Martha’s Witness of Christ
One of the most significant episodes in our Savior’s mortal ministry was the literal raising of Lazarus from the dead after he had lain in the tomb for four days. The setting for this dramatic manifestation of Christ’s power and love is carefully laid out in John 11. The Apostle’s skillful use of detail, his sense for drama, dialogue, suspense, crescendo, and climax match the doctrinal importance of this event. It is an astounding public miracle that illuminates the core truths about Christ and His Atonement. This was the concept for my next painting: Martha’s Witness of Christ
You know the story: Christ receives desperate word from Martha and Mary to come to Bethany, for their brother is deathly ill. Jesus deliberately delays His journey for two days, and then announces that Lazarus is dead and that He and His disciples must go to him. The disciples remind Him of the hostility of the Jewish leaders toward Him, even unto His death. Thomas simply says, “Let us also go, that we may die with him” (v. 16).
When Christ arrives in Bethany, Martha greets Him with weeping and a gentle rebuke: “Lord, if thou hadst been here, my brother had not died” (v. 21). Martha’s complaint is followed by her fervent testimony: “But I know, that even now, whatsoever thou wilt ask of God, God will give it thee” (v. 22). Jesus affirms His own role and identity: “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (v. 25).
I have painted two paintings about Martha. Martha’s testimony is one of the most striking recorded testimonies of our Savior Jesus Christ. Her testimony echo’s that of my own.
“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, Believest thou this?
“She saith unto him, Yea Lord: I believe that thou are the Christ, the Son of God, which should come into the world (John 11:25-27).
The scriptural account continues at the “tomb of tears” where Lazarus had been buried. His sisters, the disciples, and other Jews were among the mourners. Some believe; some are critical. The intense grieving of the sisters, the wailing of the mourners, Christ’s own tears, the anticipation of His own death, the disciples’ fear of the Jewish leaders, the hostility of certain ones in the crowd, and the melancholy of the grave site–all of these constitute for us a crescendo of profound human emotion. Jesus commands that the stone covering the tomb’s entrance be removed. Martha objects, saying, “Lord, by this time he stinketh: for he hath been dead four days” (v. 39). Christ says, “If thou wouldest believe, thou shouldest see the glory of God” (v. 40).
The stone is removed. Jesus offers a prayer of gratitude that reveals He had asked permission from His Father to stage this miraculous representation of the Atonement for the purpose of comforting wounded and grieving hearts, of testifying of His love and power, and of convincing the people present to believe the Father had sent Him (see v. 42).
The climactic moment comes when Christ cries out in a loud voice, “Lazarus, come forth” (v. 43). Can you imagine that combination of hope, terror, and surprise the people feel when Lazarus obeys the command and rises, “bound hand and foot with grave clothes: and his face was bound about with a napkin” (v. 44)? The sight and smell of this dead man must have been more than some could bear. But then came Christ’s second command to certain others standing by: “Loose him, and let him go” (v. 44).
Think of it. Christ was commanding Lazarus to be freed. I invisioned Mary and Martha as the ones privileged to render the service of removing the grave clothes and unbinding the wrappings from around his eyes, mouth, hands, and feet–the wrappings of the grave. For he lived again! Think of the joy!
For me the Lazarus story provides one of the most powerful metaphors of the Atonement of Christ for all humankind. We are all like Lazarus, beloved of the Lord, but wrapped about in the grave clothes of this world.
The Atonement is the central reality of our existence. It is the comprehensive instrument of hope, justice, and mercy in the world. In a significant way the Atonement will account for, reconcile, and redeem every injustice perpetrated in the history of this planet–all suffering, cruelty, guilt, violence against innocent and defenseless people, all accidents and ironies. It is the principle mechanism through which the work and glory of God can be accomplished, namely, “to bring to pass the immortality and eternal life” of mankind (Moses 1:39). It is only by the grace of God that we are able to succeed.