John · Chapter 11

V. 1. One Lazarus-It is probable, Lazarus was younger than his sisters. Bethany is named, the town of Mary and Martha, and Lazarus is mentioned after them, John 11:5. Ecclesiastical history informs us, that Lazarus was now thirty years old, and that he lived thirty years after Christ's ascension.

Verse 1. Lazarus, of Bethany] St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family. It is surprising that the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord’s character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we find, from John 12:10, that they sought to put Lazarus to death also, that our Lord might not have one monument of his power and goodness remaining in the land. Probably both Lazarus and his sisters were dead before St. John wrote. Bethany was situated at the foot of the mount of Olives, about two miles from Jerusalem. Bishop Pearce observes that “there is a large gap in John’s history of Christ in this place. What is mentioned in the preceding chapter passed at the feast of the dedication, John 10:22, about the middle of our December; and this miracle of raising Lazarus from the dead seems to have been wrought but a little before the following passover, in the end of March, at which time Jesus was crucified, as may (he thinks) be gathered from verses 54 and 55 of this chapter, {John 11:54, 55}, and from John 12:9.” John has, therefore, according to the bishop’s calculation, omitted to mention the several miracles which our Lord wrought for above three months after the things mentioned in the preceding chapter.

Calmet says, Christ left Jerusalem the day after the dedication took place, which was the 18th of December. He event then to Bethabara, where he continued preaching and his disciples baptizing. About the middle of the following January Lazarus fell sick: Christ did not leave Bethabara till after the death of Lazarus, which happened about the 18th of the same month. Bishop Newcome supposes that our Lord might have stayed about a month at Bethabara.

The harmonists and chronologists differ much in fixing dates, and ascertaining times. In cases of this nature, I believe men may innocently guess as well as they can; but they should assert nothing.

Verses 1, 2. Now a certain man was sick, named Lazarus — While Jesus was on the other side of Jordan, whither he had retired when he left Jerusalem, a particular friend of his, called Lazarus, fell sick of a very dangerous disorder, at the village of Bethany, near Jerusalem. The town of Mary, and Martha, Lazarus’s sisters — It is probable Lazarus was younger than his sisters, Bethany being named their town, and Lazarus being mentioned after them, verse 5. Ecclesiastical history informs us, that Lazarus was now thirty years old, and that he lived thirty years after Christ’s ascension. It was that Mary who afterward anointed the Lord with ointment — See John 12:3; and Matthew 26:7. Some commentators have supposed that this refers to the story related by Luke 7:37, &c.; and have argued from thence, that Mary Magdalene, whom they think to be the person there described, as a woman that was a sinner, was the same with this Mary, the sister of Lazarus. But it seems much more probable that John himself should mention the fact that he has here referred to, which, if he has done at all, it must be that which he relates John 12:3, &c., where there can be no doubt that the person who performed this instance of respect to Christ was Mary the sister of Lazarus, who was of Bethany, and therefore must be different from Mary Magdalene, who was of Magdala, a town of Galilee, at a considerable distance. Nor is there any ground from Scripture to conclude, that Mary Magdalene was the person who anointed Christ in Luke, which appears rather to be there described as the action of a woman of Nain, where Christ restored the widow’s son to life. See note on Luke 7:37, and 8:2.

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

V. 2. It was that Mary who afterward anointed, &c. She was more known than her elder sister Martha, and as such is named before her.

Verse 2. It was that Mary which anointed] There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures concerning these points the reader will find in the notes on Matthew 26:7, &c., but particularly at the end of that chapter. See Clarke “Matthew 26:75”

Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of our Lord, which is mentioned Luke 7:37; (see the note there;) but the name of Lazarus had not been mentioned till now, there being no transaction by which he could properly be brought into view. He therefore thinks that the aorist aleiyasa, which we translate anointed, should have its full force, and be translated, who had formerly anointed; and this he thinks to have been the reason of that familiarity which subsisted between our Lord and this family; and, on this ground, they could confidently send for our Lord when Lazarus fell sick. This seems a very reasonable conjecture; and it is very likely that the familiarity arose out of the anointing.

Others think that the anointing of which the evangelist speaks is that mentioned John 12:1, &c., and which happened about six days before the passover. St. John, therefore, is supposed to anticipate the account, because it served more particularly to designate the person of whom he was speaking.

Verses 1, 2. Now a certain man was sick, named Lazarus — While Jesus was on the other side of Jordan, whither he had retired when he left Jerusalem, a particular friend of his, called Lazarus, fell sick of a very dangerous disorder, at the village of Bethany, near Jerusalem. The town of Mary, and Martha, Lazarus’s sisters — It is probable Lazarus was younger than his sisters, Bethany being named their town, and Lazarus being mentioned after them, verse 5. Ecclesiastical history informs us, that Lazarus was now thirty years old, and that he lived thirty years after Christ’s ascension. It was that Mary who afterward anointed the Lord with ointment — See John 12:3; and Matthew 26:7. Some commentators have supposed that this refers to the story related by Luke 7:37, &c.; and have argued from thence, that Mary Magdalene, whom they think to be the person there described, as a woman that was a sinner, was the same with this Mary, the sister of Lazarus. But it seems much more probable that John himself should mention the fact that he has here referred to, which, if he has done at all, it must be that which he relates John 12:3, &c., where there can be no doubt that the person who performed this instance of respect to Christ was Mary the sister of Lazarus, who was of Bethany, and therefore must be different from Mary Magdalene, who was of Magdala, a town of Galilee, at a considerable distance. Nor is there any ground from Scripture to conclude, that Mary Magdalene was the person who anointed Christ in Luke, which appears rather to be there described as the action of a woman of Nain, where Christ restored the widow’s son to life. See note on Luke 7:37, and 8:2.

Verse 2. It was that Mary which anointed the Lord with ointment. The allusion to this anointing is obscure. It could not be to the similar occurrence in Luke 7., for that was a woman of the city; and Mary Magdalene is distinguished from this Mary by two of the evangelists. Luke 10:39. 24:10. John 20:1. See the note also on Matthew 26:7.

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

Verse 3. He whom thou lovest is sick.] Nothing could be more simple, nor more modest, than this prayer: they do not say, Come and heal him: or, Command the disease to depart even where thou art, and it will obey thee:-they content themselves with simply stating the case, and using an indirect but a most forcible argument, to induce our Lord to show forth his power and goodness:-He is sick, and thou lovest him; therefore thou canst neither abandon him, not us.

Verses 3-6. Therefore his sisters — Observing his sickness was of a dangerous kind, and therefore being full of concern for him, knowing where Jesus was, thought proper to send him word of it; for they firmly expected that he, who had cured so many strangers, would willingly come and give health to one whom he so tenderly loved. When Jesus heard this he said, This sickness is not unto death, but for the glory of God — The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God, and a confirmation of the doctrine and mission of his Son. Dr. Campbell renders the clause, will not prove fatal, observing that this reading gives the full import of the Greek expression, ouk esti prov qanaton, and at the same time preserves the ambiguity intended. Now Jesus loved Martha and her sister, &c. — That is, he loved them with a peculiar affection, on account of their unfeigned piety toward God, their friendship and affection toward one another, and their faith in him as the Messiah, and had often visited them, and lodged at their house. And, in consequence of his peculiar love to them, he was determined to conduct himself toward them, in their present trying circumstances, in such a manner as he knew would be most for their final advantage, though it might, for a while, be an occasion of greater affliction to them. When he heard therefore that he was sick — Instead of making all possible haste to go to him, and without declaring he had any thoughts of going; he abode two days still — On the other side of Jordan; and in the same place where he was before — This he did not only though he loved them, but because he loved them. He loved them, and therefore he designed to do something great and extraordinary for them; to work such a miracle for their relief, as he had not wrought for any of his friends. If he had gone immediately, and had arrived at Bethany while Lazarus was still alive, and had cured his sickness, he would have done no more for him than he had done for many; if he had come to him, and raised him when he was but just dead, he would have done no more than he had done for some; but deferring his relief so long, he had an opportunity of doing more for him than he had done, or ever should do, for any other. Observe, reader, God hath gracious intentions even in his apparent delays. See Isaiah 54:7, 8. Christ’s friends at Bethany were not out of his thoughts, nor was his affection to them lessened, though when he heard of their distress he made no haste to give them relief. “His lingering so long after their message came, did not proceed from want of concern for his friends, but happened according to the counsels of his own wisdom. For the length of time that Lazarus lay in the grave put his death beyond all possibility of doubt, and removed every suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother’s life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead.”

3. Whom thou lovest—The sisters presume to make no request. They boast not of Lazarus’s love to Jesus; but modestly refer to the Lord’s love to Lazarus, and leave that love to decide what shall be done.

V. 4. This sickness is not to death, but for the glory of God-The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God.

Verse 4. This sickness is not unto death] Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See John 11:22.

Verses 3-6. Therefore his sisters — Observing his sickness was of a dangerous kind, and therefore being full of concern for him, knowing where Jesus was, thought proper to send him word of it; for they firmly expected that he, who had cured so many strangers, would willingly come and give health to one whom he so tenderly loved. When Jesus heard this he said, This sickness is not unto death, but for the glory of God — The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God, and a confirmation of the doctrine and mission of his Son. Dr. Campbell renders the clause, will not prove fatal, observing that this reading gives the full import of the Greek expression, ouk esti prov qanaton, and at the same time preserves the ambiguity intended. Now Jesus loved Martha and her sister, &c. — That is, he loved them with a peculiar affection, on account of their unfeigned piety toward God, their friendship and affection toward one another, and their faith in him as the Messiah, and had often visited them, and lodged at their house. And, in consequence of his peculiar love to them, he was determined to conduct himself toward them, in their present trying circumstances, in such a manner as he knew would be most for their final advantage, though it might, for a while, be an occasion of greater affliction to them. When he heard therefore that he was sick — Instead of making all possible haste to go to him, and without declaring he had any thoughts of going; he abode two days still — On the other side of Jordan; and in the same place where he was before — This he did not only though he loved them, but because he loved them. He loved them, and therefore he designed to do something great and extraordinary for them; to work such a miracle for their relief, as he had not wrought for any of his friends. If he had gone immediately, and had arrived at Bethany while Lazarus was still alive, and had cured his sickness, he would have done no more for him than he had done for many; if he had come to him, and raised him when he was but just dead, he would have done no more than he had done for some; but deferring his relief so long, he had an opportunity of doing more for him than he had done, or ever should do, for any other. Observe, reader, God hath gracious intentions even in his apparent delays. See Isaiah 54:7, 8. Christ’s friends at Bethany were not out of his thoughts, nor was his affection to them lessened, though when he heard of their distress he made no haste to give them relief. “His lingering so long after their message came, did not proceed from want of concern for his friends, but happened according to the counsels of his own wisdom. For the length of time that Lazarus lay in the grave put his death beyond all possibility of doubt, and removed every suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother’s life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead.”

4. Not unto death—For even though he died, it was not finally unto death but life. Our Lord really states an antithesis between two final ends; namely, the glory of God and Lazarus’s death. The final end should not be the latter, but the former. The glory of God—The manifested honour to Jehovah from the miracle.

Verse 5. Now Jesus loved Martha, and her sister, and Lazarus.] Therefore his staying two days longer in Bethabara was not through lack of affection for this distressed family, but merely that he might have a more favourable opportunity of proving to them how much he loved them. Christ never denies a less favour, but in order to confer a greater. God’s delays, in answering prayers offered to him by persons in distress, are often proofs of his purpose to confer some great kindness, and they are also proofs that his wisdom finds it necessary to permit an increase of the affliction, that his goodness may be more conspicuous in its removal.

Verses 3-6. Therefore his sisters — Observing his sickness was of a dangerous kind, and therefore being full of concern for him, knowing where Jesus was, thought proper to send him word of it; for they firmly expected that he, who had cured so many strangers, would willingly come and give health to one whom he so tenderly loved. When Jesus heard this he said, This sickness is not unto death, but for the glory of God — The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God, and a confirmation of the doctrine and mission of his Son. Dr. Campbell renders the clause, will not prove fatal, observing that this reading gives the full import of the Greek expression, ouk esti prov qanaton, and at the same time preserves the ambiguity intended. Now Jesus loved Martha and her sister, &c. — That is, he loved them with a peculiar affection, on account of their unfeigned piety toward God, their friendship and affection toward one another, and their faith in him as the Messiah, and had often visited them, and lodged at their house. And, in consequence of his peculiar love to them, he was determined to conduct himself toward them, in their present trying circumstances, in such a manner as he knew would be most for their final advantage, though it might, for a while, be an occasion of greater affliction to them. When he heard therefore that he was sick — Instead of making all possible haste to go to him, and without declaring he had any thoughts of going; he abode two days still — On the other side of Jordan; and in the same place where he was before — This he did not only though he loved them, but because he loved them. He loved them, and therefore he designed to do something great and extraordinary for them; to work such a miracle for their relief, as he had not wrought for any of his friends. If he had gone immediately, and had arrived at Bethany while Lazarus was still alive, and had cured his sickness, he would have done no more for him than he had done for many; if he had come to him, and raised him when he was but just dead, he would have done no more than he had done for some; but deferring his relief so long, he had an opportunity of doing more for him than he had done, or ever should do, for any other. Observe, reader, God hath gracious intentions even in his apparent delays. See Isaiah 54:7, 8. Christ’s friends at Bethany were not out of his thoughts, nor was his affection to them lessened, though when he heard of their distress he made no haste to give them relief. “His lingering so long after their message came, did not proceed from want of concern for his friends, but happened according to the counsels of his own wisdom. For the length of time that Lazarus lay in the grave put his death beyond all possibility of doubt, and removed every suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother’s life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead.”

5. Jesus loved Martha—By placing Martha’s name first, John puts an unconscious contradiction upon all irreverent thought that the tenderest love of Jesus for one of the opposite sex was other than divinely sacred. The Greek term for love, in verse 3, implies the love of affection; that in this verse of esteem or friendship.

Verses 3-6. Therefore his sisters — Observing his sickness was of a dangerous kind, and therefore being full of concern for him, knowing where Jesus was, thought proper to send him word of it; for they firmly expected that he, who had cured so many strangers, would willingly come and give health to one whom he so tenderly loved. When Jesus heard this he said, This sickness is not unto death, but for the glory of God — The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God, and a confirmation of the doctrine and mission of his Son. Dr. Campbell renders the clause, will not prove fatal, observing that this reading gives the full import of the Greek expression, ouk esti prov qanaton, and at the same time preserves the ambiguity intended. Now Jesus loved Martha and her sister, &c. — That is, he loved them with a peculiar affection, on account of their unfeigned piety toward God, their friendship and affection toward one another, and their faith in him as the Messiah, and had often visited them, and lodged at their house. And, in consequence of his peculiar love to them, he was determined to conduct himself toward them, in their present trying circumstances, in such a manner as he knew would be most for their final advantage, though it might, for a while, be an occasion of greater affliction to them. When he heard therefore that he was sick — Instead of making all possible haste to go to him, and without declaring he had any thoughts of going; he abode two days still — On the other side of Jordan; and in the same place where he was before — This he did not only though he loved them, but because he loved them. He loved them, and therefore he designed to do something great and extraordinary for them; to work such a miracle for their relief, as he had not wrought for any of his friends. If he had gone immediately, and had arrived at Bethany while Lazarus was still alive, and had cured his sickness, he would have done no more for him than he had done for many; if he had come to him, and raised him when he was but just dead, he would have done no more than he had done for some; but deferring his relief so long, he had an opportunity of doing more for him than he had done, or ever should do, for any other. Observe, reader, God hath gracious intentions even in his apparent delays. See Isaiah 54:7, 8. Christ’s friends at Bethany were not out of his thoughts, nor was his affection to them lessened, though when he heard of their distress he made no haste to give them relief. “His lingering so long after their message came, did not proceed from want of concern for his friends, but happened according to the counsels of his own wisdom. For the length of time that Lazarus lay in the grave put his death beyond all possibility of doubt, and removed every suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother’s life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead.”

6. Therefore—In consequence of his regard to this family he pursued a course apparently cold, really supremely kind. He did not come; he waited until the disease should be unto death in order that it might not be unto death. Strauss absurdly objects that it was immoral for Jesus to allow Lazarus thus to die in order to raise him from the dead. But would it have been less immoral for him to have permitted his death without any purpose to raise him? Is it immoral for God to allow the human race to die in order to a resurrection? Abode two days—There appears something quite felicitous in the identification by Wieseler of these two days with the to day and to morrow of Luke 13:32. And then the passage, Luke 13:22, will be identified with this present journey to Bethany. And then the profoundly interesting details of Luke 13:22-17:10, are a narrative of Jesus’s teachings after the reception of this message from the sisters of Bethany. See Harmony, p. 101. And we see why in the parable Lazarus is the name chosen, (Luke 16:27, where see note,) for one desired to be raised from the dead. While the man he loved is dying, Jesus is performing his living mission preparatory to his own death and resurrection. Place where he was—Near or at Bethabara, east of the Jordan. (See map.)

V. 7. Let us go into Judea-From the country east of Jordan, whither he had retired some time before, when the Jews sought to stone him, John 10:39, 40.

Verses 7-10. Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as en autw, should be translated, referring to the noun, kosmou, world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.”

7. After that—When the period of both waiting and duty had expired. Our Lord moves by the clock of his Father’s time-keeping. (See note on John 2:4.)

Verse 8. The Jews of late sought to stone thee] It was but a few weeks before that they were going to stone him in the temple, on the day of the feast of the dedication, John 10:31.

Verses 7-10. Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as en autw, should be translated, referring to the noun, kosmou, world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.”

8. Jews… stone thee—At both his last two visits to Jerusalem; namely, at the Feast of Tabernacles (John 8:59) and at the Feast of Dedication, (John 10:31.) Whether he should tempt a third assault was a matter of reasonable query. (See note on verse 16.)

V. 9. Are there not twelve hours in the day?-The Jews always divided the space from sunrise to sunset, were the days longer or shorter, into twelve parts: so that the hours of their day were all the year the same in number, though much shorter in winter than in summer.

If any man walk in the day he stumbleth not-As if he had said, So there is such a space, a determined time, which God has allotted me. During that time I stumble not, amidst all the snares that are laid for me. Because he seeth the light of this world-And so I see the light of God surrounding me.

Verse 9. Are there not twelve hours in the day?] The Jews, as well as most other nations, divided the day, from sun-rising to sun-setting, into twelve equal parts; but these parts, or hours, were longer or shorter, according to the different seasons of the year. See Clarke’s note on “John 1:39”.

Our Lord alludes to the case of a traveller, who has to walk the whole day: the day points out the time of life-the night that of death. He has already used the same mode of speech, John 9:4: I must work the works of him that sent me, while it is day: the night cometh when no man can work. Here he refers to what the apostles had just said-The Jews were but just now going to stone thee. Are there not, said he, twelve hours in the day? I have not travelled these twelve hours yet-my last hour is not yet come; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am immortal till my work is done; and this, that I am now going to Bethany to perform, is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See Luke 22:53.

If any man walk in the day, he stumbleth not] A traveller should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble: but, if he walk in the night, he stumbleth, because there is no light in it, John 11:10; i.e. there is no sun above the horizon. The words en autw, John 11:10, refer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfil the will of God, and to prepare for glory. Jesus is the light of the world; he that walks in his Spirit, and by his direction, cannot stumble-cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own heart, and according to the maxims of this dark world, he stumbles-falls into sin, and at last falls into hell. Reader! do not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity.

Verses 7-10. Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as en autw, should be translated, referring to the noun, kosmou, world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.”

Ver. 9. Are there not twelve hours in the day? Then, though the jews sought to stone the Saviour, he assigns a reason why we should go on in the path of duty, and walk in the light of day. Being under the guardian care of heaven, and of the holy angels, we must not be idle while the enemy is on the alert.

9. Twelve hours—As precisely as the sun measures off the twelve hours, so does God mark out for him his exact time and mission; and clear as the world-light, the sun, over the path and the hours of that mission shines the divine light of duty. In that mission he is divinely safe; for death itself, being in the mission, would be true safety. A man is “immortal until his work is done.”

V. 10. But if a man walk in the night-If he have not light from God; if his providence does no longer protect him.

Verses 7-10. Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as en autw, should be translated, referring to the noun, kosmou, world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.”

10. In the night—Opposed to this day of mission and duty there is a night-side of darkness and wandering. It is the hemisphere outside man’s true life. No light in him—A man’s divinely-assigned path is a divinely-illumined path. The light is a blended light, combining rays of reason, conscience, Scripture, providence, and the blessed Spirit. And it is not only a light around a man, but a light in him. The dark wanderer, with no light in him, stumbleth.

V. 11. Our friend Lazarus sleepeth-This he spoke, just when he died. Sleepeth-Such is the death of good men in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding makes the Scripture often descend to our barbarous manner of speaking.

Verse 11. Lazarus sleepeth] It was very common among the Jews to express death by sleep; and the expression, falling asleep-sleeping with their fathers, &c., were in great use among them. The Hebrews probably used this form of speech to signify their belief in the immortality of the soul, and the resurrection of the body.

It is certain that our Lord received no intimation of Lazarus’s death from any person, and that he knew it through that power by which he knows all things.

Verses 11-13. These things said he — To silence their objections, and prepare their minds for what he yet concealed; and after that, as he perfectly knew what had passed at Bethany, though so many miles distant from it, he saith, Our friend Lazarus sleepeth — This, it is probable, he spoke just when he died. Sleepeth — Thus our Lord speaks, partly out of tenderness to his apostles, as being least shocking when he spoke of so dear a friend; and partly because the death of good men is only sleep, in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding in divine things causes the Scripture often to descend to our barbarous manner of speaking. But I go that I may awake him out of sleep — Referring to that raising him from the dead, which he intended quickly to effect. Mr. Blackwall, in his Sacred Classics, (vol. 1. page 297,) mentions the manner of speaking used here by our Lord, as an instance of his great modesty, as he does not immediately say, “He is dead, and I go by my almighty power to burst the bonds of the sepulchre, and to command him back to life again;” but, avoiding all parade and ostentation, he chooses the most simple and humble expression that can be thought of. Then said his disciples — Not apprehending his meaning; Lord, if he sleep, he shall do well — Understanding his words in a literal sense, they replied that they took his sleeping as a symptom of his speedy recovery; and by so saying intimated that there was no need of their going into Judea on Lazarus’s account. Howbeit Jesus spake of his death — But the real meaning of what Jesus said was, that Lazarus was dead, though his words were such that the disciples understood him as speaking of natural sleep.

11. Our friend… sleepeth—Jesus now sees with the spirit-eye that Lazarus has expired, and knows the sorrows of the watching sisters. Pressed doubtless by sympathy, he announces the fact to his disciples, to whom, in common with himself, Lazarus was our friend. All nations and all men, impressed by the resemblance of a slumbering person to a corpse, think and speak of death as a sleep. Yet, in the Lord’s mouth, it is doubtless used to indicate the lesson that death, like sleep, awaits a waking. See note on Luke 7:52.

Verse 12. If he sleep, he shall do well.] That is, if he sleep only, &c. Though the word sleep frequently meant death, (see Acts 7:60; 1 Corinthians 11:30; 15:18, 20,) yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favourable sign; therefore the words, If he sleep, he shall do well, or recover, became a proverbial forth of speech among the Jews. In most diseases, sleep is a very favourable prognostic: hence that saying of Menander:-

JUpnov de pashv estin ugieia nosou.

Sleep is a remedy for every disease. See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; he will awake time enough, and his very sleep is a presage of his recovery: therefore do not hazard thy life by going.

Verses 11-13. These things said he — To silence their objections, and prepare their minds for what he yet concealed; and after that, as he perfectly knew what had passed at Bethany, though so many miles distant from it, he saith, Our friend Lazarus sleepeth — This, it is probable, he spoke just when he died. Sleepeth — Thus our Lord speaks, partly out of tenderness to his apostles, as being least shocking when he spoke of so dear a friend; and partly because the death of good men is only sleep, in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding in divine things causes the Scripture often to descend to our barbarous manner of speaking. But I go that I may awake him out of sleep — Referring to that raising him from the dead, which he intended quickly to effect. Mr. Blackwall, in his Sacred Classics, (vol. 1. page 297,) mentions the manner of speaking used here by our Lord, as an instance of his great modesty, as he does not immediately say, “He is dead, and I go by my almighty power to burst the bonds of the sepulchre, and to command him back to life again;” but, avoiding all parade and ostentation, he chooses the most simple and humble expression that can be thought of. Then said his disciples — Not apprehending his meaning; Lord, if he sleep, he shall do well — Understanding his words in a literal sense, they replied that they took his sleeping as a symptom of his speedy recovery; and by so saying intimated that there was no need of their going into Judea on Lazarus’s account. Howbeit Jesus spake of his death — But the real meaning of what Jesus said was, that Lazarus was dead, though his words were such that the disciples understood him as speaking of natural sleep.

12. If he sleep—Our Lord’s words were intentionally ambiguous; and the disciples avail themselves of the ambiguity of the language to hint that Lazarus is well enough without him, and so show the needlessness of the hazardous journey. Refreshing sleep is an encouraging symptom, and often the best of medicines.

Verses 11-13. These things said he — To silence their objections, and prepare their minds for what he yet concealed; and after that, as he perfectly knew what had passed at Bethany, though so many miles distant from it, he saith, Our friend Lazarus sleepeth — This, it is probable, he spoke just when he died. Sleepeth — Thus our Lord speaks, partly out of tenderness to his apostles, as being least shocking when he spoke of so dear a friend; and partly because the death of good men is only sleep, in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding in divine things causes the Scripture often to descend to our barbarous manner of speaking. But I go that I may awake him out of sleep — Referring to that raising him from the dead, which he intended quickly to effect. Mr. Blackwall, in his Sacred Classics, (vol. 1. page 297,) mentions the manner of speaking used here by our Lord, as an instance of his great modesty, as he does not immediately say, “He is dead, and I go by my almighty power to burst the bonds of the sepulchre, and to command him back to life again;” but, avoiding all parade and ostentation, he chooses the most simple and humble expression that can be thought of. Then said his disciples — Not apprehending his meaning; Lord, if he sleep, he shall do well — Understanding his words in a literal sense, they replied that they took his sleeping as a symptom of his speedy recovery; and by so saying intimated that there was no need of their going into Judea on Lazarus’s account. Howbeit Jesus spake of his death — But the real meaning of what Jesus said was, that Lazarus was dead, though his words were such that the disciples understood him as speaking of natural sleep.

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

Verses 14-16. Then said Jesus plainly — That he might not hold them any longer in suspense, or permit them to remain under a mistake; Lazarus is indeed dead: and — As I could not have permitted this to have happened in my presence, I am glad for your sakes — That your faith may be more fully confirmed, by a further remarkable display of my divine power; that I was not there — That I was not in Judea before he died; for had I been there, and recovered him, your faith in me, as the Messiah, must have wanted that great confirmation which it shall soon receive. Nevertheless — Although he be dead, or, therefore, as the particle alla is used, Acts 10:20; and 26:16; let us go unto him — To Bethany, where he lies dead. Then said Thomas, which is called Didymus — Thomas in Hebrew, as Didymus in Greek, signifies a twin; Let us also go, that we may die with him — With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair. “Thus,” as Dr. Lardner has remarked, “Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in person, and raising Lazarus to life again, before so many witnesses at Bethany, where he died, and was well known, would be the means of bringing the men of that and future ages to believe in him and his doctrine, which is so well fitted to prepare mankind for a resurrection to eternal life, an admirable proof and emblem of which he gave them in this great miracle.”

Ver. 14. Lazarus is dead. A little before he had said, that he slept. He would not shock the feelings of the disciples by an abrupt disclosure of the exit of a man so dear to them. I am glad for your sakes, as a nation, that I was not there; but I go that I may awake him, that the nation may believe.

14. Plainly… dead—Jesus has suggested the lesson that he can waken alike the apathy of sleep and of death; he now, to shut off their hint, passes from the figure, and pronounces the solemn word, dead. Olshausen remarks that the reality of Lazarus’s death, instead of swoon or syncope, cannot be proved except by Jesus’s own assertion. It would, then, doubtless follow that the event could be no proof of Jesus’s divine mission. To prove the miracle by Christ, and then prove Christ by the miracle, would be reasoning in a circle. But the credibility of no one miracle depends on its own single proof. An isolated, disconnected miracle would be, without very powerful evidence indeed, unworthy of examination. See note on Luke 15:31.

Verse 15. I am glad for your sakes that I was not there] “I tell you plainly, Lazarus is dead: and I am glad I was not there-if I had been, I should have been prevailed on to have healed him almost as soon as he fell sick, and I should not have had so striking an occasion to manifest the glory of God to you, and to establish you in the faith.” It was a miracle to discover that Lazarus was dead, as no person had come to announce it. It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead. See John 11:39.

Verses 14-16. Then said Jesus plainly — That he might not hold them any longer in suspense, or permit them to remain under a mistake; Lazarus is indeed dead: and — As I could not have permitted this to have happened in my presence, I am glad for your sakes — That your faith may be more fully confirmed, by a further remarkable display of my divine power; that I was not there — That I was not in Judea before he died; for had I been there, and recovered him, your faith in me, as the Messiah, must have wanted that great confirmation which it shall soon receive. Nevertheless — Although he be dead, or, therefore, as the particle alla is used, Acts 10:20; and 26:16; let us go unto him — To Bethany, where he lies dead. Then said Thomas, which is called Didymus — Thomas in Hebrew, as Didymus in Greek, signifies a twin; Let us also go, that we may die with him — With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair. “Thus,” as Dr. Lardner has remarked, “Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in person, and raising Lazarus to life again, before so many witnesses at Bethany, where he died, and was well known, would be the means of bringing the men of that and future ages to believe in him and his doctrine, which is so well fitted to prepare mankind for a resurrection to eternal life, an admirable proof and emblem of which he gave them in this great miracle.”

15. I am glad—Jesus, here, seems to rejoice at the opportunity for the miracle. But was not miracle always in his power? Doubtless in his power always; but not always accordantly with the divine will. He who moved by the Father’s will, and timed his steps by the divine clock, (see notes on verses 7, 9, 10,) rejoiced when the hour struck for some great work confirmatory of his mission. Ye may believe—John uses the word believe for the various degrees and stages of faith. See note on John 2:11. This great work would stand in memory and on record, one of the pillars for faith to repose upon.

V. 16. Thomas in Hebrew, as Didymus in Greek, signifies a twin. With him-With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair.

Verse 16. Thomas, which is called Didymus] Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin-one who had a brother or a sister born with him at the same time: Didymus, didumov, is a literal translation of the Hebrew word into Greek. In Genesis 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. diduma, from didumov, a twin-from the Anglo-Saxon [A.S.], to double. Let us also go, that we may die with him.] That is, “Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him.” Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: “If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution.” But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favourable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, “They feed like the flies-pass over all a man’s whole parts, to light upon his sores.”

Verses 14-16. Then said Jesus plainly — That he might not hold them any longer in suspense, or permit them to remain under a mistake; Lazarus is indeed dead: and — As I could not have permitted this to have happened in my presence, I am glad for your sakes — That your faith may be more fully confirmed, by a further remarkable display of my divine power; that I was not there — That I was not in Judea before he died; for had I been there, and recovered him, your faith in me, as the Messiah, must have wanted that great confirmation which it shall soon receive. Nevertheless — Although he be dead, or, therefore, as the particle alla is used, Acts 10:20; and 26:16; let us go unto him — To Bethany, where he lies dead. Then said Thomas, which is called Didymus — Thomas in Hebrew, as Didymus in Greek, signifies a twin; Let us also go, that we may die with him — With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair. “Thus,” as Dr. Lardner has remarked, “Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in person, and raising Lazarus to life again, before so many witnesses at Bethany, where he died, and was well known, would be the means of bringing the men of that and future ages to believe in him and his doctrine, which is so well fitted to prepare mankind for a resurrection to eternal life, an admirable proof and emblem of which he gave them in this great miracle.”

16. Didymus—Thomas in Aramaic, and Didymus in Greek; both signify twin. Die with him—That death awaited them if they visited Jerusalem. and was very probable at Bethany, but two miles distant from Jerusalem, is clear from our note upon verse 8. How just the anticipation was appears from verses 53, 54. Jesus himself avoided the hazard by retiring from Bethany to Ephraim. We can hardly, therefore, adopt the usual reflections of commentators upon Thomas’s want of faith. On the contrary, we recognise a mind that realized a genuine danger in a truly heroic spirit.

Verse 17. He had lain in the grave four days already.] Our Lord probably left Bethabara the day, or the day after, Lazarus died. He came to Bethany three days after; and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day or day after he died. Though it was the Jewish custom to embalm their dead, yet we find, from John 11:39, that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking.

Verses 17-19. When Jesus came, he found — When Jesus and his disciples were come nigh to Bethany, they were told by some of the inhabitants, whom, it seems, they met accidentally, that Lazarus had been buried four days. Therefore, as a day or two must have been spent in making preparation for the burial, he could not well be less than five days dead when Jesus arrived. Now Bethany — The place where Lazarus had lived; was nigh unto Jerusalem, about fifteen furlongs off — Or somewhat less than two miles: so that he was well known in the city, had many friends there; and many of the Jews, who dwelt there, came to Martha and Mary — When the funeral was over; that they might comfort them — In their trouble for the loss of their brother. “The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to show that by the direction of Providence this great miracle had many witnesses, some of whom were persons of note, and inhabitants of Jerusalem.”

17. Four days—Reckoning the day on which he died as one; Jesus remained two days; and one day of journey made four.

Verse 18. Fifteen furlongs] About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin.

Verses 17-19. When Jesus came, he found — When Jesus and his disciples were come nigh to Bethany, they were told by some of the inhabitants, whom, it seems, they met accidentally, that Lazarus had been buried four days. Therefore, as a day or two must have been spent in making preparation for the burial, he could not well be less than five days dead when Jesus arrived. Now Bethany — The place where Lazarus had lived; was nigh unto Jerusalem, about fifteen furlongs off — Or somewhat less than two miles: so that he was well known in the city, had many friends there; and many of the Jews, who dwelt there, came to Martha and Mary — When the funeral was over; that they might comfort them — In their trouble for the loss of their brother. “The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to show that by the direction of Providence this great miracle had many witnesses, some of whom were persons of note, and inhabitants of Jerusalem.”

Ver. 18. Bethany was about fifteen furlongs from Jerusalem, nearly two miles.

18. Fifteen furlongs—Near two miles.

Verse 19. Many of the Jews came] Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private-lay with his bed on the floor-did not put on his sandals-did not wash nor anoint himself-had his head covered-and neither read in the law, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see Clarke on “John 11:31”.

Verses 17-19. When Jesus came, he found — When Jesus and his disciples were come nigh to Bethany, they were told by some of the inhabitants, whom, it seems, they met accidentally, that Lazarus had been buried four days. Therefore, as a day or two must have been spent in making preparation for the burial, he could not well be less than five days dead when Jesus arrived. Now Bethany — The place where Lazarus had lived; was nigh unto Jerusalem, about fifteen furlongs off — Or somewhat less than two miles: so that he was well known in the city, had many friends there; and many of the Jews, who dwelt there, came to Martha and Mary — When the funeral was over; that they might comfort them — In their trouble for the loss of their brother. “The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to show that by the direction of Providence this great miracle had many witnesses, some of whom were persons of note, and inhabitants of Jerusalem.”

19. Jews came to comfort—The nearness to Jerusalem is mentioned to explain why so many Jews were present. Great is oriental mourning. Weeping and howling for three days, visits of condolence for seven, and thirty days before the last offices are complete. The number here present suggests that the family of Bethany was honourable. Thereby the miracle was plentifully witnessed and published. Few of these comforters sympathized with the Christian hopes of these sisters. But the true Comforter was on his way. Jesus visits his “faithful among the faithless.”

V. 20. Mary sat in the house-Probably not hearing what was said.

Verse 20. Martha-went and met him] Some suppose she was the eldest of the two sisters-she seems to have had the management of the house. See Luke 10:40.

Mary sat still in the house.] It is likely that by this circumstance the evangelist intended to convey the idea of her sorrow and distress; because anciently afflicted persons were accustomed to put themselves in this posture, as expressive of their distress; their grief having rendered them as it were immovable. See Ezra 9:3, 4; Nehemiah 1:4; Psalm 137:1; Isaiah 47:1; Luke 1:79; and Matthew 27:61.

Verses 20-22. Then Martha, &c. — Jesus was no sooner come into the neighbourhood, but presently the news of his approach was brought to the afflicted family, that had so long impatiently desired to see him. Martha, therefore, immediately went out; and, being told what way he was coming, soon met him: but Mary sat still in the house — Probably not hearing of his coming: for Martha, overjoyed at the news of his approach, did not take time to tell her sister of it, but went out in all haste. Her intention, no doubt, was to welcome him; but being in an excess of grief, the first thing she uttered was a complaint that he had not come sooner, saying, Lord, if thou hadst been here, my brother had not died — In which words she shows both the strength and weakness of her faith. 1st, The strength of it, in that she believed Christ’s power was such, that though her brother’s sickness was very grievous, yet he could have cured it, and so have prevented his death; and that his goodness was such, that if he had been present, and seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach upon the peace and comfort of the family. 2d, Her words show also the weakness of her faith; for she limits the power of Christ in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not confined to his bodily presence. She reflects likewise on the wisdom and kindness of Christ, because he had not hastened to them when they sent for him, intimating that by delaying to come, she thought he had neglected to save her brother’s life. She, however, corrects and comforts herself with the consideration of the prevailing interest which Christ had in heaven, adding, But I know that even now — Though he be dead; whatsoever thou wilt ask of God — Whatsoever thou shalt think proper to ask; God will give it thee — Will assuredly grant thy request, how great soever the favour may be which thou askest: thus intimating, that she believed his prayer might yet restore her brother to life. She has not courage, however, to ask Jesus that he would pray to his Father for such an extraordinary exertion of divine power to be displayed on their behalf, there having yet been no precedent of any one being raised who had been so long dead: but, like a modest petitioner, she humbly recommends their case to the wise and compassionate consideration of Jesus. Thus when we know not what in particular to ask, or expect, let us, in general, refer ourselves to God; let him do as seemeth him good. And let it comfort us to be assured, when we are in doubt what to pray for, that our great Intercessor knows what to ask for us, and is always heard. But we have in this latter sentence, uttered by Martha on this occasion, a further proof, as of the strength, so also of the weakness of her faith: she believed Jesus could obtain of God by prayer whatever he should think fit to ask, even the restoration of her brother to life, though he had been so many days dead, but she did not believe that he himself could raise him; forgetting, or not considering, that he had life in himself, yea, was the Prince of life and Conqueror of death. She founded her hopes of her brother’s resurrection, so far as she entertained any hopes of so wonderful an event, not on Christ’s own power, but on the power of God, to be exerted at his intercession.

20. Martha… heard… went—Jesus approaches but enters not the town; avoiding the crowd of Jews at the house. Martha, probably by a secret message, learns his arrival; and with apparent secrecy, as if sharing the disciples’ fears of danger to the Master, meets him at his place of stoppage. There ensues a conversation between the two, apparently alone. Mary sat still in the house—Omit the word still, added in italics by the translators. It is not clear that Martha was also in the house; and the message of Jesus’s approach probably reached her alone. It is not until her return (verse 28) that Mary learns, and from her, that the Master is come.

Verse 21. If thou hadst been here, my brother had not died.] Mary said the same words to him a little after, John 11:32, which proves that these sisters had not a complete knowledge of the omnipotence of Christ: they thought he could cure at hand, but not at a distance; or they thought that it was because he did not know of their brother’s indisposition that he permitted him to die. In either of these cases it plainly appears they had not a proper notion of his divinity; and indeed the following verse proves that they considered him in no other light than that of a prophet. Query-Was it not proper that Christ should, in general, as much as might be, hide the knowledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge have overwhelmed them?

Verses 20-22. Then Martha, &c. — Jesus was no sooner come into the neighbourhood, but presently the news of his approach was brought to the afflicted family, that had so long impatiently desired to see him. Martha, therefore, immediately went out; and, being told what way he was coming, soon met him: but Mary sat still in the house — Probably not hearing of his coming: for Martha, overjoyed at the news of his approach, did not take time to tell her sister of it, but went out in all haste. Her intention, no doubt, was to welcome him; but being in an excess of grief, the first thing she uttered was a complaint that he had not come sooner, saying, Lord, if thou hadst been here, my brother had not died — In which words she shows both the strength and weakness of her faith. 1st, The strength of it, in that she believed Christ’s power was such, that though her brother’s sickness was very grievous, yet he could have cured it, and so have prevented his death; and that his goodness was such, that if he had been present, and seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach upon the peace and comfort of the family. 2d, Her words show also the weakness of her faith; for she limits the power of Christ in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not confined to his bodily presence. She reflects likewise on the wisdom and kindness of Christ, because he had not hastened to them when they sent for him, intimating that by delaying to come, she thought he had neglected to save her brother’s life. She, however, corrects and comforts herself with the consideration of the prevailing interest which Christ had in heaven, adding, But I know that even now — Though he be dead; whatsoever thou wilt ask of God — Whatsoever thou shalt think proper to ask; God will give it thee — Will assuredly grant thy request, how great soever the favour may be which thou askest: thus intimating, that she believed his prayer might yet restore her brother to life. She has not courage, however, to ask Jesus that he would pray to his Father for such an extraordinary exertion of divine power to be displayed on their behalf, there having yet been no precedent of any one being raised who had been so long dead: but, like a modest petitioner, she humbly recommends their case to the wise and compassionate consideration of Jesus. Thus when we know not what in particular to ask, or expect, let us, in general, refer ourselves to God; let him do as seemeth him good. And let it comfort us to be assured, when we are in doubt what to pray for, that our great Intercessor knows what to ask for us, and is always heard. But we have in this latter sentence, uttered by Martha on this occasion, a further proof, as of the strength, so also of the weakness of her faith: she believed Jesus could obtain of God by prayer whatever he should think fit to ask, even the restoration of her brother to life, though he had been so many days dead, but she did not believe that he himself could raise him; forgetting, or not considering, that he had life in himself, yea, was the Prince of life and Conqueror of death. She founded her hopes of her brother’s resurrection, so far as she entertained any hopes of so wonderful an event, not on Christ’s own power, but on the power of God, to be exerted at his intercession.

Ver. 21. Lord, if thou hadst been here, my brother had not died. Martha’s faith was perfect, as regards his miraculous powers, and as to the prevalence of his intercession, but she had no distinct idea of his omnipresence. In this view the Roman centurion eclipsed the Hebrews. Divine knowledge gradually opens on the mind.

21. If thou hadst been here—Mary meets the Lord with the same first words, (verse 32.) Stier beautifully paraphrases their correspondent utterances: “‘Alas, Lord, we have thought it a hundred times since our brother died;’ and they must tell him as soon as they saw him.” It was not reproach, for Lazarus died on the very day of their message; too soon for Jesus’s possible coming. But it is, “O that thou hadst been here! then my brother had not died.”

V. 22. Whatsoever thou wilt ask, God will give it thee-So that she already believed he could raise him from the dead.

Verse 22. I know, that even now] She durst not ask so great a favour in direct terms; she only intimated modestly that she knew he could do it.

Verses 20-22. Then Martha, &c. — Jesus was no sooner come into the neighbourhood, but presently the news of his approach was brought to the afflicted family, that had so long impatiently desired to see him. Martha, therefore, immediately went out; and, being told what way he was coming, soon met him: but Mary sat still in the house — Probably not hearing of his coming: for Martha, overjoyed at the news of his approach, did not take time to tell her sister of it, but went out in all haste. Her intention, no doubt, was to welcome him; but being in an excess of grief, the first thing she uttered was a complaint that he had not come sooner, saying, Lord, if thou hadst been here, my brother had not died — In which words she shows both the strength and weakness of her faith. 1st, The strength of it, in that she believed Christ’s power was such, that though her brother’s sickness was very grievous, yet he could have cured it, and so have prevented his death; and that his goodness was such, that if he had been present, and seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach upon the peace and comfort of the family. 2d, Her words show also the weakness of her faith; for she limits the power of Christ in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not confined to his bodily presence. She reflects likewise on the wisdom and kindness of Christ, because he had not hastened to them when they sent for him, intimating that by delaying to come, she thought he had neglected to save her brother’s life. She, however, corrects and comforts herself with the consideration of the prevailing interest which Christ had in heaven, adding, But I know that even now — Though he be dead; whatsoever thou wilt ask of God — Whatsoever thou shalt think proper to ask; God will give it thee — Will assuredly grant thy request, how great soever the favour may be which thou askest: thus intimating, that she believed his prayer might yet restore her brother to life. She has not courage, however, to ask Jesus that he would pray to his Father for such an extraordinary exertion of divine power to be displayed on their behalf, there having yet been no precedent of any one being raised who had been so long dead: but, like a modest petitioner, she humbly recommends their case to the wise and compassionate consideration of Jesus. Thus when we know not what in particular to ask, or expect, let us, in general, refer ourselves to God; let him do as seemeth him good. And let it comfort us to be assured, when we are in doubt what to pray for, that our great Intercessor knows what to ask for us, and is always heard. But we have in this latter sentence, uttered by Martha on this occasion, a further proof, as of the strength, so also of the weakness of her faith: she believed Jesus could obtain of God by prayer whatever he should think fit to ask, even the restoration of her brother to life, though he had been so many days dead, but she did not believe that he himself could raise him; forgetting, or not considering, that he had life in himself, yea, was the Prince of life and Conqueror of death. She founded her hopes of her brother’s resurrection, so far as she entertained any hopes of so wonderful an event, not on Christ’s own power, but on the power of God, to be exerted at his intercession.

22. Even now—Though he is dead, thy prayer, I know, could bring him to life. She had doubtless heard that he had called others from death; but to the height of so great a boon her mind can scarce ascend, and the half-formed thought disappears.

Verse 23. Thy brother shall rise again.] That is, directly; for it was by raising him immediately from the dead that he intended to comfort her.

Verses 23, 24. Jesus — Beholding her distress with a compassionate concern; saith unto her, Thy brother shall rise again — Martha, in her complaint, looked back, reflecting with regret that Christ had not come before her brother’s death, and thinking, if he had, her brother would have been now alive. And we are very apt, in such cases, like her, to add to our trouble, by fancying what might have been, if we had taken other measures or used other means, had employed certain physicians, or administered some particular medicines. But, alas! what use is there in such reflections, when God’s will is done, and our duty is to submit to it? Christ directs Martha, and us in her, to look forward, and to think what shall be, for that yields sure comfort: Thy brother shall rise again. Here observe, 1st, This was true of Lazarus in a sense peculiar to him; he was now immediately to be raised. Christ, however, does not say this in express words, much less that he himself should effect his resurrection, (for humility was a distinguishing trait in his character,) but, for the further trial of her faith and patience, he speaks ambiguously, and leaves her in uncertainty whether he should be raised presently, or not till the last day. 2d, It is applicable to all the saints, and the future resurrection. And it is surely matter of comfort to us, when we have buried our godly friends and relations, to believe and consider that they shall rise again; and that, as the soul at death is not lost, but gone before, so the body is not lost, but laid up. Let us think we hear Christ saying, Thy father, thy mother, thy wife, thy husband, thy child, shall rise again; these dry bones shall live! Martha — Not daring to understand him in a sense that favoured her wishes, namely, that he should be raised immediately; said, I know that he shall rise again at the last day — Though the doctrine of a general resurrection was to have its full proof from Christ’s resurrection, yet, as it had been revealed in the Old Testament, she firmly believed it, as the pious Jews in general did, Acts 24:15; yet she seems to think this doctrine not so important, or calculated to comfort mourners on the death of their relatives, as it really was. For her words seem to imply, Though I know he shall rise again at the last day, yet that affords us but little support now, in the distressing bereavement that we have experienced: as if the blessing of a resurrection to eternal life were not of much greater importance, and much more replete with comfort to a truly pious person, than any recovery from sickness, or restoration to temporal health or life, in this present world of trial and trouble. Alas! that we should be so weak and foolish, as to suffer present, sensible things, to make a deeper impression upon us, both of grief and joy, than those spiritual and eternal things which are the great objects of faith and hope! I know that he shall rise again at the last day — And is not that sufficient? She seems not to think it is. Thus, by our discontent under our present trials, we greatly undervalue our future expectations, and put a slight upon them, as if they were not worth regarding.

23. Thy brother shall rise—Jesus truly closes upon her transient words. He promises what she dares not hope, and dares not believe in its fulness.

Verse 24. I know that he shall rise again in the resurrection] The doctrine of the resurrection of the dead was then commonly received; and though it was our Lord who fully exemplified it by his own resurrection, yet the opinion was common, not only among God’s people, but among all those who believed in the God of Israel. The Jewish writings after the captivity are full of this doctrine. See 2 Macc. 7:9, 14, 23, 36; 12:43; 14:46; Wisd. 5:1, 7, 17; 6:6, 7. See also Josephus and the Targums, passim.

Verses 23, 24. Jesus — Beholding her distress with a compassionate concern; saith unto her, Thy brother shall rise again — Martha, in her complaint, looked back, reflecting with regret that Christ had not come before her brother’s death, and thinking, if he had, her brother would have been now alive. And we are very apt, in such cases, like her, to add to our trouble, by fancying what might have been, if we had taken other measures or used other means, had employed certain physicians, or administered some particular medicines. But, alas! what use is there in such reflections, when God’s will is done, and our duty is to submit to it? Christ directs Martha, and us in her, to look forward, and to think what shall be, for that yields sure comfort: Thy brother shall rise again. Here observe, 1st, This was true of Lazarus in a sense peculiar to him; he was now immediately to be raised. Christ, however, does not say this in express words, much less that he himself should effect his resurrection, (for humility was a distinguishing trait in his character,) but, for the further trial of her faith and patience, he speaks ambiguously, and leaves her in uncertainty whether he should be raised presently, or not till the last day. 2d, It is applicable to all the saints, and the future resurrection. And it is surely matter of comfort to us, when we have buried our godly friends and relations, to believe and consider that they shall rise again; and that, as the soul at death is not lost, but gone before, so the body is not lost, but laid up. Let us think we hear Christ saying, Thy father, thy mother, thy wife, thy husband, thy child, shall rise again; these dry bones shall live! Martha — Not daring to understand him in a sense that favoured her wishes, namely, that he should be raised immediately; said, I know that he shall rise again at the last day — Though the doctrine of a general resurrection was to have its full proof from Christ’s resurrection, yet, as it had been revealed in the Old Testament, she firmly believed it, as the pious Jews in general did, Acts 24:15; yet she seems to think this doctrine not so important, or calculated to comfort mourners on the death of their relatives, as it really was. For her words seem to imply, Though I know he shall rise again at the last day, yet that affords us but little support now, in the distressing bereavement that we have experienced: as if the blessing of a resurrection to eternal life were not of much greater importance, and much more replete with comfort to a truly pious person, than any recovery from sickness, or restoration to temporal health or life, in this present world of trial and trouble. Alas! that we should be so weak and foolish, as to suffer present, sensible things, to make a deeper impression upon us, both of grief and joy, than those spiritual and eternal things which are the great objects of faith and hope! I know that he shall rise again at the last day — And is not that sufficient? She seems not to think it is. Thus, by our discontent under our present trials, we greatly undervalue our future expectations, and put a slight upon them, as if they were not worth regarding.

24. In the resurrection—The words of Martha indicate the common faith of the Jews of her day in the resurrection of the body. Last day—The closing day of this world’s history, when the entire race shall stand before the Judge of quick and dead. Martha puts this unhoping construction upon the Lord’s words, as if to draw out a more explicit assurance of a present aid. Little did she anticipate in what a burst of grandeur the assurance would come forth.

V. 25. l am the resurrection-Of the dead.

And the life-Of the living.

He that believeth in me, though he die, yet shall he live-In life everlasting.

Verse 25. I am the resurrection, and the life] Thou sayest that thy brother shall rise again in the resurrection at the last day; but by whom shall he arise if not by ME, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence.

Though he were dead] Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be re-animated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins, if he believe in me, trust on me as his sole Saviour, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love.

Verse 25. Jesus said, I am the resurrection — The author and cause of the resurrection of the dead; and the life — The source of life, natural, spiritual, and eternal; of the living, both in the present world and in the world to come. Martha believed that in answer to his prayer God would give any thing; but he would have her to know that by his power he could effect any thing. Martha believed a resurrection to take place at the last day; but Christ tells her he had now the power whereby it should be effected lodged in his hands: from whence it was easy to infer, that he who could raise the world of men that had been dead many ages, could, doubtless, raise one man that had been dead only a few days. Observe, reader, it ought to be a source of unspeakable comfort to us, that Christ is the resurrection and the life, and that he will be such to us, if we be his true disciples. A resurrection is a return to life, and Christ is the author of that return. We profess, in the Creed, to look for the resurrection of the dead, and the life of the world to come. Let us remember, then, that Christ is the author and principle of both; and that our hope of both must be built on him. Jesus proceeds: He that believeth in me — With a faith overcoming the world, (1 John 5:4, 5,) and purifying the heart; (Acts 15:9;) though he were dead — Or, though he should die, as kan apoqanh is properly rendered; yet shall he live — Not only shall his soul survive the death of his body, and continue immortal, but, ere long, his reanimated body shall be again united to that soul; and even at present I can loose the bonds of death, and though thy brother now is holden by them, I can recall him when I please. Observe well, reader, to whom this promise is made; namely, to them that believe in Christ Jesus, to them that consent to, and confide in him, as the only Mediator of reconciliation and of intercourse between God and man; that receive the record God has given in his word concerning his Son; who sincerely comply with it, and answer all the great and gracious intentions of it. Both the promise and the conditions are further explained in the next verse.

Ver. 25. I am the resurrection and the life. Here a radiance of the Godhead was allowed to shine out; for in the dark gloomy shadow of death, our faith needs divine support. Christ is the life eternal that came down from heaven, the very life of the soul, even as the soul is the life of the body. We cannot support the loss of friends, nor joyfully resign our breath, without the hopes and assurances of a world to come. Martha, on hearing this, made a full confession of faith, that he was the Christ, the Son of God.

25. I am… resurrection… life—The due understanding of these two sublime verses requires an analysis of the two principal terms. Resurrection is the reunion of a conscious soul to a body by it vitalized. Thence results actual physical life compositely of soul and body. Yet life, as often used, especially in John’s Gospel, designates something over and above this. Certainly does this higher meaning exist when the life is conditioned, as here, upon faith. It is then a life upon life; THE life supereminently; the glorified, celestial Life, over and above a life consisting in mere conscious existence. When, therefore, Martha names the resurrection, Christ responds, I am not only the resurrection but I am more; I am the life. He is author not only of that mere life resulting from union of soul and body, but of the celestial life by which man is a glorified being. We then paraphrase the words thus: I am not only the physical resurrection, but I am the life celestial; he that believeth in me, though he (like Lazarus) should die, yet the life celestial survives; and he that (unlike Lazarus) is still alive, and is a believer in me, shall never experience any death of that celestial life. To be the resurrection is one thing; to be the life another.

Verse 26. Shall never die.] Or, Shall not die for ever. Though he die a temporal death. he shall not continue under its power for ever; but shall have a resurrection to life eternal.

Believest thou this?] God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there.

Verse 26. And whosoever liveth — That is, 1st, A natural life; whosoever lives in this world, whether he be Jew or Gentile, and wherever, in whatever country or age he lives; and believeth — That is, believeth while he liveth in this world, while he is here, in this state of probation; for, after death, it will be too late to believe. Or, 2d, Whosoever believeth, and liveth a spiritual life, and continues to believe, that he may continue so to live. For he that lives and believes, is he that lives by faith, a faith that influences his conversation: he that, by faith, is born again to a heavenly, holy, and divine life; to whom, to live is Christ, and whose life is continually derived from Christ. Such a one shall never die — A promise this which ensures a blessed immortality, 1st, To the soul: he who, being united to Christ by faith, lives a spiritual life by virtue of that union, shall never die; his spiritual life shall never be extinguished, but perfected in eternal life. For, as the soul, being in its nature spiritual, is therefore immortal; so, if by faith it live here a spiritual life, consonant to its nature, its felicity shall be immortal too. And there shall be no interruption of its life, as there is of the life of the body. The body indeed dies, or sleeps rather, but not for ever, as the original expression here used, ou mh apoqanh, eiv ton aiwna, applied to it, is rendered by some. For, 2d, This promise ensures future life and happiness to it also. All the difficulties that attend the state of the dead are here overlooked by our Lord, and made nothing of, while he speaks of himself as the resurrection and the life. Though the body be dead because of sin; though the sentence of death passed upon it be just; though the effects of death be dismal; though the bands of death be strong; though the body be not only dead, but putrefied; though the scattered dust be so mixed with common dust, that no art of man can distinguish, much less separate them; yet we are sure it shall live again. Christ asks Martha, Believest thou this? — Canst thou take my word for it, and rely firmly on its accomplishment? Reader, when we hear the word of Christ concerning the great things of the other world, we should seriously ask ourselves, Do we believe this? This truth in particular; this, which is attended with so many difficulties; this, which is suited to my case? Doth my belief of it realize it to me, and give my soul an assurance of it? so that I can say, not only this I believe, but thus I believe. Martha’s mind was occupied with the idea of her brother’s being raised to life in this world; before Christ gave her hopes of that, he directed her thoughts to another life, and another world. As if he had said, That is of comparatively little importance, but believest thou this that I tell thee concerning a future state? The crosses and comforts of this present time would not make half that impression upon us which they do, if we did but believe the things of eternity as we ought.

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

Verse 27. Yea, Lord: I believe] pepisteuka, I have believed. Either meaning that she had believed this for some time past, or that, since he began to teach her, her faith had been considerable increased; but verbs preter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messiah promised to their fathers; but her faith goes no farther; and, having received some hope of her brother’s present resurrection, she waited for no farther instruction, but ran to call her sister.

Verse 27. She saith, Yea, Lord — I am fully persuaded of the truth of thy declaration; for I believe that thou art the Christ, &c. — Here we have Martha’s good confession, the same with that for which Peter was commended, Matthew 16:16, 17, where see the notes. Dr. Campbell reads, I believe that thou art the Messiah, the Son of God, he who cometh into the world; observing that the passage contains three titles, which should be distinctly marked as three different denominations, or descriptions, by which the same great personage was distinguished; and that the last two of them are improperly compounded into one in our translation. He observes, also, that the last-mentioned title is not properly, he who should come, but, he who cometh. By replying, that she believed him to be the promised Messiah, Martha intimated that she confided implicitly in every thing he said, and that there was no instance of power whatsoever, which he was pleased to claim, that exceeded her belief. Probably she began to entertain some confused expectation of her brother’s immediate resurrection; although afterward, when she considered the greatness of the thing more deliberately, many doubts arose in her mind concerning it, verse 39.

27. Yea… thou art the Christ—The even-minded Jewess can hardly ascend the height of these lofty hopes; but she believes in Christ, and all he promises is sure. The quiet and consoled confessor leaves and returns to her sister and her cares.

Verse 28. The Master is come] This was the appellation which he had in the family; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

Ver. 28. The Master is come, and calleth for thee. These were sweet words in Mary’s ears, whose help and hope were in the Lord. Yea, he calls to every follower, My son, give me thy heart. Mary knew her place of refuge.

28. Calleth for thee—The call is not narrated; but Martha gives it not only truly but secretly. None but the two sisters have as yet learned that the Saviour is present.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

Verse 30. Jesus was not yet come into the town] As the Jewish burying places were without their cities and villages, it appears that the place where our Saviour was, when Martha met him, was not far from the place where Lazarus was buried. See Clarke’s note on “Luke 7:12”.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

Verse 31. She goeth unto the grave to weep there.] It appears that it was the custom for the nearest relatives of the deceased to go at times, during the three days of weeping, accompanied by their friends and neighbours, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid for three days, to see whether it might be again permitted to enter, but, when it saw the face change, it knew that all hope was now past. It was on this ground that the seven days of lamentation succeeded the three days of weeping, because all hope was now taken away. They had traditions that, in the course of three days, persons who had died were raised again to life. See Lightfoot. Mr. Ward says: “I once saw some Mussulman women, near Calcutta, lying on the new-made grave of a relation, weeping bitterly. In this manner the Mussulman females weep and strew flowers over the graves of relations, at the expiration of four days, and forty days, after the interment.”

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

Ver. 31. The jews which were with her in the house — followed her. Chiefly ladies of rank known to the council of elders, but still unbelievers in Christ.

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

V. 32. She fell at his feet-This Martha had not done. So she makes amends for her slowness in coming.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

32. Fell down at his feet—Mary’s ardent soul appears in every motion. As soon, quickly, (verse 29,) hastily, (verse 31,) she fell down at his feet,

(32.) She utters, like Martha, her double note of sorrow over what is, and what, alas! might have been; but, unlike Martha, she utters no saving clause of hope, (verse 22.) Jesus answers her not as Martha, with a promise, but with the deed. He is here, and Lazarus is about to live.

V. 33. He groaned-So he restrained his tears. So he stopped them soon after, John 11:38.

He troubled himself-An expression amazingly elegant, and full of the highest propriety. For the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason.

Verse 33. He groaned in the spirit, &c.] Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God: it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart; though in some cases it is the effect of an erroneous, ascetic mode of discipline.

It is abolishing one of the finest traits in our Lord’s human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadulterated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affectionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the GOD! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffering for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, NO! God repeats, NO! Universal nature re-echoes, NO! and the tears and blood of Jesus eternally say, NO!

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

Ver. 33. Jesus — groaned in the spirit, and was troubled. Yea, he wept, shedding tears, as well as breathing short but audible prayers, as appears from the words which follow. “For their sakes I said it, that they might believe that thou hast sent me,” the Messiah, to seek and to save a ruined nation. He wept with those that wept, but he groaned beneath the obduracy and unbelief of the nation, which was more than all the other miseries of man. But how are those prayers and tears to be understood? Undoubtedly, as all the prayers, the tears, the exhortations, and entreaties of all the holy prophets; they were, that the nation might believe that God had sent his Christ into the world for their salvation. It is not possible here to admit CALVIN’S comment, that, being moved with compassion, he wept when he saw Mary and the others weeping! Oh no, the Lord had higher views; the resurrection of Lazarus was a miracle of crisis to the Hebrew nation. The stone being taken away, a cloud of angels gathered round the trembling earth, while Jesus cried in the Spirit, — Lazarus, come forth.

33. Groaned in the spirit—Commentators have been much perplexed by the undeniable fact that the Greek word for groaned here is expressive of anger rather than grief. Alford explains it of the peremptory and half-indignant volition with which even many a minister at a funeral represses the rise of undue sympathy with the weeping or relatives. We prefer the interpretation of Stier. The Son of man is indignant at the great Enemy, the cause of sorrow and death, with whom he ever struggles, and whom, by dying, he must subdue.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

V. 35. Jesus wept-Out of sympathy with those who were in tears all around him, as well as from a deep sense of the misery sin had brought upon human nature.

Verse 35. Jesus wept.] The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luke 19:41) where Christ is said to have wept over Jerusalem.

Verses 28-35. When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, verse 33,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, etaraxen eauton, he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.”

35. Jesus wept—It was in walking from his place of stoppage to the tomb that Jesus wept. It was a strange and most heartless objection of Strauss, that the tears of Jesus could have no reality for a friend he was about to restore to life. That restoration to life sprang from the same sympathy for human woe which produced the tears. O the truly, deeply human Jesus! How divine the thought, that the Divine could be so human as to blend his tears with ours and make our sorrow sacred! How infidel the heart of the man whose speculations would so coldly analyze as to destroy the blessed fact.

Verse 36. Behold how he loved him!] And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved US!

Verses 36, 37. Then said the Jews, Behold how he loved him — They seem to wonder he should have so strong an affection for one to whom he was not related, and with whom he had not had a long acquaintance, having spent most of his time in Galilee, at a great distance from Bethany. It becomes us, according to this example of Christ, to show our love to our friends, both living and dying. We must sorrow for our brethren that sleep in Jesus, as those that are full of love, though not void of hope; for though our tears profit not the dead, they embalm their memory. Christ’s tears, at the grave of Lazarus, were indications of his particular love to him; but he has given proofs, no less evident, of his love to all the saints, in that he died for them. Did these Jews, when they saw him shedding tears over the dead body of Lazarus, say, See how he loved him? How much more reason have we, for whom he laid down his life, to say, See how he loved us! And some said, Could not this man, &c. — “Some of them, however, interpreted this circumstance to his disadvantage; for, according to their mean way of judging, they fancied that he had suffered him to fall under the stroke of death for no other reason but want of power to rescue him. And, thinking the miracle, said to have been wrought on the blind man during the feast of tabernacles, at least as difficult as the curing of an acute distemper, they called the former in question, because the latter had been neglected. If, said they, he has really opened the eyes of the blind, might he not have preserved this man from death?” Thus, when he was dying, because he did not save himself and come down from the cross, they concluded he could not; not considering that divine power is always directed in its operations by divine wisdom, not merely according to his will, but according to the counsel of his will, wherein it becomes us to acquiesce. If Christ’s friends, whom he loves, die; if his church, which he loves, be persecuted and afflicted, we must not impute these things to any defect, either in his power or love, but conclude that he permits them to happen, because he sees it to be for the best that they should. Jesus soon showed these whisperers, by raising Lazarus from the dead, that he could have prevented his death, but therefore did not, because he would glorify himself the more by doing a greater work than curing his disorder. So hard, however, were the hearts of many of these Jews, that, not withstanding the great miracle which they were now about to see Jesus perform, they would persist in their infidelity still. And Jesus, who knew the discourses which they now held among themselves in private concerning him, being likewise fully acquainted with their obstinacy, and foreseeing the miseries in which their unbelief would involve them, was still more afflicted, and groaned again in himself as he went to the grave.

36. Then said the Jews—In the wake of Mary (verse 31) these Jews followed, as they supposed, to the tomb, when, lo! the mysterious One stood before them, the maiden kneeling at his feet! From his refuge beyond the Jordan this wonder-worker, who had so lately startled Jerusalem by his words and deeds, had come. His face was not as some had seen it, looking upon the stormy mob of the capital, placid and majestic, but instinct with indignant grief, the grief soon overpowering the ire and pouring forth in tears. Behold how he loved him—was their word of wonder that this wonderful One could so love his fellow; thus evincing the impression of the divinity of Jesus, now made upon the minds of the people.

V. 37. Could not this person have even caused, that this man should not have died?-Yet they never dreamed that he could raise him again! What a strange mixture of faith and unbelief.

Verse 37. Could not this man, which opened the eyes, &c.] Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his weakness. We may suppose them to have spoken thus: “If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies so much sorrow at his death? Let none hereafter vaunt the miracle of the blind man’s cure; if he had been capable of doing that, he would not have permitted his friend to die.” Thus will men reason, or rather madden, concerning the works and providence of God; till, by his farther miracles of mercy or judgment, he converts or confounds them.

Verses 36, 37. Then said the Jews, Behold how he loved him — They seem to wonder he should have so strong an affection for one to whom he was not related, and with whom he had not had a long acquaintance, having spent most of his time in Galilee, at a great distance from Bethany. It becomes us, according to this example of Christ, to show our love to our friends, both living and dying. We must sorrow for our brethren that sleep in Jesus, as those that are full of love, though not void of hope; for though our tears profit not the dead, they embalm their memory. Christ’s tears, at the grave of Lazarus, were indications of his particular love to him; but he has given proofs, no less evident, of his love to all the saints, in that he died for them. Did these Jews, when they saw him shedding tears over the dead body of Lazarus, say, See how he loved him? How much more reason have we, for whom he laid down his life, to say, See how he loved us! And some said, Could not this man, &c. — “Some of them, however, interpreted this circumstance to his disadvantage; for, according to their mean way of judging, they fancied that he had suffered him to fall under the stroke of death for no other reason but want of power to rescue him. And, thinking the miracle, said to have been wrought on the blind man during the feast of tabernacles, at least as difficult as the curing of an acute distemper, they called the former in question, because the latter had been neglected. If, said they, he has really opened the eyes of the blind, might he not have preserved this man from death?” Thus, when he was dying, because he did not save himself and come down from the cross, they concluded he could not; not considering that divine power is always directed in its operations by divine wisdom, not merely according to his will, but according to the counsel of his will, wherein it becomes us to acquiesce. If Christ’s friends, whom he loves, die; if his church, which he loves, be persecuted and afflicted, we must not impute these things to any defect, either in his power or love, but conclude that he permits them to happen, because he sees it to be for the best that they should. Jesus soon showed these whisperers, by raising Lazarus from the dead, that he could have prevented his death, but therefore did not, because he would glorify himself the more by doing a greater work than curing his disorder. So hard, however, were the hearts of many of these Jews, that, not withstanding the great miracle which they were now about to see Jesus perform, they would persist in their infidelity still. And Jesus, who knew the discourses which they now held among themselves in private concerning him, being likewise fully acquainted with their obstinacy, and foreseeing the miseries in which their unbelief would involve them, was still more afflicted, and groaned again in himself as he went to the grave.

37. Some said—This was an echoed response. It expresses no doubt of his past miracles, no malice or cavil about his power. It stops at simple wonder that this miraculously endowed being had allowed so loved a friend to die! The words rather indicate that the miracle of restoring the blind-born was admitted as true by the people of Jerusalem.

V. 38. It was a cave-So Abraham, Isaac, and Jacob, and their wives, except Rachel, were buried in the cave of Machpelah, Genesis 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription.

Verse 38. It was a cave, &c.] It is likely that several of the Jewish burying-places were made in the sides of rocks; some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone, laid down upon the top, would serve for a door. Yet, from what the evangelist says, there seems to have been something peculiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, John 11:44?

Verses 38-40. It was a cave, and a stone lay upon it — Or, as Dr. Campbell reads, shut up with a stone. The graves of the common people probably were digged like ours, but persons of distinction were, as with us, interred in vaults. So Lazarus was; and such was the sepulchre in which Christ was buried. See note on Matthew 27:60. Probably this custom was kept up among the Jews in imitation of the patriarchs, Abraham, Isaac, and Jacob, and their wives, except Rachel, being buried in the cave of Machpelah, Genesis 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature, or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription. Jesus said, Take ye away the stone — Our Lord, says Bishop Hall, “could with infinite ease have commanded the stone to roll away of itself, without employing any to remove it; but he judiciously avoided all unnecessary pomp and parade, and mingled all the majesty of this astonishing miracle with the most amiable modesty and simplicity.” Besides, he thus removed the minutest suspicion of fraud, for they who removed the stone would, from the putrefied state of the body, have sufficient evidence that it was there, dead; while all who were present might, and no doubt did, see it lying in the sepulchre when the stone was removed, before Jesus gave the commanding word, Come forth. Martha said, Lord, by this time he stinketh — Thus did reason and faith struggle together; for he hath been dead four days — The word dead is not in the original, which is only, tetartaiov gar esti, for he hath been four days, namely, in the grave, and not four days dead only. That this was Martha’s meaning is evident from verse 17, where it is said, that when Jesus came, he found that Lazarus had laid in the grave four days already; and therefore he must have been dead at least five or six, for a day or two must have been spent in making preparation for the burial. “Providence directed Martha to mention this circumstance before Lazarus was raised, that the greatness of the miracle might be manifest to all who were present. It is beautiful to observe the gradation that was in the resurrections of the dead effected by our Lord. The first person whom he raised, namely, Jairus’s daughter, had been in the state of the dead only a few hours; the second, the widow of Nain’s son, was raised as his friends were carrying him out to burial. But when Jesus recalled Lazarus to life, he had been in the grave no less than four days; and therefore, according to our way of apprehending things, his resurrection was the greatest miracle of the three. As Peter Chrysologus observes, ‘the whole power of death was accomplished upon him; the whole power of the resurrection showed forth in him.’” — Macknight. Jesus saith, Said I not unto thee — It appears by this that Christ had said more to Martha than is before recorded; if thou wouldest believe, thou shouldest see the glory of God — Remarkably displayed in a work of signal mercy and power.

38. A cave… a stone—Probably a square subterranean room, artificially excavated, and entered by a horizontal opening. A stone lying against the entrance, to guard the interior from intruders, had to be rolled away. Descending steps brought the visitor to its floor. Recesses, cut into the side walls, contained each a corpse, which was placed, the head going in first, and the feet pointing into the room. Sometimes the corpse lay parallel to the wall as upon a shelf, and so was visible from head to foot. The body was wound in linen strips, around each separate limb, and a loose sheet around the whole. A napkin or kerchief enveloped the face and neck.

V. 39. Lord, by this time he stinketh-Thus did reason and faith struggle together.

Verse 39. Take ye away the stone.] He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescency had already taken place, that it might not be afterwards said that Lazarus had only fallen into a lethargy; but that the greatness of the miracle might be fully evinced. He stinketh] The body is in a state of putrefaction. The Greek word ozw signifies simply to smell, whether the scent be good or bad; but the circumstances of the case sufficiently show that the latter is its meaning here. Our translators might have omitted the uncouth term in the common text; but they chose literally to follow the Anglo-Saxon, [A.S.], and it would be now useless to attempt any change, as the common reading would perpetually recur, and cause all attempts at mending to sound even worse than that in the text.

For he hath been dead four days.] tetartaiov gar esti, This is the fourth day, i.e. since his interment. Christ himself was buried on the same day on which he was crucified, see John 19:42, and it is likely that Lazarus was buried also on the same day on which he died. See Clarke on “John 11:17”.

Verses 38-40. It was a cave, and a stone lay upon it — Or, as Dr. Campbell reads, shut up with a stone. The graves of the common people probably were digged like ours, but persons of distinction were, as with us, interred in vaults. So Lazarus was; and such was the sepulchre in which Christ was buried. See note on Matthew 27:60. Probably this custom was kept up among the Jews in imitation of the patriarchs, Abraham, Isaac, and Jacob, and their wives, except Rachel, being buried in the cave of Machpelah, Genesis 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature, or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription. Jesus said, Take ye away the stone — Our Lord, says Bishop Hall, “could with infinite ease have commanded the stone to roll away of itself, without employing any to remove it; but he judiciously avoided all unnecessary pomp and parade, and mingled all the majesty of this astonishing miracle with the most amiable modesty and simplicity.” Besides, he thus removed the minutest suspicion of fraud, for they who removed the stone would, from the putrefied state of the body, have sufficient evidence that it was there, dead; while all who were present might, and no doubt did, see it lying in the sepulchre when the stone was removed, before Jesus gave the commanding word, Come forth. Martha said, Lord, by this time he stinketh — Thus did reason and faith struggle together; for he hath been dead four days — The word dead is not in the original, which is only, tetartaiov gar esti, for he hath been four days, namely, in the grave, and not four days dead only. That this was Martha’s meaning is evident from verse 17, where it is said, that when Jesus came, he found that Lazarus had laid in the grave four days already; and therefore he must have been dead at least five or six, for a day or two must have been spent in making preparation for the burial. “Providence directed Martha to mention this circumstance before Lazarus was raised, that the greatness of the miracle might be manifest to all who were present. It is beautiful to observe the gradation that was in the resurrections of the dead effected by our Lord. The first person whom he raised, namely, Jairus’s daughter, had been in the state of the dead only a few hours; the second, the widow of Nain’s son, was raised as his friends were carrying him out to burial. But when Jesus recalled Lazarus to life, he had been in the grave no less than four days; and therefore, according to our way of apprehending things, his resurrection was the greatest miracle of the three. As Peter Chrysologus observes, ‘the whole power of death was accomplished upon him; the whole power of the resurrection showed forth in him.’” — Macknight. Jesus saith, Said I not unto thee — It appears by this that Christ had said more to Martha than is before recorded; if thou wouldest believe, thou shouldest see the glory of God — Remarkably displayed in a work of signal mercy and power.

39. Away the stone—The same power that could raise the dead could surely move the stone. Angels rolled the stone when Jesus rose. The same power that raised could also have unbound the body. But here let man do all that man can do. God will do what God alone can do. By this time he stinketh—Supposing, perhaps, that Jesus exposes the corpse in order to take a last look, Martha reminds Jesus that the corpse will be offensive to the senses. Why insist on so repulsive an indulgence? Hereby Martha incidentally brings out the fact that renders the reality of the death of Lazarus to all but wilful scepticism unquestionable.

V. 40. Said I not-It appears by this, that Christ had said more to Martha than is before recorded.

Verse 40. If thou wouldest believe, &c.] So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of doxan, the glory, one MS. reads dunamin, the miraculous power.

Verses 38-40. It was a cave, and a stone lay upon it — Or, as Dr. Campbell reads, shut up with a stone. The graves of the common people probably were digged like ours, but persons of distinction were, as with us, interred in vaults. So Lazarus was; and such was the sepulchre in which Christ was buried. See note on Matthew 27:60. Probably this custom was kept up among the Jews in imitation of the patriarchs, Abraham, Isaac, and Jacob, and their wives, except Rachel, being buried in the cave of Machpelah, Genesis 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature, or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription. Jesus said, Take ye away the stone — Our Lord, says Bishop Hall, “could with infinite ease have commanded the stone to roll away of itself, without employing any to remove it; but he judiciously avoided all unnecessary pomp and parade, and mingled all the majesty of this astonishing miracle with the most amiable modesty and simplicity.” Besides, he thus removed the minutest suspicion of fraud, for they who removed the stone would, from the putrefied state of the body, have sufficient evidence that it was there, dead; while all who were present might, and no doubt did, see it lying in the sepulchre when the stone was removed, before Jesus gave the commanding word, Come forth. Martha said, Lord, by this time he stinketh — Thus did reason and faith struggle together; for he hath been dead four days — The word dead is not in the original, which is only, tetartaiov gar esti, for he hath been four days, namely, in the grave, and not four days dead only. That this was Martha’s meaning is evident from verse 17, where it is said, that when Jesus came, he found that Lazarus had laid in the grave four days already; and therefore he must have been dead at least five or six, for a day or two must have been spent in making preparation for the burial. “Providence directed Martha to mention this circumstance before Lazarus was raised, that the greatness of the miracle might be manifest to all who were present. It is beautiful to observe the gradation that was in the resurrections of the dead effected by our Lord. The first person whom he raised, namely, Jairus’s daughter, had been in the state of the dead only a few hours; the second, the widow of Nain’s son, was raised as his friends were carrying him out to burial. But when Jesus recalled Lazarus to life, he had been in the grave no less than four days; and therefore, according to our way of apprehending things, his resurrection was the greatest miracle of the three. As Peter Chrysologus observes, ‘the whole power of death was accomplished upon him; the whole power of the resurrection showed forth in him.’” — Macknight. Jesus saith, Said I not unto thee — It appears by this that Christ had said more to Martha than is before recorded; if thou wouldest believe, thou shouldest see the glory of God — Remarkably displayed in a work of signal mercy and power.

40. Said I not—He had said it not only in verse 4, but in verse 23, more fully than Martha dared to accept; but its fulness he will now verify in a great deed. If thou wouldest believe—Did the miracle, then, depend upon her faith? So far as this: it was from the faith of this family of Bethany that Lazarus was selected as the object of this gracious miracle; it was from faith that their eyes (unlike those of the hostile Jews) could recognize in it the glory of God. Thus do God’s revelation and man’s faith meet and co-operate. The glory of God—Not his essential excellence, but its manifestation, through works of power and mercy, to the minds of men.

V. 41. Jesus lifted up his eyes-Not as if he applied to his Father for assistance. There is not the least show of this. He wrought the miracle with an air of absolute sovereignty, as the Lord of life and death. But it was as if he had said, I thank thee, that by the disposal of thy providence, thou hast granted my desire, in this remarkable opportunity of exerting my power, and showing forth thy praise.

Verse 41. Where the dead was laid.] These words are wanting in BC*DL, three others; Syriac, Persic, Arabic, Sahidic, Æthiopic, Armenian, Vulgate, Saxon, and in all the Itala. Griesbach leaves them out of the text.

Father, I thank thee] As it was a common opinion that great miracles might be wrought by the power and in the name of the devil, Jesus lifted up his eyes to heaven, and invoked the supreme God before these unbelieving Jews, that they might see that it was by his power, and by his only, that this miracle was done; that every hinderance to this people’s faith might be completely taken out of the way, and that their faith might stand, not in the wisdom of man, but in the power of the Most High. On this account our Lord says, he spoke because of the multitude, that they might see there was no diabolic influence here, and that God in his mercy had visited his people.

Verses 41-43. Then they took away the stone — As Jesus had directed; from the place where the dead was laid — From the mouth of the tomb. And Jesus lifted up his eyes, &c. — To show them who stood by, and viewed him as a mere man, from whence he derived his power; and that he did not do his miracles by any ability in his mere human nature. Thus he says, Matthew 12:28, that he cast out devils by the Spirit of God; and, Luke 12:20, by the finger, or power, of God; and, John 14:10, that the Father, who dwelt in him, namely, the eternal Word and Spirit of the Father, did the works. And said, Father, I thank thee — “On many occasions Jesus had publicly appealed to his own miracles, as the proofs of his mission; but he did not ordinarily make a formal address to his Father before he wrought them; though to have done so, would have showed from whence he derived his authority. Nevertheless, being about to raise Lazarus from the dead, he prayed for his resurrection, to make the persons present sensible that in working his miracles, he [as man] acted by the assistance, not of devils, as his enemies maliciously affirmed, but of God; and that this miracle, in particular, could not be effected without an immediate interposition of the divine power. The evangelist, it is true, does not say directly, either that Jesus prayed, or that he prayed for this end. But the thanksgiving, which he tells us he offered up, implies both.” — Macknight. I know that thou hearest me always — And art most ready to answer all my petitions. Jesus had access to his Father on every occasion, and success with him in every errand. And we may be sure his interest with God is not the less for his going to heaven; which may encourage us to depend on his intercession for us, and to put all our petitions into his hand, for we are sure that the Father hears him always. Because of the people which stand by I said it, &c. — I did not pray for my own sake, as if I had entertained any doubt of having power to do this miracle; (see John 5:19-26;) but I prayed for the people’s sake, to make them sensible that thou lovest me, hast sent me, and art continually with me; and that I do all in union with thee, and nothing of myself, without, or separate from thee. And when he had thus spoken, he cried with a loud voice — Suitable to the majestic part which he was now acting, and the dominion he had, even in the empire of death itself, as well as that it might appear to all present, that even the dead were subject to his voice; Lazarus, come forth — He could have raised Lazarus by a silent exertion of his will and power, and the undiscernible operation of the Spirit of life; but he did it by a call, a loud call, to signify the power then put forth for the raising of Lazarus, and the greatness of the work.

41. Father—In the very act of the miracle he repeats in this word Father the very claim of being Son of God, for which the Jews had threatened to stone and driven him from Jerusalem, (John 10:29-40.) Hast heard me—Jesus here intimates: 1. That his miracles, as man, are in answer to his prayer. Yea, doubtless, that prayer, being the ceaseless act and position of his soul, was ceaselessly heard, as no mere man’s is. 2. His prayer for this miracle had been previously offered, and the assurance of fulfilment received. This was clearly as early as verse 4.

Verses 41-43. Then they took away the stone — As Jesus had directed; from the place where the dead was laid — From the mouth of the tomb. And Jesus lifted up his eyes, &c. — To show them who stood by, and viewed him as a mere man, from whence he derived his power; and that he did not do his miracles by any ability in his mere human nature. Thus he says, Matthew 12:28, that he cast out devils by the Spirit of God; and, Luke 12:20, by the finger, or power, of God; and, John 14:10, that the Father, who dwelt in him, namely, the eternal Word and Spirit of the Father, did the works. And said, Father, I thank thee — “On many occasions Jesus had publicly appealed to his own miracles, as the proofs of his mission; but he did not ordinarily make a formal address to his Father before he wrought them; though to have done so, would have showed from whence he derived his authority. Nevertheless, being about to raise Lazarus from the dead, he prayed for his resurrection, to make the persons present sensible that in working his miracles, he [as man] acted by the assistance, not of devils, as his enemies maliciously affirmed, but of God; and that this miracle, in particular, could not be effected without an immediate interposition of the divine power. The evangelist, it is true, does not say directly, either that Jesus prayed, or that he prayed for this end. But the thanksgiving, which he tells us he offered up, implies both.” — Macknight. I know that thou hearest me always — And art most ready to answer all my petitions. Jesus had access to his Father on every occasion, and success with him in every errand. And we may be sure his interest with God is not the less for his going to heaven; which may encourage us to depend on his intercession for us, and to put all our petitions into his hand, for we are sure that the Father hears him always. Because of the people which stand by I said it, &c. — I did not pray for my own sake, as if I had entertained any doubt of having power to do this miracle; (see John 5:19-26;) but I prayed for the people’s sake, to make them sensible that thou lovest me, hast sent me, and art continually with me; and that I do all in union with thee, and nothing of myself, without, or separate from thee. And when he had thus spoken, he cried with a loud voice — Suitable to the majestic part which he was now acting, and the dominion he had, even in the empire of death itself, as well as that it might appear to all present, that even the dead were subject to his voice; Lazarus, come forth — He could have raised Lazarus by a silent exertion of his will and power, and the undiscernible operation of the Spirit of life; but he did it by a call, a loud call, to signify the power then put forth for the raising of Lazarus, and the greatness of the work.

42. Because of the people… I said it—Said what? The I thank thee of the previous verse. That thank was not a prayer, but an acknowledgment of previously heard prayer. That thank was uttered not purely for God’s sake, nor for Jesus’s sake, but also for the hearers’ sake. So is all social and public vocal prayer. In the very act of audible prayer the minister teaches the congregation what are their wants and the proper subjects of their prayer. So that there is rightly a preaching even in the public praying. Otherwise all prayer might be purely mental. Clarke supposes the audible prayer to God was intended to show that the miracle was not by Satanic power but truly divine.

V. 43. He cried with a loud voice-That all who were present might hear. Lazarus, come forth-Jesus called him out of the tomb as easily as if he had been not only alive, but awake also.

Verse 43. He cried with a loud voice] In John 5:25, our Lord had said, that the time was coming, in which the dead should hear the voice of the Son of God, and live. He now fulfils that prediction, and cries aloud, that the people may take notice, and see that even death is subject to the sovereign command of Christ.

Jesus Christ, says Quesnel, omitted nothing to save this dead person: he underwent the fatigue of a journey, he wept, he prayed, he groaned, he cried with a loud voice, and commanded the dead to come forth. What ought not a minister to do in order to raise a soul, and especially a soul long dead in trespasses and sins!

Verses 41-43. Then they took away the stone — As Jesus had directed; from the place where the dead was laid — From the mouth of the tomb. And Jesus lifted up his eyes, &c. — To show them who stood by, and viewed him as a mere man, from whence he derived his power; and that he did not do his miracles by any ability in his mere human nature. Thus he says, Matthew 12:28, that he cast out devils by the Spirit of God; and, Luke 12:20, by the finger, or power, of God; and, John 14:10, that the Father, who dwelt in him, namely, the eternal Word and Spirit of the Father, did the works. And said, Father, I thank thee — “On many occasions Jesus had publicly appealed to his own miracles, as the proofs of his mission; but he did not ordinarily make a formal address to his Father before he wrought them; though to have done so, would have showed from whence he derived his authority. Nevertheless, being about to raise Lazarus from the dead, he prayed for his resurrection, to make the persons present sensible that in working his miracles, he [as man] acted by the assistance, not of devils, as his enemies maliciously affirmed, but of God; and that this miracle, in particular, could not be effected without an immediate interposition of the divine power. The evangelist, it is true, does not say directly, either that Jesus prayed, or that he prayed for this end. But the thanksgiving, which he tells us he offered up, implies both.” — Macknight. I know that thou hearest me always — And art most ready to answer all my petitions. Jesus had access to his Father on every occasion, and success with him in every errand. And we may be sure his interest with God is not the less for his going to heaven; which may encourage us to depend on his intercession for us, and to put all our petitions into his hand, for we are sure that the Father hears him always. Because of the people which stand by I said it, &c. — I did not pray for my own sake, as if I had entertained any doubt of having power to do this miracle; (see John 5:19-26;) but I prayed for the people’s sake, to make them sensible that thou lovest me, hast sent me, and art continually with me; and that I do all in union with thee, and nothing of myself, without, or separate from thee. And when he had thus spoken, he cried with a loud voice — Suitable to the majestic part which he was now acting, and the dominion he had, even in the empire of death itself, as well as that it might appear to all present, that even the dead were subject to his voice; Lazarus, come forth — He could have raised Lazarus by a silent exertion of his will and power, and the undiscernible operation of the Spirit of life; but he did it by a call, a loud call, to signify the power then put forth for the raising of Lazarus, and the greatness of the work.

43. Cried with a loud voice—As was not his ordinary custom. This was in order to call the attention of the entire multitude to the act demonstrating his miraculous intention, and to furnish a powerful emblem of the mighty call by which he will summon the nations of the dead to the resurrection. He can “speak with the voice that wakes the dead.” Come forth—The power of the voice reached the spirit in the blessed apartment of Hades, and quick as thought it impregnated the stiff and dead corpse. Forthwith the decay and odour of death departed, and the living healthy man rose in his grave-clothes and tottered to the entrance. What a moment of solemn silence for that petrified crowd! What a thrill of joy for those weeping sisters!

V. 44. And he came forth bound hand and foot with grave clothes-Which were wrapt round each hand and each foot, and his face was wrapt about with a napkin-If the Jews buried as the Egyptians did, the face was not covered with it, but it only went round the forehead, and under the chin; so that he might easily see his way.

Verse 44. Bound hand and foot with grave-clothes] Swathed about with rollers-keiriaiv, from keirw, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were swathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed together, as is the constant case with those who are embalmed, but separately, so that he could come out of the tomb at the command of Christ, though he could not walk freely till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited power and goodness of God. Several of the primitive fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge of the general resurrection of the dead.

Loose him, and let him go.] He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person’s mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life comes forth, at his call, from the dark, dismal grave of sin, in which his soul has long been buried: he walks, according to the command of Christ, in newness of life; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead.

Verse 44. And he that was dead — Greek, o teqnh kwv, he that had been dead; came forth — “The dead man heard the voice of the Son of God, and came forth immediately. For he did not revive slowly, and by degrees, as the dead child did which was raised by the Prophet Elisha; but the effect instantly following the command, plainly showed whose the power was that reanimated the breathless clay.” As the people present were not so much as thinking of a resurrection, they must have been greatly “surprised when they heard our Lord pray for it. The cry, Lazarus, come forth, must have astonished them still more, and raised their curiosity to a prodigious pitch. But when they saw him spring out alive and in perfect health, that had been rotting in the grave four days, they could not but be agitated with many different passions, and overwhelmed with inexpressible amazement.” Bound hand and foot with grave-clothes — Which were wrapped round each hand and each foot. And his face was bound about with a napkin — If the Jews buried as the Egyptians did, the face was not covered with it, but it only went round the forehead, and under the chin, so that he might easily see his way. “It would have been the least part of the miracle, had Jesus made the rollers, wherewith Lazarus was bound, unloose themselves from around his body before he came forth. But he brought him out just as he was lying, and ordered the spectators to loose him, that they might be the better convinced of the miracle.” Accordingly, in taking off the grave-clothes, they had the fullest evidence, both of his death and resurrection. For, on the one hand, in stripping him, the linen would offer both to their eyes and smell abundant proofs of his putrefaction, (verse 39,) and by that means convince them that he had not been in a deliquium, but was really departed: and on the other, by his lively countenance appearing when the napkin was removed, his fresh colour, his active vigour, and his brisk walking, they who came near him and handled him, were made sensible that he was in perfect health, and had an opportunity to try the truth of the miracle, by the closest examination.

“Every reader must be sensible, that there is something incomparably beautiful in the whole of our Lord’s behaviour on this occasion. After having given such an astonishing instance of his power, he did not speak one word in his own praise, either directly or indirectly. He did not chide the disciples for their unwillingness to accompany him into Judea. He did not rebuke the Jews for having, in former instances, maliciously detracted from the lustre of his miracles, every one of which derived additional credit from this incontestable wonder. He did not say how much they were to blame for persisting in their infidelity, though he well knew what they would do. He did not intimate, even in the most distant manner, the obligations which Lazarus and his sisters were laid under by this signal favour. He did not upbraid Martha and Mary with the discontent they had expressed, at his having delayed to come to the relief of their brother. Nay, he did not so much as put them in mind of the mean notion they had entertained of his power; but, always consistent with himself, he was on this, as on every other occasion, a pattern of perfect humility and absolute self-denial.” — Macknight.

44. Bound hand and foot—Literally, bound as to his hands and as to his feet. So that his feet and hands were bandaged separately, as is the case with Egyptian mummies. Yet his hands were so bound that he could not unbind himself. There is no need of supposing, with some ancient commentators, a miracle in his being able to walk bound.

Whether this man, who had seen the spirit-world related, or not any of the secrets of that abode; whether all who inquired of him, or all save a chosen few or one, found in him a mysterious repugnance to utter a syllable upon the subject; whether he felt silenced by the consciousness that he had seen things not lawful for man to utter; or whether on his return to the light of the sun all traces of the other world were erased from his mind, we know not. To reveal our future was not the purpose of his return. Yet we can hardly doubt that the very choice of the name Lazarus, for the parable of the rich man and the beggar, is significant that one might rise from the dead without convincing the sceptic, as the conduct of some of the Jews on this occasion showed. It is an early legend of the Church, that Lazarus was now thirty years of age, and survived this event another thirty.

V. 45. Many believed on Him-And so the Son of God was glorified, according to what our Lord had said, John 11:4.

Verse 45. Many of the Jews-believed on him.] They saw that the miracle was incontestable; and they were determined to resist the truth no longer. Their friendly visit to these distressed sisters became the means of their conversion. How true is the saying of the wise man, It is better to go to the house of mourning than to the house of feasting! Ecclesiastes 7:2. God never permits men to do any thing, through a principle of kindness to others, without making it instrumental of good to themselves. He that watereth shall be watered also himself, Proverbs 11:25. Therefore, let no man withhold good, while it is in the power of his hand to do it. Proverbs 3:27.

Verses 45, 46. Then many of the Jews, which came with Mary — And were eye-witnesses of this illustrious miracle; believed on him — As the Messiah. Indeed, so incontestable a proof of his power and authority left them no room to doubt of his character. They knew that no impostor could perform any miracle; and so great a one as the resurrection of a person who had been in the grave four days was a miracle worthy of the Messiah himself. Willing, therefore, to know the truth, they yielded to the force of this evidence, and it is marvellous that all present did not yield to it; for, considering the nature and circumstances of this wonderful display of divine power, it surely ought to have silenced the peevishness of cavilling, overcome the obstinacy of prejudice, and put to shame the impudence of malice in every one that was a witness of it. And we may well be astonished to find that the cry, Lazarus, come forth, did not produce on all present an effect somewhat similar to that which it had on Lazarus. It raised him from the natural death, and one would suppose might have raised the most stupid of the spectators from the spiritual, by working in them the living principle of saving faith. But, alas! this was not the case. For, some of them — Blinded by prejudice, and that spirit of the world which is enmity against God, departed from this astonishing spectacle as firmly resolved to oppose Jesus as ever; they went their ways to the Pharisees — Namely, the chiefs of the sect who lived in the city; and told them what things Jesus had done — In order, as is evident, to induce them to take such measures as might crush Christ’s growing reputation. What a dreadful confirmation of that weighty truth, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead!

45. Many… believed—Hence it can scarce be affirmed that no one would be, convinced if one should rise from the dead. See on Luke 16:31. Indeed, the many who believed seem to be more numerous than the some who went to the Pharisees, as stated in the next verse. The Sanhedrim in council against the life of Jesus, 47-57. The startling news from Bethany summons like a trumpet the Sanhedrim to session. They meet probably in the customary Hall of Gazith, with Ananias and Caiaphas at their head, and debate ensues, which ends in adopting the violent counsels of the high priest.

V. 46. But some of them went to the Pharisees-What a dreadful confirmation of that weighty truth, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead!

Verse 46. But some of them went their ways] Astonishing! Some that had seen even this miracle steeled their hearts against it; and not only so, but conspired the destruction of this most humane, amiable, and glorious Saviour! Those who obstinately resist the truth of God are capable of every thing that is base, perfidious, and cruel.

Verses 45, 46. Then many of the Jews, which came with Mary — And were eye-witnesses of this illustrious miracle; believed on him — As the Messiah. Indeed, so incontestable a proof of his power and authority left them no room to doubt of his character. They knew that no impostor could perform any miracle; and so great a one as the resurrection of a person who had been in the grave four days was a miracle worthy of the Messiah himself. Willing, therefore, to know the truth, they yielded to the force of this evidence, and it is marvellous that all present did not yield to it; for, considering the nature and circumstances of this wonderful display of divine power, it surely ought to have silenced the peevishness of cavilling, overcome the obstinacy of prejudice, and put to shame the impudence of malice in every one that was a witness of it. And we may well be astonished to find that the cry, Lazarus, come forth, did not produce on all present an effect somewhat similar to that which it had on Lazarus. It raised him from the natural death, and one would suppose might have raised the most stupid of the spectators from the spiritual, by working in them the living principle of saving faith. But, alas! this was not the case. For, some of them — Blinded by prejudice, and that spirit of the world which is enmity against God, departed from this astonishing spectacle as firmly resolved to oppose Jesus as ever; they went their ways to the Pharisees — Namely, the chiefs of the sect who lived in the city; and told them what things Jesus had done — In order, as is evident, to induce them to take such measures as might crush Christ’s growing reputation. What a dreadful confirmation of that weighty truth, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead!

§ 102.—LAZARUS RAISED FROM THE DEAD, AND CONSEQUENCES, 1-54. The Feast of Dedication being near the close of December, we suppose our Saviour to have remained in Bethabara, as mentioned at the close of the last chapter, about six weeks. It was therefore early in February that a messenger arriving informed him of the sickness of Lazarus.

1. Now—Rather to be translated But; the going to Bethany being the reverse of his remaining in Bethabara. Town of Mary—Commentators notice that John assumes that his readers are acquainted with the names of Mary and Martha. He even seems to suppose that his readers know a fact which he is soon to fully narrate, (John 12:3.) It is equally clear that he assumes that a certain Lazarus (who is indeed named by no other Evangelist) is to his readers unknown. It is a serious question: How happens it that this greatest of miracles is emitted from the other Gospels? The ancient reply is, (and perhaps no better can be given,) that the other Evangelists wrote while Lazarus was still living, and from delicacy, or for safety, avoided exposing him to notoriety and danger from the hostile Jews. But it does not, in fact, seem that the other Evangelists viewed the raising of the dead as so pre-eminent a miracle as it is esteemed by modern thinkers or by the Jewish populace. The raising of the widow’s son of Nain is narrated by Luke alone, and in as brief and ordinary a way as any other miracle. And pictorially as John spreads out this narrative, it fills no wider space than that of the restoration of the blind-born in chap. 9. The Evangelists, doubtless, presuppose that either of these miracles require a whole omnipotence, and neither requires more. To the popular view, and to the eye of modern science, the raising of the dead appears the greatest of miracles; but to a true spiritual view the casting out and controlling demons may be far greater. The former is a mastery of passive or willing human nature; the latter is a mastery of hostile powers. But the reality of the present miracle is unconsciously attested by all the Evangelists; since they all describe a sudden popular excitement in favour of Jesus which can be solved only by some such fact; an excitement which soon reacted and resulted in his crucifixion. See John 12:11, 17, 18. From the fact that Bethany is called the town of Mary and Martha, it is not to be inferred, as it is by some, that the sisters were largely property holders, (though this may have been the case,) but that they were permanent residents. So Bethsaida is styled by our Evangelist “the city of Andrew and Peter,” John 1:44.

V. 47. What do we?-What? Believe. Yea, but death yields to the power of Christ sooner than infidelity.

Verse 47. Then gathered the chief priests and the Pharisees a council] The Pharisees, as such, had no power to assemble councils; and therefore only those are meant who were scribes or elders of the people, in conjunction with Annas and his son-in-law Caiaphas, who were the high priests here mentioned. See John 18:13, 24.

What do we?] This last miracle was so clear, plain, and incontestable, that they were driven now to their wit’s end. Their own spies had come and borne testimony of it. They told them what they had seen, and on their word, as being in league with themselves against Jesus, they could confidently rely.

Verses 47, 48. Then gathered the chief priests, &c. — “The account which these men gave of Lazarus’s resurrection, raised the indignation of the rulers to the highest pitch. They called a council forthwith, and after consultation blamed one another for having suffered Jesus to go so long unpunished. But this miracle being too evident to be denied, as all his miracles indeed were, they did not, even in their most private conferences, say or intimate to one another, that their displeasure and opposition proceeded from his passing false miracles upon the ignorant vulgar. They rather condemned him upon the truth and notoriety of his miracles; pretending that they were designed to establish a new sect in religion, which might endanger, not their church only, but their state.” They said, What do we? — What, indeed? Why, you resist the truth, confirmed by the most astonishing and convincing miracles ever wrought: you show that death itself yields to the power of Christ sooner than infidelity. For this man doeth many miracles — Thus, though they were his sworn enemies, they could not help giving him an ample testimony, even in full court. If we let him thus alone — If we suffer him to go on thus uncontrolled. But how can you prevent his going on? How can you control one who walks on the water, calms the winds and waves with a word, and with a word cleanses the lepers, heals the sick, and raises the dead? All men will believe on him — And ought they not? Will they not be justified if they do, nay, and inexcusable if they do not? And are not you inexcusable in not believing on him? Surely for this very reason, that he does so many miracles, all salutary and tending to the good of mankind, and with such evidence of a divine power as you yourselves think is likely to draw all men to believe in him, you should acknowledge him to be the true Messiah, and profess yourselves his disciples, subjects, and servants. But the Romans will come — If we suffer this man to proceed thus, and continually to increase the number of his followers, it will give such umbrage to the Romans, that, on pretence of an insurrection being raised in the country, they will send a powerful army and destroy both our place, our temple, and nation — Both our church and state. Will overturn both our religious and civil constitution. Were they really afraid of this? or was it a mere pretence, a fair colour only for their conduct? Certainly it was no more. For they could not but know, that he who raised the dead was able to conquer the Romans. They entered, however, at this time, immediately after this most astonishing of all Christ’s miracles, this most convincing of all the evidences he had given of his being the Messiah, into a resolution of putting him to death at all hazards. “But those politicians were taken in their own craftiness; for while they proposed, by killing Jesus, to avoid the destruction of their temple and city, the sin which they committed in killing him was so great, that God, in his just indignation, made the very people, whose resentment they proposed to avoid by this wicked measure, the instruments of his vengeance. He brought the Roman armies against them, who destroyed those murderers, and burned up their city; leaving, in that dreadful catastrophe, an awful warning to all statesmen, to beware of prosecuting unjust measures, on pretence of consulting the good of the nation, whose affairs they direct.” — Macknight.

47. A debate ensues upon the question, What do we? As yet, until Caiphas speaks, mild counsels may have prevailed. Doeth many miracles—They do not, like modern sceptics, deny the miracles in order to destroy Jesus. They admit the work, and kill the worker lest all men should believe on him.

V. 48. All men will believe-And receive him as the Messiah. And this will give such umbrage to the Romans that they

will come and subvert both our place-Temple;

and nation-Both our Church and state. Were they really afraid of this? Or was it a fair colour only? Certainly it was no more. For they could not but know, that he that raised the dead was able to conquer the Romans.

Verse 48. All men will believe on him] If we permit him to work but a few more miracles like these two last (the cure of the blind man, and the resurrection of Lazarus) he will be universally acknowledged for the Messiah; the people will proclaim him king; and the Romans, who can suffer no government here but their own, will be so irritated that they will send their armies against us, and destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretense of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruction to the nation: if this man be permitted to live, we shall be all destroyed! Their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded; and his last miracles were so incontestable that they could no longer cry out, He is a deceiver.

Both our place and nation.] Literally, this place, ton topon: but that the temple only is understood is dear from Acts 6:13, 14; 2 Macc. 1:14; 2:18; 3:18; 5:16, 17; 10:7; where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God’s counsel, the very evils which they expect thereby to avoid will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now, it was because they put him to death that the Romans burnt and razed their temple to the ground, and put a final period to their political existence. See Matthew 22:7; and the notes on chap. 24.

Verses 47, 48. Then gathered the chief priests, &c. — “The account which these men gave of Lazarus’s resurrection, raised the indignation of the rulers to the highest pitch. They called a council forthwith, and after consultation blamed one another for having suffered Jesus to go so long unpunished. But this miracle being too evident to be denied, as all his miracles indeed were, they did not, even in their most private conferences, say or intimate to one another, that their displeasure and opposition proceeded from his passing false miracles upon the ignorant vulgar. They rather condemned him upon the truth and notoriety of his miracles; pretending that they were designed to establish a new sect in religion, which might endanger, not their church only, but their state.” They said, What do we? — What, indeed? Why, you resist the truth, confirmed by the most astonishing and convincing miracles ever wrought: you show that death itself yields to the power of Christ sooner than infidelity. For this man doeth many miracles — Thus, though they were his sworn enemies, they could not help giving him an ample testimony, even in full court. If we let him thus alone — If we suffer him to go on thus uncontrolled. But how can you prevent his going on? How can you control one who walks on the water, calms the winds and waves with a word, and with a word cleanses the lepers, heals the sick, and raises the dead? All men will believe on him — And ought they not? Will they not be justified if they do, nay, and inexcusable if they do not? And are not you inexcusable in not believing on him? Surely for this very reason, that he does so many miracles, all salutary and tending to the good of mankind, and with such evidence of a divine power as you yourselves think is likely to draw all men to believe in him, you should acknowledge him to be the true Messiah, and profess yourselves his disciples, subjects, and servants. But the Romans will come — If we suffer this man to proceed thus, and continually to increase the number of his followers, it will give such umbrage to the Romans, that, on pretence of an insurrection being raised in the country, they will send a powerful army and destroy both our place, our temple, and nation — Both our church and state. Will overturn both our religious and civil constitution. Were they really afraid of this? or was it a mere pretence, a fair colour only for their conduct? Certainly it was no more. For they could not but know, that he who raised the dead was able to conquer the Romans. They entered, however, at this time, immediately after this most astonishing of all Christ’s miracles, this most convincing of all the evidences he had given of his being the Messiah, into a resolution of putting him to death at all hazards. “But those politicians were taken in their own craftiness; for while they proposed, by killing Jesus, to avoid the destruction of their temple and city, the sin which they committed in killing him was so great, that God, in his just indignation, made the very people, whose resentment they proposed to avoid by this wicked measure, the instruments of his vengeance. He brought the Roman armies against them, who destroyed those murderers, and burned up their city; leaving, in that dreadful catastrophe, an awful warning to all statesmen, to beware of prosecuting unjust measures, on pretence of consulting the good of the nation, whose affairs they direct.” — Macknight.

48. The Romans… come… take away—They profess that an acceptance of Jesus as Messiah, in dependence upon his mere peaceful miracles, would produce a common ruin. If he would be a hero-Messiah, who would call them to his counsel and lead them to victory, there would be sense in sustaining him. (See note on John 10:24.) But this mere teacher, selecting twelve peasants as a slender imitation of the twelve tribe-rulers, and seventy itinerants in mockery of us, the Sanhedrim, if accepted by all men, that is by the whole Jewish nation, as king Messiah, would either make us submit to foreign sway forever, or lead us to declare ourselves independent of Rome, without any warlike ability to defend us from destruction by Roman arms. Unhappy men! Had the nation accepted Jesus, Jerusalem might have stood undisturbed from that day to this. It was their own perversity that produced rebellion and self-destruction. Take away— Or destroy. Place—Town or city.

V. 49. That year-That memorable year, in which Christ was to die. It was the last and chief of Daniel's seventy weeks, the fortieth year before the destruction of Jerusalem, and was celebrated for various causes, in the Jewish history. Therefore that year is so peculiarly mentioned: Caiaphas was the high priest both before and after it.

Ye know nothing-He reproves their slow deliberations in so clear a case.

Verse 49. Caiaphas being the high priest that same year] By the law of Moses, Exodus 40:15, the office of high priest was for life, and the son of Aaron’s race always succeeded his father, But at this time the high priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Josephus, Ant. xviii. c. 3, the proper name of this person was Joseph, and Caiaphas was his surname. He possessed the high priesthood for eight or nine years, and was deposed by Vitellius, governor of Judea. See Clarke on “Luke 3:2”.

Ye know nothing] Of the perilous state in which ye stand.

Verses 49-52. One of them, named Caiaphas, &c. — While some of the council seemed apprehensive of the danger of attempting any thing against Jesus, and, as is probable from John 12:42, urged the unlawfulness of what was proposed to be done, from the consideration of Christ’s innocence and miracles, Caiaphas, who, among the many sudden revolutions which happened in the government about that time, was high-priest that year — That memorable year in which Christ was to die; said unto them, Ye know nothing at all — Of what the present urgency of affairs requires. He reproves their slow deliberation in so clear a case; and treats them as persons unacquainted with the nature of government, which, he signified, required that certain acts of injustice should not be scrupled at, when they were expedient for the safety of the state: and that they might easily find out a remedy for their present perplexity in the death of this Jesus, who occasioned such an alarm. It is justly observed by Dr. Campbell, that it was not with ignorance of the subject about which they were deliberating, the doctrine and miracles of our Lord, nor with ignorance of the law, for the punishment of offenders of all denominations, that Caiaphas here upbraids them, but with the want of political wisdom. They were in perplexity; he signified, they knew not what to resolve upon, or what measure to adopt in a case which was extremely clear: namely, “that though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reasons of state; or, rather, from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an innocent man (admitting Jesus to be innocent) was not to be considered as an evil, but rather as a sacrifice every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from John 7:50, &c., was not afraid to object to them the illegality of their proceedings? or, by Joseph of Arimathea, who was also one of them, and concerning whom we have this honourable testimony, (Luke 22:50, 51,) that he did not concur in their resolutions?” It is expedient that one man should die for the people — Doubtless, Caiaphas said this from a principle of human policy; nevertheless, the evangelist assures us, that his tongue was overruled by God to speak these words, and that, in uttering them, he prophesied that Jesus should die for that nation — The nation of the Jews; and that he should gather together in one — Namely, in one church; the children of God that were scattered abroad — Through all nations and ages. That is, as God was wont anciently to communicate his oracles to the high-priest, clothed with the pontifical garments; so he inspired these words into Caiaphas, who now bore that office, though he was not sensible himself of the inspiration, and meant what he said in a different sense from what God intended should be signified by it. And thus Caiaphas gave, unawares, as clear a testimony to the priestly, as Pilate did to the kingly, office of Christ.

49. One… Caiaphas—See note on Matthew 26:3. Ye know nothing— Thus far there had been hesitation, but Caiaphas forces a decision in dictatorial terms worthy his bloody counsels.

V. 50. It is expedient that one man should die for the people-So God overruled his tongue, for

he spake not of himself, by his own spirit only, but by the spirit of prophecy. And thus he gave unawares as clear a testimony to the priestly, as Pilate did to the kingly office of Christ.

Verse 50. Nor consider] Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of oude dialogizesqe, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, oude logizesqe, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio æqualis, forsitan præferenda receptæ.

That one man should die for the people] In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it: First, The religion of God says, we must not do evil that good may come: Romans 3:8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.

Verses 49-52. One of them, named Caiaphas, &c. — While some of the council seemed apprehensive of the danger of attempting any thing against Jesus, and, as is probable from John 12:42, urged the unlawfulness of what was proposed to be done, from the consideration of Christ’s innocence and miracles, Caiaphas, who, among the many sudden revolutions which happened in the government about that time, was high-priest that year — That memorable year in which Christ was to die; said unto them, Ye know nothing at all — Of what the present urgency of affairs requires. He reproves their slow deliberation in so clear a case; and treats them as persons unacquainted with the nature of government, which, he signified, required that certain acts of injustice should not be scrupled at, when they were expedient for the safety of the state: and that they might easily find out a remedy for their present perplexity in the death of this Jesus, who occasioned such an alarm. It is justly observed by Dr. Campbell, that it was not with ignorance of the subject about which they were deliberating, the doctrine and miracles of our Lord, nor with ignorance of the law, for the punishment of offenders of all denominations, that Caiaphas here upbraids them, but with the want of political wisdom. They were in perplexity; he signified, they knew not what to resolve upon, or what measure to adopt in a case which was extremely clear: namely, “that though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reasons of state; or, rather, from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an innocent man (admitting Jesus to be innocent) was not to be considered as an evil, but rather as a sacrifice every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from John 7:50, &c., was not afraid to object to them the illegality of their proceedings? or, by Joseph of Arimathea, who was also one of them, and concerning whom we have this honourable testimony, (Luke 22:50, 51,) that he did not concur in their resolutions?” It is expedient that one man should die for the people — Doubtless, Caiaphas said this from a principle of human policy; nevertheless, the evangelist assures us, that his tongue was overruled by God to speak these words, and that, in uttering them, he prophesied that Jesus should die for that nation — The nation of the Jews; and that he should gather together in one — Namely, in one church; the children of God that were scattered abroad — Through all nations and ages. That is, as God was wont anciently to communicate his oracles to the high-priest, clothed with the pontifical garments; so he inspired these words into Caiaphas, who now bore that office, though he was not sensible himself of the inspiration, and meant what he said in a different sense from what God intended should be signified by it. And thus Caiaphas gave, unawares, as clear a testimony to the priestly, as Pilate did to the kingly, office of Christ.

50. It is expedient—The good of the whole, the preservation of our nationality, as you confess, from Roman despotism, requires the death of one, innocent or not. So let all pleas in behalf of his piety and goodness be silenced. For us—If he gains the people we know that neither he nor the people would be friends to us. Whole nation perish not—By the Roman sword; as you see it will if this man prevails.

Verse 51. This spake he not of himself] Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ.

I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Æneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words:-

“Unum pro multis dabitar caput.”

“One life shall fall, that many may be saved.”

Which victim the poet informs us was Palinurus, the pilot of Æneas’s own ship, who was precipitated into the deep by a Divine influence. See VIRG. Æn. v. l. 815, &c.

There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader’s mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but,-one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited.

As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.

Verses 49-52. One of them, named Caiaphas, &c. — While some of the council seemed apprehensive of the danger of attempting any thing against Jesus, and, as is probable from John 12:42, urged the unlawfulness of what was proposed to be done, from the consideration of Christ’s innocence and miracles, Caiaphas, who, among the many sudden revolutions which happened in the government about that time, was high-priest that year — That memorable year in which Christ was to die; said unto them, Ye know nothing at all — Of what the present urgency of affairs requires. He reproves their slow deliberation in so clear a case; and treats them as persons unacquainted with the nature of government, which, he signified, required that certain acts of injustice should not be scrupled at, when they were expedient for the safety of the state: and that they might easily find out a remedy for their present perplexity in the death of this Jesus, who occasioned such an alarm. It is justly observed by Dr. Campbell, that it was not with ignorance of the subject about which they were deliberating, the doctrine and miracles of our Lord, nor with ignorance of the law, for the punishment of offenders of all denominations, that Caiaphas here upbraids them, but with the want of political wisdom. They were in perplexity; he signified, they knew not what to resolve upon, or what measure to adopt in a case which was extremely clear: namely, “that though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reasons of state; or, rather, from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an innocent man (admitting Jesus to be innocent) was not to be considered as an evil, but rather as a sacrifice every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from John 7:50, &c., was not afraid to object to them the illegality of their proceedings? or, by Joseph of Arimathea, who was also one of them, and concerning whom we have this honourable testimony, (Luke 22:50, 51,) that he did not concur in their resolutions?” It is expedient that one man should die for the people — Doubtless, Caiaphas said this from a principle of human policy; nevertheless, the evangelist assures us, that his tongue was overruled by God to speak these words, and that, in uttering them, he prophesied that Jesus should die for that nation — The nation of the Jews; and that he should gather together in one — Namely, in one church; the children of God that were scattered abroad — Through all nations and ages. That is, as God was wont anciently to communicate his oracles to the high-priest, clothed with the pontifical garments; so he inspired these words into Caiaphas, who now bore that office, though he was not sensible himself of the inspiration, and meant what he said in a different sense from what God intended should be signified by it. And thus Caiaphas gave, unawares, as clear a testimony to the priestly, as Pilate did to the kingly, office of Christ.

Ver. 51. Being highpriest that year, he prophesied that Jesus should die for that nation. God gave the Spirit to Saul after his consecration; and Chrysostom says here of Caiaphas, that Satan held his heart, while God moved his tongue. The leading persons in this council must have known, at least obscurely, that Jesus was the Messiah. They knew his declarations, that he had called God his Father, that he had asserted his preëxistence, and divine descent. Our Saviour admits that they knew him, by the parable of the husbandmen, who had said, “This is the heir, come let us kill him, and the inheritance shall be ours.” — After the council had thus agreed to kill the Saviour, as well as in several of their former sittings, God gave them up to judicial blindness. In righteous judgment he blinded their minds, and shut their ears: otherwise they had not assented to the assertions of Caiaphas, Better that one die for the people, than that the whole nation perish. Thus they crucified the Lord of glory; and in a few years, rebelling against the Romans, as against the Saviour, the Romans really did come to burn their city and temple, and denationalized them for future ages.

51. Not of himself—But by impulse from a higher power. High priest… prophesied—John clearly implies that the prophetic impulse was connected with the pontifical office. Whether this was a popular notion or not is not, as some assume, the question. It is John’s idea of the fact. It was the high priest who anciently drew responses from the Urim and Thummim. Both Josephus and Philo are quoted by Alford as sustaining the belief that the priesthood was occasionally prophetic. The momentary gift belonged not to the impious man but to the office. Nor did he even know the supernatural import of his own expression. The devil instigated his thoughts, but God overruled his words. As Pilate, (Stier in substance says,) the representative of the secular power, testified by the superscription to Jesus as King, so Caiaphas, the head of the ecclesiastical system, symbolized Jesus as the true priest and sacrifice. That year—In John 18:13, the phrase is, of that same year. The words do not imply that the high-priesthood was an annual office; but Caiaphas was high priest “of that memorable year.”

V. 52. But that, he might gather into one-Church, all the children of God that were scattered abroad-Through all ages and nations.

Verse 52. And not for that nation only, &c.] These, and the preceding words in John 11:51, are John’s explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, 1 John 2:1, 2. Gather together in one] That he should collect into one body;-form one Church out of the Jewish and Gentile believers.

Children of God that were scattered abroad.] Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, John 7:35, and James 1:1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see Deuteronomy 32:5; Isaiah 43:6; 45:11; Jeremiah 32:1. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Romans 11:1-32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ’s death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, chap. 2. ver. 2. {1 John 2:2} All the truths of the Gospel were not revealed at once, even to the apostles themselves.

Verses 49-52. One of them, named Caiaphas, &c. — While some of the council seemed apprehensive of the danger of attempting any thing against Jesus, and, as is probable from John 12:42, urged the unlawfulness of what was proposed to be done, from the consideration of Christ’s innocence and miracles, Caiaphas, who, among the many sudden revolutions which happened in the government about that time, was high-priest that year — That memorable year in which Christ was to die; said unto them, Ye know nothing at all — Of what the present urgency of affairs requires. He reproves their slow deliberation in so clear a case; and treats them as persons unacquainted with the nature of government, which, he signified, required that certain acts of injustice should not be scrupled at, when they were expedient for the safety of the state: and that they might easily find out a remedy for their present perplexity in the death of this Jesus, who occasioned such an alarm. It is justly observed by Dr. Campbell, that it was not with ignorance of the subject about which they were deliberating, the doctrine and miracles of our Lord, nor with ignorance of the law, for the punishment of offenders of all denominations, that Caiaphas here upbraids them, but with the want of political wisdom. They were in perplexity; he signified, they knew not what to resolve upon, or what measure to adopt in a case which was extremely clear: namely, “that though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reasons of state; or, rather, from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an innocent man (admitting Jesus to be innocent) was not to be considered as an evil, but rather as a sacrifice every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from John 7:50, &c., was not afraid to object to them the illegality of their proceedings? or, by Joseph of Arimathea, who was also one of them, and concerning whom we have this honourable testimony, (Luke 22:50, 51,) that he did not concur in their resolutions?” It is expedient that one man should die for the people — Doubtless, Caiaphas said this from a principle of human policy; nevertheless, the evangelist assures us, that his tongue was overruled by God to speak these words, and that, in uttering them, he prophesied that Jesus should die for that nation — The nation of the Jews; and that he should gather together in one — Namely, in one church; the children of God that were scattered abroad — Through all nations and ages. That is, as God was wont anciently to communicate his oracles to the high-priest, clothed with the pontifical garments; so he inspired these words into Caiaphas, who now bore that office, though he was not sensible himself of the inspiration, and meant what he said in a different sense from what God intended should be signified by it. And thus Caiaphas gave, unawares, as clear a testimony to the priestly, as Pilate did to the kingly, office of Christ.

52. Gather… children of God—John unfolds, as a flower in the bud, the rich meaning contained in the unconscious prophecy of the pontiff. The children of God—Those who will by faith become the sons of God, whether Jew or Gentile. Scattered abroad—Diffused among mankind; visible to God alone. Compare note on John 10:16.

Verse 53. They took counsel together] sunebouleusanto, they were of one accord in the business, and had fully made up their minds on the subject; and they waited only for a proper opportunity to put him to death.

Verses 53, 54. Then, from that day, they took counsel, &c. — The majority of the council having resolved to put Jesus to death at all hazards, they consulted no longer upon that point, but from henceforth deliberated only concerning the best method of effecting it. Jesus therefore walked no more openly, &c. — Hence, though he was within two miles of Jerusalem, he did not go up thither at this time, but returned to Ephraim, a city upon the borders of the wilderness, where he abode with his disciples, being unwilling to go far away, because the passover, at which he was to suffer, approached.

53. From that day—Mr. Andrew, in his Life of Christ, well remarks, p. 383: “This may be regarded as the decisive and final rejection of Jesus by the Jewish authorities. Much earlier, the Jews at Jerusalem had sought to slay him as a sabbath breaker and blasphemer, (John 5:16-18;) the Pharisees and Herodians in Galilee how they might destroy him, (Mark 3:6;) the Sanhedrim had agreed to excommunicate any one who should confess that he was Christ, (John 9:22;) on one occasion officers had been sent to arrest him, (John 7:32;) and there was a general impression that his enemies would not rest till he was removed out of the way, (John 7:25.) But it does not appear that, to this time, there had been a determination of the Sanhedrim in formal session, that he should die. The miracle at Bethany, and its great popular effect, brought the matter to a crisis. The nation in its highest council decided in the most solemn manner that the public safety demanded his death. All that now remained to be done was to determine how his death could be best effected.”

Verse 54. Walked no more openly] parrhsia, He did not go as before through the cities and villages, teaching, preaching, and healing the sick. Near to the wilderness] Some MSS. add, of Samphourein, or Samphourim, or Sapfurim.

A city chilled Ephraim] Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighbourhood of Bethel; for the scripture, 2 Chronicles 13:19, and Josephus, War, b. iv. c. 8. s. 9, join them both together. Many believe that this city or village was the same with that mentioned, 1 Macc. 5:46; 2 Macc. 12:27. Joshua gave it to the tribe of Judah, Joshua 15:9; and Eusebius and Jerome say it was about twenty miles north of Jerusalem. And there continued] Calmet says, following Toynard, that he stayed there two months, from the 24th of January till the 24th of March.

Verses 53, 54. Then, from that day, they took counsel, &c. — The majority of the council having resolved to put Jesus to death at all hazards, they consulted no longer upon that point, but from henceforth deliberated only concerning the best method of effecting it. Jesus therefore walked no more openly, &c. — Hence, though he was within two miles of Jerusalem, he did not go up thither at this time, but returned to Ephraim, a city upon the borders of the wilderness, where he abode with his disciples, being unwilling to go far away, because the passover, at which he was to suffer, approached.

54. To a city called Ephraim—Ephraim or Ephron is identified by Robinson with the modern Taiyibeh, which is situated about twenty Roman miles northeast of Jerusalem. It is about six miles from Bethel; it stands upon a high eminence, and commands a view of the vales of the Jordan. It seems to be mentioned in 2 Chronicles 13:19 in connection with Bethel. Driven now twice from the capital, Jesus takes refuge first, in Bethabara, (John 1:28,) and last, in Ephraim. In each he remained some five or six weeks; in the last, until he departed for the last Passover. In the former, distance and the Jordan have interposed between himself and Jerusalem, and being under another jurisdiction, he spent his time in teaching and preaching. But in the latter, being but a few miles distant, he is evidently in concealment; so that eager inquiries are made after him at the prelude to the next Passover. He continued with his disciples—They had anticipated the danger, (verse 8,) and now they share the concealment.

V. 55. Many went up to purify themselves-That they might remove all hinderances to their eating the passover.

Verse 55. The Jews’ passover was nigh at hand] It is not necessary to suppose that this verse has any particular connection with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last passover which our Lord attended; and it was at this one that he suffered death for the salvation of a lost world. As the passover was nigh, many of the inhabitants of Ephraim and its neighbourhood went up to Jerusalem, some time (perhaps seven or eight days, for so much time was required to purify those who had touched the dead) before the feast, that they might purify themselves, and not eat the passover otherwise than prescribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see 2 Chronicles 30:18, 19. Those mentioned in the text wished to avoid this inconvenience.

Verses 55-57. And — Soon after this; the Jews’ passover was nigh — The last passover that Christ attended; and many — From all parts of the country; went up to Jerusalem — Some little time before the commencement of the feast; to purify themselves — By certain preparatory sacrifices and ceremonies, that they might be ready to eat the passover. Those who were under any legal incapacity of celebrating the great solemnities of the Jewish religion, usually went up to Jerusalem before the feast to cleanse themselves, by offering the appointed oblations for their purification. For they who had committed sins which were to be expiated by sacrifices, were not obliged to travel instantly to Jerusalem to offer them, but might defer the doing it till the next feast, at which they were obliged to be present. Moreover, those who were under vows of Nazaritism, usually ordered matters so, that those vows were concluded at one of the great feasts. These things occasioned a great concourse of people at Jerusalem before the feasts, and especially before the passover. And, as the time necessary for many purifications was seven days, when Jesus came to the city at this season, six days before the passover, (John 12:1, 9, 12,) he found great multitudes there. Then sought they for Jesus — Some of them being desirous to see and hear him, and others, perhaps, wanting to discover him to his avowed enemies, the Pharisees: and, as it could not but be generally known, that the surprising miracles which he had lately wrought had very much inflamed the rage and envy of his persecutors, many of the people were in doubt whether he would venture to appear in public; and spake among themselves as they stood in the temple — Where they were performing the rites of their worship; What think ye — Respecting his coming to the passover? Do you suppose that, after this alarm, he will not have courage to come? Now both the chief priests and Pharisees — Concluding that he would not fail to come according to his usual custom, no longer dissembling their malice; had given a commandment — Or issued a proclamation; that if any man knew where he was, he should — Immediately; show it, that they might take him — Might apprehend, and bring him to his trial, as a disturber of the public peace, and a person dangerous to the state. Thus did these wicked rulers, through the restless, causeless, and incorrigible malice that was in their hearts against the Son of God, labour to involve others with themselves in the guilt of murdering him: and if they could find any man capable of betraying him, they wished to persuade him that it was his duty to do it! But notwithstanding their proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such God’s hold on the consciences of others, that he continued undiscovered.

55. To purify themselves—Jewish purifications (by ablution) were, 1. From some particular guilty act, (Deuteronomy 21:1-9); 2. From some contracted defilement, (Leviticus 12-15;) 3. From the ordinary personal moral state, to fit for some religious service, (Exodus 30:17-21,) as for the Passover; 4. For some religious office, as for the priesthood, (Leviticus 8:6.)

The purifying of the present verse was of the third kind. It is alluded to in 2 Chronicles 30:17. Contact with a Gentile (John 18:28; Acts 11:2; 10:28) required cleansing; but the present purifying was a consecration from the general impurity of life, (especially as surrounded with Gentiles,) to the holy service at hand.

Verse 56. Then sought they for Jesus] Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but, having stayed behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or the persons mentioned in the text might have been the agents of the high priest, &c., and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all the Jewish solemnities.

Verses 55-57. And — Soon after this; the Jews’ passover was nigh — The last passover that Christ attended; and many — From all parts of the country; went up to Jerusalem — Some little time before the commencement of the feast; to purify themselves — By certain preparatory sacrifices and ceremonies, that they might be ready to eat the passover. Those who were under any legal incapacity of celebrating the great solemnities of the Jewish religion, usually went up to Jerusalem before the feast to cleanse themselves, by offering the appointed oblations for their purification. For they who had committed sins which were to be expiated by sacrifices, were not obliged to travel instantly to Jerusalem to offer them, but might defer the doing it till the next feast, at which they were obliged to be present. Moreover, those who were under vows of Nazaritism, usually ordered matters so, that those vows were concluded at one of the great feasts. These things occasioned a great concourse of people at Jerusalem before the feasts, and especially before the passover. And, as the time necessary for many purifications was seven days, when Jesus came to the city at this season, six days before the passover, (John 12:1, 9, 12,) he found great multitudes there. Then sought they for Jesus — Some of them being desirous to see and hear him, and others, perhaps, wanting to discover him to his avowed enemies, the Pharisees: and, as it could not but be generally known, that the surprising miracles which he had lately wrought had very much inflamed the rage and envy of his persecutors, many of the people were in doubt whether he would venture to appear in public; and spake among themselves as they stood in the temple — Where they were performing the rites of their worship; What think ye — Respecting his coming to the passover? Do you suppose that, after this alarm, he will not have courage to come? Now both the chief priests and Pharisees — Concluding that he would not fail to come according to his usual custom, no longer dissembling their malice; had given a commandment — Or issued a proclamation; that if any man knew where he was, he should — Immediately; show it, that they might take him — Might apprehend, and bring him to his trial, as a disturber of the public peace, and a person dangerous to the state. Thus did these wicked rulers, through the restless, causeless, and incorrigible malice that was in their hearts against the Son of God, labour to involve others with themselves in the guilt of murdering him: and if they could find any man capable of betraying him, they wished to persuade him that it was his duty to do it! But notwithstanding their proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such God’s hold on the consciences of others, that he continued undiscovered.

56. What—The question may properly be divided: What think ye? That he will not come to the feast? Or, “What think ye as to the probability that he will not come to the feast?

Verse 57. Had given a commandment] Had given order; entolhn, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his life. The order here spoken of was given in consequence of the determination of the council, mentioned John 11:48-53. CHRIST’S sympathy and tenderness, one of the principal subjects in this chapter, have already been particularly noted on John 11:33. His eternal power and Godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord’s conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendour and excellence. In every act, in every word, we see GOD manifested in the FLESH:-Man in all the amiableness and charities of his nature; GOD in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept! The heart that feels them not must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling.

On the quotation from Virgil, on the 50th verse, a learned friend has sent me the following lines.

My dear Sir,-I have observed that in one part of your Commentary you quote these words of Virgil, Unum pro multis dabitur caput; and you are of opinion that Virgil here recognizes the doctrine of atonement. There is a passage in Lucan where this doctrine is exhibited more clearly and fully. It is in the second book, v. 306. Cato, in a speech to Brutus, declares his intention of fighting under the standard of Pompey, and then expresses the following sentiment:-

O utinam, cœlique Deis Erebique liberet,

Hoc caput in cunctas damnatum exponere pœnas!

Devotum hostiles Decium pressere catervæ:

Me geminæ figant acies, me barbara telis

Rheni turba petat: cunctis ego pervius hastis

Excipiam medius totius vulnera belli.

Hic redimat sanguis populos: hac cæde luatur,

Quidquid Romani meruerunt pendere mores.

O, were the gods contented with my fall,

If Cato’s life could answer for you all,

Like the devoted Decius would I go,

To force from either side the mortal blow,

And for my country’s sake wish to be thought her foe.

To me, ye Romans, all your rage confine,

To me, ye nations from the barbarous Rhine,

Let all the wounds this war shall make be mine.

Open my vital streams, and let them run;

O, let the purple sacrifice atone,

For all the ills offending Rome hath done! — ROWE.

A little after, v. 377, Lucan portrays the character of Cato with a very masterly hand; but he applies expressions to a mortal which are applicable to Christ alone.

Uni quippe vacat, studiisque odiisque carenti,

Humanum lugere genus.

The golden mean unchanging to pursue;

Constant to keep the purposed end in view;

Religiously to follow nature’s laws;

And die with pleasure in his country’s cause,

To think he was not for himself design’d,

But born to be of use to all mankind.

ROWE.

ST. JOHN

Verses 55-57. And — Soon after this; the Jews’ passover was nigh — The last passover that Christ attended; and many — From all parts of the country; went up to Jerusalem — Some little time before the commencement of the feast; to purify themselves — By certain preparatory sacrifices and ceremonies, that they might be ready to eat the passover. Those who were under any legal incapacity of celebrating the great solemnities of the Jewish religion, usually went up to Jerusalem before the feast to cleanse themselves, by offering the appointed oblations for their purification. For they who had committed sins which were to be expiated by sacrifices, were not obliged to travel instantly to Jerusalem to offer them, but might defer the doing it till the next feast, at which they were obliged to be present. Moreover, those who were under vows of Nazaritism, usually ordered matters so, that those vows were concluded at one of the great feasts. These things occasioned a great concourse of people at Jerusalem before the feasts, and especially before the passover. And, as the time necessary for many purifications was seven days, when Jesus came to the city at this season, six days before the passover, (John 12:1, 9, 12,) he found great multitudes there. Then sought they for Jesus — Some of them being desirous to see and hear him, and others, perhaps, wanting to discover him to his avowed enemies, the Pharisees: and, as it could not but be generally known, that the surprising miracles which he had lately wrought had very much inflamed the rage and envy of his persecutors, many of the people were in doubt whether he would venture to appear in public; and spake among themselves as they stood in the temple — Where they were performing the rites of their worship; What think ye — Respecting his coming to the passover? Do you suppose that, after this alarm, he will not have courage to come? Now both the chief priests and Pharisees — Concluding that he would not fail to come according to his usual custom, no longer dissembling their malice; had given a commandment — Or issued a proclamation; that if any man knew where he was, he should — Immediately; show it, that they might take him — Might apprehend, and bring him to his trial, as a disturber of the public peace, and a person dangerous to the state. Thus did these wicked rulers, through the restless, causeless, and incorrigible malice that was in their hearts against the Son of God, labour to involve others with themselves in the guilt of murdering him: and if they could find any man capable of betraying him, they wished to persuade him that it was his duty to do it! But notwithstanding their proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such God’s hold on the consciences of others, that he continued undiscovered.

57. Commandment… take him—They do not lay a price upon his head, but they enjoin all good citizens to be informers against him. Where he is they know not; but he was lately heard of at Bethany, and must still be lurking somewhere near the capital. Alas for them! This hunted refugee will yet enter the capital in triumph; will face them down in the temple; and even in yielding to be their victim, will give them abundant evidence of being their Lord.