This formula [i.e. It is indeed very far from being true that, literally understood, one dies of this sickness, or that this sickness ends with bodily death. If, therefore, to the two days on which He abode still after the receipt of the news, we …Alexander Maclaren—Expositions of Holy Scripture, Miracles no Remedy for Unbelief. The person had a chance to live in "actuality," but instead was in despair and now is left with the "sickness unto death." If, therefore, to the two days on which He abode still after the receipt of the news, we, "And the Lord said unto Moses, How long will this people provoke Me? The "sickness unto death" is when the person does not realize this until he or she faces death and had lived a life in sin (sin was explained as the spiritual and actual position of a person in comparison to God). IT WAS AT THE GRAVE OF LAZARUS that Jesus wept, and his grief was so manifest to the onlookers that they said, "Behold how he loved him!" Young's Literal Translation and Jesus having heard, said, 'This ailment is not unto death, but for the glory of God, that the … If one might die of despair as one dies of a sickness, then the eternal in him, the self, must be capable of dying in the same sense that the body dies of sickness. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. She was a type, I say, of certain anxious believers, for she set a practical bound to the Saviour's words. Socrates proved the immortality of the soul from the fact that the sickness of the soul (sin) does not consume it as sickness of the body consumes the body. You live with them in something resembling a community centered on Jesus. This is the situation in despair. Whatsoever we ask, we receive of him, because, 'Now Jesus loved Martha, and her sister, and Lazarus. Such a relation which relates itself to its own self (that is to say, a self) must either have constituted itself or have been constituted by another. --Numbers xiv. He does not say, "I ought to have hastened, but even now it is not too late." This is the potentiated formula for despair, the rising of the fever in the sickness of the self. Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Here, on the contrary, the actuality (not being in despair), which in its very form is a negation, is the impotent, annihilated possibility; ordinarily, actuality in comparison with possibility is a confirmation, here it is a negation. This precisely is the reason why he despairs -- not to say despaired -- because he cannot consume himself, cannot get rid of himself, cannot become nothing. The bodily ills, which come upon us because of our flesh, will attend us to the tomb, for Paul saith, "we that are in this body do groan." Those whom the Lord loves are the more likely to be …Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880, Though He were DeadMartha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, "I know that he shall rise again in the resurrection at the last day." For precisely this it is he despairs of, and to his torment it is precisely this he cannot do, since by despair fire has entered into something that cannot burn, or cannot burn up, that is, into the self. Men of God are still men. A despairing man is in despair over something. That self which he despairingly wills to be is a self which he is not (for to will to be that self which one truly is, is indeed the opposite of despair); what he really wills is to tear his self away from the Power which constituted it. 5, 6. . --JOHN xi. It is often easier to have faith that Christ can save sinners in general, than to believe that …Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892, Oh, How He Loves! I was not rebellious, neither turned away back. The possibility of this sickness is man’s advantage over the beast; to be sharply observant of this sickness constitutes the Christian’s advantage over the natural man; to be healed of this sickness is the Christian’s bliss. It would be cruel and inhuman if one were to continue to say incessantly, "This instant thou, the sick man, art contracting this disease"; that is, if every instant one were to resolve the actuality of the disease into its possibility. Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.--Father, glorify thy name. But this signifies something else, namely, that precisely because he did not become Caesar he now cannot endure to be himself. Ordinarily there is no such relation between possibility and actuality; if it is an advantage to be able to be this or that, it is a still greater advantage to be such a thing. "Of course there will be a resurrection, and then my brother will rise with the rest." The Bible describes several instances when physical suffering was caused by Satan and his demons (Matthew 17:14-18; Luke 13:10-16). No, it does not follow as a matter of course; if the disrelationship continues, it does not follow as a consequence of the disrelation but as a consequence of the relation which relates itself to itself.