John 11:1-45
April 6, 2014
Gone
From My Sight
by
Henry
Van Dyke
I am standing upon the seashore.
A ship at my side spreads her white
sails to the morning breeze and starts
for the blue ocean.
A ship at my side spreads her white
sails to the morning breeze and starts
for the blue ocean.
She is an object of beauty and
strength.
I stand and watch her until at length
she hangs like a speck of white cloud
just where the sea and sky come
to mingle with each other.
I stand and watch her until at length
she hangs like a speck of white cloud
just where the sea and sky come
to mingle with each other.
Then, someone at my side says;
"There, she is gone!"
"There, she is gone!"
"Gone where?"
Gone from my sight. That is all.
She is just as large in mast and hull
and spar as she was when she left my side
and she is just as able to bear her
load of living freight to her destined port.
Her diminished size is in me, not in her.
Gone from my sight. That is all.
She is just as large in mast and hull
and spar as she was when she left my side
and she is just as able to bear her
load of living freight to her destined port.
Her diminished size is in me, not in her.
And just at the moment when someone
at my side says, "There, she is gone!"
There are other eyes watching her coming,
and other voices ready to take up the glad
shout;
"Here she comes!"
And that is dying.
at my side says, "There, she is gone!"
There are other eyes watching her coming,
and other voices ready to take up the glad
shout;
"Here she comes!"
And that is dying.
This is a poem that I’ve used in
other sermons. Some of you may have
heard me quote it already. The
difference between those other sermons and today’s is that I usually only refer
to this poem when I’m officiating at a service for someone who has died; a
funeral, or as it is known in our Book of Common Worship: a Service of Witness
to the Resurrection. I first read this poem
in a small book about the stages of dying.
It was a book given to the families of someone placed in hospice
care. It has become a favorite poem of
mine, because I think it is an eloquent, lovely, and comforting metaphor about
dying. That’s why I return to it again
and again.
But it seems odd to read this poem
in a “regular” sermon; especially one that is being preached so close to Easter. Why are we reading about a resurrection when the
resurrection is only two weeks away? It’s
not like we need a warm-up resurrection to get us ready for the big event. Yet the lectionary brings us to this particular
story from John’s gospel; the raising of Lazarus from the dead. So, with Easter only 14 days away, we read
another story about death and resurrection.
Biblical commentator and Johannine scholar
Gail R. O’Day, proposes that the most obvious and fundamental question readers
have of this story is “Did it really happen?”
Are we really able to accept that something this supernatural, even for
Jesus, was possibly imposed upon the natural?
According to O’Day, it is not just a question of whether this happened
historically, but whether or not it could happen at all. It becomes a metaphysical question, and
metaphysics deals with truth. What is the
truth of this event, this raising of Lazarus from the dead? Certainly we can ask this question about any
of Jesus’ healings, miracles and divine happenings. But there is no other gospel story that
parallels the raising of Lazarus, so the question of its truth takes on greater
importance.
The basic plot of this story is that
Lazarus of Bethany, brother to the sisters, Mary and Martha, is ill. The sisters send a message to Jesus to let
him know of this. Although the women do
not specifically ask Jesus to rush to Lazarus’ bedside, it is implied,
especially by what is said later in the text, that Jesus’ presence would be most
welcome. However Jesus hears the message
and says, “This illness does not lead to death; rather it is for God’s glory,
so that the Son of God may be glorified through it.” Jesus, as in other passages, sees what is
happening as an opportunity to show how God works through our human
realities. And because of this, he stays
two days longer in his current place, rather than make his way to Lazarus and
his sisters.
In the next verses, when Jesus does
decide to head to Judea, the disciples try to dissuade him from this idea
because of the danger he is in from the Jews.
Yet Jesus is determined to do God’s work while it is day. His friend Lazarus has fallen asleep, but
Jesus will go and wake him up. The
disciples take this literally, but the reader knows that Jesus is not referring
to sleep but death. Lazarus has died.
When Jesus and the disciples arrive
at Bethany, Lazarus has been dead four days. This is not just to give the reader an
indication of how chronologically long Lazarus has been dead. In Jewish tradition, it was believed that a
person’s soul or shade hovered above the body for the first three days after
death, waiting to see if an opportunity would come to reinhabit the body. After the third day, the soul would make its
way to Sheol. If Lazarus had been in the
tomb four days, he was dead. Really,
really dead. This wasn’t just a
resuscitation of a man who was near death.
Lazarus was dead. Jesus raises
him from that death.
Both Martha and Mary greet Jesus
assured that had Jesus been there Lazarus would not have died. But Martha also tells Jesus, “but even now I
know that God will give you whatever you ask of him.” For Martha this is a confession of
faith. Jesus could have prevented the
death, she knows that. But she also
knows that Jesus can do the will of God.
Yet even with her profession of faith, when it comes time to roll away
the stone from Lazarus’ tomb, she warns Jesus that the body is already
beginning to decompose. It’s going to
stink. Even Martha, who believed in what
Jesus had the power to do, could not fully comprehend what Jesus was about to
do. The truth was elusive even in the
wake of her faith.
Jesus has them roll the stone away
from the entrance to the tomb. Then he prays,
giving thanks to God for always hearing him.
Jesus reiterates his knowledge that God always hears him, but he wants
everyone else standing around him to know that as well. At the end of the prayer, Jesus cries out in
a loud voice, “Lazarus, come out!” And
with those words Lazarus steps out of the tomb, with cloths binding his feet,
his hands, and covering his face. Jesus
says, “Unbind him, and let him go.”
I find it interesting that while this
story is known as “The Raising of Lazarus,” the actual raising is accomplished in
two verses at the end of the story. The
verses leading up to that moment of resurrection are about interpretation. It seems to me that this raises another
question. Keeping in mind the question
that O’Day puts forth about this passage, “Did it really happen?” I also think we
need to ask, “Why does it matter”? Why
does it matter, especially when we read this unique story two weeks before the real
resurrection?
After Martha tells Jesus of her
certainty that had Jesus been there, Lazarus would not have died, Jesus tells
her, “Your brother will rise again.”
Martha replies, “I know that he will rise again in the resurrection on
the last day.” Jesus says in response, “I
am the resurrection and the life. Those
who believe in me, even though they die, will live, and everyone who lives and
believes in me will never die.”
I am the resurrection and
the life. I am. Present tense. I am.
It seems to me that Jesus is telling Martha that resurrection isn’t just
something saved for the future, for the end times. Jesus is telling Martha that resurrection is
here, right now. New life is here, right
now. I am the resurrection and the
life.
Maybe this means that Easter isn’t
just a day or even a season. Easter is
ongoing. Easter is a state of
being. Resurrection isn’t just a one-time
event for which we wait. Easter is right
now. I am the resurrection and the
life.
In The Message, Eugene
Peterson paraphrases these last verses this way,
40 Jesus looked
her in the eye. “Didn’t I tell you that if you believed, you would see the
glory of God?”
41-42 Then, to the
others, “Go ahead, take away the stone.”
They removed the stone. Jesus
raised his eyes to heaven and prayed, “Father, I’m grateful that you have
listened to me. I know you always do listen, but on account of this crowd
standing here I’ve spoken so that they might believe that you sent me.”
43-44 Then
he shouted, “Lazarus, come out!” And he came out, a cadaver, wrapped from head
to toe, and with a kerchief over his face.
Jesus told them, “Unwrap him and
let him loose.”
“Let him loose.”
It seems to me that Jesus isn’t just manifesting the idea that resurrection
and new life are already in our midst, ongoing in our midst; he is also
involving the community in resurrection.
Jesus could have done it all himself.
He could have called Lazarus out of the tomb and removed those death
clothes with a wave of his hand. But
this wasn’t a magic trick. The people
there weren’t an audience to be spellbound.
They were the community. Lazarus
was resurrected into that community.
Jesus calls upon them to, “Let him loose.” And so Jesus calls us. We have a part to play. We are called to participate. We are called to, “let him loose.”
David Lose, in his Working Preacher
article about this story, quotes a question that was sent to him in an
email. “What would happen if we believed
that the smallest things we do actually make a difference?” Think about that for a moment. What would happen if we believed, really
believed, that the smallest things we do actually make a difference? It’s easy to spout platitudes about everyone
having unique gifts and talents to bring to the larger group. But do we believe it? I think our response is an answer to why this
passage matters. It matters because the
resurrection is present tense, and we are called to participate. It matters because Easter is more than one event
and more than one day. It matters
because Jesus exemplified, time and time again, what it means to live in
community, in relationship. It matters
because we are called to be that community; to live in the kind of relationship
Jesus modeled. We are called to be the community
that manifests new life. We are called
to participate in the resurrection. It matters because we all play a part in
letting one another, and indeed the world, loose. Our smallest actions do make a
difference. Let us believe. Let all God’s children say, “Amen.”
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