And now turn, in the next place, and that very briefly, to what lies side by side with this in the story, and at first sight may seem strangely contradictory of it, but in fact only completes the idea, viz. the majestic, calm consciousness of divine power by which He is revealed as our Lord.
At one step from the agitation and the storm of feeling there comes, Take ye away the stone.' And in answer to the lamentations of the sister are spoken the great and wonderful words, Said I not unto thee that if thou wouldst believe, thou shouldst see the glory of God?' And He looks back there to the message that had been sent to the sisters in response to their unspoken hope that He would come, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.' And He shows us that from the first moment, with the spontaneousness which, as I have already remarked in previous sermons on these signs,' characterises all the miracles of John's Gospel, He Himself knew what He would do,' and in the consciousness of His divine power had resolved that the dead Lazarus should be the occasion for the manifestation, the flashing out to the world, of the glory of God in the life-giving Son.
And then, in the same tone of majestic consciousness, there follows that thanksgiving prior to the miracle as for the accomplished miracle. I thank Thee that Thou hast heard Me, and I knew that Thou hearest Me always: but because of the people which stand by I said it, that they may believe that Thou hast sent Me.' The best commentary upon these words, the deepest and the fullest exposition of the large truths that lie in them concerning the co-operation of the Father and the Son, is to be found in the passage from the fifth chapter of this Gospel, wherein there is set forth, drawn with the firmest hand, the clearest lines of truth upon this great and profound subject,. The Son does nothing of Himself,' but' whatsoever the Father doeth, that doeth the Son likewise.' A consciousness of continual co-operation with the Almighty Father, a consciousness that His will continually coincides with the Father's will, that unto Him there comes the power ever to do all that Omnipotence can do, and that though we may speak of a gift given and a power derived, the relation between the giving Father and the recipient Son is altogether different from, and other than the relation between, the man that asks and the God that bestows. Poor Martha said, I know that even now, whatsoever Thou askest of God He will give Thee.' Amplius thought of Him as a good Man whose prayers had power with Heaven. But up into an altogether other region soars the consciousness expressed in these words as of a divine Son whose work is wholly parallel with the Father's work, and of whom the two things that sound contradictory can both be said. His omnipotence is His own; His omnipotence is the Father's: As the Father hath life,' and therefore power in Himself, so hath He given'--there is the one half of the paradox--so hath He given to the Son to have life in Himself'; there is the other. And unless you put them both together you do not think of Christ as Christ has taught us to think.
