to Him to get willingness. (See Psalm 81:11; Rev. 22:17.)

We must abandon our unbelief about Jesus

Christ will challenge us for not embracing His offer and invitation to come and get life, especially when there is much of our willfulness in it. Treating His offer with contempt is a great indignity, and will condemn us. He is really offended at the pride (masked as it is with a show of humility) which makes the self-condemned sinner not to embrace Him on gospel terms. So it is greatly to our advantage to mourn for the unbelief we find in us, and when our unbelief is our burden.

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Most Christians want to share their faith with their non-Christians friends. Yet for a variety of reasons this is often easier said than done. We have a case study in how Jesus spoke to the woman he met at Jacob’s well. In the following updated extract, George Hutcheson picks out several striking aspects of how Jesus interacted with her to win her soul to Himself for salvation. As we observe His heart and His words we should be able to find guidance for how we can and should introduce Him to the people we meet too.

In John 4, John records what Christ did and the success He had on His way to Galilee, in bringing a soul to Himself. While He was sitting by the well, a woman of Samaria came to draw water. They had a conversation, in which He led her from one thing to another, till she came to know Him to be the Messiah.

Jesus comes close to sinners

Providence may be intending much mercy to those who are unworthy of it, and who have little thought of it. This woman, who was guilty of vile sins, came to fetch water, and no thought of anything else. Yet providence brought her to meet the Saviour of sinners, and at a time when He was actually feeling weary and thirsty. In this way He was an appropriate Lord to deal with such an unfeeling woman.

Christ is a Lord who will not be stopped by any impediment, but will overcome everything, to reconcile sinners to Himself. He doesn’t even keep a distance from Samaritans, not even a lewd woman among them. He counts it His glory to win someone so unlikely to Himself.

Jesus introduces Himself to those who do not know Him

When Christ spoke to her, He lets her see how much she mistook her own mercy (verse 10). If she had known Him, she would not only not have refused His request, but would have instead requested something from Him, and He would have given her better and living water (by which we are to understand the Spirit of God, and the graces of the Spirit acted by Him, John 7:38-39). Christ’s meekness passes over a lot of frowardness, which He finds in His own in the time of their conversion. By His goodness He overcomes their badness.

Ignorance of Christ, and what He has (and is ready) to give, is a major reason why sinners treat Him so badly. “If only you knew!” Christ says. He is known rightly and savingly when He and all He has are looked on as freely gifted to the world by the Father (as well as by Himself) and made theirs by offer to be embraced. This is why He is named “the gift of God.”

It greatly adds to Christ’s reputation that He is the one who makes the effort to come to sinners, and He pre-empts them by making offers of Himself. And when Christ is rightly known, as offered to the world for the salvation of lost sinners, it will beget a thirst for Him. It gets souls seeking for Him by prayer to supply their thirst, and they cannot stay away from Him. They see Him seeking sinners, to give something – salvation! – to them, more than to receive anything from them.

This woman, rather than refusing Him a drink of water, should have asked for water from Him! Christ has better things to give sinners, then anything He can ask from them, or anything they can offer Him. The well of life is in Christ’s hand, to dispense it as He wishes. Instead of her water, He has living water to give her.

Christ, who makes offer of grace before we seek it, will not refuse it to those who ask it. Nor do our past sins hinder us from being accepted by Him when we come to seek grace from Him. Even to this wicked woman He says, “If you had asked, He would have given you living water.”

Jesus persists against misunderstandings and disbelief

When the woman replies, she argues against Christ’s offer, alleging that this water either had to come out of the well – which was impossible, seeing the well was deep, and he had nothing to draw with – or this water had to come out of a better well, which would mean Christ was making Himself out to be better than Jacob (verse 11).

When we are unconverted we can’t help taking up spiritual things in a carnal way. People are not able to discern grace till they have it. This woman understood Christ as if he were speaking of elementary water.

We are also naturally enemies to our own good. Far from preparing ourselves for conversion, we are prone to dispute against our own happiness, and deceive ourselves, just like this woman reasoning against this living water because, in her judgement, it was impossible to be had or given.

We are also naturally so addicted to our own carnal sense, that we will believe nothing revealed by Christ further then we can see a reason or outward appearance for it. This woman decided it was impossible that Christ could have living water, seeing He could not draw it out of that well, nor could He show her a better well.

Jesus highlights the excellence of what He gives

But Christ does not carp at her contradicting and carnal spirit (verses 13-14). Instead He points out the excellency of his offer, so far above what she gloried in. The water she spoke so much of could not give any abiding satisfaction, even to the body, but His living water would have enduring and enlivening effects and satisfaction until it is completed in glory.

The water of life is something which Christ purchased, yet it comes to us, who cannot buy it, as His free gift. His offer includes a promise of giving it to everyone who will receive it in the due order, without respect of persons.

And the Spirit of Christ and His grace in believers is not a stream or a pond that may run dry, but a well, and a springing well, of inexhaustible fullness, virtue and refreshment. Nor is it the kind of well which may rot and make water taste bad. Instead it is a springing well, always fresh, always watering all around. The Spirit and grace of Christ flows out in all the behaviour of those who receive it, making them fruitful. They never stop doing good things (the more they do, there is still more coming to hand to do) and they are active and vigorous in what they do. Their graces flow out also on others, for their good and edification, according to the place and the calling God has given them.

Jesus exposes what is wrong in her life

When the woman next responds, she expresses a desire to have this water, but for her own ends (verse 15). The barriers of ignorance and wickedness even in the elect, hindering them from Christ, are not easily overcome. Whether she spoke by way of derision, or whether instead Christ’s spiritual preaching had shown her something desirable in these things (as may happen even in natural minds) yet she took them up but in a natural way, and accordingly her desire is only carnal.

So Christ, having prevailed so little by his offer and commendation of free grace, now exposes her misery to her. By this she is at length, and by degrees, brought to know Him. He tells her to call her husband, and when she denied she had a husband, He commends her frankness, and lets her see that He knew her the wickedness of her life (verses 16-18).

We know little and care little about grace as long as we do not know our misery. So where the offer of mercy does not persuade, Christ will expose their misery to His own people. When His first offers had no success, He pierces into this woman’s heart.

Still, Christ is very meek and tender, even in exposing people’s misery and need of salvation, as long as they are not incorrigible. He prefers they should judge and accuse themselves, so that He may deal tenderly with them. He so mildly tells her to fetch her husband, in order to draw a confession out of her own mouth.

Jesus is sensitive in convicting of sin

It is not every sin which the unconverted are guilty of which they are at first capable of being convicted about. Not every sin is odious to everyone in every condition. There are some sins which only grace, and much grace, and grace in exercise, will see to be sinful. Although this woman was guilty of many other sins, yet Christ picks out only this sin of gross immorality, as something which would be seen best by her.

Additionally, it is not every sight of sin that will convict the sinner, but Christ must drive it home on the conscience, and reveal it as marked by His all-searching eye, before it will have any effect. The woman knew her own situation, but without any sense of why it mattered – not until Christ pierced through to her heart, and let her see that He knew her.

Yet Christ will commend a small good under a lot of dross. He treats a true acknowledgement, even of a heinous crime, as something commendable. That is why He makes so much of her confession, “Thou hast well said! Thou saidest truly.”

Jesus often takes things slowly

Now the woman comes to think He may be a prophet. So when Christ exposes sin, and makes the sinner to be touched with it, this breeds more respect and higher estimation of Him.

Yet the work of illumination in the elect may have weak beginnings at the first, and what appear to be very high thoughts of Christ may come far short of His worth. For her to perceive Him a prophet was a huge step for her, yet it was far beneath what He was (and what she realised about Him later).

The Lord may see it fit to awaken and convert a great sinner very gently at first. In this way He shows His abundant tender mercy, so that they will not be deterred from coming to put their trust in Him, Especially, He does not want those who live at a great distance from ordinances and the society of God’s people to be overcharged with difficulties which they cannot get through alone.

Jesus reveals Himself to those who want to know Him

As they continue speaking, the woman is reminded that she has heard that the Messiah is coming. Christ then assures her that He is that same person!

Some knowledge of the mysteries of religion may be found among those who otherwise are very far lost.

Christ is not far off from any who have a high estimation of Him, and a desire for Him, however great the distance seems to be to themselves. To this woman, He says, “I am he!”

Christ not only came into the world, but was pleased to converse with the vilest of sinners to do them good. “I am he that speaketh unto thee, a lewd woman, and a scoffer.”

This shows us also His great compassion towards needy sinners. He will reveal Himself to them, when He lets others lie in darkness. He forbade His disciples to make Him known, and refused to answer many captious and tempting questions from the Jews about who He was, yet He did not conceal himself from this Samaritan, now convinced of her need of Him.

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It is not difficult to trust God when we can see how the promises can be fulfilled. We have outlined the future in our minds and think we know what God will do and when. But when all this changes and circumstances seem to make it impossible our minds are thrown into confusion and despair. Our fears take over and because we cannot see how God can glorify Himself in such circumstances we almost conclude it cannot happen. We wonder why He does not choose what seems to us the quickest, simplest way. It is because He is choosing the wisest way to bring most glory to Him and our faith is being tested and refined in the process. We are reminded that God’s glory, and not our personal preference, matters most.

Mary and Martha were in this situation. It seemed clear that if Christ came in good time Lazarus could be healed. They cannot understand why He would delay until after their brother had died and the situation was now impossible. Christ fully sympathised with them, but He intended to show them and others a greater view of His glory. His purpose was to strengthen and draw forth their faith (John 11:40). George Hutcheson explains more of this in the following updated extract.

1. God’s Glory is His Ultimate Aim

God so orders the affairs and conditions of his people that His glory may be manifested in and about them. This is His chief aim and end in all He does. Therefore, He describes the miracle as a manifestation of the glory of God, because this was His ultimate aim.

2. God’s Glory Should Matter Most to Us

It is the duty of the Lord’s people, to be more affected with the glory of God shining in His works, than with any particular advantage that they may receive from them. He declares, therefore, that the glory of God is more to be seen and to be taken notice of by her in this miracle than the raising up of her brother.

3. God’s Glory is Greater in the Greatest Difficulties

God’s people may be encouraged to expect His promise to be fulfilled, however impossible it may seem. They are encouraged by the fact that in doing so, He will not only do them good, but will get an occasion to show His own glory. His glory is, therefore, engaged to do them good. Since His glory is thus engaged, Martha does not need to be so anxious. The miracle is therefore, described as a manifestation of the glory of God.

4. God’s Glory is Anticipated by Faith

The way prescribed by God for saints to experience the manifestation of His glory for their good and comfort, is, first to give Him glory by believing Him and His Word. Where this is lacking it justly provokes Him not to display Himself. Martha is told that if she would believe she would see the glory of God (see Mark 6:6; Matthew 13:58; Luke 1:20, 45; John 1:50).

5. God’s Glory is Anticipated by Trusting His Word

Although faith may have many difficulties for the present to grapple with, the sweet fruits that follow from believing encourage us to believe so that we may partake of them. Although the stinking body of her brother now mars Martha’s faith, yet the outcome of faith pleads strongly for it. If in that situation she will venture to believe, her believing shall lead her to see the glory of God. God’s Word not carnal reason is the basis on which faith may thus venture itself and expect this lovely fruit. Martha is reminded that Christ had previously said to her and therefore she should believe to see.

6. God’s Glory is Denied by Unbelief

There are just grounds for sharp rebuke and conviction where God has given His word and it is not believed. Christ rebukes her by reminding her that she had been told that if she would believe she would see God’s glory (see Numbers 23:19).

Unbelief may often go under the disguise of a fair show of humility or a similarly commendable disposition. Yet, in Christ’s esteem it is an evil not to be tolerated but sharply reproved. It is an evil that should be removed quickly so that it does not get chance to take root. This is why He rebukes it so sharply and speedily.

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