John 11 commentary

It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corruption, and try the graces of God's people. He came not to preserve his people from these afflictions, but to save them from their sins, and from the wrath to come; however, it behoves us to apply to Him in behalf of our friends and relatives when sick and afflicted. Let this reconcile us to the darkest dealings of Providence, that they are all for the glory of God: sickness, loss, disappointment, are so; and if God be glorified, we ought to be satisfied. Jesus loved Martha, and her sister, and Lazarus. The families are greatly favoured in which love and peace abound; but those are most happy whom Jesus loves, and by whom he is beloved. Alas, that this should seldom be the case with every person, even in small families. God has gracious intentions, even when he seems to delay. When the work of deliverance, temporal or spiritual, public or personal, is delayed, it does but stay for the right time.

Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in the way of his duty, as set forth by the word of God, and determined by the providence of God. Christ, wherever he went, walked in the day; and so shall we, if we follow his steps. If a man walks in the way of his heart, and according to the course of this world, if he consults his own carnal reasonings more than the will and glory of God, he falls into temptations and snares. He stumbles, because there is no light in him; for light in us is to our moral actions, that which light about us to our natural actions.

Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short rest, but death is the end of earthly cares and toils. The disciples thought that it was now needless for Christ to go to Lazarus, and expose himself and them. Thus we often hope that the good work we are called to do, will be done by some other hand, if there be peril in the doing of it. But when Christ raised Lazarus from the dead, many were brought to believe on him; and there was much done to make perfect the faith of those that believed. Let us go to him; death cannot separate from the love of Christ, nor put us out of the reach of his call. Like Thomas, in difficult times Christians should encourage one another. The dying of the Lord Jesus should make us willing to die whenever God calls us.

Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary sat still in the house; this temper formerly had been an advantage to her, when it put her at Christ's feet to hear his word; but in the day of affliction, the same temper disposed her to melancholy. It is our wisdom to watch against the temptations, and to make use of the advantages of our natural tempers. When we know not what in particular to ask or expect, let us refer ourselves to God; let him do as seemeth him good. To enlarge Martha's expectations, our Lord declared himself to be the Resurrection and the Life. In every sense he is the Resurrection; the source, the substance, the first-fruits, the cause of it. The redeemed soul lives after death in happiness; and after the resurrection, both body and soul are kept from all evil for ever. When we have read or heard the word of Christ, about the great things of the other world, we should put it to ourselves, Do we believe this truth? The crosses and comforts of this present time would not make such a deep impression upon us as they do, if we believed the things of eternity as we ought. When Christ our Master comes, he calls for us. He comes in his word and ordinances, and calls us to them, calls us by them, calls us to himself. Those who, in a day of peace, set themselves at Christ's feet to be taught by him, may with comfort, in a day of trouble, cast themselves at his feet, to find favour with him.

Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and acquainted with grief. Tears of compassion resemble those of Christ. But Christ never approved that sensibility of which many are proud, while they weep at mere tales of distress, but are hardened to real woe. He sets us an example to withdraw from scenes of giddy mirth, that we may comfort the afflicted. And we have not a High Priest who cannot be touched with a feeling of our infirmities. It is a good step toward raising a soul to spiritual life, when the stone is taken away, when prejudices are removed, and got over, and way is made for the word to enter the heart. If we take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. Our Lord Jesus has taught us, by his own example, to call God Father, in prayer, and to draw nigh to him as children to a father, with humble reverence, yet with holy boldness. He openly made this address to God, with uplifted eyes and loud voice, that they might be convinced the Father had sent him as his beloved Son into the world. He could have raised Lazarus by the silent exertion of his power and will, and the unseen working of the Spirit of life; but he did it by a loud call. This was a figure of the gospel call, by which dead souls are brought out of the grave of sin: and of the sound of the archangel's trumpet at the last day, with which all that sleep in the dust shall be awakened, and summoned before the great tribunal. The grave of sin and this world, is no place for those whom Christ has quickened; they must come forth. Lazarus was thoroughly revived, and returned not only to life, but to health. The sinner cannot quicken his own soul, but he is to use the means of grace; the believer cannot sanctify himself, but he is to lay aside every weight and hinderance. We cannot convert our relatives and friends, but we should instruct, warn, and invite them.

There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing Christ's kingdom, to advance their own worldly interest. The fear of the wicked shall come upon them. The conversion of souls is the gathering of them to Christ as their ruler and refuge; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them: his love in dying for believers should unite them closely together.

Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and worldly men pursue their own plans, Jesus still orders all things for his own glory and the salvation of his people.

1. And one named Lazarus was sick. The Evangelist passes on to another narrative, which contains a miracle eminently worthy of being recorded. For not only did Christ give a remarkable proof of his Divine power in raising Lazarus, but he likewise placed before our eyes a lively image of our future resurrection. This might indeed be said to be the latest and concluding action of his life, for the time of his death was already at hand. We need not wonder, therefore, if he illustrated his own glory, in an extraordinary manner, in that work, the remembrance of which he wished to be deeply impressed on their minds, that it might seal, in some respects, all that had gone before. There were others whom Christ had raised from the dead, but he now displays his power on a rotting corpse. But the circumstances which tend to magnify the glory of God in this miracle shall be pointed out in their proper place and order.

Lazarus of Bethany, the village of Mary and her sister Martha. The probable reason why this circumstance is mentioned is, that Lazarus had not acquired so great celebrity among believers as his sisters had; for these holy women were accustomed to entertain Christ with their hospitality, as is evident from what is related by the Evangelist Luke, (Luke 10:38.) It is really too ridiculous a blunder, to suppose that Monks, and such fry as the Papists have, made this small town or village a castle.

2. It was that Mary who anointed the Lord. It is a similar display of ignorance, to imagine that this Mary, the sister of Lazarus, was that woman of wicked and infamous life, who is mentioned by Luke, (Luke 7:37.) This mistake was occasioned by the anointing; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner, of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, “It was this Mary who afterwards poured on the head of Christ the ointment, on account of which a murmuring arose among the disciples,” (Matthew 26:7.)

3. Lo, he whom thou lovest is sick. The message is short, but Christ might easily learn from it what the two sisters wished; for, under this complaint, they modestly state their request that he would be pleased to grant them relief. We are not forbidden, indeed, to use a longer form of prayer; but our principal object ought to be, to pour into the bosom of God all our cares, and every thing that distresses us, that he may afford deliverance. Such is the manner in which the women act towards Christ: they plainly tell him their distress, in consequence of which they expect some alleviation. We ought also to observe that, from Christ’s love, they are led to entertain a confident hope of obtaining assistance, he whom thou lovest; and this is the invariable rule of praying aright; for, where the love of God is, there deliverance is certain and at hand, because God cannot forsake him whom he loveth

4. Now Jesus, having heard this, said, This sickness is not to death. He intended by this reply to free his disciples from anxiety, that they might not take it amiss, when they saw him giving himself so little concern about the danger of his friend. That they might not be alarmed, therefore, about the life of Lazarus, he declares that the disease is not deadly, and even promises that it will be an additional occasion of promoting his own glory. Though Lazarus died, yet as Christ soon afterwards restored him to life, he now declares, looking to this result, that the disease is not to death

But for the glory of God. This clause is not contrasted with death, as if it were an argument that would always hold; for we know that, even though the reprobate die, the glory of God is not less strikingly displayed in their destruction than in the salvation of believers. But Christ strictly meant, in this passage, the glory of God, which was connected with his office. The power of God, which was displayed in the miracles of Christ, was not fitted to strike terror, but was kind and gentle. When he says that there is no danger of death, because he intends to display in it his own glory and the glory of his Father, we ought to inquire for what purpose, and with what intention, he was sent by the Father; which was, to save, and not to destroy.

For the glory, of God, that the Son of God may be glorified. This expression is highly emphatic; for we learn from it that God wishes to be acknowledged in the person of his Son in such a manner, that all the reverence which he requires to be given to his own majesty “A sa majeste.” may be ascribed to the Son. Hence we were told formerly,

He who doth not honor the Son doth not honor the Father, (John 5:23.)

It is in vain for Mahometans and Jews, therefore, to pretend to worship God; for they blaspheme against Christ, and even endeavor, in this manner, to rob God of himself.

5. And Jesus loved Martha and her sister, and Lazarus. These two things appear to be inconsistent with each other, that Christ remains two days beyond Jordan, as if he did not care about the life of Lazarus, and yet the Evangelist says, that Christ loved him and his sisters; for, since love produces anxiety, he ought to have hastened immediately. As Christ is the only mirror of the grace of God, we are taught by this delay on his part, that we ought not to judge of the love of God from the condition which we see before our eyes. When we have prayed to him, he often delays his assistance, either that he may increase still more our ardor in prayer, or that he may exercise our patience, and, at the same time, accustom us to obedience. Let believers then implore the assistance of God, but let them also learn to suspend their desires, if he does not stretch out his hand for their assistance as soon as they may think that necessity requires; for, whatever may be his delay, he never sleeps, and never forgets his people. Yet let us also be fully assured that he wishes all whom he loves to be saved.

7. And after this, he saith to his disciples. At length he now shows that he cared about Lazarus, though the disciples thought that he had forgotten him, or, at least, that there were other matters which he reckoned of more importance than the life of Lazarus. He therefore enjoins them to cross the Jordan, and go to Judea

8. Rabbi, the Jews but lately sought to stone thee. When the disciples dissuade him from going, they do so, not so much perhaps on his account as on their own, for each of them is alarmed about himself, as the danger was common to all. Avoiding the cross, and being ashamed to own it, they allege — what is more plausible — that they are anxious about their Master. The same thing happens every day with many. For they who, through a dread of the cross, shrink from the performance of their duty, eagerly seek excuses to conceal their indolence, that they may not be thought to rob God of the obedience due to him, when they have no good cause to do so.

9. Are there not twelve hours in the day? This passage has been explained in various ways. Some have thought the meaning of these words to be, that men sometimes adopt a new and different resolution every hour. This is very far from Christ’s meaning; and indeed I would not have reckoned it worthy of being mentioned, had it not been that it has passed into a common proverb. Let us therefore be satisfied with the simple and natural meaning.

First, Christ borrows a comparison from Day and Night. For if any man perform a journey in the dark, we need not wonder if he frequently stumble, or go astray, or fall; but the light of the sun by day points out the road, so that there is no danger. Now the calling of God is like the light of day, which does not allow us to mistake our road or to stumble. Whoever, then, obeys the word of God, and undertakes nothing but according to his command, always has God to guide and direct him from heaven, and with this confidence he may safely and boldly pursue his journey. For, as we are informed,

Whosoever walketh in his ways hath angels to guard him, and, under their direction, is safe, so that he cannot strike his foot against a stone, (Psalm 91:11.)

Relying on this protection, therefore, Christ advances boldly into Judea, without any dread of being stoned; for there is no danger of going astray, when God, performing the part of the sun, shines on us, and directs our course.

We are taught by these words, that whenever a man allows himself to be guided by his own suggestions, without the calling of God, his whole life is nothing else than a course of wandering and mistake; and that they who think themselves exceedingly wise, when they do not inquire at the mouth of God, and have not his Spirit to govern their actions, are blind men groping in the dark; that the only proper way is, to be fully assured of our divine calling, and to have always God before our eyes as our guide. “Quand nous avons tousjours Dieu devant nos yeux pour nostre guide.” This rule of regulating our life well is followed by a confident expectation of a prosperous result, because it is impossible that God shall not govern successfully. And this knowledge is highly necessary to us; for believers can scarcely move a foot to follow him, but Satan shall immediately interpose a thousand obstructions, hold out a variety of dangers on every side, and contrive, in every possible way, to oppose their progress. But when the Lord invites us to go forward, by holding out, as it were, his lamp to us, we ought to go forward courageously, though many deaths besiege our path; for he never commands us to advance without at the same time adding a promise to encourage us, so that we may be fully convinced, that whatever we undertake agreeably to his command will have a good and prosperous issue. This is our chariot, and whoever betakes himself to it will never fail through weariness; and even though the obstacles were so formidable that we could not be conveyed through them by a chariot, yet, furnished with these wings, we shall always succeed, till we reach the goal. Not that believers never meet with any adversity, but because adverse occurrences are aids to their salvation.

It amounts to this, that the eyes of God will always be attentive to guard those who shall be attentive to his instructions. Hence we learn also that, whenever men overlook and disregard the word of God, and consequently indulge themselves foolishly, and undertake whatever they think right, the whole course of their life is accursed by God, and vengeance is always ready to punish their presumption and their blind passions. Again, Christ here divides the day into twelve hours, according to ancient custom; for though the days are longer in summer and shorter in winter, “Combien que les jours soyent plus grands en este, et plus petits en hyver.” yet they had always twelve hours of the day, and twelve of the night.

John 11:11-17

11. He spoke these things, and after this he saith to them, Our friend Lazarus sleepeth, but I go that I may awake him. 12. Then his disciples said, Lord, if he sleepeth, he will recover. 13. Now Jesus spoke of his death; but they thought that he spoke of the repose of sleep. 14. Then Jesus, therefore, said to them plainly, Lazarus is dead. 15. And I rejoice, on your account, that I was not there, that you may believe. But let us go to him. 16. Then Thomas, who is called Didymus, “Adonc Thomas, qui est a dire Gemeau;” — “then Thomas, which means Twin.” said to his fellow-disciples, Let us also go, that we may die with him. 17. Jesus therefore came, and found that he had been already four days in the tomb.

11. Our friend Lazarus sleepeth. Having formerly asserted that the disease was not deadly, that his disciples may not be too much distressed at seeing what they did not expect, he now informs them also that Lazarus is dead, and excites a hope of his resurrection. It is a proof of amazing ignorance, that they believe that Christ spoke about sleep; for, though it is a metaphorical form of expression, still it is so frequent and common in Scripture, that it ought to have been familiarly known to all the Jews.

12. If he sleepeth, he will recover. “Il sera guairi.” Replying that sleep will have a salutary effect on Lazarus, they thus endeavor indirectly to dissuade Christ from going thither. And yet they do not craftily or deceitfully turn aside Christ’s words to suit their own purpose, on the pretense of not understanding what he said; “Comme faisans semblant de n’entendre point ce que Christ dit.” but, thinking that he spoke about sleep, they gladly seize this opportunity of avoiding danger. Augustine, and many writers since his time, speculate about the word sleep, alleging that the reason why it is applied to death is, because it is as easy for God to raise the dead to life, as it is for us to perform the customary act of awaking those who are asleep. But that nothing of this sort came into the mind of Christ, may be inferred from the constant use of the term in Scripture; and since even profane writers usually apply this word Sleep to Death, “Et mesmers veu que les autheurs profanes transferent coustumierement ce mot de Dormir a la Mort.” there was unquestionably no other reason why it came into use, but because a lifeless corpse lies without feeling, just as the body of a man who is in a profound sleep. Hence, also, sleep is not inappropriately called the image of death, and Homer calls it the brother of death, (κασίγνητος θανάτουυ.) Since this word denotes only the sleep of the body, it is prodigiously absurd to apply it — as some fanatics have done — to souls, as if, by being deprived of understanding, they were subject to death.

But I go to awake him. Christ asserts his own power, when he says that he will come to awake Lazarus; for, though, as we have said, the word sleep does not express the facility of the resurrection, yet Christ shows that he is Lord of death, when he says, that he awakes those whom he restores to life.

14. Then Jesus told them plainly, Lazarus is dead. The goodness of Christ was astonishing, in being able to bear with such gross ignorance in the disciples. And indeed the reason why he delayed, for a time, to bestow upon them the grace of the Spirit in larger measure, was, that the miracle of renewing them in a moment might be the greater.

15. And I rejoice, on your account, that I was not there. He means that his absence was profitable to them, because his power would have been less illustriously displayed, if he had instantly given assistance to Lazarus. For the more nearly the works of God approach to the ordinary course of nature, the less highly are they valued, and the less illustriously is their glory displayed. This is what we experience daily; for if God immediately stretches out his hand, we do not perceive his assistance. That the resurrection of Lazarus, therefore, might be acknowledged by the disciples to be truly a Divine work, it must be delayed, that it might be very widely removed from a human remedy.

We ought to remember, however, what I formerly observed, that the fatherly kindness of God towards us is here represented in the person of Christ. When God permits us to be overwhelmed with distresses, and to languish long under them, let us know that, in this manner, he promotes our salvation. At such a time, no doubt, we groan and are perplexed and sorrowful, but the Lord rejoices on account of our benefit, and gives a twofold display of his kindness to us in this respect, that he not only pardons our sins, but gladly finds means of correcting them.

That you may believe. He does not mean that this was the first feeble commencement of faith in them, but that it was a confirmation of faith already begun, though it was still exceedingly small and weak. Yet he indirectly suggests that, if the hand of God had not been openly displayed, they would not have believed.

16. Then Thomas. Hitherto the disciples had endeavored to hinder Christ from going. Thomas is now prepared to follow, but it is without confidence; or, at least, he does not fortify himself by the promise of Christ, so as to follow hint with cheerfulness and composure.

Let us go, that we may die with him. This is the language of despair, for they ought to have entertained no fears about their own life. The phrase, with him, may be explained as referring either to Lazarus or to Christ. If we refer it to Lazarus, it will be ironical, as if Thomas had said, “Of what use will it be to go thither, unless it be that we cannot discharge the duty of friends in any other manner than by seeking to die along with him?” Yet I greatly prefer the other meaning, that Thomas does not refuse to die with Christ But this, as I have said, proceeds from inconsiderate zeal; for he ought rather to have taken courage from faith in the promise.

John 11:18-27

18. Now Bethany was near Jerusalem, about fifteen furlongs. 19. And many of the Jews had come to Martha and Mary, to comfort them concerning their brother. 20. When Martha, therefore, heard that Jesus was coming, she went to meet him; but Mary sat at home. 21. Martha then said to Jesus, Lord, if thou hadst been here, my brother would not have died. 22. But I know that even now, whatsoever thou shalt ask of God, God will give it thee. 23. Jesus saith to her, Thy brother shall rise again. 24. Martha saith to him, I know that he shall rise again in the resurrection at the last day. 25. Jesus said to her, I am the resurrection and the life; he who believeth in me, though he were dead, shall live. 26. And whosoever liveth and believeth in me shall never die. Believest thou this? 27. She saith to him, Yes, Lord, I believe that thou art the Christ, the Son of God, who was to come into the world.

18. Now Bethany was near Jerusalem. The Evangelist diligently follows out all that contributes to the certainty of the narrative. He relates how near Jerusalem was to the village of Bethany, that no one may be astonished that, for the purpose of comforting the sisters, many friends came from Jerusalem, whom God intended to be witnesses of the miracle. For, though the desire of performing an office of kindness was their inducement to go, yet they were assembled there, by a secret decree of God, for another purpose, that the resurrection of Lazarus might not remain unknown, or that the witnesses might not be only those who belonged to the family. Now it is a convincing proof of the base ingratitude of the nation, that this striking demonstration of Divine power at a well-known place, amidst a vast crowd of men, and near the gates of the city, and which might almost be said to be erected on a stage, instantly vanishes from the eyes of men. We should rather say that the Jews, by maliciously shutting their eyes, intentionally do not see what is before their eyes. Nor is it a new or uncommon occurrence, that men who, with excessive eagerness, continually gape for miracles, are altogether dull and stupid in the consideration of them.

About fifteen furlongs This distance between the two places was somewhat less than two thousand paces, or, two miles; for the Stadium, or furlong, contains six hundred feet; that is, one hundred and twenty-five paces. The Roman Passus, or pace — measured from the spot where either foot was planted to the spot where the same foot was planted after two ordinary steps — was five feet; so that the Mille, or thousand paces, contained five thousand feet, rather less than an English mile; and the Stadium, or furlong, which contained, as Calvin states, “one hundred and twenty-five paces,” was equal to six hundred and twenty-five feet. — Ed.

19. To comfort them concerning their brother. This was, no doubt, the object which they had in view, but God had another object to accomplish, as we have stated. It is evident from what is here mentioned, that the house of Lazarus and his sisters was greatly respected and honored. Again, as it is natural that the death of friends should occasion grief and mourning to men, this duty, which the Evangelist mentions, ought not to be blamed, unless on this ground, that sinful excess, which prevails in this and in other departments of life, corrupts what is not in itself sinful.

20. Martha having heard that Jesus was coming. Martha travels beyond the village, as we shall afterwards see, not only perhaps on account of the reverence which she bore to Christ, but that she might meet him more secretly; for his danger was fresh in his recollection, and the rage of enemies had not well subsided, which had been a little abated by Christ’s departure into Galilee, but might, on their hearing of his arrival, break out anew with greater violence.

21. Lord, if thou hadst been here. She begins with a complaint, though in doing so she modestly expresses her wish. Her meaning may be expressed thus — “By thy presence thou mightst have delivered my brother from death, and even now thou canst do it, for God will not refuse thee any thing.” By speaking in this manner, she gives way to her feelings, instead of restraining them under the rule of faith. I acknowledge that her words proceeded partly from faith, but I say that there were disorderly passions mixed with them, which hurried her beyond due bounds. For when she assures herself that her brother would not have died, if Christ had been present, what ground has she for this confidence? Certainly, it did not arise from any promise of Christ.

The only conclusion therefore is, that she inconsiderately yields to her own wishes, instead of subjecting herself to Christ. When she ascribes to Christ power and supreme goodness, this proceeds from faith; but when she persuades herself of more than she had heard Christ declare, that has nothing to do with faith; “Cela n’a rien de commun avec la foy.” for we must always hold the mutual agreement between the word and faith, that no man may rashly forge anything for himself, without the authority of the word of God. Besides, Martha attached too much importance to the bodily presence of Christ. The consequence is, that Martha’s faith, though mixed up and interwoven with ill-regulated desires, and even not wholly free from superstition, could not shine with full brightness; so that we perceive but a few sparks of it in these words.

23. Thy brother shall rise again. The kindness of Christ is amazing, in forgiving those faults of Martha which we have mentioned, and in promising her, of his own accord, more than she had ventured plainly and directly to ask.

24. I know that he shall rise again. We now see Martha’s excessive timidity in extenuating the meaning of Christ’s words. We have said that she went farther than she had a right to do, when she fabricated a hope for herself out of the feelings of her own mind. She now falls into an opposite fault; for when Christ stretches forth his hand, she stops short, as if she were alarmed. We ought, therefore to guard against both of these extremes. On the one hand, we must not, without the authority of God’s word, drink in empty hopes, which will prove to be nothing but wind; and, on the other hand, when God opens his mouth, it is not proper that he should find our hearts either blocked up, or too firmly closed. Again, by this reply, Martha intended to ascertain more than she ventured to expect from the words of Christ, as if she had said: “If you mean the last resurrection, I have no doubt that my brother will be raised again at the last day, and I comfort myself with this confident expectation, but I do not know if you direct my attention to something greater.”

25. I am the resurrection and the life. Christ first declares that he is the resurrection and the life, and then he explains, separately and distinctly, each clause of this sentence. His first statement is, that he is the resurrection, because the restoration from death to life naturally comes before the state of life. Now the whole human race is plunged in death; and, therefore, no man will be a partaker of life until he is risen from the dead. Thus Christ shows that he is the commencement of life, and he afterwards adds, that the continuance of life is also a work of his grace. That he is speaking about spiritual life, is plainly shown by the exposition which immediately follows,

He who believeth in me, though, he were dead, shall live. Why then is Christ the resurrection? Because by his Spirit he regenerates the children of Adam, who had been alienated from God by sin, so that they begin to live a new life. On this subject, I have spoken more fully under John 5:21 and 24; See pp. 200 and 204 of this volume. and Paul is an excellent interpreter of this passage, (Ephesians 2:5, and Ephesians 5:8.) Away now with those who idly talk that men are prepared for receiving the grace of God by the movement of nature. They might as well say that the dead walk. For that men live and breathe, and are endued with sense, understanding, and will, all this tends to their destruction, because there is no part or faculty of the soul that is not corrupted and turned aside from what is right. Thus it is that death everywhere holds dominion, for the death of the soul is nothing else than its being estranged and turned aside from God. “N’est autre chose qu’estre estrange et detourne de Dieu.” Accordingly, they who believe in Christ, though they were formerly dead, begin to live, because faith is a spiritual resurrection of the soul, and — so to speak — animates the soul itself that it may live to God; according to that passage,

The dead shall hear the voice of the Son of God, and they who hear shall live (John 5:25.)

This is truly a remarkable commendation of faith, that it conveys to us the life of Christ, and thus frees us from death.

26. And whosoever liveth, and believeth in me. This is the exposition of the second clause, how Christ is the life; and he is so, because he never permits the life which he has once bestowed to be lost, but preserves it to the end. For since flesh is so frail, what would become of men, if, after having once obtained life, they were afterwards left to themselves? The perpetuity of the life must, therefore, be founded on the power of Christ himself, that he may complete what he has begun.

Shall never die. The reason why it is said that believers never die is, that their souls, being born again of incorruptible seed, (1 Peter 1:23,) have Christ dwelling in them, from whom they derive perpetual vigor; for, though

the body be subject to death on account of sin, yet the spirit is life on account of righteousness, (Romans 8:10.)

That the outward man daily decays in them is so far from taking anything away from their true life, that it aids the progress of it, because the inward man is renewed from day to day, (2 Corinthians 4:16.) What is still more, death itself is a sort of emancipation from the bondage of death.

Dost thou believe this? Christ seems, at first sight, to discourse about spiritual life, for the purpose of withdrawing the mind of Martha from her present desire. Martha wished that her brother should be restored to life Christ replies, that he is the Author of a more excellent life; and that is, because he quickens the souls of believers by divine power. Yet I have no doubt that he intended to include both favors; and therefore he describes, in general terms, that spiritual life which he bestows on all his followers, but wishes to give them some opportunity of knowing this power, which he was soon afterwards to manifest in raising Lazarus.

27. Yes, Lord. To prove that she believes what she had heard Christ say about himself, that he is the resurrection and the life, Martha replies, that she believes that he is the Christ, and the Son of God; and indeed this knowledge includes the sum of all blessings; for we ought always to remember for what purpose the Messiah was promised, and what duty the prophets ascribe to him. Now when Martha confesses that it was he who was to come into the world, she strengthens her faith by the predictions of the prophets. Hence it follows, that we ought to expect from him the full restoration of all things and perfect happiness; and, in short, that he was sent to erect and prepare the true and perfect state of the kingdom of God.

John 11:28-38

28. Having said these things, she went away, and called Mary her sister secretly, saying, The Master is here, and calleth for thee. 29. As soon as she heard it, she immediately arose, and came to him. 30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 31. Then the Jews, who were with her in the house, and comforted her, perceiving that Mary suddenly arose and went out, followed her, saying, She goeth to the tomb, to weep there. 32. Mary therefore, having come where Jesus was, and having seen him, fell at his feet, saying to him, Lord, if thou hadst been here, my brother would not have died. 33. Jesus therefore, when he saw her weeping, and the Jews who came with her also “Aussi.” weeping, groaned in his spirit, and was troubled, 34. And said, Where have you laid him? They say to him, Lord, come and see. 35. Jesus wept. 36. The Jews therefore said, Behold how he loved him? “Voyez comme il l’aimoit!” — “see how he loved him!” 37. And some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not die? 38. Then Jesus, again groaning within himself, came to the tomb. Now it was a cave, and a stone was placed on it.

28. And called Mary, her sister. It was probably at the request of Martha, that Christ remained on the outside of the village, that he might not enter into so great an assembly of people; for she dreaded the danger, because Christ had but lately escaped with difficulty from instant death. Accordingly, that the rumor about his arrival might not spread farther, she makes it known privately to her sister.

The Master is here. The word Master shows in what estimation Christ was held among those pious women. Though they had not hitherto profited so much as they might have done, still it was a great matter that they were entirely devoted to him as his disciples; and Mary’s sudden departure, to come and meet him, was a proof that she regarded him with no ordinary reverence.

31. Then the Jews who were with her. Though Martha was permitted by Christ to return home for the purpose of withdrawing her sister from the numerous assembly, yet Christ had another design in view, which was, that the Jews might be witnesses of the miracle. True, they have no thought of it, but it was no new thing that men should be led, as it were in darkness, and by the secret providence of God, where they did not intend to go. They think that Mary is going to the tomb, according to the custom of those who seek excitements of their grief. For it is a very prevalent disease, that husbands deprived of their wives, parents deprived of their children, and, on the other hand, wives deprived of their husbands, and children deprived of their parents or other relatives and friends, are eager to increase their grief by every possible method. It is also customary to resort to various contrivances for this purpose. The affections of men are already sufficiently disordered; but it is still worse, “Mais voyci le pis.” that they inflame them by new excitements, that they may rush against God with greater ardor and violence. It was their duty to dissuade Mary from going, that the sight of the tomb might not give fresh occasion for her grief; yet they do not venture to apply so harsh a remedy, but even themselves contribute to the excess of her grief, by accompanying her to the tomb. Thus it frequently happens, that they who treat too gently the excesses of their friends do them little good by their consolations.

32. She fell at his feet. From her falling down at his feet we learn that Christ was honored in that house beyond the ordinary custom of men. For, though it was customary to throw themselves down on the ground in the presence of kings and great men, yet as Christ had nothing about him, according to the flesh, that was royal or magnificent, it was for a different purpose that Mary fell down at his feet Indeed, she would not have done so, if she had not been convinced that he was the Son of God.

Lord, if thou hadst been here. Though she appears to speak of Christ respectfully, yet we have lately pointed out what is faulty in these words; for the power of Christ, which filled heaven and earth, ought not to have been limited to his bodily presence.

33. He groaned in his spirit. If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, “Quand de son bon gre il se conforme a ces pleurans, jusques pleurer avec eux.” he gives proof that he has sympathy, (συμπάθεια.) For the cause of this feeling is, in my opinion, expressed by the Evangelist, when he says that Christ saw Mary and the rest weeping Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; for he knew well what had been enjoined on him by the Father, and why he was sent into the world, namely, to free us from all evils. As he has actually done this, so he intended to show that he accomplished it with warmth and earnestness. Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.

But how do groaning and trouble of mind belong to the person of the Son of God? As some reckon it absurd to say that Christ, as one of the number of human beings, was subject to human passions, they think that the only way in which he experienced grief or joy was, that he received in himself those feelings, whenever he thought proper, by some secret dispensation. It is in this sense, Augustine thinks, that the Evangelist says that he was troubled, because other men are hurried along by their feelings, which exercise dominion, or rather tyranny, to trouble their minds. He considers the meaning therefore to be, that Christ, though otherwise tranquil and free from all passion, brought groaning and grief upon himself of his own accord. But this simplicity will, in my opinion, be more agreeable to Scripture, if we say that the Son of God, having clothed himself with our flesh, of his own accord clothed himself also with human feelings, so that he did not differ at all from his brethren, sin only excepted. In this way we detract nothing from the glory of Christ, when we say that it was a voluntary submission, by which he was brought to resemble us in the feelings of the soul. Besides, as he submitted from the very commencement, we must not imagine that he was free and exempt from those feelings; and in this respect he proved himself to be our brother, in order to assure us, that we have a Mediator, who willingly pardons our infirmities, and who is ready to assist those infirmities which he has experienced in himself.

It will perhaps be objected, that the passions of men are sinful, and therefore it cannot be admitted that we have them in common with the Son of God. I reply, there is a wide difference between Christ and us. For the reason why our feelings are sinful is, that they rush on without restraint, and suffer no limit; but in Christ the feelings were adjusted and regulated in obedience to God, and were altogether free from sin. To express it more fully, “Pour mieux dire.” the feelings of men are sinful and perverse on two accounts; first, because they are hurried along by impetuous motion, and are not regulated by the true rule of modesty; and, secondly, because they do not always arise from a lawful cause, or, at least, are not directed to a lawful end. I say that there is excess, because no person rejoices or grieves, so far only as is sufficient, or as God permits, and there are even some who shake themselves loose from all restraint. The vanity of our understanding brings us grief or sadness, on account of trifles, or for no reason whatever, because we are too much devoted to the world. Nothing of this nature was to be found in Christ; for he had no passion or affection of his own that ever went beyond its proper bounds; he had not one that was not proper, and founded on reason and sound judgment.

To make this matter still more clear, it will be of importance for us to distinguish between man’s first nature, as it was created by God, and this degenerate nature, which is corrupted by sin. When God created man, he implanted affections in him, but affections which were obedient and submissive to reason. That those affections are now disorderly and rebellious is an accidental fault; that is, it proceeds from some other cause than from the Creator. “C’est a dire, venant d’ailleurs que du Createur.” Now Christ took upon him human affections, but without (ἀταξία) disorder; for he who obeys the passions of the flesh is not obedient to God. Christ was indeed troubled and vehemently agitated; but, at the same time, he kept himself in subjection to the will of the Father. In short, if you compare his passions with ours, they will differ not less than pure and clear water, flowing in a gentle course, differs from dirty and muddy foam.

The example of Christ ought to be sufficient of itself for setting aside the unbending sternness which the Stoics demand; for whence ought we to look for the rule of supreme perfection but from Christ? We ought rather to endeavor to correct and subdue that obstinacy which pervades our affections on account of the sin of Adam, and, in so doing, to follow Christ as our leader, that he may bring us into subjection. Thus Paul does not demand from us hardened stupidity, but enjoins us to observe moderation

in our mourning, that we may not abandon ourselves to grief, like unbelievers who have no hope (1 Thessalonians 4:13;)

for even Christ took our affections into himself, that by his power we may subdue every thing in them that is sinful.

36. Behold, how he loved him! The Evangelist John here describes to us two different opinions which were formed about Christ. As to the former, who said, Behold, how he loved him! though they think less highly of Christ than they ought to have done, since they ascribe to him nothing but what may belong to a man, yet they speak of him with greater candor and modesty than the latter, who maliciously slander him for not having hindered Lazarus from dying. For, though they applaud the power of Christ, of which the former said nothing, yet they do so, not without bringing against him some reproach. It is evident enough from their words, that the miracles which Christ had performed were not unknown to them; but so much the more base is their ingratitude, that they do not scruple to complain, because now, in a single instance, he abstained from working. Men have always been ungrateful to God in the same manner, and continue to be so. If he does not grant all our wishes, we immediately launch into complaints: “Since he has been accustomed to aid us hitherto, why does he now forsake and disappoint us?” There is here a twofold disease. First, though we rashly desire what is not expedient for us, yet we wish to subject God to the perverse desires of the flesh. Secondly, we are rude in our demands, and the ardor of impatience hurries us before the time.

38. Jesus therefore again groaning within himself. Christ does not approach the sepulcher as an idle spectator, but as a champion who prepares for a contest; and therefore we need not wonder that he again groans; for the violent tyranny of death, which he had to conquer, is placed before his eyes. Some explain this groan to have arisen from indignation, because he was offended at that unbelief of which we have spoken. But another reason appears to me far more appropriate, namely, that he contemplated the transaction itself rather than the men. Next follow various circumstances, which tend to display more fully the power of Christ in raising Lazarus. I refer to the time of four days, during which the tomb had been secured by a stone, which Christ commands to be removed in presence of all.

John 11:39-44

39. Jesus saith, Remove the stone. Martha, the sister of him who was dead, saith to him, Lord, he already stinketh, for this is the fourth day. 40. Jesus saith to her, Did I not tell thee that, if thou believe, thou shalt see the glory of God? 41. They therefore removed the stone from the place where he who was dead lay. And Jesus again lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42. And I knew that thou hearest me always, but, on account of the multitude around me, I said it, that they may believe that thou hast sent me. 43. Having spoken these words, he cried with a loud voice, Lazarus, come forth. 44. And he who had been dead came forth, bound hand and foot with bandages, and his face was wrapped in a napkin. Jesus saith to them, Loose him, and let him go.

39. Lord, he already stinketh. This is an indication of distrust, for she promises herself less from the power of Christ than she ought to have done. The root of the evil consists in measuring the infinite and incomprehensible power of God by the perception of her flesh. There being nothing more inconsistent with life than putrefaction and offensive smell, Martha infers that no remedy can be found. Thus, when our minds are preoccupied by foolish thoughts, we banish God from us, if we may be allowed the expression, so that he cannot accomplish in us his own work. Certainly, it was not owing to Martha, that her brother did not lie continually in the tomb, for she cuts off the expectation of life for him, and, at the same time, endeavors to hinder Christ from raising him; and yet nothing was farther from her intention. This arises from the weakness of faith. Distracted in various ways, we fight with ourselves, and while we stretch out the one hand to ask assistance from God, we repel, with the other hand, that very assistance, as soon as it is offered. “Ceste mesme aide, si tost qu’il nous la presente.” True, Martha did not speak falsely, when she said, I know that whatsoever thou shalt ask from God he will give thee; but a confused faith is of little advantage, unless it be put in operation, when we come to a practical case.

We may also perceive in Martha how various are the effects of faith, even in the most excellent persons. She was the first that came to meet Christ; this was no ordinary proof of her piety; and yet she does not cease to throw difficulties in his way. That the grace of God may have access to us, let us learn to ascribe to it far greater power than our senses can comprehend; and, if the first and single promise of God has not sufficient weight with us, let us, at least, follow the example of Martha by giving our acquiescence, when he confirms us a second and third time.

40. Did not I tell thee? He reproves Martha’s distrust, in not forming a hope sufficiently vigorous from the promise which she had heard. It is evident from this passage, that something more was said to Martha than John has literally related; though, as I have suggested, this very thing was meant by Christ, when he called himself the resurrection and the life Martha is therefore blamed for not expecting some Divine work.

If thou believe. This is said, not only because faith opens our eyes, that we may be able to see the power of God shining in his works, but because our faith prepares the way for the power, mercy, and goodness of God, that they may be displayed towards us, as it is said, Open thy mouth wide, and I will fill it, (Psalm 81:10.) In like manner, unbelief, on the other hand, hinders God from approaching us, and may be said to keep his hands shut. On this account it is said elsewhere, that Jesus

could not perform any miracle there on account of their unbelief, (Matthew 13:58.)

Not that the power of God is bound by the caprice of men, but because, as far as they are able, their malice opposes the exercise of that power, and therefore they do not deserve that it should be manifested to them. Frequently, indeed, does God overcome such obstacles; but yet, whenever he withdraws his hand, so as not to assist unbelievers, this is done because, shut up within the narrow limits of their unbelief, they do not allow it to enter.

Thou shalt see the glory of God. Observe, that a miracle is called the glory of God, because God, displaying in it the power of his hand, glorifies his name. But Martha, now satisfied with Christ’s second declaration, permits the stone to be removed. As yet she sees nothing, but, hearing the Son of God, not without a good reason, give this order, she willingly relies on his authority alone.

41. And Jesus again raised his eyes. This was the token of a mind truly prepared for prayer; for before any one calls on God aright, he must be brought into communication with him, and this can only be done when, raised above the earth, he ascends even to heaven. True, this is not done by the eyes; for hypocrites, who are plunged in the deep filth of their flesh, appear to draw down heaven to them by their stern aspect; but what they only pretend to do must be sincerely accomplished by the children of God. And yet he who raises his eyes to heaven ought not, in his thoughts, to limit God to heaven; for He is present everywhere, and fills heaven and earth, (Jeremiah 23:24.) But as men can never free themselves from gross imaginations, so as not to form some low and earthly conception about God, unless when they are raised above the world, Scripture sends them to heaven, and declares that heaven is the habitation of God, (Isaiah 66:1.)

So far as relates to the eyes, it is not a custom that must be perpetually observed, so that without it prayer is not lawful; for the publican, who prays with his face cast down to the ground, does not the less, on this account, pierce heaven by his faith, (Luke 18:13.) Yet this exercise is profitable, because men are aroused by it to seek God; and not only so, but the ardor of prayer often affects the body in such a manner that, without thinking of it, the body follows the mind of its own accord. Certainly, we cannot doubt that, when Christ raised his eyes to heaven, he was carried towards it with extraordinary vehemence. Besides, as all his thoughts were with the Father, so he also wished to bring others to the Father along with him.

Father, I thank thee. He begins with thanksgiving, though he has asked nothing; but though the Evangelist does not relate that he prayed in a form of words, yet there can be no doubt whatever that, before this, there was a prayer, for otherwise it could not have been heard. And there is reason to believe that he prayed amidst those groanings which the Evangelist mentions; for nothing could be more absurd than to suppose that he was violently agitated within himself, as stupid men are wont to be. Having obtained the life of Lazarus, he now thanks the Father By saying that he has received this power from the Father, and by not ascribing it to himself, he does nothing more than acknowledge that he is the servant of the Father For, accommodating himself to the capacity of men, he at one time openly proclaims his Divinity, and claims for himself whatever belongs to God; and, at another time, he is satisfied with sustaining the character of a man, and yields to the Father the whole glory of Divinity. Here both are admirably brought together by the Evangelist in one word, when he says that the Father heard Christ, but that he gives thanks, that men may know that he was sent by the Father, that is, that they may acknowledge him to be the Son of God. The majesty of Christ being incapable of being perceived in its true elevation, the power of God, which appeared in his flesh, gradually raised to this elevation the gross and dull senses of men. For since he intended to be wholly ours, we need not wonder if he accommodates himself to us in various ways; and as he even allowed himself to be emptied (Philippians 2:7) for us, there is no absurdity in saying that he abases himself on our account.

42. And I knew that thou hearest me always. This is an anticipation, lest any one should think that he did not stand so high in favor with the Father, as to be able easily to perform as many miracles as he chose. He means, therefore, that there is so great an agreement between him and the Father, that the Father refuses him nothing; and even that he had no need to pray, because he only executed what he knew that the Father had enjoined; but in order that men may be more fully assured that this is truly a divine work, for this reason he called on the name of the Father. It will perhaps be objected, Why then did he not raise all the dead? The reply is easy. A certain fixed limit was assigned to miracles by the purpose of God, so far as he knew to be sufficient for confirming the Gospel.

43. He cried with a loud voice. By not touching with the hand, but only crying with the voice, his Divine power is more fully demonstrated. At the same time, he holds out to our view the secret and astonishing efficacy of his word. For how did Christ restore life to the dead but by the word? And therefore, in raising Lazarus, he exhibited a visible token of his spiritual grace, which we experience every day by the perception of faith, when he shows that his voice gives life.

44. Bound hand and foot with bandages. The Evangelist is careful to mention the napkin and bandages, in order to inform us that Lazarus went out of the tomb, in the same manner that he was laid in it. This mode of burying is retained to the present day by the Jews, who cover the body with a shroud, and wrap the head separately in a handkerchief.

Loose him, and let him go. To magnify the glory of the miracle, it only remained that the Jews should even touch with their hands that Divine work which they had beheld with their eyes. For Christ might have removed the bandages with which Lazarus was bound, or made them to give way of themselves; but Christ intended to employ the hands of the spectators as his witnesses.

The Papists act an excessively ridiculous part, by endeavoring to draw auricular confession from this passage. They say, “Christ, after having restored Lazarus to life, commanded his disciples to loose him; and therefore it is not enough for us to be reconciled to God, unless the Church also pardon our sins.” But whence do they conjecture that the disciples were enjoined to loose Lazarus? On the contrary, we may infer that the order was given to the Jews, in order to take from them every ground of doubt or hesitation.

John 11:45-52

45. Many therefore of the Jews, who had come to Mary, and had seen the things which Jesus did, believed on him. 46. But some of them went away to the Pharisees, and told them what Jesus had done. 47. Then the chief priests and Pharisees assembled the council, and said, What do we? for this man doth many miracles. 48. If we let him go on thus, all will believe on him; and the Romans will come, and will take away our place and nation. 49. But one of them, named Caiaphas, who was the high priest of that year, said to them, You know nothing at all, 50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation should not perish. 51. Now this he spoke, not of himself, but being the high priest of that year, he prophesied that Jesus would die for the nation; 52. And not for that nation only, but that he might assemble, in one body, the children of God who were scattered abroad.

45. Many therefore of the Jews believed on him. Christ did not permit the miracle which he had wrought to be without fruit, for by means of it he drew some persons to the faith. For we ought to understand that miracles have a twofold use. They are intended either to prepare us for faith, or to confirm us in faith. The former is here denoted by the Evangelist; for he means that those of whom he speaks regarded Christ with admiration and reverence, so as to submit to be his disciples; otherwise the bare miracle could not have been sufficient to produce faith. Accordingly, by the word believe we must not suppose anything else to be meant than a willingness to embrace the doctrine of Christ.

46. But some of them went away to the Pharisees. In those who accuse Christ we behold detestable ingratitude, or rather horrible rage, from which we infer how blind and mad is their impiety. The resurrection of Lazarus ought undoubtedly to have softened even hearts of stone; but there is no work of God which impiety will not infect and corrupt by the bitterness of its poison. So then, before men can profit by miracles, their hearts must be purified; for they who have no fear of God, and no reverence for him, though they saw heaven and earth mingled, will never cease to reject sound doctrine through obstinate ingratitude. Thus you will see in the present day many enemies of the Gospel, like fanatics, fighting with the open and visible hand of God. And yet they demand miracles from us, but it is for no other purpose than to show that, in stubborn resistance, they are monsters of men. As to the report being carried to the Pharisees rather than to any others, “Plustost qu’a quelques autres.” it is because, in proportion to their hypocrisy, they were more fierce in opposing the Gospel. For the same reason he soon afterwards makes express mention of them, when he relates that the council was assembled. They were indeed a part of the priests, but are specially named by the Evangelist, because they served the purpose of bellows to kindle the rage of the whole council

47. Then the chief priests and the Pharisees assembled the council. Not less monstrous is the blindness of the priests, which is here described. If they had not been exceedingly stupid and brutish, they would at least have been impressed with some reverence for Christ, after so striking a demonstration of his Divine power. They now assemble deliberately and intentionally to bury the glory of God, at the sight of which they are constrained to be astonished. True, they do not openly proclaim that they wish to make war with God, but as they cannot extinguish Christ but by overturning the power of God, they unquestionably fight against that power openly by presumption and sacrilege. Infidelity indeed is always haughty, and despises God, but does not all at once break out to such an extent as to raise its horns against God. But when men have long struggled against God, the result at which they ultimately arrive is, that they endeavor to ascend above heaven, after the manner of the giants, See page 223, n. 1. without any dread of the Divine majesty; “De la Divine majeste.” for they acknowledge that Christ doth many miracles And whence proceeds his great power? They therefore openly prepare to crush the power of God, which shines in the miracles of Christ. Yet God is not unemployed; but though he wink at them for a time, he laughs at their foolish arrogance, till the time come for executing his wrath, as it is said, (Psalm 2:4, 12.)

What do we? By these words they accuse themselves of sloth, as if they said that it is on account of their doing nothing, that Christ continues to make advances, because by active exertion they may stop his progress. Such is the confidence of wicked men, by which they lay claim to everything, as if it were in their power to do as they please, and as if even the result of the work depended on their wishes. And if the whole be duly weighed, they here employ their own industry as a shield against the Divine power, as if by perseverance they could vanquish God.

48. If we let him alone thus. What if they do not let him alone? In that case, as we have already said, they are fully convinced that it lies in their power to block up Christ’s path, so that he shall go no farther, provided that they earnestly strive against him. If Christ had been some impostor, their duty would have been to employ their exertions, that he might not lead away the sheep from the Lord’s flock; but by confessing his miracles, they make it sufficiently evident that they do not care much about God, whose power they so boldly and disdainfully despise.

The Romans will come. They cloak their wickedness by a plausible disguise, their zeal for the public good. The fear that chiefly distressed them was, that their tyranny would be destroyed; but they pretend to be anxious about the temple and worship of God, about the name of the nation, and about the condition of the people. And what is the object of all this? For they do not appear to seek pretences of this nature in order to deceive. They are not haranguing the people, but are holding in secrecy a private consultation among themselves. Being all aware that they are guilty of the same treachery, why do they not openly bring forward their plans and opinions? It is because impiety, though gross and manifest, is almost always accompanied by hypocrisy, and thus wraps itself in indirect evasions or subterfuges, so as to deceive under the semblance of virtue. Their chief design undoubtedly was, to hold out some appearance of gravity, moderation, and prudence, so as to practice imposition upon others; but it may readily be believed that, when they pretended to have just ground for persecuting Christ, they were themselves deceived by that poor disguise. Thus hypocrites, though their conscience reproves them within, are afterwards intoxicated by vain imaginations, so that in sinning they appear to be innocent. Yet they evidently contradict themselves; for at first they confessed that Christ did many miracles, and now they dread the Romans, as if there had not been abundantly sufficient protection in the power of God, which showed itself to be present by those miracles

The Romans will come. The Evangelist means, that the chief object of their consultation was, to guard against imminent danger. “If the Romans,” they say, “knew that any innovation was made in public matters, there is reason to fear that they would send an army to ruin our nation, together with the temple and worship of God.” Now it is wicked to consult about guarding against dangers, which we cannot avoid, unless we choose to depart from the right path. Our first inquiry ought to be, What does God command and choose to be done? By this we ought to abide, whatever may be the consequence to ourselves. Those men, on the other hand, resolve that Christ shall be removed from the midst of them, that no inconvenience may arise by allowing him to proceed, as he has begun. But what if he has been sent by God? Shall they banish a prophet of God from among them, to purchase peace with the Romans? Such are the schemes of those who do not truly and sincerely fear God. What is right and lawful gives them no concern, for their whole attention is directed to the consequences.

But the only way to deliberate in a proper and holy manner is this. First, we ought to inquire what is the will of God. Next, we ought to follow boldly whatever he enjoins, and not to be discouraged by any fear, though we were besieged by a thousand deaths; for our actions must not be moved by any gust of wind, but must be constantly regulated by the will of God alone. He who boldly despises dangers, or, at least, rising above the fear of them, sincerely obeys God, will at length have a prosperous result; for, contrary to the expectation of all, God blesses that firmness which is founded on obedience to his word. Unbelievers, on the other hand, are so far from deriving any advantage from their precautions, that, the more timorous they are, the more numerous are the snares in which they entangle themselves.

In this narrative the form and character of our own age are strikingly delineated. They who are desirous to be regarded as prudent and cautious have continually this song in their mouth: “We must consult the public tranquillity; the reformation which we attempt is not unaccompanied by many dangers.” After having raised this unfounded dislike against us, they find no better expedient than to bury Christ, for the purpose of obviating every annoyance. As if such wicked contempt of the grace of God could actually have a prosperous issue, when, in order to allay disturbances, they contrive this remedy, that the doctrine of salvation shall be abolished. On the contrary, what wicked men dread will happen; and though they may obtain what they expect, still it is a most unworthy recompense, to appease the world by offending God.

Will take away our place. It is uncertain whether they mean the temple or their country. They thought that their salvation depended on both; for, if the temple was destroyed, there would be no more sacrifices, or public worship of God, or calling on his name. If, therefore, they cared any thing about religion, they must have been anxious about the temple. It was of great importance, on the other hand, for upholding the condition of the Church, that they should not again be led away out of their own land. They still remembered the captivity into Babylon, which was an awfully severe vengeance of God. It was also a common proverb among them — which is frequently to be found in the Law — that it was in some respects a casting them off, if the Lord thrust them out of that land. Hence they conclude that, unless Christ be destroyed, the Church will not be safe.

49. Then one of them, named Caiaphas. It was a short consultation, for Caiaphas did not allow them to hesitate long. He holds out that there is but one way of purchasing safety, and that is, to slay an innocent man. To what a pitch of wickedness do men proceed, who, destitute of the fear of God, form their plans rather from the judgment of their flesh than from the word of God, and who confidently believe that they will derive advantage from that which is not permitted by the Author of every blessing. For what Caiaphas meant may be thus expressed. “They must provoke the wrath of God, in order that they may be happy and prosperous.” Wherefore, let us learn never to separate what is useful from what is lawful, since we ought not to expect any prosperity or success but from the blessing of God, which is promised not to wicked and rebellious persons, who ask assistance from the devil, but to believers who sincerely walk in their ways, (Psalm 91:11.) And yet there was some plausibility in this argument, for the public advantage ought always to have the preference. But — as I have already said — a people is no better protected by the unjust death of an innocent man, than the whole body of a man is protected, when you only cut his throat, or pierce his breast with a sword.

Who was the high priest of that year. He does not call him the high priest of that year, as if he meant that the office was annual, and lasted only for a year; but because it had become a gift that could be purchased with money, and was conveyed to various persons contrary to the injunction of the Law. God did not intend that this dignity should be terminated but by the death of him who held it; “Par la mort de celuy qui l’avolt.” but, in consequence of trouble and confusion in public affairs, the Romans frequently changed the priests according to their fancy.

51. Now he spoke this, not of himself. When the Evangelist says that Caiaphas did not speak this of himself, he does not mean that Caiaphas — like one who was mad, or out of his senses — uttered what he did not understand; for he spoke what was his own opinion. But the Evangelist means that a higher impulse guided his tongue, because God intended that he should make known, by his mouth, something higher than what occurred to his mind. Caiaphas, therefore, might be said, at that time, to have two tongues; for he vomited out the wicked and cruel design of putting Christ to death, which he had conceived in his mind; but God turned his tongue to a different purpose, so that, under ambiguous words, he likewise uttered a prediction. God intended that the heavenly oracle should proceed from the high priest’s seat, that the Jews might have less excuse. For, though not one person in the whole assembly had his conscience moved, yet they afterwards perceived that their insensibility was not entitled to forgiveness. Nor did the wickedness of Caiaphas prevent his tongue from being the organ of the Holy Spirit, for God looked at the priesthood which he had instituted rather than at the person of the man. And this was the reason which I glanced at, that a voice uttered from a lofty place might be more distinctly heard, and might have greater reverence and authority. In the same manner, God intended to bless his people by the mouth of Balaam, on whom he had bestowed the spirit of prophecy.

But it is highly ridiculous in the Papists to infer from this that we ought to reckon as an oracle whatever the Roman high priest may think fit to pronounce. First, granting what is false, that every man who is a high priest is also a prophet, still they will be under the necessity of proving that the Roman high priest is appointed by the command of God; for the priesthood was abolished by the coming of one man, who is Christ, and we no where read that it was afterwards enjoined by God that any one man should be the ruler of the whole Church. Granting to them, in the second place, that the power and title of high priest was conveyed to the Bishop of Rome, we must see of what advantage it was to the priests that they accepted the prediction of Caiaphas In order to concur in his opinion, they conspire to put Christ to death. But far from us be that kind of obedience which drives us to horrid apostacy by denying the Son of God. With the same voice Caiaphas blasphemes and also prophesies. They who follow his suggestion despise the prophecy, and adopt the blasphemy. We ought to guard against the same thing happening to us, if we listen to the Caiaphas of Rome; for otherwise the comparison would be defective. Besides, I ask, Must we conclude that, because Caiaphas once prophesied, every word uttered by the high priest is always a prophecy? But soon afterwards Caiaphas condemned as blasphemy (Matthew 26:65) the most important article of our faith. Hence we conclude, that what the Evangelist now relates was an extraordinary occurrence, and that it would be foolish to adduce it as an example.

That Jesus would die. First, the Evangelist shows that the whole of our salvation consists in this, that Christ should assemble us into one; for in this way he reconciles us to the Father, in whom is the fountain of life, (Psalm 36:9.) Hence, also, we infer, that the human race is scattered and estranged from God, until the children of God are assembled under Christ their Head. Thus, the communion of saints is a preparation for eternal life, because all whom Christ does not gather to the Father remain in death, as we shall see again under the seventeenth chapter. For the same reason Paul also teaches that Christ was sent, in order

that he might gather together all things which are in heaven and in earth, (Ephesians 1:10.)

Wherefore, that we may enjoy the salvation brought by Christ, discord must be removed, and we must be made one with God and with angels, and among ourselves. The cause and pledge of this unity was the death of Christ, by which he drew all things to himself; but we are daily gathered by the Gospel into the fold of Christ.

52. And not for that nation only. The Evangelist means that the reconciliation effected by Christ is also extended to the Gentiles. But how comes it that they who, in consequence of being wretchedly scattered and wandering, became the enemies of God, are here called the children of God? I answer, as has been already said, God had in his breast children, who in themselves were wandering and lost sheep, or rather who were the farthest possible from being sheep, but, on the contrary, were wolves and wild beasts. It is therefore by election that he reckons as the children of God, even before they are called, those who at length begin to be manifested by faith both to themselves and to others.

John 11:53-57

53. From that day, therefore, they consulted to put him to death. 54. Therefore Jesus no longer walked openly among the Jews, but retired to a country near the wilderness, into a city which is called Ephraim, and there dwelt with his disciples. 55. Now the passover of the Jews was at hand, and many of that country went up to Jerusalem before the passover, to purify themselves. 56. They therefore sought Jesus, and said among themselves, while they stood in the temple, What think you? will he not come to the feast? 57. Now the chief priests “Les principaux sacrificateurs.”

and Pharisees had issued an order, that if any one knew where he was, he would show it, that they might seize him.

53. They consulted to put him to death. The Evangelist relates that Christ again fled, knowing that his enemies sought him with so great rage. Yet let us remember that he did not fly in order to withdraw from his Father’s calling; for he had no other intention than to present himself to undergo voluntary death at the time which God had appointed. This consultation, which the Evangelist mentions, related not so much to slaying Christ as to find out some method of crushing him. They had already determined to put him to death; it only remained to advise in what way they could carry their resolution into effect.

54. Which is called Ephraim. As to the name of the town which is mentioned here, I think that either it was pronounced at that time in a corrupted manner, or it was entirely new. For we know how greatly the language was changed after the captivity into Babylon, and likewise how different was the appearance of the country; so that we need not be surprised that some places are mentioned, which in ancient times were altogether unknown.

And there he dwelt with his disciples. By calling them disciples of Christ, he means not those who had received his doctrine, but those who were his constant companions, and who were wont to live under the same roof.

55. Many from that country went up to Jerusalem. It was not absolutely enjoined that they should purify themselves before sacrificing the passover; and, therefore, the Evangelist does not say that all came, but many No unclean person, indeed, was permitted to eat; but I say that this sanctification was undertaken voluntarily and from their own inclination, so that others were not forbidden to eat, though they had not been prepared by such a ceremony before the day of the feast

56. They therefore sought Jesus. The design of the Evangelist is, to show how extensively the fame of Christ was diffused through the whole of Judea; for they who assemble in the temple, from whatever quarter they come, are eager to seek Christ, and are employed in holding conversations among themselves concerning him. It is true that they seek him after a human fashion, but yet, in seeking him, they discover that it is the tyranny of the priests which prevents him from appearing openly.

Indexes

Index of Scripture References

Genesis

1:1   2:2   15:2   17:5   17:7   22:2   27:38   28:12   32:30   34:25   48:22

Exodus

2:12   3:12   3:14   16:15   19:6   20:5   20:8   23:12   25:40   31:18   33:23

Leviticus

20:10   23:34   24:16   26:14

Numbers

21:9   25:7

Deuteronomy

6:5   8:3   12:8   12:14   13:3   13:3   13:3   13:5   17:7   17:8   28:15   30:12   30:13   32:34   34:10

Joshua

3:13   7:19

Judges

9:45

1 Samuel

2:30

1 Kings

17:1   17:9   17:9

2 Kings

4:32   5:10   5:10   5:14   17:24   17:27   18:4

2 Chronicles

4:5

Job

15:25

Psalms

2:4   2:6   2:7   2:12   2:12   2:12   12:2   19:10   23:4   32:2   32:9   36:9   36:9   50   55:22   69:9   78:24   78:24   78:39   81:10   82:6   91:11   91:11   104:22   104:23   104:24   104:29   116:10

Proverbs

15:8   21:2   28:9

Isaiah

1   1:3   2:2   2:3   2:3   2:4   6:9   8:6   8:14   8:16   9:6   11:4   19:18   40:6   42:1   42:3   45:19   49:8   49:8   50:8   53:5   54:13   55:1   55:6   58   60:3   61:1   65:1   66   66:1

Jeremiah

7:11   17:21   20:7   23:24   23:24   23:29   31:31

Ezekiel

18:20   34:12

Daniel

9:25   9:25   9:26

Joel

3:2

Amos

7

Obadiah

1:20

Micah

4:2   4:2   5   5:2

Habakkuk

2:3

Haggai

1:4

Zechariah

8:23

Malachi

2:7   3:1   4:2   4:2   4:4   4:5   4:5

Matthew

2:1   2:2   3:9   3:11   3:14   3:16   3:17   3:17   3:17   5:14   6:11   6:33   6:33   7:7   7:8   7:16   7:16   8:11   10:5   10:6   11:9   11:14   11:21   11:28   11:29   12:39   12:50   13:13   13:13   13:13   13:58   14:13   14:13   14:14   14:23   14:26   14:26   14:28   15:14   15:37   16:3   17:5   17:5   17:5   18:11   21:12   21:13   21:13   21:25   22:42   23:2   24:14   24:31   26:7   26:27   26:65   27:51   28:18

Mark

1:10   2:16   6:32   6:34   6:35   6:46   6:48   6:48   6:49   9:13   11:15

Luke

1:34   1:53   2:8   2:34   3:16   4:25   4:26   4:27   4:30   6:44   7:15   7:37   9:10   9:10   9:11   9:12   10:13   10:24   10:30   10:38   11:27   11:28   12:13   17:21   18:13   19:45   23:42   24:51

John

1:1-5   1:4   1:6-13   1:14   1:15-18   1:16   1:19-23   1:24-28   1:29-34   1:32   1:35-39   1:40-42   1:43-46   1:47-51   2:1-11   2:12-17   2:18-22   2:23-25   3:1-6   3:7-12   3:13-18   3:19-21   3:22-28   3:29-34   3:35-36   4:1-9   4:10-15   4:14   4:16-21   4:22-26   4:25   4:27-34   4:35-38   4:39-45   4:46-54   5:1-9   5:10-15   5:17-19   5:20-24   5:21   5:23   5:25   5:25-29   5:30-32   5:33-36   5:34   5:37-40   5:41-47   6:1-13   6:14-21   6:16   6:19   6:22-25   6:26-29   6:27   6:30-33   6:34-40   6:41-45   6:46-51   6:52-58   6:59-64   6:65-71   7:1-8   7:9-13   7:14-19   7:16   7:20-24   7:25-30   7:31-36   7:37-39   7:40-44   7:45-53   8:1-11   8:12   8:12-14   8:15-20   8:21-24   8:25-29   8:30-38   8:39-42   8:43-45   8:46-50   8:51-55   8:56   8:56-59   9:1-5   9:6-12   9:13-17   9:18-23   9:24-33   9:34-41   9:39   10:1-6   10:7-10   10:11-15   10:16-18   10:19-30   10:31-36   10:37-42   11:1-10   11:11-17   11:18-27   11:28-38   11:39-44   11:44   11:45-52   11:53-57   14:10   15:16   15:22   16:8   16:28   17:21   18:6   18:6   19:39

Acts

1:8   1:9   2:3   3:15   6:5   6:8   7:55   7:55   17:27   17:28   17:28

Romans

1:4   1:16   1:16   1:16   3:27   4:11   4:17   5:8   5:10   5:10   5:19   6:4   6:5   6:6   6:6   7:24   8:10   8:10   8:10   8:11   8:15   8:15   8:36   9:4   9:31   10:4   10:6-8   10:15   11:12   11:36   13:1   13:2   15:3   15:11

1 Corinthians

1:3   1:22   2:2   2:8   2:16   3:16   3:18   4:4   4:5   5:5   6:19   10:3   10:3   10:3   13:5   15:26   15:36   15:37   15:52

2 Corinthians

1:20   2:16   3:14   3:18   4:3   4:4   4:4   4:6   4:16   5:4   5:17   5:19   5:20   6:2   6:16   10:6   10:6   10:18   11:2   11:3   12:12

Galatians

3:1   4:1   4:2   4:6   4:9   4:9   4:9   4:29   6:15

Ephesians

1:5   1:10   1:14   2:1   2:2   2:3   2:4   2:5   2:14   2:14   2:17   2:17   2:19   4:4   4:5   4:7   4:17   5:8   5:8   5:20   5:30

Philippians

1:6   2:6-8   2:7   2:7   2:7   2:7-10   2:10   2:10   4:12

Colossians

1:12   1:16   2:3   2:8   2:9   2:14   2:16   2:17   3:3   3:3

1 Thessalonians

4:13   4:16

2 Thessalonians

2:9   2:9   2:12

1 Timothy

3:16   3:16   4:4   6:16

2 Timothy

1:12   2:13   2:13   2:15

Hebrews

1:3   1:3   1:3   1:3   1:6   4:15   5:4   8:5   9:1   9:10   10:22   12:17   12:25   12:26   13:8

James

1:1   1:18   2:17   2:20   2:26

1 Peter

1:1   1:12   1:23   1:23   1:23   1:23   2:7   2:24   3:21   4:17   5:7   5:8

2 Peter

1:13

1 John

2:19   2:23   2:23

Index of Scripture Commentary

John

1:1   1:2   1:3   1:4   1:5   1:6   1:9   1:10   1:11   1:12   1:14   1:15   1:16   1:17   1:18   1:19   1:20   1:21   1:23   1:24   1:25   1:26   1:27   1:28   1:29   1:30   1:31   1:32   1:33   1:34   1:36   1:38   1:39   1:40   1:41   1:42   1:43   1:44   1:45   1:46   1:47   <a href

CHAPTER 11

Joh 11:1-46. Lazarus Raised from the Dead--The Consequences of This.

1. of Bethany--at the east side of Mount Olivet.

the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).

2. It was that Mary who anointed the Lord with ointment, &c.--This, though not recorded by our Evangelist till Joh 12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (Mt 26:13), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two. She "anointed THE Lord," says the Evangelist--led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life.

3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick--a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].

6. When he heard he was sick, he abode two days still ... where he was--at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine are not as the ways of human love. Often they are the reverse. When His people are sick, in body or spirit; when their case is waxing more and more desperate every day; when all hope of recovery is about to expire--just then and therefore it is that "He abides two days still in the same place where He is." Can they still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not now have the lesson to learn. From the days of Moses was it given sublimely forth as the character of His grandest interpositions, that "the Lord will judge His people and repent Himself for His servants"--when He seeth that their power is gone (De 32:36).

7-10. Let us go into Judea again--He was now in Perea, "beyond Jordan."

11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (Joh 15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in Joh 11:3, for it implies that Christ's affection was reciprocated by Lazarus" [Lampe]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on 1Th 4:14), a sense hinted at, and clearly, in Psa 17:15 [Luthardt]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.

17-19. when Jesus came, he found that he had lain in the grave four days--If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39; Ac 5:5, 6, 10)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [Meyer].

20-22. Martha, as soon as she heard that Jesus was coming, went and met him--true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42).

but Mary sat ... in the house--equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.

23-27. Jesus saith unto her, Thy brother shall rise again--purposely expressing Himself in general terms, to draw her out.

28-32. The Master is come and calleth for thee--The narrative does not give us this interesting detail, but Martha's words do.

33-38. When Jesus ... saw her weeping, and the Jews ... weeping ... he groaned in the spirit--the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"--made a visible effort to restrain those tears which were ready to gush from His eyes.

and was troubled--rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.

39-44. Jesus said, Take ye away the stone--spoken to the attendants of Martha and Mary; for it was a work of no little labor [Grotius]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [Maimonides in Lampe]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (1Ki 18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures.

Martha, the sister of ... the dead--and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life.

Lord, by this time he stinketh, for he hath been dead four days--(See on Joh 11:17). It is wrong to suppose from this (as Lampe and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (Joh 11:22), and which had been brightened by what Jesus said to her (Joh 11:23-27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).

45-46. many ... which ... had seen ... believed ... But some ... went ... to the Pharisees and told them what Jesus had done--the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [Webster and Wilkinson].

47-54. What do we? for this man doeth many miracles--"While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!

55-57. passover ... at hand ... many went ... up ... before the passover, to purify themselves--from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.

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 Joh 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, Joh 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, and from Joh 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.

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 Mat 26:7, etc., but particularly at the end of that chapter. 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 Luk 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 αλειψασα, 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 Joh 12:1, etc., 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.

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.

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 Joh 11:22.

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 favorable opportunity of proving to them how much he loved them. Christ never denies a less favor, 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.

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, Joh 10:31.

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 the note on Joh 1:39. Our Lord alludes to the case of a traveler, 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, Joh 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 traveled 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 Luk 22:53.

If any man walk in the day, he stumbleth not - A traveler 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, Joh 11:10; i.e. there is no sun above the horizon. The words εν αυτῳ, Joh 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 fulfill 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.

Lazarus sleepeth - It was very common among the Jews to express death by sleep; and the expression, falling asleep - sleeping with their fathers, etc., 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.

If he sleep, he shall do well - That is, if he sleep only, etc. Though the word sleep frequently meant death, (see Act 7:60; 1Cor 11:30; 1Cor 15:18, 1Cor 15:20), 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 favorable 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 favorable prognostic: hence that saying of Menander: - Ὑπνος δε πασης εϚιν ὑγιεια νοσου.

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.

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 Joh 11:39.

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, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, 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 favorable 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."

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 Joh 11:39, that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking.

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

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 on Joh 11:31 (note).

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 Luk 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 Ezr 9:3, Ezr 9:4; Neh 1:4; Psa 137:1; Isa 47:1; Luk 1:79; and Mat 27:61.

If thou hadst been here, my brother had not died - Mary said the same words to him a little after, Joh 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?

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

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

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 Maccabees 7:9, 14, 23, 36; 12:43; 14:46; Wis. 5:1, 7, 17; 6:6, 7. See also Josephus and the Targums, passim.

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 Savior, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love.

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.

Yea, Lord: I believe - ΠεπιϚευκα, 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.

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.

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 Savior was, when Martha met him, was not far from the place where Lazarus was buried. See the note on Luk 7:12.

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 neighbors, 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."

He groaned in the spirit, etc. - 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!

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 (Luk 19:41) where Christ is said to have wept over Jerusalem.

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!

Could not this man, which opened the eyes, etc. - 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.

It was a cave, etc. - 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, Joh 11:44?

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 οζω 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, 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 - Τεταρταιος γαρ εστι, This is the fourth day, i.e. since his interment. Christ himself was buried on the same day on which he was crucified, see Joh 19:42, and it is likely that Lazarus was buried also on the same day on which he died. See on Joh 11:17 (note).

If thou wouldest believe, etc. - So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of δοξαν, the glory, one MS. reads δυναμιν, the miraculous power.

Where the dead was laid - These words are wanting in BC*DL, three others; Syriac, Persic, Arabic, Sahidic, Ethiopic, 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.

He cried with a loud voice - In Joh 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!

Bound hand and foot with grave-clothes - Swathed about with rollers - κειριαις, from κειρω, 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.

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! Ecc 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, Pro 11:25. Therefore, let no man withhold good, while it is in the power of his hand to do it. Pro 3:27.

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 Savior! Those who obstinately resist the truth of God are capable of every thing that is base, perfidious, and cruel.

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 Joh 18:13, Joh 18:24.

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.

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, τον τοπον: but that the temple only is understood is dear from Act 6:13, Act 6:14; 2 Maccabees 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 Mat 22:7; and the notes on chap. 24.

Caiaphas being the high priest that same year - By the law of Moses, Exo 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 on Luk 3:2 (note).

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

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 ουδε διαλογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, ουδε λογιζεσθε, 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 aequalis, forsitan praeferenda receptae.

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: Rom 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.

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 Aeneas 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 Aeneas's own ship, who was precipitated into the deep by a Divine influence. See Virg. Aen. v. l. 815, etc.

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.

And not for that nation only, etc. - These, and the preceding words in Joh 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, 1Jn 2:1, 1Jn 2:2.

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, Joh 7:35, and Jam 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 Deu 32:5; Isa 43:6; Isa 45:11; Jer 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, 1Jn 2:2. All the truths of the Gospel were not revealed at once, even to the apostles themselves.

They took counsel together - Συνεβουλευσαντο, 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.

Walked no more openly - Παρῥησιᾳ, 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 called Ephraim - Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighborhood of Bethel; for the scripture, 2Chr 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 Maccabees 5:46; 2 Maccabees 12:27. Joshua gave it to the tribe of Judah, Jos 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.

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 neighborhood 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 2Chr 30:18, 2Chr 30:19. Those mentioned in the text wished to avoid this inconvenience.

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, etc., 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.

Had given a commandment - Had given order; εντολην, 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 Joh 11:48-53.

Christ's sympathy and tenderness, one of the principal subjects in this chapter, have already been particularly noted on Joh 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 splendor 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, coelique Deis Erebique liberet,

Hoc caput in cunctas damnatum exponere poenas!

Devotum hostiles Decium pressere catervae:

Me geminae figant acies, me barbara telis

Rheni turba petat: cunctis ego pervius hastis

Excipiam medius totius vulnera belli.

Hic redimat sanguis populos: hac caede 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.

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.

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

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.

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.

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.

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

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.

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.

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

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

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.

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

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.

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.

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.

It was a cave - So Abraham, Isaac, and Jacob, and their wives, except Rachel, were buried in the cave of Machpelah, Gen 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.

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

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

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.

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.

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.

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

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!

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

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.

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.

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.

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

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

NOw a certain man was sick, named Lazarus of Bethany , the town of Mary and her sister Martha .

Bethany, (as appeareth by ver. 18.) was nigh unto Ierusalem, not wholly at two miles distance from it: but our Saviour was at this time in Iudea, for ver. 7. he saith to his Disciples, Let us go into Iudea. Again, he was at this time in Galilee, or in Peraea: and we shall find ver. 17. That Lazarus had been in his grave four days, before our Saviour got thither: So as we must allow at least six or seven days betwixt the time when Christ heard of Lazarus his Sickness, and the time when our Saviour came to Bethany.

This B[illegible: 1 letter]thany is here onely described to us, as the place where Martha and Mary lived, or at least where they were born: Some think that Bethany was onely a part of the Mount Olivet; but others more probably, think that it was some little Town or City, standing within that part of the Mount Olivet; for it is here called a Town, and Luke 10.38, 39. the place where these two Sisters lived, is called a Village.

2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair , whose brother Lazarus was sick.)

We read of a Woman, Luke 7.38. that came behind our Saviour while he was at dinner, in the House of Simon the Pharisee; brought an Alabaster box of Ointment, stood at his feet behind him weeping, washing his feet with her tears, and wiping them with her hair; but it appears by the story, she had been before a notorious Sinner. We read of another Woman, Matth. 26.6, 7. Mar. 14.3. that poured a box of Ointment on our Saviours head, as he was at dinner in the House of Simon the Leper: but we in those two Evangelists, read nothing of her washing his feet with her tears, or wiping them with her hair; but in the next Chap. of this Gospel, ver. 3. we have a story, which (whether it be the same with the other or no, I cannot tell) is that doubtless to which this verse referreth: The Names and circumstances much agree. There were other Maries, (for Mary was a very ordinary name among them) but this was that Mary which is mentioned Chap. 12.3. that anointed the Lord with Ointment, &c. It was her brother was Sick.

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest, is sick :

Christ (as was said before) seemeth to have been very familiar at the House of these two Sisters, and often to have made them his Hostesses; and if it should appear by this verse, that in those visits he had shewed particular kindnesses to this their brother Lazarus, who was now Sick, this makes them stile their Brother, him whom thou lovest. They plead no merits either of their own or his; but onely plead with him for his own goodness and love. Nor do they express in particular, what they desired for their Brother, though it is easily understood by their representation of his state and condition.

4 When Jesus heard that, he said, This sickness is not unto death , but for the glory of God; that the Son of God might be glorified thereby .

God hath not sent this Sickness upon Lazarus to determine his being upon the Earth; or such a separation of the Soul of Lazarus from his Body, as there shall be no reunion of it before the general Resurrection, (which is our ordinary Notion of Death) God hath not sent this Sickness for that purpose

but that he might be glorified by his Son, raising him from the dead: God is glorified, when his Son is glorified; and Christ is glorified, when his Divine Power is manifested, so as men acknowledge him to be what indeed he is.

Marginal references: Chap. 9.3. ver. 40.

5 Now Jesus loved Martha, and her sister, and Lazarus .

He doubtless loved them with a special distinguishing love; as persons chose in him to Eternal Life before the foundation of the World, given unto him by an Eternal Donation, called by him with an effectual calling, to own and receive him as their Saviour; but this text seemeth to speak of him as loving this family, with an human love, which inclineth man to a complacency in an object beloved; he had a kindness for the whole family: They had shewed him kindness in his state of humiliation; and he loved those that so loved him, Pro. 8.17.

6 When he had heard therefore that he was sick, he abode two days still in the same place where he was .

Though he loved him and his Sisters, with a tender love, yet he did not presently go to them, to comfort [illegible: 1 word] and Martha in their sorrow; nor yet to cure Lazarus, and prevent his Death; but staid still two days in the place where he was. He loved Mary, and Martha, and Lazarus, but he more loved the Honour and Glory of his Father, which was to be manifested in his raising of Lazarus from the dead; we must not judge of Christs love to us, by his more external dispensations of Providence; nor judge that he doth not love us, because he doth not presently come in to our help, at our times, and in such ways and methods as we would think reasonable.

7 Then after that saith he to his disciples, Let us go into Judea again .

This lets us know, that Christ was not in Iudea, when he received the tidings of Lazarus his Sickness, but in Peraea or Galilee; but he presently upon it, takes up thoughts of returning again into that Province, and indeed he was now preparing for his last journey thither; however the Sickness of Lazarus, and his raising from the dead; was one occasion of his so soon going up; from which his Disciples would have discouraged him, as followeth.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again ?

See Chap. 10.31. There were not three months elapsed, since the Iews had so sought to have stoned him; and there was no reason for him to think, that their fury was in any whit abated. We read in the other Evangelists, Matth. 16.22. of other words they used (Peter especially) to disswade our Saviour from this journy to Ierusalem. They were afraid for their Master, and they were afraid also for themselves.

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world .

Look as in the day there are twelve hours, in which the Sun shineth, and by giving its light, directs men in their courses, so as they know how to guide their feet; and do not stumble, because they have the light of the Sun, which God hath ordained, to direct men that walk up and down in the world.

10 But if a man walk in the night, he stumbleth, because there is no light in him .

And there is a night also, wherein if men walk, they will be very prone to stumble, because they are in darkness, and have no light to guide their feet. So there is a set-time, for all the issues of men; a time for their peace and liberty, and a time for their troubles and sufferings. God Rules and Governs the World, whiles men are in their callings and places faithfully discharging their trust, and finishing the work which God hath given them to do; and their time is not come, for their glorifying of God by suffering: they shall not stumble, nor be given up to the rage of their eagerest Enemies; they are in their callings and places, and God will be light unto them: But when their working-time is over, and the time of their night is come, then they will stumble; because then God withdraweth his light from them, they are not then under such a special Protection of God, who hath done his work by, and with them. This is as much as he had said before, Chap. 8.20. No man laid hands on him, for his hour was not yet come: The twelve hours of his day were not all spent. This duty digested, is of infinite use to quiet the Spirits of Gods People in the worst of times; every man hath his twelve hours, his day and set time, to honour God upon the stage of the World; he shall not stumble, he shall not miscarry while those hours are spent[illegible: 1 letter] he shall not die, he shall not be disabled for duty, so long as God hath ought for him to do[illegible: 1 letter] but every man hath his night too, when he must not expect to converse in the World, without stumbling.

Marginal references: Chap. 12.3[illegible: 1 letter] ▪

11 These things said he: and after that, he saith unto them, Our friend Lazarus sleepeth , but I go; that I may awake him out of sleep .

There is such an Analogy betwixt Death and Sleep, that there is nothing more ordinary than to express Death by Sleep in Scriptures▪ Deut 31.16. 2 Sam. 7.12. 1 Kings 1.21. 2 Kings 20.21 Iob 7.21. and 14.12. Dan. 12.2. and in a multitude of other Texts, both in the Old Testament, and in the New; so as it was evident our Saviour meant he was dead, which he knew as he was God, though as yet he had received no relation of it from the friends of the deceased.

But I go (saith our Saviour) to raise him up again from the dead, which he calls awaking him; pursuing the former Metaphor, where he had compared Death to a Sleep.

Marginal references: Mat. 9.24▪

12 Then said his disciples, Lord, if he sleep, he shall do well .

Sleeping moderately is a good sign, we know, in most diseases; this makes the Disciples say, that if Lazarus slept, he should do well.

13 Howbeit Jesus spake of his death: but they th[illegible: 1 letter]ught that he had spoken of taking of rest in sleep .

But that the Disciples should not understand our Saviour, not speaking of ordinary sleep, but of Death, is wonderful, considering that there is nothing more ordinary in Holy Writ, than to read of Death expressed under this Notion; but possibly by our Saviours making such haste to him, they conceived that he was not Dead, but onely in an ordinary sleep, upon the abatement of his disease.

14 Then said Jesus unto them plainly, Lazarus is dead .

You will mistake me, my meaning was, not that Lazarus was fallen to rest, upon the abatement of his Distemper; but his Soul is parted from his Body.

15 And I am glad for your sakes that I was not there (to the intent ye may believe ) nevertheless, let us go unto him.

Had I been upon the place, my kindness to his Sisters, and pity, would have prevailed far with me, to have prevented his Death; but it is better (for your sake at least) and I am glad I was not there.

For by this means I shall have an advantage, by putting forth my Divine Power in raising him from the Dead, to confirm your Faith in me as the Son of God, and the true Messias: therefore, tho he be Dead, let us go unto him.

16 Then saith Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him .

Thomas and Didymus were names of the same signification, onely Thomas was the Hebrew, and Didymus the Greek name. This is that Thomas, who to the last, shewed a greater difficulty in believing, than many others of the Disciples did, Chap. 20.25. His words here signified great ra[illegible: 1 letter]hness and unbelief: Let us go and die with him, with Christ (say some). Seeing that our Lord will not be perswaded from going into Iudea, where his Life will be in apparent danger, for they will put him to death; let us also go and die with him. But it is more probable, that Thomas meant with Lazarus, who as our Saviour told them but now was dead; and in that sense, it was not onely an expression of great passion, but great unbelief also. We ought not to be so affected with the death of our Friends, as to wish, or desire our selves out of the World, where God hath set us in stations, which we ought to keep, until God be pleased to remove us. Besides, Thomas ought so have believed our Saviour, who had told them, that tho Lazarus slept the sleep of Death, yet he went to awake him; which could have no other sense, than to raise him out of that sleep of Death, of which he had spoken. Ah! To what Errors do our Passions betray us?

17 Then when Jesus came , he found that he had lien in the grave four days already .

Christ came to Bethany where Lazarus died;

He found he had lien in the grave four days, so as probably, Christ came not to Bethany till four days or more after the Death of Lazarus, or near upon. But possibly, it is better judged by others, that Christ was not yet come into Bethany, but onely to the place where he met Martha; because it is said after this, ver. 30 That Iesus was not yet come into the Town, but was in that place where Martha met him; which it is probable, was at Lazarus his Sepulcher, out of the Town, but near it, as all the Iewish Burying-places were; where he heard from the relation of Martha, how long Lazarus had been buried. Our Saviour could have come sooner had he pleased, for tho Bethabara was on the other side of Iordan, (so out of the Confines of Iudea) yet if we may give any credit to those who have laboured in the study of places, it was not above four miles off Ierusalem, so as it could not be six miles from Bethany, which our Saviour could have travelled in a less time than four or five days. Some think Lazarus dyed the same day news came to Christ of his Sickness; after which we read ver. 6. that he stirred not of two days; after which it was ver. 7. that he took up thoughts of going into Iudea. After this, possibly he lingred one or two days, ver. 14. He tells them Lazarus was dead. Our Saviour was willing to protract the time, that the Miracle might be more Conspicuous and Remarkable.

18 (Now Bethany was nigh unto Jerusalem, aabout fifteen furlongs off .)

That as we count, wants of two miles half a quarter.

Marginal references: That is about two miles.

19 And many of the Jews came to Martha, and Mary, to comfort them concerning their brother .

Not to pray with them for the Soul of their Brother departed. That departed Souls are in a capacity to be advantaged by the prayers of their Friends, or any such thing, are corruptions of latter times; but they had a civil usage of mourning for their Friends, the time for which was anciently thirty days; they mourned for Iacob forty days, Gen. 50.3. For Aaron thirty days, Numb 20.29. So for Moses, Deut. 34.8. It is probable, the days were fewer for persons of an inferior Quality, but they had some days for all; during which days, their Neighbours and Friends came to visit them, and relieve them in their sorrow, with such Arguments as they had.

20 Then Martha, assoon as she heard that Jesus was coming, went and met him : but Mary sat still in the house t.

It should seem by the story, Luke 10.41. That Martha had the care of the House-keeping upon her, Mary was more Retired; So that the news of Christs coming might come to her first. She in great joy ran out to meet him; how far she went, we are not told; but it appeareth from ver. 30. that she went out of the Town.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died .

Mary, ver. 32. saith the same. They were both in an Error, for Lazarus his Death was appointed, and determined by an Eternal Counsel; and he was both Sick, and died for a wife end, that God might be glorified, and his Son glorified in raising him from the dead; as we were before told ver. 4. But it lets us see the vanity of our Natures; who in the loss of our Friends, are ready to think, if such or such means had been used, we had not lost our Friends: never considering our days are appointed, and we cannot pass the number of them. If any rational, probable means for continuing their Lives be omitted, that also is not without the Counsel of God, who having determined the issue, concealeth diseases, or the true, and proper means for their cure, from Physitians, or such as are about the Sick persons. Nor did Martha and Mary fail in this onely, but in that; they made the Lords presence necessary to the preserving of the Life of their Brother; who had he pleased, could (tho absent) have kept him from Death.

22 But I know, that even now whatsoever thou wilt ask of God, God will give it thee .

She shewed some unbelief in her former words, but here again the sheweth her Faith, but not without some weakness mixed with her Faith; for by these words she seemeth not to be satisfied, that the fulness of the Godhead dwelt in Christ, and that he was equal with the Father, and able by his own Power to raise the dead; Her Faith extendeth no farther than a belief, that he was in so much favour with God, that if he would please to Intercede with God, he would restore her Brother to Life; this she meaneth; tho the raising of persons from the dead, was a thing so rare, and unusual, that she dareth not to mention that particular thing, tho uppermost in her thoughts.

23 Jesus saith unto her, Thy brother shall rise again .

Christ takes no notice of Martha's failings before mentioned, (He can have compassion upon his peoples Infirmities) but applieth himself to the relief of her under her affliction. He doth not tell her, that her Brother should be raised to Life presently, nor that he would do it; but onely saith, He shall rise again: To let us know, that a belief of the general Resurrection is enough, and ought to be improved by us, to curb our immoderate mourning and Passions for those of our Friends who are dead in the Lord.

24 Martha said unto him , I know that he shall rise again in the Resurrection at the last day .

From hence we learn, that the general Resurrection of the Dead, is no novel Doctrine; Iob believed it, Iob 19.26, 27. Daniel published it, Chap. 12.1. The Pharisees owned it, tho the Sadduces denied it; and possibly the Pharisees had but a confused Notion of it. Martha here makes it an Article of her Faith.

Marginal references: Luke 14.14. Chap. 5.25.

25 Jesus said unto her, I am the resurrection, and the life : he that beleiveth in me, tho he were dead, yet shall he live .

Martha by her speech seemed not to have a true Notion of Christ; She believed that there should be a general Resurrection from the dead in the last day, by the mighty Power of God, but she did not truly understand, what influence Christ had [illegible: 1 word] this Resurrection, that the raising of the Dead, should be the peculiar Work of Christ, not without the Father, but as he was Ordained by the Father, to be the Judge of the Q[illegible: 1 letter]ick and of the Dead. Christ doth therefore here further instruct her, and tell her, He was the Resurrection; where (as is usual in Scripture) the Effect is put for the Cause: I am the Resurrection, is no more, than I am, and shall be, the Principal Cause of the Resurrection: The Dead shall hear the Voice of the Son of God, Chap. 5.28. He also adds, and the Life; That is, the cause of Life: both that Life which the Dead shall in the Resurrection recover, and also that Eternal Life which shall follow.

And whosoever looketh upon me in that Notion, and committeth himself unto me, tho he doth dye, yet he shall Rise again, and Live Eternally; and this Power being in me, I am not tyed to the last day, but have a Power when I please to Raise the Dead. Our Saviour indeed hath more in his Answer than respected the present case, but there was nothing more usual with him, than in his discourses to raise up the hearts of his People to higher things, as he doth in this place raise Martha beyond the thoughts of a Resurrection of her Brothers Body to a Natural Life, to the thoughts of a Spiritual and Eternal Life.

Marginal references: Chap. 6.3[illegible: 1 letter].; Chap. 3.36. 1 John 5.10.

26 And whosoever liveth , and believeth in me, shall never die . Believest thou this d?

He had before proved himself to be the Resurrection, now he proveth himself to be the Life. He saith, he that Liveth, that Liveth a Natural Life, if he be one who receiveth and imbraceth me as the true Messiah, and Saviour of the World, and committeth himself, and all the concerns of his Soul to me, shall never die, Rom. 8.11. Tho his body shall die because of Sin, yet his Spirit shall live because of Righteousness; and God shall in the great Day quicken aagain his mortal Body, through the holy Spirit which dwelleth in him, and is united to him.

He asketh Martha if she believed this. We shall observe, that our Saviour, not here onely, but Matth. 9.22.28. before he wrought his Miraculous Operations, required Peoples Faith as a prerequisite. And Matth. 13.58. He could not do many mighty Works in his own Country, because of their unbelief. And Matth. 17.20. He tells his Disciples, that the reason why they could not cure the man Possessed with the Devil, was, because of their unbelief: So great an honour hath God given to the exercise of Faith.

27 She saith unto him, Yea Lord : I believe that thou art the Christ the Son of God which should come into the world .

This is the nearest to the Confession of Peter, Matth. 16.16. Which our Saviour calleth, The Rock upon which he would build his Church, of any that we have in Scripture; yea, and more full than that; for those words, which should come into the World, are not in Peters Confession. The sum of this is, Martha doth here profess a full assent to our Saviour as the Messias, the Son of God; he who was Prefigured, Prophesied of, Promised, as he who should come into the World.

Marginal references: Chap. 4.4[illegible: 1 letter]. and 6 69.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come and calleth for thee .

Mary was left at home, while Martha went out of the Town to meet Christ: It seemeth by this verse, Christ had asked for her, (tho that be not mentioned before) Martha goeth secretly to her, and tells her, that the Master was come: (It was a Name they usually called their most Famous Teachers by.)

29 Assoon as she heard that, she arose quickly, and came unto him .

Maries love and readiness to attend upon Christ, appeareth by a former story concerning her and her Sister Martha, Recorded Luke 10.38, 39, 40. But the present sorrow she was in for her dead Brother, together with the hopes she conceived of having him restored to Life by Christs coming, added wings to her motion; therefore the Evangelist saith, she arose quickly, and came to him.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet , saying unto him, Lord, if thou hadst been here, my brother had not died .

she falls down at his feet, which was a posture; (as we have heard before) very usual in those Countries, by which they testified, both their civil Respects to Princes, and Great Persons, and also which they used in the Worship of God, Matth. 2.11. Whether Mary did it upon the one account or the othe[illegible: 1 letter], dependeth upon what we cannot know; viz. Whether she at this time was f[illegible: 1 letter]lly perswaded of his Divine Nature; of which the best of the Disciples till Christs Resurrection, had but [illegible: 1 word] faint and uncertain perswasion.

The words which she useth to him, are the same, which Martha used, ver. 21. (See the Notes there).

Coming,

33 When Jesus therefore saw her weep[illegible: 1 letter]ng, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled .

The Apostle speaks of Christ, Heb. 4.15. as an High Pri[illegible: 1 letter]st, that can be touched with the feeling of our Infirmities, and one that can have compassion, Heb. 5.2. Martha's and M[illegible: 1 letter]ry's Passion for their dead Brother was their Infirmity; Christ is touched with the feeling of it. He to shew himself truly man, groaned in himself; it being natural to us, to be affected with the afflictions of others, and to weep with those who weep. But here ariseth a question, Whether Christ was troubled from a Natural necessity, as we sometimes cannot forbear weeping, to see others weep bitterly; or out of choice? Some of the Ancients think it was out of choice. Mr. Calvin and others think, that it was out of a Natural necessity; not that he could not govern his Passions (as we sometimes cannot) by reason; but that he could not as man forbear his Passion. I shall Translate what Mr. Calvin speaks most judiciously in the case, determining neither way, but leaving it to the Readers judgment. But how (saith he) do gnawing, and trouble of Spirit, agree to that Person who was the Son of God? Because, to some it looketh very absurd to say, that Christ as one of us, is subject to human Passions; they think Christ no otherwise at any time, either grieved or rejoiced, than as he, so often as he thought fit, voluntarily assumed to himself those Passions by a secret dispensation. Augustine thought that Christ in this sense is said to have groaned, and to have been troubled; whereas, other mens Passions Transport them, and exercise a Tyranny over them, to the disturbance of their minds: he therefore thinks the meaning is, That Christ being otherwise sedate, and free from Passions, sometimes voluntarily took these Passions. But (saith he) in my judgment, it is a much plainer and simpler sense of this Scripture, if [illegible: 1 letter]e say, That the Son of God, taking upon him our Nature, did also freely with it, put on our Affections; (which are our Natutural Infirmities) so as he in nothing differed from us, but in this, that he had no Sin. Nothing by this is derogated from the Glory of Christ; for he voluntarily submitted to take our Nature upon him: by which he became like to us in our Humane Affections. And we must not think, that after he had voluntarily submitted to take our perfect Nature upon him, that he was free from the Passions and Affections of it: in this he proved himself to be our Brother, that we might know that he is a Mediator for us, who can easily pardon our Infirmities, and is ready to help us, as to those Infirmities which he hath experienced in his own Person. If any one object, That seeing our Passions are Sinful, it doth not agree to the Nature of him who was the Son of God, to share with us in them. I Answer, saith he, There is a great deal of difference (as to these Passions) betwixt us, and Christ; for our Affections are therefore faulty, because they are intemperate, and inordinate, and keep no bounds; but in Christ, tho they be, yet they are Composed, and moderate, and in Obedience to God. The Passions of men are faulty upon two accounts, 1 As they are Turbulent, and not Governed by the Rule of moderation. 2 As they often rise without any due ground or foundation, or are not directed to a right end. They are in us a disease, because we neither grieve, nor rejoice in measure: and to that degree alone, which God permits and allows, many rather give the reins to their Passions. And such is the Vanity of our minds, that we are grieved and troubled for little or no causes, being too much addicted, and cleaving to the World. There was no such thing in Christ, no Passion in him ever exceeded its just bounds, or was exercised, but upon a just and reasonable cause. To make this yet cle[illegible: 1 letter]rer, we must distinguish betwixt man in his Creation, and the Degenerate Nature of man, as it is corrupted through Sin: When God at first Created man, he Created him with Natural Affection[illegible: 1 letter] ▪ but such as were under the command of Reason: That our Pa[illegible: 1 letter]sions are now inordinate, and rebellious, is accidental to our Natu[illegible: 1 letter]e. Christ indeed took our Affections upon him, but without that disorder which fell into them by the Fall, which causeth us that we cannot obey them and God. He was greatly troubled, but not so as by his trouble to become disobedient to his Father. In short, if we compare our Affections with his, there will appear as great a difference, as betwixt pure water, and that which is dirty and filthy. And the single example of Christ, is enough to make us reject the Stoi[illegible: 3 letters] [illegible: 1 word] [or want of Passion] for from whom, if not from him, should we fetch the highest Rule of Perfection? Let us therefore rather study to Correct, and Tame that disorder, in which our Passions are intangled, and follow Christ as our guide, that we may bring them into order: Thus Paul, 1 Thes. 4.13. doth not require of us a stony stupidity, but commands us to Govern our grief, that we may not mourn as men without hope. For Christ therefore took our Affections upon him, that we by his Grace may be inabled to subdue whatsoever is vitious in them.

Marginal references: Gr. He troubled himself.

35 Jesus [illegible: 1 letter]ept .

Weeping is not of it self a Sinful, but Natural Passion, which (as was said before) doth very well agree with Christ, having voluntarily taken upon him our Nature, and Natural Infirmities.

Marginal references: Luk. 19.41.

36 Then said the Jews, Behold how he loved him .

Love sheweth it self as in a complacence in the object beloved, while we injoy it; so in a grief for it when we are deprived of it: The Iews therefore rightly concluded Christs kindness to Lazarus, from his human Affection expressed at his Death

37 And some of them said , Could not this man , which opened the eyes of the blind, have caused that even this man should not have died ?

Some onely concluded Christs love to the deceased, from his Affection shewed at his grave; but others make a worse conclusion

in derogation to Christs Reputation, from the miracle he had wrought, Chap. 9. in restoring him that was born Blind; for their speech soundeth in this sense; if he had indeed cured one that was born Blind, certainly, he could as well have kept this man, to whom (dead) he expresseth so great Affection, clear from Death. A Learned Interpreter therefore calleth this, a Devilish Sarcasm; they go about to weaken the Reputation of our Saviour, from the miracle which he had wrought, apparently shewing his Divine Power, because he did not keep his Friend from dying. It is much like the scoff with which they afterward scoffed him, while he hung upon the Cross Matth. 27.42. He saved others, himself he could not save: Or the words may have been spoke, if not with an Irony, yet with Admiration; that having cured the Blind man, a Stranger to him, he did not heal his Sick Friend: or as if they were uncertain whether his Power of Working miracles, were not limited to some times, that he could not perform all things when he pleased. But how weak must this their Argumentation be, which could stand upon no other foundation than this: That if Christ were the Son of God, he would at all times, and in all cases, have put forth his Divine Power? As if God acted necessarily, not freely, Governing his Actions by his own Wisdom, as he saw most conducing to the wise ends of his own glory.

Marginal references: Chap. 9.6.

38 Jesus therefore again groaning in himself , cometh to the grave. It was a cave, and a stone lay upon it .

As before, ver. 33. So shewing himself yet further to be truly man, and not without human Affections; he cometh to the place where Lazarus his Dead Body was laid, which the Evangelist telleth us was a Cave, or a hollow place in the Earth, or some Rock.

And they were wont to roll some great Stones to the mouth of those graves, (as we see in the burial of our Saviour, Matth. 27.66.)

39 Jesus said, Take ye away the stone Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days .

Our Lord commandeth the removal of the Stone, which was at the mouth of the Sepulcher, that the miracle might be evident, for Lazarus to have come forth; the door of the Cave being shut, and a great Stone making it fast, would have looked more like an Apparition, than a Resurrection.

It is very probable, that Martha thought that our Saviour commanded the removal of the Stone, not in order to a commanding him to Life again, but out of a curiosity to view his Dead Body: and therefore she objecteth the Pu[illegible: 1 letter]refaction of his Body, from which the Soul was now departed four days; as that which our Saviour would not be able to indure the savour of.

40 Jesus saith unto her, Said I not unto thee, That, if thou wouldest believe, thou shouldest see the glory of God ?

Christ now beginneth to open to Martha and Mary, and the rest, his resolution to raise Lazarus from the Dead by and by. Christ saith that to us in his word, which he saith by a just consequence, tho he doth not speak it in so many words: we do not read in this History, that Christ had spoken this in so many words and syllables, but he had spoken it in effect; he had told her, ver. 25. that He was the Resurrection and the Life, that he had Power to raise Dead Bodies from a Natural Death to Life; and that for those who believed in him, tho they were dead, they should live. This could not be without a great manifestation of the glory of God: the Power of God is his glory. Once have I spoken (saith the Psalmist) yea, twice have I heard it, that Power belongs to God. Thou shouldest see God by me manifesting the glory of his Almighty Power; God glorifying himself, and glorifying his Son. Believing brings us in experiences of God; whereas unbelief, as it were, limiteth God, and tieth up his hands.

41 Then they took away the stone from the place, where the dead was laid . And Jesus lift up his eyes , and said, Father, I thank thee that thou hast heard me .

The Servants, or Friends about the grave, removed the Stone from the mouth of the Cave, within which the Dead Corps of Lazarus lay.

Christ before his Thanksgiving to his Father, is said to have lifted up his eyes; a posture often used in mens addresses to God, Psal. 121▪1. and 123.1. as an indication of their belief, that Heaven is Gods Throne: tho he filleth Heaven and Earth, yet the Heaven is his Court where he most gloriously sheweth himself, the Earth but his footstool.

We read here of nothing that Christ had said before; yet he giveth Thanks here to his Father, that he had heard him. The meaning is, Thou hast Willed, or pleased to grant those things which I desired. It is very hard to determine, whether Christ had used some audible words before this, upon this occasion, in Prayer to his Father, which the Evangelist could not, or did not set down: or whether he onely groaned in his Spirit, (as was said before). By those groans (not onely expressing his sorrow for Lazarus his Death, or rather sympathy with the Afflictions of Mary and Martha) but also his desires to his Father, that he might be again restored to Life; and his second groaning, ver. 38. was of that Nature, which groanings in the Saints, God understandeth, knowing the mind of the Spirit, making Intercession for the Saints, according to the Will of God. (As the Apostle teacheth us, Rom. 8.27.) much more did the Father, (who was one in Nature, Essence, and Will with the Son) understand them in him. Nothing in these cases can be determined, much less can any conclude from hence, that there is no need of our using any words in our Prayers; for, altho there be no simple absolute necessity, that we should use them in order to Gods Knowledge of what we need, and would have; for he that searcheth the Heart, knows what we need, and what we desire, Matth. 6.8. yet there is a necessity for our words, in order to ou[illegible: 1 letter] obeying Gods command, Hos. 14.2. Luke 11.2. There is a great deal of difference betwixt Gods hearing of Christ, and hearing us: Christ and his Father have one Essence, one Nature, and Will.

42 And I knew that thou hearest me always : but because of the people which stand by, I said it, that they may believe that thou hast sent me .

I know that thou always Willest those things which I Will, and I Will nothing but what thou Willest, and hast sent me to do in the World; so as in these things it is impossible, but that thou shouldest always be ready to grant what I ask of thee; nay, there is no need of my asking.

I onely give thee thanks for the Peoples sake, who here stand by, who believe thee to be the true God, and to have an Almighty Power; but will not as yet believe that I am thy Son, by thee sent into the World; and that I do the works which I do in thee, and from thee. We read of many miracles wrought by Christ, without any Prayer first put up to his Father, Matth. 8.2. and 9.6. Mark 5.41. and 9.25. Luke 7.14. using onely an Authorative word; nor need he have used any here, but onely for the further conviction of the People, that he was sent of God, that God whom they owned as their God: he Prayeth and giveth Thanks to God before them all.

Marginal references: Chap 12 [illegible: 2 letters].

43 And when he had thus spoken , he cried with a loud voice, Lazarus, [illegible: 1 span] .

When he had groaned in his Spirit, [illegible: 1 word] audibly given Thanks to his Father for hearing of him, and testified, that he did this, not because he ever had any [illegible: 1 word] of his Fathers Willing what he Will'd, but that the People might take notice of his Favour, and Power with God, and sent of him.

He cried with a loud Voice, not whispering, nor like Wizzards peeping and muttering, Isa. 8.19. but speaking aloud, so as all might hear, and understand, that what was done, was done by his Powerful Word: he calls him by his Name, he bids him come forth; they were not the words that raised Lazarus, but the mighty quickning Power of Christ, which attended these words.

44 And he that was dead came forth, bound hand and foot with grave-clothes: and [illegible: 1 letter]is face was bound about with a napkin . Jesus saith unto them▪ Loose him, and let him go .

The fashion of their dressing up the Dead differeth, according to the fashion of several Countries; among the Iews we understand by this text▪ they tied a napkin about their head, and some clothes about their hands and feet. They wound the whole Body with linnen clothes, Chap. 19.40. with Spices; this was, (as is there said) their manner to bury. So Acts 5.6. The young men are said to have wound Ananias, and carried him out, and buried him; and this is that which certainly is meant here by these words, bound hand and foot: and here is a second miracle, that one so wrapped, and bound up, should be able to move and come forth.

Christ bids loose him, and let him go, to evidence him truly recovered to Life again, and that the miracle was perfectly wrought. About this miracle there are two curious questions started, 1. Whether the raising of Lazarus to Life, was done by the meer Divine Power of Christ, or by the Person of Christ; so as the human Nature, being Personally Vnited to the Divine Nature, had also a share in it: the Divine Nature communicating its property of quickning the Dead, to the human Nature? That it was the Person of Christ that raised Lazarus, and he who did it, was truly man, and truly God, is out of doubt. But that there was any such Communication of the properties of the Divine Nature to the Human Nature, that it also had a share in this effect, is justly denied, and doubted by many great Divines: but it is a question tending to no great profit for us to know. A second is, Where Lazarus his Soul was, these four days wherein it was separated from the Body? The Scripture hath not told us this, and it speaks too great curiosity to inquire too strictly. Tho we are taught from the Parable of Dives and Lazarus, that the Souls of departed Saints▪ do ordinarily and immediately pass into Heaven, or Abrahams bosome; yet what should hinder, but that in these cases, where it appears to have been the Divine Will, that the Souls of persons departed should again be returned into their bodies in a short time; they might by a Divine Power be kept under the custody of Angels, until the time of such Restauration of them.

Marginal references: Chap [illegible: 2 letters]

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did , believed on him .

That is, which came to visit Martha and Mary in their mourning; and coming to Mary, did go along with her to the Sepulcher to meet Christ, and there meeting him, saw all the passages relating to this miracle

truly believed on him as the true Messiah, Chap. 12.11, 18. Or it may be, it is to be understood more largely of such a Faith as is but a preparatory to true and saving Faith; for there was a double use of miracles, 1. To prepare men for Faith, disposing them to give an ear to him, to whom God had given so great a Power: so as after the sight of them, they were more fitted to hear, and inclinable to believe. 2. To conf[illegible: 1 letter]rm Faith in those that believed, so as they believed the more firmly, seeing the Doctrine they heard, confirmed by such miraculous Operations.

46 But some of them went their ways to the Pharisees, and told them what things Jesus had done .

These Iews had the same means for believing, the others had; they had heard the same words from Christ, they had seen the same miracle wrought by Christ. Whence is it that any of the other Iews believed? these, instead of believing, run to the Pharisees to accuse him. Can any account be given of this, unless from the freedom of Divine Grace, shewing mercy where God will shew mercy? Tho possibly the former wickedness of these Iews, was the cause of Gods not giving that Grace to them, which he gave to others.

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doth many miracles .

The chief Priests and Pharisees were a great part of that great Council amongst the Iews, which went under the name of the Sanhedrim; and this (probably) was the Council they gathered; for ver. 49. we read, that Caiphas the High Priest, the standing President of that Court, was amongst them. The miracles wrought by Christ, were the things that disturbed them, and they reflect upon themselves for conniving so long at him; what they should have improved, (viz. the miracles which he wrought) to have begot or increased Faith in them; they mention, and mi[illegible: 1 letter]improve to their destruction.

Marginal references: Psal. 2.2. Matth. 26.3. Mar. 14.1.; Chap. 12.19. Acts 4.16.

48 If we let him thus alone, all men will believe on him , and the Romans shall come and take away both our place and nation .

They are afraid, that if they should any longer suffer Christ to go on working miracles, he would have a great many followers, who upon the credit of his miracles, would own him as the Messiah, and the effect and consequence of this would be, they should by the Romans (to whom they were already in subjection) be utterly deprived of that little liberty they indulged them.

They say, the Romans would come, (that is with an Army) and destroy their Temple, which they call their Place, their most famous Place, where they met to worship God, and in which as a token of Gods presence amongst them, they so much gloried; yea, and their Nation; that is, miserably destroy their Nation, and bring it to utter Ruine, whether they really thought so or no, or onely spake this as an Argument to hasten the Death of Christ, is not much material for us to know. There was this colour for it, The Iews were a People very prone upon all occasions to Rebel, and Rise up in the defence of their liberties, when ever they could get any Head, to give them any countenance and Conduct. They also lived in a general expectation of the Messiah, when the Scepter should be departed from Iuda, (as it now was) and when Daniels seventy Weeks mentioned, Chap 9.24. should be determined, which were now fulfilled; so as there was about this time, a general expectation of the Messiah, of whom also it is apparent they had a false Notion, and generally expected under the Notion of the Messiah; not the Son of God taking Human Nature, and to die for their Redemption, and then rise again from the Dead, and Ascend into Heaven; but a Temporal Prince, who Conquering all their Enemies, should deliver them from all Captivities and Servitudes, and restore them to their ancient liberties. This their expectation was known well enough to the Roman Governors, (as appeareth by Herods question to the Wise men in Matth. 2.4.) and they were very jealous of the Iews on this account, which caused Herods Bloody Act in killing the Children in and about Bethlehem: So as the Rulers of the Iews, (according to the Notion they had of the Messiah) might reasonably think, that if Christ were taken to be, and he went on confirming the opinion of himself by these miracles, so as People generally ran after him: the Romans would reasonably suppose they had a design to Rebel, and therefore would come upon them, destroy their Temple, and utterly Ruine their Nation. But how will they avoid this? That which they agreed upon we shall meet with ver. 53▪ They took Counsel to put him to death. How they were led on to that fatal Counsel, we shall hear.

49 And one of them named Caiphas, being the high priest that same year l, said unto them, Ye know nothing at all .

The High Priest by the Divine Law was to be but one, and he the Eldest Son of Aarons House; nor was he to be for a year, but for his Life, as appeareth by a multitude of Texts in the Books of Moses; but all things were now out of order in the Iewish Church; they were under the Power of the Romans; all places, especially that of the High Priest▪ were bought and sold amongst them: some say, they had two High Priests, others say but one, onely he had an assistant, called by that name, that had a Partnership in the Honour. After Herods time there was no regard to the Family of Aaron, or the Asmoneans, but the Romans made what High Priest they pleased; so as Iosephus tells us, that the Iews, who had but thirteen High Priests from Aarons to Solomons time, which was six hundred and twelve years; nor more than eighteen in four hundred and sixty years after, to the Captivity of Babylon; nor more than fifteen from thence, to the time of Antiochus, which was four hundred and fourteen years; had twenty eight betwixt the time that Herod began to Reign, and Ierusalem was destroyed, of which this Caiphas was one, and certainly the chief, (if there were two at this time) and consequently the President of their great Court, whom all attended to, and his words went a great way with the rest▪

He chargeth the rest of the Council with folly, as not considering what was fit to be done.

50 Nor consider that it is expedient for us , that one man should die for the people, and that the whole nation perish not .

Never was any thing spoken more Diabolically; He regards not what was their duty, nor what was lawful for them to do; whether they might upon any pretence shed Innocent blood, much more the blood of one whose Life was spent in nothing but a going up and down in doing good: Onely[illegible: 1 letter]like a wretched Polititian, who was concerned for nothing but the peoples Safety; he saith not it is lawful, but it is expedient for us that one man, be he never so good, never so Innocent and Just, should die for the people, that is, to save the whole Nation from destruction.

Marginal references: Chap 18.1[illegible: 1 letter] ▪

51 And this spake he not of himself : for being high priest that year, he prophesied that Jesus should die fot that nation p:

So far as this was a Prophecy, he spake not of himself; take the words of Caiphas in the sense that he spake them, they were such as might well enough come out of such a wretched mouth, speaking out of the abundance of a vile and wretched heart, Melius pereat unus q[illegible: 2 letters]m unitas. That it was better that one man should die, let him be never so Good, Just and Innocent, than that for his sake mischief should come upon a Nation. This was now sutable enough to the Religion of such an High Priest: But that in this (the words being capable of a double sense) Caiphas should deliver a great truth; That this year One should die for the people; that is, The Messiah should be cut off, but not for himself, as we read Dan. 9.26. This was no more from himself, than the words which Balaams Ass spake were from its self. The Spirit of Prophecy sometimes fell upon wicked men; God revealed to Pharaoh and Nebuchadnezzar, (both which were Pagans) the things which he intended to do▪ There was a time also when Saul (tho a man rejected of God) did also Prophecy; and the worst of the Princes of Iudah, had an use of the Vrim and Thummim. So also here Ca[illegible: 1 letter]phas, tho a vile and wicked man, was here influenced by God to Prophecy, and speak an Oracle: nor are those wo[illegible: 2 letters]s [being High Priest that year] superfluously put in, for it being consi[illegible: 1 letter]tent with the Holiness of God, sometimes [illegible: 1 letter]o make use of the Tongues of the worst of men to declare his Will, it seems agreeable to the Wisdom of God in doing it, to make use of principal men, they being Persons whose words are most likely to be regarded, and so make impression upon people. The Papists would from hence infer the i[illegible: 1 letter]fa[illegible: 2 letters]ibility of the Pope, because he is the High Priest: but they ought to prove, 1. That the Office of the Pope, hath any foundation in the word of God. 2. That this was a gift given to particular Priests, and at particular times; for the Iewish High Priests were fallible enough ordinarily, witness Aarons making the golden Calf, and Vrijah the Altar after the pattern of Damascus, 2 Kings 16.10, 11. The words, being High Priest, are not given as a reason why Caiphas Prophecied, tho they are a good reason why God was pleased to chose his Tongue, and over-rule it beyond his own thoughts and intentions, to serve his design in this Revelation. He did not Prophecy intentionally, as designing such a thing onely materially; the matter of his words were indeed a Divine Revelation, tho his intention and scope was fit for none but a base, carnal Politician. God made him a Prophet in what he said, tho he meant not so.

52 And not for that nation onely , but that also he should gather together in one the children of God that were scattered abroad .

Not for the Iews onely. The words used in Caiphas his speech were [non-Latin text not transcribed] and [non-Latin text not transcribed], words not significant of the Iews onely, but of other people also:

for Christ was to gather into one body all the Elect of God, (who are here called the children of God, because they were to be so after their being begotten by the Immortal seed of the Word, and born again of Water and the Spirit) those that at present were scattered abroad over the face of the whole Earth: Christ, Eph. 1.10. was to gather in one all things in Heaven and Earth. The Evangelist extendeth the sense of Caiphas his Prophecy, to Gentiles as well as Iews, according to the exte[illegible: 1 letter]t of the Death of Christ, declared 1 Iohn 2.2.

Marginal references: Isa. 49.6.; Eph. 2.14, 15▪ 16.

53 Then from that day forth they took counsel together for to put him to death .

They had taken such Counsels before; but now they were more intent than before, having found a juster pretence, viz to prevent a Sedition and Rebellion; and learned of their High Priest, that it was more convenient that one should die, than that a whole Nation should be destroyed. The High Priest had satisfied their Consciences: now they make all the hast they can to put their malicious designs in execution.

54 Jesus therefore walked no more openly amongst the Jews : but went thence unto a countrey near to the wilderness, into a city called Ephraim , and there continued with his disciples .

For he being the true Paschal Lamb, was to be slain at that Feast, and put an end to that Type, and would therefore reserve h[illegible: 1 letter]mse[illegible: 1 letter]f for that time, which was now at hand.

What this Ephren or Ephraim was, Interpreters vainly busie themselves in inquiring; it was some obscure City, and near the Wilderness; some think it was in the Lot of Benjamin, others think it was within the Lot of Ephraim, and obtained its name from the Tribe within whose Lot it was. The Scripture no where mentioneth it: and it cannot be expected, but that in so many changes of Government as had befallen the Iews, the names of places should be so altered, that we should be at loss for many of them:

where ever it was, it is said that Christ and his Disciples continued there in some privacy.

Marginal references: Chap. 4.1, 3. and 7.1.

55 And the Jews passover was nigh at hand , and many went out of the countrey up to Jerusalem before the passover to purifie themselves .

Christs last Passover, which was the fourth after he had entred upon his publick Ministry, this was nigh:

He doth not say all, but many went up to purifie themselves. There was no general legal purification required before men did eat the Passover: but there were several legal uncleannesses, and purifications necessary to cleanse men from them; now those who had any special Purification to pass, went before others, that they might have time to do what the Law required of them.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, VVhat think ye? that he will not come to the feast ?

I find good Interpreters expounding ver. 6. of the friends of Christ, who having used to meet Christ at these Feasts, and see some Miracles wrought by him, did out of a good design seek for him, and inquire of each other, whether they knew, whether he intended to be at the Feast; yet it may also be understood of his Enemies, tho it seemeth something too early, being six or seven days before.

Marginal references: Chap. 7.11.

57 Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should shew it, that they might take him .

For their great Court had issued out orders for the discovery and apprehending of our Saviour, if they cou[illegible: 1 letter]d any way learn where he was. This was in pursuance of that wicked Counsel of which we read before, ver. 33. there they decreed: now they cannot rest until they bring their bloody devices to pass, for which we shall soon find God giving them an opportunity.

The Death of Lazarus.

1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judæa again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.

We have in these verses,

I. A particular account of the parties principally concerned in this story, v. 1, 2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, ch. i. 44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants. 2. Here was a brother named Lazarus; his Hebrew name probably was Eleazar, which being contracted, and a Greek termination put to it, is made Lazarus. Perhaps in prospect of this history our Saviour made use of the name of Lazarus in that parable wherein he designed to set forth the blessedness of the righteous in the bosom of Abraham immediately after death, Luke xvi. 22. 3. Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity. 4. One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, v. 2. Some think she was that woman that we read of, Luke vii. 37, 38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (ch. xii. 3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another. Extraordinary acts of piety and devotion, that come from an honest principle of love to Christ, will not only find acceptance with him, but gain reputation in the church, Matt. xxvi. 13. This was she whose brother Lazarus was sick; and the sickness of those we love is our affliction. The more friends we have the more frequently we are thus afflicted by sympathy; and the dearer they are the more grievous it is. The multiplying of our comforts is but the multiplying of our cares and crosses.

II. The tidings that were sent to our Lord Jesus of the sickness of Lazarus, v. 3. His sisters knew where Jesus was, a great way off beyond Jordan, and they sent a special messenger to him, to acquaint him with the affliction of their family, in which they manifest, 1. The affection and concern they had for their brother. Though, it is likely, his estate would come to them after his death, yet they earnestly desired his life, as they ought to do. They showed their love to him now that he was sick, for a brother is born for adversity, and so is a sister too. We must weep with our friends when they weep, as well as rejoice with them when they rejoice. 2. The regard they had to the Lord Jesus, whom they were willing to make acquainted with all their concerns, and, like Jephthah, to utter all their words before him. Though God knows all our wants, and griefs, and cares, he will know them from us, and is honoured by our laying them before him. The message they sent was very short, not petitioning, much less prescribing or pressing, but barely relating the case with the tender insinuation of a powerful plea, Lord, behold, he whom thou lovest is sick. They do not say, He whom we love, but he whom thou lovest. Our greatest encouragements in prayer are fetched from God himself and from his grace. They do not say, Lord, behold, he who loveth thee, but he whom thou lovest; for herein is love, not that we loved God, but that he loved us. Our love to him is not worth speaking of, but his to us can never be enough spoken of. Note, (1.) There are some of the friends and followers of the Lord Jesus for whom he has a special kindness above others. Among the twelve there was one whom Jesus loved. (2.) It is no new thing for those whom Christ loves to be sick: all things come alike to all. Bodily distempers correct the corruption, and try the graces, of God's people. (3.) It is a great comfort to us, when we are sick, to have those about us that will pray for us. (4.) We have great encouragement in our prayers for those who are sick, if we have ground to hope that they are such as Christ loves; and we have reason to love and pray for those whom we have reason to think Christ loves and cares for.

III. An account how Christ entertained the tidings brought him of the illness of his friend.

1. He prognosticated the event and issue of the sickness, and probably sent it as a message to the sisters of Lazarus by the express, to support them while he delayed to come to them. Two things he prognosticates:—

(1.) This sickness is not unto death. It was mortal, proved fatal, and no doubt but Lazarus was truly dead for four days. But, [1.] That was not the errand upon which this sickness was sent; it came not, as in a common case, to be a summons to the grave, but there was a further intention in it. Had it been sent on that errand, his rising from the dead would have defeated it. [2.] That was not the final effect of this sickness. He died, and yet it might be said he did not die, for factum non dicitur quod non perseverat—That is not said to be done which is not done for a perpetuity. Death is an everlasting farewell to this world; it is the way whence we shall not return; and in this sense it was not unto death. The grave was his long home, his house of eternity. Thus Christ said of the maid whom he proposed to restore to life, She is not dead. The sickness of good people, how threatening soever, is nor unto death, for it is not unto eternal death. The body's death to this world is the soul's birth into another world; when we or our friends are sick, we make it our principal support that there is hope of a recovery, but in that we may be disappointed; therefore it is our wisdom to build upon that in which we cannot be disappointed; if they belong to Christ, let the worst come to the worst, they cannot be hurt of the second death, and then not much hurt of the first.

(2.) But it is for the glory of God, that an opportunity may be given for the manifesting of God's glorious power. The afflictions of the saints are designed for the glory of God, that he may have opportunity of showing them favour; for the sweetest mercies, and the most effecting, are those which are occasioned by trouble. Let this reconcile us to the darkest dispensations of Providence, they are all for the glory of God, this sickness, this loss, or this disappointment, is so; and, if God be glorified, we ought to be satisfied, Lev. x. 3. It was for the glory of God, for it was that the Son of God might be glorified thereby, as it gave him occasion to work that glorious miracle, the raising of him from the dead. As, before, the man was born blind that Christ might have the honour of curing him (ch. ix. 3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life. Let this comfort those whom Christ loves under all their grievances that the design of them all is that the Son of God may be glorified thereby, his wisdom, power, and goodness, glorified in supporting and relieving them; see 2 Cor. xii. 9, 10.

2. He deferred visiting his patient, v. 5, 6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (v. 5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was. (1.) He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour. (2.) He loved them, that is, 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; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa. liv. 7, 8; xlix. 14, &c. Christ's friends at Bethany were not out of his thoughts, though, when he heard of their distress, he made no haste to them. When the work of deliverance, temporal or spiritual, public or personal, stands at a stay, it does but stay the time, and every thing is beautiful in its season.

IV. The discourse he had with his disciples when he was about to visit his friends at Bethany, v. 7-16. The conference is so very free and familiar as to make out what Christ saith, I have called you friends. Two things he discourses about—his own danger and Lazarus's death.

1. His own danger in going into Judea, v. 7-10.

(1.) Here is the notice which Christ gave his disciples of his purpose to go into Judea towards Jerusalem. His disciples were the men of his counsel, and to them he saith (v. 7), "Let us go into Judea again, though those of Judea are unworthy of such a favour." Thus Christ repeats the tenders of his mercy to those who have often rejected them. Now this may be considered, [1.] As a purpose of his kindness to his friends at Bethany, whose affliction, and all the aggravating circumstances of it, he knew very well, though no more expresses were sent to him; for he was present in spirit, though absent in body. When he knew they were brought to the last extremity, when the brother and sisters had given and taken a final farewell, "Now," saith he, "let us go to Judea." Christ will arise in favour of his people when the time to favour them, yea, the set time, is come; and the worst time is commonly the set time—when our hope is lost, and we are cut off for our parts; then they shall know that I am the Lord when I have opened the graves, Ezek. xxxvii. 11, 13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, "Go you into Judea, and I will stay and take shelter here;" no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death.

(2.) Their objection against this journey (v. 8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here, [1.] They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nyn—now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds. [2.] They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?" Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?" Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles.

(3.) Christ's answer to this objection (v. 9, 10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal. vi. 4; Ps. cxix. 6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. [2.] He shows the pain and peril a man is in who walks not according to this rule (v. 10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world,—if he consult his own carnal reasonings more than the will and glory of God,—he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa. xxxiii. 14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil.

2. The death of Lazarus is here discoursed of between Christ and his disciples, v. 11-16, where we have,

(1.) The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, v. 11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them,

[1.] Plain intelligence of the death of Lazarus, though he had received no advice of it: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death.

First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend.

Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa. lvii. 2; 1 Thess. iv. 14. The Greeks called their burying-places dormitories—koimeteria.

[2.] Particular intimations of his favourable intentions concerning Lazarus: but I go, that I may awake him out of sleep. He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (ch. iv. 50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him. As sleep is a resemblance of death, so a man's awaking out of sleep when he is called, especially when he is called by his own name, is an emblem of the resurrection (Job xiv. 15): Then shalt thou call. Christ had no sooner said, Our friend sleeps, but presently he adds, I go, that I may awake him. When Christ tells his people at any time how bad the case is he lets them know in the same breath how easily, how quickly, he can mend it. Christ's telling his disciples that this was his business to Judea might help to take off their fear of going with him thither; he did not go up on a public errand to the temple, but a private visit, which would not so much expose him and them; and, besides, it was to do a kindness to a family to which they were all obliged.

(2.) Their mistake of the meaning of this notice, and the blunder they made about it (v. 12, 13): They said, Lord, if he sleep, he shall do well. This intimates, [1.] Some concern they had for their friend Lazarus; they hoped he would recover; sothesetai—he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here. [2.] A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are." Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it.

(3.) This mistake of theirs rectified (v. 13): Jesus spoke of his death. See here, [1.] How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself. [2.] How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes.

(4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, v. 14, 15. [1.] He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, v. 14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Ps. cxvi. 15), and he is not pleased if we do not consider it, and lay it to heart. See what a compassionate teacher Christ is, and how he condescends to those that are out of the way, and by his subsequent sayings and doings explains the difficulties of what went before. [2.] He gives them the reason why he had delayed so long to go and see him: I am glad for your sakes that I was not there. If he had been there time enough, he would have healed his disease and prevented his death, which would have been much for the comfort of Lazarus's friends, but then his disciples would have seen no further proof of his power than what they had often seen, and, consequently, their faith had received no improvement; but now that he went and raised him from the dead, as there were many brought to believe on him who before did no (v. 45), so there was much done towards the perfecting of what was lacking in the faith of those that did, which Christ aimed at: To the intent that you may believe. [3.] He resolves now to go to Bethany, and take his disciples along with him: Let us go unto him. Not, "Let us go to his sisters, to comfort them" (which is the utmost we can do), but, Let us go to him; for Christ can show wonders to the dead. Death, which will separate us from all our other friends, and cut us off from correspondence with them, cannot separate us from the love of Christ, nor put us out of the reach of his calls; as he will maintain his covenant with the dust, so he can make visits to the dust. Lazarus is dead, but let us go to him; though perhaps those who said, If he sleep there is no need to go, were ready to say, If he be dead it is to no purpose to go.

(5.) Thomas exciting his fellow-disciples cheerfully to attend their Master's motions (v. 16): Thomas, who is called Didymus. Thomas in Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen. xxv. 24) that there were twins in her womb; the word is Thomim. Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him), very courageously, Let us also go that we may die with him; with him, that is,

[1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him." Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore," saith he, "we had as good die with him." Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him." Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed!

[2.] "Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;" and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me." Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, ch. xiv. 5; xx. 25. Where thou diest I will die, Ruth i. 17. Secondly, A zealous desire to help his fellow-disciples into the same frame: "Let us go, one and all, and die with him; if they stone him, let them stone us; who would desire to survive such a Master?" Thus, in difficult times, Christians should animate one another. We may each of us say, Let us die with him. Note, The consideration of the dying of the Lord Jesus should make us willing to die whenever God calls for us.

Christ at Bethany.

17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another.

At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, v. 18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,

I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.

1. He found his friend Lazarus in the grave, v. 17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.

2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Eccl. vii. 2. When man goes to his long home the mourners go about the streets (Eccl. xii. 5), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart (ch. xiv. 1), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth.

II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here,

1. The interview between Christ and Martha.

(1.) We are told that she went and met him, v. 20. [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre—Holy prudence conducts us to Christ, while brethren and parents know not what we are doing.—Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Luke x. 38, &c., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper.

(2.) Here is fully related the discourse between Christ and Martha.

[1.] Martha's address to Christ, v. 21, 22.

First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but 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, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, 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 limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it.

Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. 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. Judicii tui est, non præsumptionis meæ—I leave it to thy judgment, not to my presumption.—Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;" but she only says, "Thou canst obtain whatsoever thou prayest for." She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent.

[2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address (v. 23): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;" which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live."

[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, v. 24.

First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Acts xxiv. 15. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend.

Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: "I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.

[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, v. 25, 26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.

First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (ch. v. 25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both.

Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,

a. To whom these promises are made—to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, (a.) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith (Gal. ii. 20), has a faith that influences his conversation. Or, (b.) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ—that makes Christ the life of his soul.

b. What the promises are (v. 25): Though he die, yet shall he live, nay, he shall never die, v. 26. Man consists of body and soul, and provision is made for the happiness of both.

(a.) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body.

(b.) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aiona, for ever—Non morietur in æternum; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see ch. vi. 40. Christ asks her, "Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?" Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, "Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does 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 it?" Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?" The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought.

[5.] Martha's unfeigned assent yielded to what Christ said, v. 27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Matt. xvi. 16, 17), and it is the conclusion of the whole matter.

First, Here is the guide of her faith, and that is the word of Christ; without any alteration, exception, or proviso, she takes it entire as Christ had said it: Yea, Lord, whereby she subscribes to the truth of all and every part of that which Christ had promised, in his own sense: Even so. Faith is an echo to divine revelation, returns the same words, and resolves to abide by them: Yea, Lord, As the word did make it so I believe and take it, said queen Elizabeth.

Secondly, The ground of her faith, and that is the authority of Christ; she believes this because she believes that he who saith it is Christ. She has recourse to the foundation for the support of the superstructure. I believe, pepisteuka, "I have believed that thou art Christ, and therefore I do believe this." Observe here,

a. What she believed and confessed concerning Jesus; three things, all to the same effect:— (a.) That he was the Christ, or Messiah, promised and expected under this name and notion, the anointed one. (b.) That he was the Son of God; so the Messiah was called (Ps. ii. 7), not by office only, but by nature. (c.) That it was he who should come into the world, the ho erchomenos. That blessing of blessings which the church had for so many ages waited for as future, she embraced as present.

b. What she inferred hence, and what she alleged this for. If she admits this, that Jesus is the Christ, there is no difficulty in believing that he is the resurrection and the life; for if he be the Christ, then, (a.) He is the fountain of light and truth, and we may take all his sayings for faithful and divine, upon his own word. If he be the Christ, he is that prophet whom we are to hear in all things. (b.) He is the fountain of life and blessedness, and we may therefore depend upon his ability as well as upon his veracity. How shall bodies, turned to dust, live again? How shall souls, clogged and clouded as ours are, live for ever? We could not believe this, but that we believe him that undertakes it to be the Son of God, who has life in himself, and has it for us.

2. The interview between Christ and Mary the other sister. And here observe,

(1.) The notice which Martha gave her of Christ's coming (v. 28): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving (Luke x. 40); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos, a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow (Ps. xciv. 12), who will teach, and so comfort." Thirdly, She invites her sister to go and meet him: "He calls for thee, enquires what is become of thee, and would have thee sent for." Note, When Christ our Master comes, he calls for us. He comes in his word and ordinances, calls us to them, calls us by them, calls us to himself. He calls for thee in particular, for thee by name (Ps. xxvii. 8); and, if he call thee, he will cure thee, he will comfort thee.

(2.) The haste which Mary made to Christ upon this notice given her (v. 29): As soon as she heard this good news, that the Master was come, she arose quickly, and came to him. She little thought how near he was to her, for he is often nearer to them that mourn in Zion than they are aware of; but, when she knew how near he was, she started up, and in a transport of joy ran to meet him. The least intimation of Christ's gracious approaches is enough to a lively faith, which stands ready to take the hint, and answer the first call. When Christ was come, [1.] She did not consult the decorum of her mourning, but, forgetting ceremony, and the common usage in such cases, she ran through the town, to meet Christ. Let no nice punctilios of decency and honour deprive us at any time of opportunities of conversing with Christ. [2.] She did not consult her neighbours, the Jews that were with her, comforting her; she left them all, to come to him, and did not only not ask their advice, but not so much as ask their leave, or beg their pardon for her rudeness.

(3.) We are told (v. 30) where she found the Master; he was not yet come into Bethany, but was at the town's end, in that place where Martha met him. See here, [1.] Christ's love to his work. He staid near the place where the grave was, that he might be ready to go to it. He would not go into the town, to refresh himself after the fatigue of his journey, till he had done the work he came to do; nor would he go into the town, lest it should look like ostentation, and a design to levy a crowd to be spectators of the miracle. [2.] Mary's love to Christ; still she loved much. Though Christ had seemed unkind in his delays, yet she could take nothing amiss from him. Let us go thus to Christ without the camp, Heb. xiii. 13.

(4.) The misconstruction which the Jews that were with Mary made of her going away so hastily (v. 31): They said, She goes to the grave, to weep there. Martha bore up better under this affliction than Mary did, who was a woman of a tender and sorrowful spirit; such was her natural temper. Those that are so have need to watch against melancholy, and ought to be pitied and helped. These comforters found that their formalities did her no service, but that she hardened herself in sorrow: and therefore concluded when she went out, and turned that way, it was to go to the grave and weep there. See, [1.] What often is the folly and fault of mourners; they contrive how to aggravate their own grief, and to make bad worse. We are apt in such cases to take a strange pleasure in our own pain, and to say, We do well to be passionate in our grief, even unto death; we are apt to fasten upon those things that aggravate the affliction, and what good does this do us, when it is our duty to reconcile ourselves to the will of God in it? Why should mourners go to the grave to weep there, when they sorrow not as those that have no hope? Affliction of itself is grievous; why should we make it more so? [2.] What is the wisdom and duty of comforters; and that is, to prevent as much as may be, in those who grieve inordinately, the revival of the sorrow, and to divert it. Those Jews that followed Mary were thereby led to Christ, and became the witnesses of one of his most glorious miracles. It is good cleaving to Christ's friends in their sorrows, for thereby we may come to know him better.

(5.) Mary's address to our Lord Jesus (v. 32): She came, attended with her train of comforters, and fell down at his feet, as one overwhelmed with a passionate sorrow, and said with many tears (as appears v. 33), Lord, if thou hadst been here, my brother had not died, as Martha said before, for they had often said it to one another. Now here, [1.] Her posture is very humble and submissive: She fell down at his feet, which was more than Martha did, who had a greater command of her passions. She fell down not as a sinking mourner, but fell down at his feet as a humble petitioner. This Mary had sat at Christ's feet to hear his word (Luke x. 39), and here we find her there on another errand. Note, Those that in a day of peace place themselves at Christ's feet, to receive instructions from him, may with comfort and confidence in a day of trouble cast themselves at his feet with hope to find favour with him. She fell at his feet, as one submitting to his will in what was done, and referring herself to his good-will in what was now to be done. When we are in affliction we must cast ourselves at Christ's feet in a penitent sorrow and self-abasement for sin, and a patient resignation of ourselves to the divine disposal. Mary's casting herself at Christ's feet was in token of the profound respect and veneration she had for him. Thus subjects were wont to give honour to their kings and princes; but, our Lord Jesus not appearing in secular glory as an earthly prince, those who by this posture of adoration gave honour to him certainly looked upon him as more than man, and intended hereby to give him divine honour. Mary hereby made profession of the Christian faith as truly as Martha did, and in effect said, I believe that thou art the Christ; bowing the knee to Christ, and confessing him with the tongue, are put together as equivalent, Rom. xiv. 11; Phil. ii. 10, 11. This she did in presence of the Jews that attended her, who, though friends to her and her family, yet were bitter enemies to Christ; yet in their sight she fell at Christ's feet, as one that was neither ashamed to own the veneration she had for Christ nor afraid of disobliging her friends and neighbours by it. Let them resent it as they pleased, she falls at his feet; and, if this be to be vile, she will be yet more vile; see Cant. viii. 1. We serve a Master of whom we have no reason to be ashamed, and whose acceptance of our services is sufficient to balance the reproach of men and all their revilings. [2.] Her address is very pathetic: Lord, if thou hadst been here, my brother had not died. Christ's delay was designed for the best, and proved so; yet both the sisters very indecently cast the same in his teeth, and in effect charge him with the death of their brother. This repeated challenge he might justly have resented, might have told them he had something else to do than to be at their beck and to attend them; he must come when his business would permit him: but not a word of this; he considered the circumstances of their affliction, and that losers think they may have leave to speak, and therefore overlooked the rudeness of this welcome, and gave us an example of mildness and meekness in such cases. Mary added no more, as Martha did; but it appears, by what follows, that what she fell short in words she made up in tears; she said less than Martha, but wept more; and tears of devout affection have a voice, a loud prevailing voice, in the ears of Christ; no rhetoric like this.

Christ at the Grave of Lazarus; The Resurrection of Lazarus.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Here we have, I. Christ's tender sympathy with his afflicted friends, and the share he took to himself in their sorrows, which appeared three ways:—

1. By the inward groans and troubles of his spirit (v. 33): Jesus saw Mary weeping for the loss of a loving brother, and the Jews that came with her weeping for the loss of a good neighbour and friend; when he saw what a place of weepers, a bochim, this was, he groaned in the spirit, and was troubled. See here,

(1.) The griefs of the sons of men represented in the tears of Mary and her friends. What an emblem was here of this world, this vale of tears! Nature itself teaches us to weep over our dear relations, when they are removed by death; Providence thereby calls to weeping and mourning. It is probable that Lazarus's estate devolved upon his sisters, and was a considerable addition to their fortunes; and in such a case people say, now-a-days, though they cannot wish their relations dead (that is, they do not say they do), yet, if they were dead, they would not wish them alive again; but these sisters, whatever they got by their brother's death, heartily wished him alive again. Religion teaches us likewise to weep with them that weep, as these Jews wept with Mary, considering that we ourselves also are in the body. Those that truly love their friends will share with them in their joys and griefs; for what is friendship but a communication of affections? Job xvi. 5.

(2.) The grace of the Son of God and his compassion towards those that are in misery. In all their afflictions he is afflicted, Isa. lxiii. 9; Judg. x. 16. When Christ saw them all in tears,

[1.] He groaned in the spirit. He suffered himself to be tempted (as we are when we are disturbed by some great affliction), yet without sin. This was an expression, either, First, Of his displeasure at the inordinate grief of those about him, as Mark v. 39: "Why make ye this ado and weep? What a hurry is here! does this become those that believe in a God, a heaven, and another world?" Or, Secondly, Of his feeling sense of the calamitous state of human lie, and the power of death, to which fallen man is subject. Having now to make a vigorous attack upon death and the grave, he thus stirred up himself to the encounter, put on the garments of vengeance, and his fury it upheld him; and that he might the more resolutely undertake the redress of our grievances, and the cure of our griefs, he was pleased to make himself sensible of the weight of them, and under the burden of them he now groaned in spirit. Or, Thirdly, It was an expression of his kind sympathy with his friends that were in sorrow. Here was the sounding of the bowels, the mercies which the afflicted church so earnestly solicits, Isa. lxiii. 15. Christ not only seemed concerned, but he groaned in the spirit; he was inwardly and sincerely affected with the case. David's pretended friends counterfeited sympathy, to disguise their enmity (Ps. xli. 6); but we must learn of Christ to have our love and sympathy without dissimulation. Christ's was a deep and hearty sigh.

[2.] He was troubled. He troubled himself; so the phrase is, very significantly. He had all the passions and affections of the human nature, for in all things he must be like to his brethren; but he had a perfect command of them, so that they were never up, but when and as they were called; he was never troubled, but when he troubled himself, as he saw cause. He often composed himself to trouble, but was never discomposed or disordered by it. He was voluntary both in his passion and in his compassion. He had power to lay down his grief, and power to take it again.

2. His concern for them appeared by his kind enquiry after the poor remains of his deceased friend (v. 34): Where have you laid him? He knew where he was laid, and yet asks, because, (1.) He would thus express himself as a man, even when he was going to exert the power of a God. Being found in fashion as a man, he accommodates himself to the way and manner of the sons of men: Non nescit, sed quasi nescit—He is not ignorant, but he makes as if he were, saith Austin here. (2.) He enquired where the grave was, lest, if he had gone straight to it of his own knowledge, the unbelieving Jews should have thence taken occasion to suspect a collusion between him and Lazarus, and a trick in the case. Many expositors observe this from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by raising their expectations of something great; as if he had said, "I did not come hither with an address of condolence, to mingle a few fruitless insignificant tears with yours; no, I have other work to do; come, let us adjourn to the grave, and go about our business there." Note, A serious address to our work is the best remedy against inordinate grief. (4.) He would hereby intimate to us the special care he takes of the bodies of the saints while they lie in the grave; he takes notice where they are laid, and will look after them. There is not only a covenant with the dust, but a guard upon it.

3. It appeared by his tears. Those about him did not tell him where the body was buried, but desired him to come and see, and led him directly to the grave, that his eye might yet more affect his heart with the calamity.

(1.) As he was going to the grave, as if he had been following the corpse thither, Jesus wept, v. 35. A very short verse, but it affords many useful instructions. [1.] That Jesus Christ was really and truly man, and partook with the children, not only of flesh and blood, but of a human soul, susceptible of the impressions of joy, and grief, and other affections. Christ gave this proof of his humanity, in both senses of the word; that, as a man, he could weep, and, as a merciful man, he would weep, before he gave this proof of his divinity. [2.] That he was a man of sorrows, and acquainted with grief, as was foretold, Isa. liii. 3. We never read that he laughed, but more than once we have him in tears. Thus he shows not only that a mournful state will consist with the love of God, but that those who sow to the Spirit must sow in tears. [3.] Tears of compassion well become Christians, and make them most to resemble Christ. It is a relief to those who are in sorrow to have their friends sympathize with them, especially such a friend as their Lord Jesus.

(2.) Different constructions were put upon Christ's weeping. [1.] Some made a kind and candid interpretation of it, and what was very natural (v. 36): Then said the Jews, Behold how he loved him! They seem to wonder that he should have so strong an affection for one to whom he was not related, and with whom he had not had any long acquaintance, for Christ spent most of his time in Galilee, a great way 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; as the devout men that buried Stephen, Acts viii. 2. Though our tears profit not the dead, they embalm their memory. These tears were indications of his particular love to Lazarus, but he has given proofs no less evident of his love to all the saints, in that he died for them. When he only dropped a tear over Lazarus, they said, See how he loved him! Much more reason have we to say so, for whom he hath laid down his life: See how he loved us! Greater love has no man than this [2.] Others made a peevish unfair reflection upon it, as if these tears bespoke his inability to help his friend (v. 37): Could not this man, who opened the eyes of the blind, have prevented the death of Lazarus? Here it is slyly insinuated, First, That the death of Lazarus being (as it seemed by his tears) a great grief to him, if he could have prevented it he would, and therefore because he did not they incline to think that he could not; as, when he was dying, they concluded that he could not, because he did not, save himself, and come down from the cross; 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, whom he loves, be persecuted and afflicted,—we must not impute it to any defect either in his power or love, but conclude that it is because he sees it for the best. Secondly, That therefore it might justly be questioned whether he did indeed open the eyes of the blind, that is, whether it was not a sham. His not working this miracle they thought enough to invalidate the former; at least, it should seem that he had limited power, and therefore not a divine one. Christ soon convinced these whisperers, by raising Lazarus from the dead, which was the greater work, that he could have prevented his death, but therefore did not because he would glorify himself the more.

II. Christ's approach to the grave, and the preparation that was made for working this miracle.

1. Christ repeats his groans upon his coming near the grave (v. 38): Again groaning in himself, he comes to the grave: he groaned, (1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem's, Matt. xxiii. 37. (2.) Being affected with the fresh lamentations which, it is likely, the mourning sisters made when they came near the grave, more passionately and pathetically than before, his tender spirit was sensibly touched with their wailings. (3.) Some think that he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb. v. 7. Ministers, when they are sent by the preaching of the gospel to raise dead souls, should be much affected with the deplorable condition of those they preach to and pray for, and groan in themselves to think of it.

2. The grave wherein Lazarus lay is here described: It was a cave, and a stone lay upon it. The graves of the common people, probably, were dug as ours are; but persons of distinction were, as with us, interred in vaults, so Lazarus was, and such was the sepulchre in which Christ was buried. Probably this fashion was kept up among the Jews, in imitation of the patriarchs, who buried their dead in the cave of Machpelah, Gen. xxiii. 19. This care taken of the dead bodies of their friends intimates their expectation of their resurrection; they reckoned the solemnity of the funeral ended when the stone was rolled to the grave, or, as here, laid upon it, like that on the mouth of the den into which Daniel was cast (Dan. vi. 17), that the purpose might not be changed; intimating that the dead are separated from the living, and gone the way whence they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mnemeion—a memorandum, because it is both a memorial of the dead and a memento to the living, putting them in remembrance of that which we are all concerned to remember. It is called by the Latins, Monumentum, &#224; monendo, because it gives warning.

3. Orders are given to remove the stone (v. 39): Take away the stone. He would have this stone removed that all the standersby might see the body lie dead in the sepulchre, and that way might be made for its coming out, and it might appear to be a true body, and not a ghost or spectre. He would have some of the servants to remove it, that they might be witnesses, by the smell of the putrefaction of the body, and that therefore it was truly dead. It is a good step towards the raising of a soul to spiritual life when the stone is taken away, when prejudices are removed and got over, and way made for the word to the heart, that it may do its work there, and say what it has to say.

4. An objection made by Martha against the opening of the grave: Lord, by this time he stinketh, or is become noisome, for he has been dead four days, tetartaios gar esti, quatriduanus est; he is four days old in the other world; a citizen and inhabitant of the grave of four days' standing. Probably Martha perceived the body to smell, as they were removing the stone, and therefore cried out thus.

(1.) It is easy to observe hence the nature of human bodies: four days are but a little while, yet what a great change will this time make with the body of man, if it be but so long without food, much more if so long without life! Dead bodies (saith Dr. Hammond) after a revolution of the humours, which is completed in seventy-two hours, naturally tend to putrefaction; and the Jews say that by the fourth day after death the body is so altered that one cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the third day because he was not to see corruption.

(2.) It is not so easy to say what was Martha's design in saying this. [1.] Some think she said it in a due tenderness, and such as decency teaches to the dead body; now that it began to putrefy, she did not care it should be thus publicly shown and made a spectacle of. [2.] Others think she said it out of a concern for Christ, lest the smell of the dead body should be offensive to him. That which is very noisome is compared to an open sepulchre, Ps. v. 9. If there were any thing noisome she would not have her Master near it; but he was none of those tender and delicate ones that cannot bear as ill smell; if he had, he would not have visited the world of mankind, which sin had made a perfect dunghill, altogether noisome, Ps. xiv. 3. [3.] It should seem, by Christ's answer, that it was the language of her unbelief and distrust: "Lord, it is too late now to attempt any kindness to him; his body begins to rot, and it is impossible that this putrid carcase should live." She gives up his case as helpless and hopeless, there having been no instances, either of late or formerly, of any raised to life after they had begun to see corruption. When our bones are dried, we are ready to say, Our hope is lost. Yet this distrustful word of hers served to make the miracle both the more evident and the more illustrious; by this it appeared that he was truly dead, and not in a trance; for, though the posture of a dead body might be counterfeited, the smell could not. Her suggesting that it could not be done puts the more honour upon him that did it.

5. The gentle reproof Christ gave to Martha for the weakness of her faith (v. 40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (v. 27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: "If thou believe, thou shalt see God's glorious appearances for thee in this world, and to thee in the other world." If we will take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: "Said I not unto thee so and so? And dost thou think that he will ever unsay it?"

6. The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection (v. 41): Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone.

III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work.

1. He applies himself to his living Father in heaven, so he had called him (ch. vi. 17), and so eyes him here.

(1.) The gesture he used was very significant: He lifted up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see ch. xvii. 1. Look how those will answer it who profanely ridicule it; but that which is especially charged upon us hereby is to lift up our hearts to God in the heavens; what is prayer, but the ascent of the soul to God, and the directing of its affections and motions heavenward? He lifted up his eyes, as looking above, looking beyond the grave where Lazarus lay, and overlooking all the difficulties that arose thence, that he might have his eyes fixed upon the divine omnipotence; to teach us to do as Abraham, who considered not his own body now dead, nor the deadness of Sarah's womb, never took these into his thoughts, and so gained such a degree of faith as not to stagger at the promise, Rom. iv. 20.

(2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me.

[1.] He has here taught us, by his own example, First, In prayer to call God Father, and to draw nigh to him as children to a father, with a humble reverence, and yet with a holy boldness. Secondly, In our prayers to praise him, and, when we come to beg for further mercy, thankfully to acknowledge former favours. Thanksgivings, which bespeak God's glory (not our own, like the Pharisee's God, I thank thee), are decent forms into which to put our supplications.

[2.] But our Saviour's thanksgiving here was intended to express the unshaken assurance he had of the effecting of this miracle, which he had in his own power to do in concurrence with his Father: "Father, I thank thee that my will and thine are in this matter, as always, the same." Elijah and Elisha raised the dead, as servants, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (v. 11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (v. 33, 38), in a mental prayer, with groanings which could not be uttered.

First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Ps. ii. 8, and ch. xvii. 5. He prays for the glory he had before the world was, though, having never forfeited it, he might have demanded it. 2. Because he was pleased thus to honour prayer, making it the key wherewith even he unlocked the treasures of divine power and grace. Thus he would teach us in prayer, by the lively exercise of faith, to enter into the holiest.

Secondly, Christ, being assured that his prayer was answered, professes,

a. His thankful acceptance of this answer: I thank thee that thou hast heard me. Though the miracle was not yet wrought, yet the prayer was answered, and he triumphs before the victory. No other can pretend to such an assurance as Christ had; yet we may by faith in the promise have a prospect of mercy before it be actually given in, and may rejoice in that prospect, and give God thanks for it. In David's devotions, the same psalm which begins with prayer for a mercy closes with thanksgivings for it. Note, (a.) Mercies in answer to prayer ought in a special manner to be acknowledged with thankfulness. Besides the grant of the mercy itself, we are to value it as a great favour to have our poor prayers taken notice of. (b.) We ought to meet the first appearances of the return of prayer with early thanksgivings. As God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words.

b. His cheerful assurance of a ready answer at any time (v. 42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God's will. "I gave thanks" (saith he) "for being heard in this, because I am sure to be heard in every thing." See here, (a.) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. (b.) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father's complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, 1 John v. 14, 15.

Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It is because of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa. viii. 19), but, with elevated eyes and voice professing his communication with Heaven, and dependence on Heaven. 2. It was to corroborate the faith of those that were well inclined to him: That they may believe that thou hast sent me, not to destroy men's lives, but to save them. Moses, to show that God sent him, made the earth open and swallow men up (Num. xvi. 31); Elijah, to show that God sent him, made fire come from heaven and devour men; for the law was a dispensation of terror and death but Christ proves his mission by raising to life one that was dead. Some give this sense: had Christ declared his doing it freely by his own power, some of his weak disciples, who as yet understood not his divine nature, would have thought he took too much upon him, and have been stumbled at it. These babes could not bear that strong meat, therefore he chooses to speak of his power as received and derived he speaks self-denyingly of himself, that he might speak the more plainly to us. Non ita respexit ad swam dignitatem atque ad nostram salutem—In what he said, he consulted not so much his dignity as our salvation.—Jansenius.

2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth.

(1.) He could have raised Lazarus by a silent exertion of his power and will, and the indiscernible operations of the Spirit of life; but he did it by a call, a loud call,

[1.] To be significant of the power then put forth for the raising of Lazarus, how he created this new thing; he spoke, and it was done. He cried aloud, to signify the greatness of the work, and of the power employed in it, and to excite himself as it were to this attack upon the gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was proper to cry with a loud voice; for, First, The soul of Lazarus, which was to be called back, was at a distance, not hovering about the grave, as the Jews fancied, but removed to Hades, the world of spirits; now it is natural to speak loud when we call to those at a distance. Secondly, The body of Lazarus, which was to be called up, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa. xlv. 19), I have not spoken in secret, in a dark place of the earth.

[2.] To be typical of other works of wonder, and particularly other resurrections, which the power of Christ was to effect. This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (ch. v. 25), and of his word as the means of it (ch. vi. 63), and now he gives a specimen of it. By his word, he saith to souls, Live, yea, he saith to them, Live, Ezek. xvi. 6. Arise from the dead, Eph. v. 14. The spirit of life from God entered into those that had been dead and dry bones, when Ezekiel prophesied over them, Ezek. xxxvii. 10. Those who infer from the commands of the word to turn and live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel's trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Ps. l. 4. He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people.

(2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, v. 44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, "Was it not then really an unkindness to it to cause it to return into the prison of the body?" And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul's removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only.

(3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum—no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, 1 Cor. xv. 52. The almighty power that can do it can do it in an instant: Then shalt thou call and I will answer; will come at the call, as Lazarus, Here am I. [2.] Perfectly. He was so thoroughly revived that he got up out of his grave as strongly as ever he got up out of his bed, and returned not only to life, but health. He was not raised to serve a present turn, but to live as other men. [3.] With this additional miracle, as some reckon it, that he came out of his grave, though he was fettered with his grave-clothes, with which he was bound hand and foot, and his face bound about with a napkin (for so the manner of the Jews was to bury); and he came forth in the same dress wherein he was buried, that it might appear that it was he himself and not another, and that he was not only alive, but strong, and able to walk, after a sort, even in his grave-clothes. The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days' time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world—only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: "Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house." As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection.

The Consultation of the Pharisees; The Prophecy of Caiaphas; A Conspiracy against Christ.

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. 53 Then from that day forth they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him.

We have here an account of the consequences of this glorious miracle, which were as usual; to some it was a savour of life unto life, to others of death unto death.

I. Some were invited by it, and induced to believe. Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good.

II. Others were irritated by it, and hardened in their unbelief.

1. The informers were so (v. 46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Ps. lii. 2-4; cxx. 2, 3), though what he said was true.

2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did.

(1.) A special council is called and held (v. 47): Then gathered the chief priests and Pharisees a council, as was foretold, Ps. ii. 2, The rulers take counsel together against the Lord. Consultations of the sanhedrim were intended for the public good; but here, under colour of this, the greatest injury and mischief are done to the people. The things that belong to the nation's peace were hid from the eyes of those that were entrusted with its counsels. This council was called, not only for joint advice, but for mutual irritation; that as iron sharpens iron, and as coals are to burning coals and wood to fire, so they might exasperate and inflame one another with enmity and rage against Christ and his doctrine.

(2.) The case is proposed, and shown to be weighty and of great consequence.

[1.] The matter to be debated was what course they should take with this Jesus, to stop the growth of his interest; they said What do we? For this man doeth many miracles. The information given about the raising of Lazarus was produced, and the men, brethren, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?"

[2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (v. 48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have,

First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence.

Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications.

a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, ch. vii. 48, Have any of the rulers believed on him? This was the thing they were afraid of, that men would believe on him, and then all their measures were broken. Note, The success of the gospel is the dread of its adversaries; if souls be saved, they are undone.

b. They foretel that if the generality of the nation be drawn after him, the rage of the Romans will be drawn upon them. They will come and take away our place; the country in general, especially Jerusalem, or the temple, the holy place, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? Judg. xv. 11. When men lose their piety they lose their courage. But, (a.) It was false that there was any danger of the Romans' being irritated against their nation by the progress of Christ's gospel, for it was no way hurtful to kings nor provinces, but highly beneficial. The Romans had no jealousy at all of his growing interest; for he taught men to give tribute to Cæsar, and not to resist evil, but to take up the cross. The Roman governor, at his trial, could find no fault in him. There was more danger of the Romans' being incensed against the Jewish nation by the priests than by Christ. Note, Pretended fears are often the colour of malicious designs. (b.) Had there really been some danger of displeasing the Romans by tolerating Christ's preaching, yet this would not justify their hating and persecuting a good man. Note, [a.] The enemies of Christ and his gospel have often coloured their enmity with a seeming care for the public good and the common safety, and, in order to this, have branded his prophets and ministers as troublers of Israel, and men that turn the world upside down. [b.] Carnal policy commonly sets up reasons of state, in opposition to rules of justice. When men are concerned for their own wealth and safety more than for truth and duty, it is wisdom from beneath, which is earthly, sensual, and devilish. But see what was the issue; they pretended to be afraid that their tolerating Christ's gospel would bring desolation upon them by the Romans, and therefore, right or wrong, set themselves against it; but it proved that their persecuting the gospel brought upon them that which they feared, filled up the measure of their iniquity, and the Romans came and took away their place and nation, and their place knows them no more. Note, That calamity, which we seek to escape by sin we take the most effectual course to bring upon our own heads; and those who think by opposing Christ's kingdom to secure or advance their own secular interest will find Jerusalem a more burdensome stone than they think it is, Zech. xii. 3. The fear of the wicked it shall come upon them, Prov. x. 24.

(3.) Caiaphas makes a malicious but mystical speech in the council on this occasion.

[1.] The malice of it appears evident at first view, v. 49, 50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here,

First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre.

Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty.

Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa. lix. 14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phil. ii. 17; 1 John iii. 16); but to put an innocent man to death under colour of consulting the public safety is the devil's policy. Caiaphas craftily insinuates that the greatest and best man, though major singulis—greater than any one individual, is minor universis—less than the collected mass, and ought to think his life well spent, nay well lost, to save his country from ruin. But what is this to the murdering of one that was evidently a great blessing under pretence of preventing an imaginary mischief to the country? The case ought to have been put thus: Was it expedient for them to bring upon themselves and upon their nation the guilt of blood, a prophet's blood, for the securing of their civil interests from a danger which they had no just reason to be afraid of? Was it expedient for them to drive God and their glory from them, rather than venture the Romans' displeasure, who could do them no harm if they had God on their side? Note, Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last.

[2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (v. 51, 52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob.

(4.) The evangelist explains and enlarges upon Caiaphas's words.

[1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa. x. 7.

First, He prophesied, and those that prophesied did not, in their prophesying, speak of themselves. But is Caiaphas also among the prophets? He is so, pro h&#226;c vice—this once, though a bad man, and an implacable enemy to Christ and his gospel. Note, 1. God can and often does make wicked men instruments to serve his own purposes, even contrary to their own intentions; for he has them not only in a chain, to restrain them from doing the mischief they would, but in a bridle, to lead them to do the service they would not. 2. Words of prophecy in the mouth are no infallible evidence of a principle of grace in the heart. Lord, Lord, have we not prophesied in thy name? will be rejected as a frivolous plea.

Secondly, He prophesied, being high priest that year; not that his being high priest did at all dispose or qualify him to be a prophet; we cannot suppose the pontifical mitre to have first inspired with prophecy the basest head that ever wore it; but, 1. Being high priest, and therefore of note and eminence in the conclave, God was pleased to put this significant word into his mouth rather than into the mouth of any other, that it might be the more observed or the non-observance of it the more aggravated. The apophthegms of great men have been thought worthy of special regard: A divine sentence is in the lips of the king; therefore this divine sentence was put into the lips of the high priest, that even out of his mouth this word might be established, That Christ died for the good of the nation, and not for any iniquity in his hands. He happened to be high priest that year which was fixed to be the year of the redeemed, when Messiah the prince must be cut off, but not for himself (Dan. ix. 26), and he must own it. 2. Being high priest that year, that famous year, in which there was to be such a plentiful effusion of the Spirit, more than had ever been yet, according to the prophecy (Joel ii. 28, 29, compared with Acts ii. 17), some drops of the blessed shower light upon Caiaphas, as the crumbs (says Dr. Lightfoot) of the children's bread, which fall from the table among the dogs. This year was the year of the expiration of the Levitical priesthood; and out of the mouth of him who was that year high priest was extorted an implicit resignation of it to him who should not (as they had done for many ages) offer beasts for that nation, but offer himself, and so make an end of the sin-offering. This resignation he made inwittingly, as Isaac gave the blessing to Jacob.

Thirdly, The matter of his prophecy was that Jesus should die for that nation, the very thing to which all the prophets bore witness, who testified beforehand the sufferings of Christ (1 Pet. i. 11), that the death of Christ must be the life and salvation of Israel; he meant by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, Zech. xiii. 1. He so died for that nation as that the whole nation should not perish, but that a remnant should be saved, Rom. xi. 5.

[2.] The evangelist enlarges upon this word of Caiaphas (v. 52), not for that nation only, how much soever it thought itself the darling of Heaven, but that also he should gather together in one the children of God that were scattered abroad. Observe here,

First, The persons Christ died for: Not for the nation of the Jews only (it would have been comparatively but a light thing for the Son of God to go through so vast an undertaking only to restore the preserved of Jacob, and the outcasts of Israel); no, he must be salvation to the ends of the earth, Isa. xlix. 6. He must die for the children of God that were scattered abroad. 1. Some understand it of the children of God that were then in being, scattered abroad in the Gentile world, devout men of every nation (Acts ii. 5), that feared God (Acts x. 2), and worshipped him (Acts xvii. 4), proselytes of the gate, who served the God of Abraham, but submitted not to the ceremonial law of Moses, persons that had a savour of natural religion, but were dispersed in the nations, had no solemn assemblies of their own, nor any peculiar profession to unite in or distinguish themselves by. Now Christ died to incorporate these in one great society, to be denominated from him and governed by him; and this was the setting up of a standard, to which all that had a regard to God and a concern for their souls might have recourse, and under which they might enlist themselves. 2. Others take in with these all that belong to the election of grace, who are called the children of God, though not yet born, because they are predestinated to the adoption of children, Eph. i. 5. Now these are scattered abroad in several places of the earth, out of all kindreds and tongues (Rev. vii. 9), and in several ages of the world, to the end of time; there are those that fear him throughout all generations, to all these he had an eye in the atonement he made by his blood; as he prayed, so he died, for all that should believe on him.

Secondly, The purpose and intention of his death concerning those persons; he died to gather in those who wandered, and to gather together in one those who were scattered; to invite those to him who were at a distance from him, and to unite those in him who were at a distance from each other. Christ's dying is, 1. The great attractive of our hearts; for this end he is lifted up, to draw men to him. The conversion of souls is the gathering to them in to Christ as their ruler and refuge, as the doves to their windows; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them; his love in dying for us is the great loadstone of our love. 2. The great centre of our unity. He gathers them together in one, Eph. i. 10. They are one with him, one body, one spirit, and one with each other in him. All the saints in all places and ages meet in Christ, as all the members in the head, and all the branches in the root. Christ by the merit of his death recommended all the saints in one to the grace and favour of God (Heb. ii. 11-13), and by the motive of his death recommends them all severally to the love and affection one of another, ch. xiii. 34.

(5.) The result of this debate is a resolve of the council to put Jesus to death (v. 53): From that day they took counsel together, to put him to death. They now understood one another's minds, and so each was fixed in his own, that Jesus must die; and, it should seem, a committee was appointed to sit, de die in diem—daily, to consider of it, to consult about it, and to receive proposals for effecting it. Note, The wickedness of the wicked ripens by degrees, James i. 15; Ezek. vii. 10. Two considerable advances were now made in their accursed design against Christ. [1.] What before they had thought of severally now they jointly concurred in, and so strengthened the hands one of another in this wickedness, and proceeded with the greater assurance. Evil men confirm and encourage themselves and one another in evil practices, by comparing notes; men of corrupt minds bless themselves when they find others of the same mind: then the wickedness which before seemed impracticable appears not only possible, but easy to be effected, vis unita fortior—energies, when united, become more efficient. [2.] What before they wished done, but wanted a colour for, now they are furnished with a plausible pretence to justify themselves in, which will serve, if not to take off the guilt (that is the least of their care), yet to take off the odium, and so satisfy, if not the personal, yet the political conscience, as some subtly distinguish. Many will go on very securely in doing an evil thing as long as they have but something to say in excuse for it. Now this resolution of theirs to put him to death, right or wrong, proves that all the formality of a trial, which he afterwards underwent, was but show and pretence; they were before determined what to do.

(6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, v. 54.

[1.] He suspended his public appearances: He walked no more openly among the Jews, among the inhabitants of Judea, who were properly called Jews, especially those at Jerusalem; ou periepatei—he did not walk up and down among them, did not go from place to place, preaching and working miracles with the freedom and openness that he had done, but while he staid in Judea, he was there incognito. Thus the chief priests put the light of Israel under a bushel.

[2.] He withdrew into an obscure part of the country, so obscure that the name of the town he retired to is scarcely met with any where else. He went to a country near the wilderness, as if he were driven out from among men, or rather wishing, with Jeremiah, that he might have in the wilderness a lodging place of way-faring men, Jer. ix. 2. He entered into a city called Ephraim, some think Ephratah, that is, Bethlehem, where he was born, and which bordered upon the wilderness of Judah; others think Ephron, or Ephraim, mentioned 2 Chron. xiii. 19. Thither his disciples went with him; neither would they leave him in solitude, nor would he leave them in danger. There he continued, dietribe, there he conversed, he knew how to improve this time of retirement in private conversation, when he had not an opportunity of preaching publicly. He conversed with his disciples, who were his family, when he was forced from the temple, and his diatribai, or discourses there, no doubt, were very edifying. We must do the good we can, when we cannot do the good we would. But why would Christ abscond now? It was not because he either feared the power of his enemies or distrusted his own power; he had many ways to save himself, and was neither averse to suffering nor unprepared for it; but he retired, First, To put a mark of his displeasure upon Jerusalem and the people of the Jews. They rejected him and his gospel; justly therefore did he remove himself and his gospel from them. The prince of teachers was now removed into a corner (Isa. xxx. 20); there was no open vision of him; and it was a sad presage of that thick darkness which was shortly to come upon Jerusalem, because she knew not the day of her visitation. Secondly, To render the cruelty of his enemies against him the more inexcusable. If that which was grievous to them, and thought dangerous to the public, was his public appearance, he would try whether their anger would be turned away by his retirement into privacy; when David had fled to Gath, Saul was satisfied, and sought no more for him, 1 Sam. xxvii. 4. But it was the life, the precious life, that these wicked men hunted after. Thirdly, His hour was not yet come, and therefore he declined danger, and did it in a way common to men, both to warrant and encourage the flight of his servants in time of persecution and to comfort those who are forced from their usefulness, and buried alive in privacy and obscurity; the disciple is not better than his Lord. Fourthly, His retirement, for awhile, was to make his return into Jerusalem, when his hour was come, the more remarkable and illustrious. This swelled the acclamations of joy with which his well-wishers welcomed him at his next public appearance, when he rode triumphantly into the city.

(7.) The strict enquiry made for him during his recess, v. 55-57.

[1.] The occasion of it was the approach of the passover, at which they expected his presence, according to custom (v. 55): The Jews' passover was nigh at hand; a festival which shone bright in their calendar, and which there was great expectation of for some time before. This was Christ's fourth and last passover, since he entered upon his public ministry, and it might truly be said (as, 2 Chron. xxxv. 18), There never was such a passover in Israel, for in it Christ our passover was sacrificed for us. Now the passover being at hand, many went out of all parts of the country to Jerusalem, to purify themselves. This was either, First, A necessary purification of those who had contracted any ceremonial pollution; they came to be sprinkled with the water of purification, and to perform the other rites of cleansing according to the law, for they might not eat the passover in their uncleanness, Num. ix. 6. Thus before our gospel passover we must renew our repentance, and by faith wash in the blood of Christ, and so compass God's altar. Or, Secondly, A voluntary purification, or self-sequestration, by fasting and prayer, and other religious exercises, which many that were more devout than their neighbours spent some time in before the passover, and chose to do it at Jerusalem, because of the advantage of the temple-service. Thus must we by solemn preparation set bounds about the mount on which we expect to meet with God.

[2.] The enquiry was very solicitous: They said, What think you, that he will not come to the feast? v. 56.

First, Some think this was said by those who wished well to him, and expected his coming, that they might hear his doctrine and see his miracles. Those who came early out of the country, that they might purify themselves, were very desirous to meet with Christ, and perhaps came up the sooner with that expectation, and therefore as they stood in the temple, the place of their purification, they enquired what news of Christ? Could any body give them hopes of seeing him? If there were those, and those of the most devout people, and best affected to religion, who showed this respect to Christ, it was a check to the enmity of the chief priests, and a witness against them.

Secondly, It should rather seem that they were his enemies who made this enquiry after him, who wished for an opportunity to lay hands on him. They, seeing the town begin to fill with devout people out of the country, wondered they did not find him among them. When they should have been assisting those that came to purify themselves, according to the duty of their place, they were plotting against Christ. How miserably degenerate was the Jewish church, when the priests of the Lord were become like the priests of the calves, a snare upon Mizpeh, and a net spread upon Tabor, and were profound to make slaughter (Hos. v. 1, 2),—when, instead of keeping the feast with unleavened bread, they were themselves soured with the leaven of the worst malice! Their asking, What think you? Will he not come up to the feast? implies, 1. An invidious reflection upon Christ, as if he would omit his attendance on the feast of the Lord for fear of exposing himself. If others, through irreligion, be absent, they are not animadverted upon; but if Christ be absent, for his own preservation (for God will have mercy, and not sacrifice), it is turned to his reproach, as it was to David's that his seat was empty at the feast, though Saul wanted him only that he might have an opportunity of nailing him to the wall with his javelin, 1 Sam. xx. 25-27, &c. It is sad to see holy ordinances prostituted to such unholy purposes. 2. A fearful apprehension that they had of missing their game: "Will he not come up to the feast? If he do not, our measures are broken, and we are all undone; for there is no sending a pursuivant into the country, to fetch him up."

[3.] The orders issued out by the government for the apprehending of him were very strict, v. 57. The great sanhedrim issued out a proclamation, strictly charging and requiring that if any person in city or country knew where he was (pretending that he was a criminal, and had fled from justice) they should show it, that he might be taken, probably promising a reward to any that would discover him, and imposing a penalty on such as harboured him; so that hereby he was represented to the people as an obnoxious dangerous man, an outlaw, whom any one might have a blow at. Saul issued out such a proclamation for the apprehending of David, and Ahab of Elijah. See, First, How intent they were upon this prosecution, and how indefatigably they laboured in it, now at a time when, if they had had any sense of religion and the duty of their function, they would have found something else to do. Secondly, How willing they were to involve others in the guilt with them; if any man were capable of betraying Christ, they would have him think himself bound to do it. Thus was the interest they had in the people abused to the worst purposes. Note, It is an aggravation of the sins of wicked rulers that they commonly make those that are under them instruments of their unrighteousness. But notwithstanding this proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such God's hold of the consciences of others, that he continued undiscovered, for the Lord hid him.

CHAP. XI.

NOt the tower of Mary and Martha, Caflellum. as ſome Monkes have doted; digni ſanè qui ad Grammatices elementa remittantur, ſaith an Interpreter. Bethany was a ſmall town or village nigh to Ieruſalem, where dwelt theſe three, Lazarus and his two ſiſters, all in one houſe (though fratrum concordia rara) to whom our Saviour joyns himſelf a fourth in their friendſhip. Behold how good and how pleaſant it is for brethren to dwell together in unity. Pſal. 133.1, 3. Surely there the Lord commands the bleſſing, even life for evermore.

Verſe 2. Cant. 1. It was that Mary which anointed] This makes her name as an ointment poured out. And ſhe ſpared for no coſt, being of her minde it ſeems, Plaut. that ſaid, Ego ſi bonam famam ſervaſſo, ſat ero dives.

Verſe 3. Behold, he whom thou loveſt is ſick] This was enough to ſay to a loving Saviour. Phil. 4.6. We need not be carefull in any thing, more then to make our wants known to God, and let him alone to helpe us, God may give the dearly beloved of his ſoul into the hand of her enemies, Ier. 12.7. how, and when he pleaſeth. So, to minde and move Chriſt for the labouring Church, it ſhall ſuffice to ſay, She whom thou loveſt is ſick, is in ill caſe, &c. But St Auſtin asketh, Si amatur, quomodò infirmatur? Oh, well enough: Afflictions are Chriſts love-tokens. As many as I love, ſaith he, I rebuke and chaſten. See my Treatiſe upon that Text.

Verſe 4. But for the glory of God] Happy Lazarus, though ſick and dead, to be an inſtrument of glory, to be given to God. [non-Latin text not transcribed] Phil 1.20. St Paul ſtood atiptoes (as it were) to ſee which way Chriſt might be moſt magnified in his body, whether by life or by death.

Verſe 5. Ieſus loved Martha] The Saints are all round about his throne, Rev. 4.4. becauſe he is alike near to them, for ſolace and tuition. Howbeit, as man, living amongſt men, he was affected to ſome more then ſome, as to theſe three, and the beloved Diſciple. [non-Latin text not transcribed]. Plato. Theſe were his Jedidiahs, his ſingularly affected, and this was an high prerogative. Plato commendeth his countrey of Athens for antiquity of the people, &c. but chiefly for this, that they were beloved of the Gods.

Verſe 6. He abode two dayes] Waiting to be gracious, but as a God of judgement, he knows beſt when to deal forth his favours, Iſa. 30.18. To preſcribe to him is to ſet the Sun by our diall. This Caeſar tearms ſaucineſſe in his ſouldiers.

Verſe 7. Then after that, ſaith he, &c.] When help is ſeaſonable, his fingers itch, as the mothers breaſt akes, when it is time the childe had ſuck.

Verſe 8. And goeſt thou thither again? Yea; with the hazard of his life, to the helpe of his friend. The Ancients painted friendſhip, a fair young man, bare-headed, in a poor garment, at the bottom whereof was written, Death and Life, in the upper part, Wilkins Com. in Muret. orat. 1. de[illegible: 1 letter]aud. lit. Summer and Winter: his boſom was open, ſo that his heart might be ſeen, whereupon was written, Longè, Propè, a friend at hand, and afarre off.

Verſe 9. Are there not twelve hours?] q. d. Is there not an appointed time to man upon earth? Shall I not live out my ſtint? Job 7.1. The Turkes ſhun not the company of thoſe that have the plague: Blunts voyage into Levant. [illegible: 2 letters]. but pointing upon their foreheads, ſay, It was written there at their birth when they ſhould die. A Prieſt indeed might enter without danger, into a leprous houſe, becauſe he had a calling from God ſo to do. A man may follow God dry-ſhod thorow the red ſea. This our Saviour calls here [to walk in the day] by an excellent and elegant ſimilitude. But he that keeps not within Gods precincts, may not look for his protection. I commend the charity, but I queſtion the diſcretion of Mr Stafford, publike Profeſſour of Divinity in Cambridge, who hearing that a certain Prieſt called, Sr Henry Conjurer (in K. Henry the eights dayes) lay ſore ſick of the plague, was ſo moved with pity to the poor Prieſts ſoul, that he came to him, exhorted and ſo laboured him, that he would not leave him, before he had converted him, and ſaw his conjuring-books burnt before his face. Act. and Mon. fol. 924. Which being done, Mr Stafford went home, and immediately ſickened, and ſhortly after moſt Chriſtianly deceaſed. He might have, I confeſſe, an extraordinary call to this worke. But Zanchius ſomewhere maketh mention of a colleague of his in the Miniſtery, that by the like means took his death, and much bewailed upon his death-bed, that he had not yeelded to Zanchius adviſing him to the contrary.

Verſe 10. But if any man walke in the night] As good Joſiah did, in that raſh expedition againſt Pharaoh-Necho: either hoping to ingratiate with the Aſſyrian, or fearing to have an over-heavy neighbour of the Egyptian; he went up to battell, not ſo much as asking leave of the Lord: though he had Jeremy at hand, and Zephany, and a whole Colledge of Seers beſides. The beſt are ſometime miſcarried by their paſſions, to their coſt.

Verſe 11. Rev. 14.13. 1 Theſ. 4.14. [non-Latin text not transcribed]. Lazarus ſleepeth] The Saints are ſaid to die in Chriſt, to ſleep in Jeſus. The Greeks call their Church-yards dormitoryes, ſleeping-places. The Germans call them Godſacre, becauſe their bodies are ſown there, to be raiſed again. The Hebrews Beth-chaym, the houſe of the living.

Verſe 12. If he ſleep, he ſhall do well] Sleep (ſaith one) is the nurſe of nature, the ſweet parentheſis of all thy griefs and cares.

Verſe 13. Jeſus spake of his death] Which profane Writers alſo do call a ſleep, but only becauſe the functions of the faculties are extinct by death: therefore they call it an iron ſleep, an eternall ſleep &c. Ʋt ſomn[illegible: 2 letters] morttis ſic [illegible: 1 letter]ect[illegible: 1 letter] imago ſepu[illegible: 1 letter]chri. Iſa. [illegible: 1 letter]6 19. Chriſtians call death a ſleep, becauſe it is to them a ſweet reſt in their beds, warmed and perfumed for them by Chriſts body, laid in the grave; with whom alſo they look to riſe to life eternall. Thy dead men ſhall live, with my dead body ſhall they ariſe.

Verſe 14. Then ſaid Jeſus unto them plainly] Becauſe they underſtood him not. Miniſters muſt be gentle to all men, apt to teach, patient, in meekneſſe inſtructing the ignorant, yea, the inſolent, 2 Tim. 2.24, 25. Austin confeſſeth he was glad to uſe ſome words, Breerw. enquiries, pag 29 ſometimes, to his hearers that were not Latine; to the end that they might underſtand him.

Verſe 15. I am glad for your ſakes] If the confirmation and increaſe of faith in his, be ſo great a joy to Chriſt, how acceptable muſt it needs be unto him, that we beleeve at firſt in his name? we cannot do him a greater honour, a more pleaſing ſervice. None greater in the fathers houſe, then the prodigall returned. And what an high price did our Saviour ſet on the Centurions faith?

Verſe 16. Let us alſo go that we may die with him] A blunt ſpeech, and (as ſome think) over-bold. He would die with Chriſt, and ſo would Peter: yet none ſo ſhamefully forſook him, when it came to the proof, as theſe two. Thomas was to ſeek, when he ſhould have ſeen Chriſt riſen: he had not yet recovered his fright at our Saviours apprehenſion.

Verſe 17. That he had lien in the grave four dayes] So that he might ſeem now to come too late. The faith of the two ſiſters muſt needs be much ſhaken, to ſee their brother dead, though Chriſt had ſent them word he ſhould not die. Hold out faith and patience, God will be ſeen in the mount: he uſually reſerves his hand for a dead lift, when our faith begins to flag and hang the wing, when our ſtrength is gone, and we have given up all for loſt. Iſa. 33 10. Now will I ariſe, ſaith the Lord, now will I be exalted, now will I lift up my ſelfe.

Verſe 19. To comfort them] A pious office, and yet never thought of by the ſuperſtitious Papiſts, amidſt all thoſe vain fopperies they preſcribe to be done about the dead. Only, what the Ancients uſed for the comfort of the living, is perverted by them to the pretended ſervice and helpe of the dead.

Verſe 20. But Mary ſat ſtill in the houſe] So, while faith ſits at the centre, love walkes the round. Dicit Fides, Parata ſunt mihi omnia: Dicit Spes, Mihi iſta ſervantur: Dicit Charitas, Ego curro adilla, ſaith Bernard.

Verſe 21. Lord if thou hadst been here, &c. Was ſhe ſure of that? but why was he dead, if Chriſt would not, though he were not there? We are all too much faſtened to his bodily preſence: howbeit we never come to beleeve indeed, till we are well perſwaped of his omnipotency. But how fitly may many a poor ſoul ſay to the bloody Non-reſident; Sir, if thou hadſt been here, my brother, childe, husband had not been dead in his ſinnes?

Verſe 22. Whatſoever thou wilt aske] This is our comfort, that our Advocate is all in all with his Father; and may have what he will of him. What need we any other Master of requeſts then Chriſt? If David will hear Joab for Abſolom; and Herod, Acts 12. Blaſtus for the Tyrians, what may not we hope?

Verſe 23. Thy brother ſhall riſe again] Let this conſideration comfort us in the deceaſe of our deareſt friends: they are not loſt, but laid up with Chriſt, who will bring them back with him at his coming. 1 Theſ. 4. As the ſame divine hand that buried Moſes, that lockt up this treaſure and kept the key of it, brought it forth afterwards glorious in the transfiguration. The body that was hid in the valley of Moab, appeared again in the hill of Tabor.

Verſe 24. In the Reſurrection] The Syriack hath it Benuchama, in the Conſolavion. So the Reſurrection was ever, to the diſconſolate beleevers of both Teſtaments, Dan. 12, 2. Heb. 11.35. In the Primitive Church, when they repeated that Article of the Creed, I beleeve the refurrection of the fleſh, they would point to their bodies, and ſay, etiam hujus carnis, even of this very fleſh.

Verſe 25. He that beleeveth in me, though, &c.] O the wonderfull force of faith? M. Sa. Ward. Queſtionleſſe (ſaith a Reverend man) juſtifying faith is not beneath miraculous, in the ſphere of its own activity, and where it hath warrant of Gods word, &c.

Verſe 26. Beleeveſt thou this?] He ſaith not, Underſtandeſt thou this? For the myſteries of Chriſtian religion, ſaith Rupertus, are much better underſtood by beleeving, then beleeved by underſtanding.

Verſe 27. I beleeve that thou art the Chriſt] What could Peter ſay more? Mat. 16.16. Damar is may be as dear to God as Dionyſius, Rupert, Abbas Turcienſis. a woman, (of no note otherwiſe) as an Areopagite, Acts 17. ult.

Verſe 28. Called Mary her ſiſter ſecretly] By Chriſts command: and ſecretly, belike, ſhe did it, leſt any ſhould tell the Phariſees, and Chriſt thereby be brought into danger. Be wiſe as ſerpents.

Verſe 29. She aroſe quickly] Love is winged, and a ready heart makes riddance of Gods worke. His people art free-hearted. Pſal. 110.3. Where the carcaſe is, there will theſe Eagles be: they ſcour to his preſence, as the Doves to the columbary, they flee as the clouds, &c. Iſa. 60.8.

Verſe 30. Was not yet come into the town] To eat and refreſh himſelf after his long journey, he would do his work firſt, as Abrahams ſervant. Gen. 24.33.

Verſe 31. She goeth unto the grave] That, Niobe-bike, ſhe might weep herſelf into a tomb-ſtone. Ex corum more qui luct is ſut irrname la querunt. Cal. Such a heartheniſh cuſtome it ſeems they had amongſt them, and many other funerall rites, forbidden by the Law. But what ſhould droppſy-men do eating ſaltmeats?

Verſe 32. She fell down at his feet] Giving him divine honour, before all the Jews that were preſent. So did not Martha, that we read of. Mary had been more diligent in hearing and meditation of the Word: hence her greater love and reſpect to Chriſt.

Verſe 33. When Jeſus ſaw her weeping] Tears are our moſt effectuall oratours to Chriſt: when he was going to the Croſſe, he could finde time to look back, and comfort the weeping women.

And was troubled] So as for the preſent he could not utter himſelf. Yet theſe paſſions in Chriſt were, as clear water in a cryſtall glaſſe, without ſin.

Verſe 35. Jeſus wept] He wept with thoſe that weep. And the ſame tonderneſſe he retains ſtill toward his afflicted. As Aaron, Levit. 10. though he might not lament his two ſonnes ſlain by Gods hand in the ſanctuary, yet he had ſtill the bowels of a father within him: So hath Chriſt now, in the heavenly ſanctuary: he hath loſt nothing by heaven.

Verſe 37. Behold how he loved him.] What? for ſhedding ſome few tears for him? oh how then did he love us, for whom he ſhed the deareſt and warmeſt blood in all his heart? Ama amorem illius &c. ſaith Bernard.

Verſe 37. And ſeme of them ſaid] Thus our Saviour is diverſly interpreted and cenſured: and ſo it is ſtill with his Miniſters. When we ſee our Auditours before us, little do we know with what hearts they are there, not what uſe they will make of their pretended devotion. Doeg may ſet his foot as far within the Tabernacle as David. If ſome come to ſerve God, others come to obſerve their teachers, and pick quarrels: yes, if conſcience might be judge, many a hearer would be found to have an Herods heart toward his Miniſter.

Verſe 38. Goroaning in himſelf] To conſider, belike, Mihi experto credite, quòd apertis ſepulcbris in capitibus invenietis buſones ſaltantes generates excereb[illegible: 1 letter]o, &c. Serm 48. ad fratres in eremo. the wofull effects of ſin, that brought death into the world, even on the beſt; and makes them a ghaſtly and lothſome ſpectacle: ſo that Abraham deſires to bury his beloved Sarah out of his ſight. Beleeve me, who have made triall of it, ſaith Sr Auguſtine, Open a grave, and in the head of the dead man ye ſhall finde toads leaping, that are begotten of his brain, ſerpents craw Ang on his loins, that are bred out of his kidneyes, wormes creeping in his belly, that grow out of his bowels: Ecce quid ſumus, & quid jam erimus: Ecce in quod reſolvimur: En peccati originem & faeditatem! ſaith that Father.

Verſe 39. By this time he stinketh] By, the better for that; Chriſts power will be the more manifeſted. As St Austin ſaid of one that hit him in the teeth with the ſins of his youth; The more deſperate was the diſeaſe, the greater honour redounded to the Phyſician that cured me. Beza's anſwer to one that did the like to him, was, Hic homo invidet mihi gratiam Chriſti.

Verſe 40. Said I not unto thee, &c.] A foul fault in her to be ſo incredulous; and enough, without the greater mercy of Chriſt, to have marr'd all. For unbelief is ſo vile and venemous an evil, as that it transfuſeth a kinde of dead palſey into the hands of omnipotency. Mark. 6.5. Chriſt that can do all things by his abſolute power, can do little or nothing, by his actuall power, for unbeleevers. He cannot, becauſe he will not.

Verſe 41. Father, I thanke thee that, &c.] Beginning to pray, he brings his thanks in his hand, as ſure to ſpeed. So muſt we, Phil. 4 6. And therefore in the Law, whatever requeſt they had to God, they muſt be ſure to come with their peace-offerings, in token of thankfullneſſe: Pſal. 65.1. that they might ſing with the Pſalmiſt, Praiſe Waiteth for thee, O God, in Sion. It is ſaid of Tiberius the Emperour, that he never denied his favourite Sejanus any thing, T[illegible: 1 letter]cit. and oftentimes prevented his requeſt, ſo that he needed only to aske and give thanks. All Gods people are his favourites, and may have any thing that heart can wiſh, or need require.

Verſe 43. Lazarus, come forth] if this voice of Chriſt had been directed to all the dead, they had preſently riſen; as ſure as they ſhall riſe, when the Lord himſelf ſhall deſcend with a ſhout, with the voice of an Archangel, crying, Surgite mortui, venite in judicium. Pliny reports of the Lioneſſe, that ſhe brings forth her whelps dead, and ſo they remain for the ſpace of three dayes; untill the Lion coming near to the place where they lye, lifts up his voice and roars ſo fiercely, that preſently they are raiſed from death to life. The Prophet Jeremy tells us the like of this Lion of the Tribe of Judah, Jer. 25.30, 31. See the place.

Verſe 44. And he that was dead] But where was his ſoul therewhile? In manu Dei: not in Purgatory as Papiſts ſay, for that's againſt their own principles: They ſend none to Purgatory, but men of a middle-make, bewixt juſt and unjuſt. Now Lazarus was, ſurely, a very good man: elſe had he not been ſo dear to Chriſt. But that Purgatory is the Popes invention, as Tindall hath it: Aug de chriet. hear St Anguſtine, Nemo ſe decipiat, fratres: duo enim loca ſunt, & tertius non est viſus. Qui cum Chriſto regnare non meruit, cum diabolo, abſ que dubitatione peribit.

Verſe 45. Beleeved on him] And ſo God had this honour, and Chriſt his end in this, according to verſ. 4.

Verſe 46. But ſome of them, &c.] Loe, reprobates will not beleeve, though one roſe from the dead to them.

Verſe 47. Then gathered the chief Prieſts] Like unto this was the Councell of Trent, gathered on purpoſe to ſuppteſſe Chriſt in his true worſhippers; and carried by Antichriſt with ſuch infinite guil and craft, without any ſincerity, apright dealing and truth, as that themſelves will even ſmile in the triumphs of their own wits (when they hear it but mentioned) as at a maſterſtratagem.

Verſe 48. The Romans ſhall come, &c.] And ſo they did: the thing that they feared came upon them, for their inexpiable guilt in killing the Lord Jeſus. Demades, when the Emperour ſent to his countryment of Athens to give him divine honour, and they were loth to yeeld unto it, but conſulted about it; Take heed, ſayes he, you be not ſo buſie about heavenly matters, as to loſe your earthly poſſeſſions. Theſe refractory Jews loſt both.

Verſe 49. Ye know nothing at all] Why no: you know all (Caiaphas:) all the Aſſeſſours are but Aſſes to you. Hoc eſt ſuperbire, quaſi ſuper alios ire. Hoyl. Geog. pag. 343. Irenaeus. Penes nos eſt imperium lite. rarum. Eudae [illegible: 1 letter] This fellow would have made a fine Duke of Ruſſia, by whom it is cautionated, that there be no ſchools, leſt there ſhould be any ſcholars but himſelf. So the Gnosticks bragged that they were the only knowing men. And the Jeſuites at this day tell us, that the Empire of learning is confined to their territories.

Verſe 50. That one man ſhould die for the people] A brutiſh and bloody ſentence: as if evil might be done, that good may come thereof. So, when Farellus, that worthy Reformer, came firſt to Geneva, and was convented there by the Biſhop, as a diſturber of the publike peace, one of the Popiſh Aſſeſſors cried out, Away with this peſtilent Lutheran, better he periſh then the town be diſquieted. To whom Farellus anſwered, Noli Caiaphae voces, ſed Dei verba proferre, Speak not in the language of Caiaphas, Soultet. Annal. Tom. 2. p. 504. but in the word of God, &c.

Verſe 51. This he ſpake, not of himſelf] God ſpake thorow him, as thorow a trunk; or as the Angel ſpake in Balaams aſſe. Wholeſome ſugar may be found in a poiſoned cane, a precious ſtone in a roads head, a flaming torch in ablinde mans hand.

Verſe 52. Gather together in one] In one ſpirituall body, though in place never ſo diſtant one from another, Epheſ. 4.4. My dove is but one, the daughters ſaw her and bleſſed her, Cant. 6.9. No ſuch oneneſſe, entireneſſe, any where elſe: Other ſocieties may cleave together as the toes of clay in Nebuchadnezzars image, but not incorporate.

Verſe 55. Before the Paſſeover, to purifie themſelves] They had their paraſceve, and proparaſceve, their preparation and fore-preparation. 2 Cor. 7.1. We muſt alſo purifie our ſelves before the Sacrament from all filthineſſe of fleſh and ſpirit, caſt all the baggage into the brook Kidron (that is, the town-ditch) and then kill the Paſſeover, Godw. Antiq. 2 Chron. 30.14. The very Heathens had their caenam puram before their ſacrifices.

Verſe 56. Then ſought they for Jeſus] Whether theſe were his friends or enemies, the Doctours are divided.

Verſe 57. Had given a commandement] So diligent were they, and earneſt to execute that cruell decree of the Councill. This is check to our oſcitancy in the beſt things. What a ſhame is it, that they ſhould out-work the children of light, in a thorow diſpatch of their deeds of darkneſſe? and be at more pains to go to hell, then we will be to go to heaven?

A certain man was sick. The resurrection of Lazarus has been recorded only by John. Various reasons have been conjectured why the other evangelists did not mention so signal a miracle. The most probable is, that at the time they wrote Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See Jn 12:10,11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly for those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others did not deem it necessary or proper to record an event so well known.

Bethany. A village on the eastern declivity of the Mount of Olives. Mt 21:1.

The town of Mary. The place where she lived. At that place also lived Simon the leper (Mt 26:6), and there our Lord spent considerable part of his time when he was in Judea. The transaction recorded in this chapter occurred nearly four months after those mentioned in the previous chapter. Those occurred in December, and these at the approach of the Passover in April.

(a) "Mary, and her sister Martha" Lk 10:38,39

It was that Mary, &c. Mt 26:6, Lk 7:36, also on Lk 7:37-50

(b) "which anointed the Lord" Mk 14:3, Jn 12:3

Whom thou lovest, Jn 11:5. The members of this family were among the few peculiar and intimate friends of our Lord. He was much with them, and showed them marks of special friendship Lk 10:38-42, and they bestowed upon him peculiar proof of affection in return. This shows that special attachments are lawful for Christians, and that those friendships are peculiarly lovely which are tempered and sweetened with the spirit of Christ. Friendships should always be cemented by religion, and one main end of those attachments should be to aid one another in the great business of preparing to die.

Sent unto him. They believed that he had power to heal him (Jn 11:21), though they did not then seem to suppose that he could raise him if he died. Perhaps there were two reasons why they sent for him; one, because they supposed he would be desirous of seeing his friend; the other, because they supposed he could restore him. In sickness we should implore the aid and presence of Jesus. He only can restore us and our friends; he only can perform for us the office of a friend when all other friends fail; and he only can cheer us with the hope of a blessed resurrection.

(c) "whom thou lovest" Heb 12:6, Rev 3:19

This sickness is not unto death. The word death here is equivalent to remaining render death, Rom 6:23: "The wages of sin is death"---permanent or unchanging death, opposed to eternal life. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Comp. Jn 11:11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this to fix the attention on what he was about to say in explanation. The sense may be thus expressed: "His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to exhibit the power of the Son of God, and to be a proof at once of the truth of his mission; of his friendship for this family; of his mild, tender, peculiar love as a man; of his power and glory as the Messiah; and of the great doctrine that the dead will rise."

For the glory of God. That God may be honoured See Jn 9:3.

That the Son of God, &c. The glory of God and of his Son is the same. That which promotes the one promotes also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God.

(d) "for the glory of God" Jn 9:3, 11:40

He abode two days. Probably Lazarus died soon after the messengers left him. Jesus knew that (Jn 11:11) and did not hasten to Judea, but remained two days longer where he was, that there might not be the possibility of doubt that he was dead, so that when he came there he had been dead four days, Jn 11:39. This shows, moreover, that he intended to raise him up. If he had not, it could hardly be reconciled with friendship thus to remain, without any reason, away from an afflicted family.

Where he was. At Bethabara (Jn 1:28, 10:40), about 30 miles from Bethany. This was about a day's journey, and it renders it probable that Lazarus died soon after the message was sent. One day would be occupied before the message came to him; two days he remained; one day would be occupied by him in going to Bethany; so that Lazarus had been dead four days (Jn 11:39) when he arrived.

Of late. About four months before, Jn 10:31

(e) "of late" Jn 10:31 (f) "goest thou thither again" Acts 20:24

Twelve hours. The Jews divided and the day from sunrise to sunset into twelve equal parts. A similar illustration our Saviour uses in Jn 9:4,5. Jn 9:4.

If any man walk. If any man travels. The illustration here is taken from a traveller. The conversation was respecting a journey into Judea, and our Lord, as was his custom, took the illustration from the case before him.

He stumbleth not. He is able, having light, to make his journey safely. He sees the obstacles or dangers and can avoid them.

The light of this world. The light by which the world is illuminated --that is, the light of the sun.

In the night. In darkness he is unable to see danger or obstacles, and to avoid them. His journey is unsafe and perilous, or, in other words, it is not a proper time to travel.

No light in him. He sees no light. It is dark; his eyes admit no light within him to direct his way. This description is figurative, and it is difficult to fix the meaning. Probably the intention was the following:

1st. Jesus meant to say that there was an allotted or appointed time for him to live and do his Father's will, represented here by the twelve hours of the day.

2nd. Though his life was nearly spent, yet it was not entirely; a remnant of it was left.

3rd. A traveller journeyed on till night. It was as proper for him to travel the twelfth hour as any other.

4th. So it was proper for Jesus to labour until the close. It was the proper time for him to work. The night of death was coming, and no work could then be done.

5th. God would defend him in this until the appointed time of his death. He had nothing to fear, therefore, in Judea from the Jews, until it was the will of God that he should die. He was safe in his hand, and he went fearlessly into the midst of his foes, trusting in him. This passage teaches us that we should be diligent to the end of life; fearless of enemies when we that God requires us to labour, confidently committing ourselves to Him who is able to shield us, and in whose hand, if we have a conscience void of offence, we are safe.

(g) "any man walk in the day" Jn 12:35

Lazarus sleepeth. Is dead. The word sleep is applied to death,

1st. Because of the resemblance between them, as sleep is the "kinsman of death." In this sense it is often used by pagan writers. But,

2nd. In the Scriptures it is used to intimate that death will not be final: that there will be an awaking out of this sleep, or a resurrection. It is a beautiful and tender expression, removing all that is dreadful in death, and filling the mind with the idea of calm repose after a life of toil, with a reference to a future resurrection in increased rigour and renovated powers. In this sense it is applied in the Scriptures usually to the saints, 1Cor 11:30, 15:51; 1Thes 4:14, 5:10, Mt 9:24.

(i) "sleepeth" De 31:16, Acts 7:60, 1Cor 15:18,51

If he sleep, he shall do well. Sleep was regarded by the Jews, in sickness, as a favourable symptom; hence it was said among them, "Sleep in sickness is a sign of recovery, because it shows that the violence of the disease has abated" (Lightfoot.) This seems to have been the meaning of the disciples. They intimated that if had this symptom, there was no need of his going into Judea to restore him.

I am glad, &c. The meaning of this verse may be thus expressed: "If I had been there during his sickness, the entreaties of his sisters and friends would have prevailed with me to restore him to health. I could not have refused them without appearing to be unkind. Though a restoration to health would have been a miracle, and sufficient to convince you, yet the miracle of raising him after four days dead will be far more impressive, and on that account I rejoice that an opportunity is thus given so strikingly to confirm your faith."

To the intent. To furnish you evidence on which you might be established in the belief that I am the Messiah.

Thomas, which is called Didymus. These names express the same thing. One is Hebrew and the other Greek. The name means a twin.

Die with him. It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: "Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead."

This expression is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Jn 20:25. Others suppose, probably more correctly, that it refers to Jesus: "He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him."

It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work.

In the grave. It was sometimes the custom to embalm the dead, but in this case it does not seem to have been done. He was probably buried soon after death.

Nigh unto Jerusalem. This is added to show that it was easy for many of the Jews to come to the place. The news that Jesus was there, and the account of the miracle, would also be easily carried to the Sanhedrim.

Fifteen furlongs. Nearly two miles. It was directly east from Jerusalem. Dr. Thompson (The Land and the Book, vol. 2. p. 599) says of Bethany: "It took half an hour to walk over Olivet to Bethany this morning, and the distance from the city, therefore, must be about two miles. This agrees with what John says: 'Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.' The village is small, and appears never to have been large, but it is pleasantly situated near the south-eastern base of the mount, and has many fine trees about and above it. We, of course, looked at the remains of those old edifices which may have been built in the age of Constantine, and repaired or changed to a convent in the time of the Crusades. By the dim light of a taper we also descended very cautiously, by twenty-five slippery steps, to the reputed sepulchre of Lazarus, or El Azariyeh, as both tomb and village are now called. But I have no description of it to give, and no questions about it to ask. It is a wretched cavern, every way unsatisfactory, and almost disgusting."

(1) "about fifteen furlongs" or "about two miles"

Many of the Jews. Probably their distant relatives or their friends.

To comfort. These visits of consolation were commonly extended to seven days (Grotius; Lightfoot).

(k) "comfort" 1Chr 7:22, Job 2:11, 42:11, Rom 12:15, 1Thes 4:18

Then Martha, &c. To Martha was intrusted the management of the affairs of the family, Lk 10:40. It is probable that she first heard of his coming, and, without waiting to inform her sister, went immediately out to meet him. See Jn 11:28.

Sat still in the house. The word still is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting, Job 2:8, Eze 8:14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or prevent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary's grief. Comp. Ezr 9:3,4, Neh 1:4, Is 47:1.

Whatsoever thou wilt ask of God. Whatever is necessary to our consolation that thou will ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them.

(l) "whatsoever thou wilt ask" Jn 9:31

Thy brother shall rise again. Martha had spoken of the power of Jesus. He said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity. It cannot be doubted that by rising again, here, Jesus referred to the act which he was about to perform; but as Martha understood it, referring to the future resurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe only to the religion of Christ.

At the last day. The day of judgment. Of this Martha was fully convinced; but this was not all which she desired. She in this manner delicately hinted what she did not presume expressly to declare-- her wish that Jesus might even now raise him up.

(m) "in the resurrection" Jn 5:29

I am the resurrection. I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom, and righteousness, and sanctifcation, and redemption," 1Cor 1:30.

And the life. Jn 1:4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then.

Though he were dead. Faith does not save from temporal death; but although the believer, as others, will die a temporal death, yet he will hereafter have life. Even if he dies, he shall hereafter live.

Shall he live. Shall be restored to life in the resurrection.

(n) "the resurrection" Jn 5:29 (o) "the life" Isa 38:16, Jn 14:6, 1Jn 1:2 (p) "though he were dead" Job 19:26, Isa 26:19, Rom 4:17

Whosoever liveth. He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek, "Every one living and believing on me."

Shall never die. As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See Jn 6:50,51,54,58. Greek, "shall by no means die forever."

Believest thou this? This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favourable period to try ourselves to ascertain whether we have faith. If we still have confidence in God, if we look to him for comfort in such seasons, it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him.

(q) "whosoever" Jn 3:15, 4:14

Yea, Lord. this was a noble confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mt 16:16.

She went her way. Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, The Master calleth for thee.

Secretly. Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probably that if they knew Jesus was coming they would have made opposition. Perhaps she doubted whether Jesus desired it to be known that he had come.

The Master is come. This appears to have been the appellation by which he was known to the family. It means literally, teacher, and was a title which he claimed for himself, "One is you Master, even Christ," Mt 22:8,10. The Syriac has it, "Our Master."

(r) "called Mary" Jn 21:7 (s) "The Master" Jn 13:13 (t) "calleth for thee" Mk 10:49

Saying, She goeth, unto the grave. Syriac, "They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity and many ceremonies of grief.

(u) "The Jews" Jn 11:19

He groaned in the spirit. The word rendered groaned, here, commonly denotes to be angry or indignant, or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation--not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word groan usually, with us, denotes an expression of internal sorrow by a peculiar sound. The word here, however, does not mean that utterance was given to the internal emotion, but that it was deep and agitating, though internal.

In the spirit. In the mind. See Acts 19:21: "Paul purposed in the spirit "--that is, in his mind, Mt 5:3.

Was troubled. Was affected with grief. Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow (Grotius).

(2) "was troubled" or, "he troubled himself"

Where have ye laid him? Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise the dead man up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence he asked this question.

Jesus wept. It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn,

1st. That the most tender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship, makes more tender the emotions of love, and seals and sanctifies the affections of friends.

2nd. It is right, it is natural, it is indispensable for the Christian to sympathize with others in their afflictions. Rom 12:15: "Rejoice with them that do rejoice, and weep with them that weep."

3rd. Sorrow at the death of friends is not improper. It is right to weep. It is the expression of nature, and religion does not forbid or condemn it. All that religion does in the case is to temper and chasten our grief; to teach us to mourn with submission to God; to weep without murmuring, and to seek to banish tears, not by hardening the heart or forgetting the friend, but by bringing the soul, made tender by grief, to receive the sweet influences of religion, and to find calmness and peace in the God of all consolation.

4th. We have here an instance of the tenderness of the character of Jesus. The same Saviour wept over Jerusalem, and felt deeply for poor dying sinners. To the same tender and compassionate Saviour Christians may now come (Heb 4:15); and to him the penitent sinner may also come, knowing that he will not cast him away.

(w) "wept" Isa 63:9, Lk 19:41, Heb 2:16,17

It was a cave. This was a common mode of burial. Mt 8:28.

A stone lay upon it. Over the mouth of the cave. See Mt 27:60.

Four days. This proves that there could be no deception, for it could not have been a case of suspended animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth.

(y) "Take ye away the stone" Mk 16:3 (z) "by this time he stinketh" Ps 49:7,9, Acts 2:27

Said I not unto thee. This was implied in what he had said about the resurrection of her brother, Jn 11:23-25. There would be a manifestation of the glory of God in raising him up which she would be permitted, with all others, to behold.

The glory of God. The power and goodness displayed in the resurrection. It is probable that Martha did not really expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive.

(a) "Said I not unto thee" Jn 11:4,23

Lifted up his eyes. In an attitude of prayer. See Lk 18:13, Mt 14:19.

I thank thee that thou hast heard me. It is possible that John has recorded only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently in view of the fact that power had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognized his union to the Father, and his dependence on him as Mediator.

(b) "Father" Jn 12:28-30

And I knew. "As for me. So far as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses." Jesus never prayed in vain. He never attempted to work a miracle in vain; and in all his miracles the ground of his joy was, not that he was to be praised or honoured, but that others were to be benefited and God glorified.

(b) "Father" Jn 12:28-30

A loud voice. Greek, "A great voice." Syriac, "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. Isa 8:19. Jesus spake openly and audibly, and asserted thus his power. So, also, in the day of judgment he will call the dead with a great sound of a trumpet, Mt 24:31, 1Thes 4:16.

Lazarus, come forth. Here we may remark,

1st. That Jesus did this by his own power.

2nd. The power of raising the dead is the highest of which we can conceive. The ancient heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine.

3rd. This is a striking illustration of the general resurrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible; shows the way in which it will be done--by the voice of the Son of God; and demonstrates the certainty that he will do it. Oh how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life!

He that was dead. The same man, body and soul.

Bound hand and foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts 5:6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding-sheet. The custom still exists in western Asia. No coffins being used, the body itself is more carefully and elaborately wrapped and swathed than is common or desirable where coffins are used. In this method the body is stretched out and the arms laid straight by the sides, after which the whole body, from head to foot, is wrapped round tightly in many folds of linen or cotton cloth; or, to be more precise, a great length of cloth is taken and rolled around the body until the whole is enveloped, and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, forming, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence it would be clearly impossible for a person thus treated to move his arms or legs, if restored to existence.

The word rendered "grave-clothes" denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved.

And his face, &c. This was a common thing when they buried their dead. See Jn 20:7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies it is only the forehead that is thus bound.

Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been that many believed on him. It may be remarked in regard to it that there could not be a more striking proof of the divine mission and power of Jesus. There could be here no possibility of deception.

1st. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive.

2nd. He was four days dead. It could not be a case, therefore, of suspended animation.

3rd. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others.

4th. No higher power can be conceived than that of raising the dead.

5th. It was not possible to impose on his sisters, and to convince them that he was restored to life, if it was not really so.

6th. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secrecy. It was done publicly, in open day, and was witnessed by many who followed them to the grave, Jn 11:31.

7th. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm--the very reason why they went--was that he had actually done it.

Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for,

8th. Lazarus was yet alive (Jn 12:10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false, the Christian religion must be from God.

(c) "he that was dead" 1Kgs 17:22, 2Kgs 4:34,35, Lk 7:14,15, Acts 20:9-12. (d) "his face" Jn 20:7

Some of them, &c. We see here the different effect which the word and works of God will have on different individuals. Some are converted and others are hardened; yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced.

A council. A meeting of the Sanhedrim, or great council of the nation. Mt 2:4. They claimed the right of regulating all the affairs of religion. Jn 1:19.

What do we? What measures are we taking to arrest the progress of his sentiments?

For this man doeth many miracles. If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah. It may be asked, If they really believed that he worked miracles, why did they not believe on him? To this it may be replied that they did not doubt that impostors might work miracles. See Mt 24:24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt (Exodus chapters 7 & 8), and by the passage in De 13:1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law (Jn 9:16), they did not suppose themselves bound to follow him, even if he did work miracles.

(f) "gathered" Ps 2:2

All men. That is, all men among the Jews. The whole nation.

And the Romans shall come. They were then subject to the Romans--tributary and dependent. Whatever privileges they had they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a temporal kingdom. As he claimed to be the Messiah, so they supposed, of course, that he designed to be a temporal prince, and they professed to believe that this claim was, in fact, hostility to the Roman emperor. They supposed that it would involve the nation in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate, Lk 23:2,3.

Will take away. This expression means to destroy, to ruin, to overthrow, Lk 8:12, Acts 6:13,14.

Our place. This probably refers to the temple, Acts 6:13,14. It was called "the place" by way of eminence, as being the chief or principal place on earth--being the seat of the peculiar worship of God. This place was utterly destroyed by the Romans. Mt 24:1, and following.

And nation. The nation or people of the Jews.

(h) "all men" Jn 12:19

Caiaphas. Lk 3:2.

Being high-priest that same year. It is probable that the office of high-priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus Abiathar was removed by Solomon, 1Kgs 2:27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high-priest at pleasure, so that, in the time of the Romans, the office was held but a short time. (See the Chronological Table at the end of this volume.) Caiaphas held the office about ten years.

Ye know nothing at all. That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the Sanhedrim, that was secretly in favour of Jesus as the Messiah. Of that party Nicodemus was certainly one. See Jn 3:1, 7:50,51, 11:45, 12:42. "Among the chief rulers, also, many believed on him," &c.

(i) "named Caiphas" Lk 3:3, Jn 18:14, Acts 1:6

It is expedient for us. It is better for us. Literally, "It is profitable for us."

That one man should die. Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans, Jn 11:48. If he was put to death they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice; but his words might also express that, and, though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it there was no truth in the observation, nor occasion for it, but in the sense which the words might convey there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die for that people, and for all others, to save them from perishing.

(k) "it is expedient" Lk 24:46

Not of himself. Though he uttered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend. He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark,

1st. God may fulfil the words of the wicked in a manner which they do not wish or intend.

2nd. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfillment of their plans God may make the fulfillment of his, yet so as directly to overthrow their designs, and prostrate them in ruin.

3rd. Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others.

Being high-priest that year. It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words; but his words express the truth about the atonement of Jesus, and John records it as a remarkable circumstance that the high-priest of the nation should unwittingly deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high-priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty, Nu 27:21. It is not certain or probable that the high-priest ever was endowed with the gift of prophecy; but he sustained a high office, the authority of his name was great, and it was thence remarkable that he uttered a declaration which the result showed to be true, though not in the sense that he intended.

He prophesied. He uttered words which proved to be prophetic; or he expressed at that time a sentiment which turned out to be true. It does not mean that he was inspired, or that he deserved to be ranked among the true prophets; but his words were such that they accurately expressed a future event. The word prophecy is to be taken here not in the strict sense, but in a sense which is not uncommon in the sacred writers. Acts 21:9: "And the same man had four daughters, virgins, which did prophesy." Rev 12:6 1Cor 14:1, comp. Mt 26:68; Lk 22:64,

That Jesus should die. Die in the place of men, or as an atonement for sinners. This is evidently the meaning which John attaches to the words.

For that nation. For the Jews. As a sacrifice for their sins. In no other sense whatever could it be said that he died for them. His death, so far from saving them in the sense in which the high-priest understood it, was the very occasion of their destruction. They invoked the vengeance of God when they said, "His blood be on us and on our children" (Mt 27:25), and all these calamities came upon them because they would not come to him and be saved--that is, because they rejected him and put him to death, Mt 23:37-39

Should gather together in one. All his chosen among the Jews and Gentiles. See Jn 10:16.

The children of God. This is spoken not of those who were then Christians, but of all whom God should bring to him; all who would be, in the mercy of God, called, chosen, sanctified among all nations, Jn 10:16.

(l) "not for that nation only" Isa 49:6, Rom 3:29, 1Jn 2:2 (m) "scattered abroad" Jn 10:16, Eph 2:14-17

They took counsel. The judgment of the high-priest silenced opposition, and they began to devise measures to put him to death without exciting tumult among the people. Comp. Mt 26:5.

(n) "they took counsel" Ps 109:4,5

No more openly. No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life.

The wilderness. Mt 3:1.

A city called Ephraim. This was probably a small town in the tribe of Ephraim, about five miles west of Jericho.

(p) "Ephraim" 2Sam 13:23, 2Chr 13:19

Jews' passover. Mt 26:2, also Mt 26:3-17.

Its being called the Jews' Passover shows that John wrote this gospel among people who were not Jews, and to whom it was necessary, therefore to explain their customs.

To purify themselves. This purifying consisted in preparing themselves for the proper observation of the Passover, according to the commands of the law. If any were defiled in any manner by contact with the dead or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification, Lev 22:1-6. For want of this, great inconvenience was sometimes experienced. See 2Chr 30:17,18. Different periods were necessary in order to be cleansed from ceremonial pollution. For example, one who had been polluted by the touch of a dead body, of a sepulchre, or by the bones of the dead, was sprinkled on the third and seventh days, by a clean person, with hyssop dipped in water mixed in the ashes of the red heifer. After washing his body and clothes he was then clean. These persons who went up before the Passover were doubtless those who had in some manner been ceremonially polluted.

(q) "the Jews' Passover" Jn 2:13, 5:1, 6:4

Will not come to the feast? They doubted whether he would come. On the one hand, it was required by law that all males should come. On the other, his coming was attended with great danger. This was the cause of their doubting. It was in this situation that our Saviour, like many of his followers, was called to act. Danger was on the one hand, and duty on the other. He chose, as all should, to do his duty, and leave the event with God. He preferred to do it, though he knew that death was to be the consequence; and we should not shrink, when we have reason to apprehend danger, persecution, or death, from an honest attempt to observe all the commandments of God.

(r) "Then sought they for Jesus" Jn 5:16,18, Jn 11:8

[Lazarus.] So in the Jerusalem Talmud, R. Lazar for R. Eleazar. For in the Jerusalem dialect, it is not unusual in some words that begin with Aleph, to cut off that letter.

[Martha.] This name of Martha is very frequent in the Talmudic authors. "Isaac Bar Samuel, Bar Martha." "Abba Bar Martha, the same with Abba Bar Minjomi." "Joshua Ben Gamla married Martha the daughter of Baithus." She was a very rich widow.

She is called also Mary the daughter of Baithus, with this story of her: "Mary the daughter of Baithus, whom Joshua Ben Gamla married, he being preferred by the king to the high priesthood. She had a mind, upon a certain day of Expiation, to see how her husband performed his office. So they laid tapestry all along from the door of her own house to the Temple, that her foot might not touch the ground. R. Eleazar Ben R. Zadok saith, 'So let me see the consolation [of Israel], as I saw her bound to the tails of Arabian horses by the hair of her head, and forced to run thus from Jerusalem to Lydda. I could not but repeat that versicle, The tender and delicate woman, in thee,'" &c. Deuteronomy 28:56.

Martha the daughter of Baisuth (whether Baisuth and Baithus were convertible, or whether it was a mistake of the transcriber, let him that thinks fit make the inquiry), whose son was a mighty strong man among the priests.

[It was that Mary which anointed, &c.] That is, which had anointed the Lord formerly. For,

I. It is fit the Aorist should have its full force. Whoever will not grant this, let him give a reason why Bethany, which was Lazarus' town, should not be called by his name; but by the name of Mary and her sister Martha. Was it not because those names had been already well known in the foregoing story, whereas till now there had not been one word mentioned of their brother Lazarus? So that anointed respects a noted story that was past, viz. that which is related Luke 7:37.

II. There can be no reason given why the evangelist should say this proleptically, as if he had respect to that passage in chapter 12:3, when he was to relate that story so soon after this. But there may be a sufficient one given why it should have relation to an anointing that had been formerly done: and that is, that it might appear how that familiarity arose betwixt Christ and the family of Lazarus, so far that they could so confidently send for Jesus when Lazarus was sick: for Mary, Lazarus' sister, had some time before anointed his feet.

[Sleepeth.] The apostles having heard the report that Lazarus was sick, and that Christ told them now that he was fallen asleep; they apprehend that the edge of the disease which had hitherto taken away all rest from him was now taken off; so that they say, "If he sleep, he shall do well": having not rightly understood the word our Saviour used. The fallacy of the word is not unpleasantly expressed in Bereshith Rabba; "Rachel said to Leah, 'He shall sleep with thee tonight,' Genesis 30:19: He shall sleep with thee, he shall not sleep with me; i.e. Thou and he shall lie together in one sepulchre, so shall not he and I."

[About fifteen furlongs.] That is, two miles. For the Jewish miles did not hold out full eight furlongs, as other miles do, but seven and a half.

One of those seven and a half which make up a mile is a furlong.

"They do not lay the net for pigeons any less distance from the houses than thirty furlongs," i.e. four miles.

"What is furlong? It is a flight-shot. And why is furlong called a flight-shot? It is according to the numeral value of the letters, which is two hundred sixty-six: for two hundred sixty-six [cubits] make a flight shot. Now count, and you will thus find it: Seven times [Resh] two hundred make one thousand four hundred. Seven times [Samek] sixty make four hundred and twenty. Number them together, and they mount to one thousand eight hundred and twenty. Seven times [Vav] six make forty-two: half a furlong one hundred thirty-three: number them together, and the whole amounts to one thousand nine hundred ninety-five. Behold two thousand cubits excepting five."

[To comfort them.] "When they return from the burial they stand about weeping, and say [a little prayer] comforting the mourner, and accompanying him to his own house."

"When they return from the grave they stand in a circle about the mourner comforting him." Gloss: "The circle about him consists of ten at least." But usually it is very crowded and numerous. Hence that passage:

"As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the phylacteries; but those that were on the outside were bound."

"The Rabbins deliver: The seven standings and sittings for the dead must not be diminished." Where the Gloss is; "When they returned from the grave, they went forward a little, and then sat down; partly to comfort the mourners, partly to weep themselves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sat down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the grave. They ordained these standings and sittings, that within that time the evil spirits might depart."

So that we see they were wont to comfort the mourners in the way as they were returning from the grave, and they would bring them back to their own house the day that the party deceased was interred. They comforted them also all the remaining days of mourning, which we find done in this place.

Thirty days were allotted for the time of mourning: but, "We must not weep for the dead beyond the measure. The three first days are for weeping; seven days for lamentation: thirty days for the intermission from washing their clothes, and shaving themselves."

I. When those that were to comfort the mourners came, they found all the beds in the house taken down, and laid upon the ground. "From what time do they take their beds lower? R. Eleazar saith, 'From the time that the deceased party is carried out of the court gate.' R. Joshua saith, 'From the time that the cover of the coffin is shut down.' When Rabban Gamaliel died, and the corpse was carried out of the court gate, saith R. Eleazar to his disciples, 'Take down the beds.' But when the coffin was closed, R. Joshua said, 'Take down the beds.' On the evening of the sabbath they set up their beds; at the going out of the sabbath they take them down."

What is to be understood by taking down their beds we may conjecture by what follows. "Whence came the custom of taking down the beds? R. Crispa in the name of R. Jochanan saith, From what is written, And they sat with him near the ground. It is not said, upon the ground, but near the ground; that is, not far off from the earth. Hence is it that they sat upon beds taken lower."

But Rabbenu Asher saith thus; "Rabh saith, Those that comfort ought to sit nowhere but upon the floor."

II. The mourner himself sits chief. A custom taken from these words, Job 29:25, "I chose out their way and sat chief....like him who comforts the mourners."

III. It was not lawful for the comforters to speak a word till the mourner himself break silence first. The pattern taken from Job's friends, Job 2.

IV. "R. Jochanan saith, If the mourner nod his head, the comforters are to sit by him no longer." The Gloss is, "If, by nodding his head, he signify to them that he hath comforted himself." Hence that frequently said of some, They would not receive comfort; that is, they gave signs by nodding their head that they had sufficiently comforted themselves.

These and many other things about this matter do occur in Moed Katon; and Rabbenu Asher: as also in Massecheth Semacoth; where, by the way, take notice, that that treatise, which hath for its subject the mourners for the dead, is called A treatise of gladness. So the sepulchres of the dead are often called, The houses of the living.

Let us take a little taste of the way of consolation they used: "The Rabbins deliver. When the sons of R. Ishmael died, four of the elders went in to him to comfort him; viz. R. Tarphon, and R. Jose the Galilean, and R. Eliezer Ben Azariah, and R. Akibah. R. Tarphon saith unto them, 'Ye must know that this is a very wise man, well skilled in exposition. Let not any of you interrupt the words of his fellow.' Saith R. Akibah, 'I am the last.' R. Ishmael began and said" [the mourner here breaks silence], "'His iniquities are multiplied, his griefs have bound him, and he hath wearied his masters.' Thus he said once and again. Then answered R. Tarphon and said, 'It is said, And your brethren of the house of Israel shall bewail the burning, Leviticus 10:6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, And the sons of Aaron brought blood to him; then much more may the sons of R. Ishmael be bewailed.' R. Jose the Galilean answered, saying, 'All Israel shall mourn for him and bury him,' 1 Kings 14:13. And must we not argue from the greater to the less? If they wept so for Abijah the son of Jeroboam, who did but one good thing, as it is said, Because in him there is found some good thing; how much more for the sons of R. Ishmael!" Of the same nature are the words of R. Eliezer and R. Akibah: but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech used by the women, that either were the mourners or the comforters. As,

The grave is as the robe of circumcision to an ingenuous man, whose provisions are spent.

The death of this man is as the death of all, and diseases are like putting money to usury.

He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.

The first three days of weeping were severer than the other: because "on the first day it was not lawful for the mourner to wear his phylacteries, to eat of holy things, nor indeed to eat any thing of his own. All the three days he might do no servile work, no, not privately: and if any one saluted him, he was not to salute him again."

"The first seven days let all the beds in the house be laid low. Let not the man use his wife. Let him not put on his sandals. Let him do no servile work publicly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold. Let him not anoint himself. Let him not read in the Law, the Misna, or the Talmud. Let him cover his head."

"All the thirty days let him not be shaved. Let him not wear any clothing that is white, or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party," &c.

[I am the resurrection.] Be it so, O Jew (if you will, or it can be), that the little bone luz, in the backbone, is the seed and principle of your resurrection: as to us, our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.

"Hadrian (whose bones may they be ground, and his name blotted out!) asked R. Joshua Ben Hananiah, 'How doth a man revive again in the world to come?' He answered and said, 'From luz in the backbone.' Saith he to him, 'Demonstrate this to me.' Then he took luz, a little bone out of the backbone, and put it in water, and it was not steeped: he put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: he laid it on the anvil, and knocked it with a hammer, but the anvil was cleft, and the hammer broken," &c. Why do ye not maul the Sadducees with this argument?

[Followed her.] "It is a tradition. Let no man follow a woman upon the way, no, not his own wife." If this grain of salt may be allowed in the explication of this passage, then, either all that followed Mary were women: or if men, they followed her at a very great distance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

[For he hath been dead four days.] The three days of weeping were now past, and the four days of lamentation begun: so that all hope and expectation of his coming to himself was wholly gone.

"They go to the sepulchres, and visit the dead for three days. Neither are they solicitous lest they should incur the reproach of the Amorites." The story is, They visited a certain person, and he revived again, and lived five-and-twenty years, and then died. They tell of another that lived again, and begot children, and then died.

"It is a tradition of Ben Kaphra's: The very height of mourning is not till the third day. For three days the spirit wanders about the sepulchre, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, then it hovers no more, but leaves the body to itself."

"They do not certify of the dead" [that this is the very man, and not another] 'but within the three days after his decease': for after three days his countenance is changed."

[With graveclothes, &c.] The evangelist seems so particular in mentioning the graveclothes, wherewith Lazarus was bound hand and foot, and also the napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth, though bound hand and foot with his graveclothes, and blinded with the napkin.

[And the Romans shall come.] I could easily believe that the fathers of the Sanhedrim had either a knowledge or at least some suspicion that Jesus was the true Messiah.

I. This seems plainly intimated by the words of the vine-dressers in the parable, Mark 12:7: "This is the heir; come, let us kill him." They knew well enough he was the heir: and it was come to this in the struggle betwixt them, Either he will inherit with his doctrine, or we will with ours: come therefore, let us kill him, and the inheritance shall be ours.

II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiah's appearing was now come. This that conflux of Jews from all nations into Jerusalem, Acts 2, doth testify, being led by Daniel's prophecy, and the agreeableness of the time, to fix their residence there, in expectation of the Messiah now ready to be revealed. Compare also Luke 19:2.

III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifestation of the Messiah had been foretold, they could not but have a strong suspicion that this was He. But then it is a wonderful thing that they should endeavour his death and destruction. What! destroy the Messiah, the expectation and desire of that nation!

Such mischiefs could religious zeal persuade.

But it was a most irreligious religion, made up of traditions and human inventions; a strange kind of bewitchery rather than religion; that they should choose rather that the Messiah should be cut off than that religion be changed. They had been taught, or rather seduced by their traditions to believe, 1. That the kingdom of the Messiah should be administered in all imaginable pomp and worldly glory. 2. That their Judaism, or the religion properly so called, should be wonderfully promoted by him, confirmed, and made very glorious. 3. The whole nation should be redeemed from the heathen yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah, that they could not but inwardly acknowledge it, appeared notwithstanding so poor and contemptible, that nothing could be less expected or hoped for of such a one than a deliverance from their present mean and slavish state; and so distant seemed he from it, that he advised to pay tribute to Caesar, taught things contrary to what the scribes and Pharisees had principled them in, shook and seemed to abrogate the religion itself, and they had no prospect at all of better things from him; let Jesus perish, though he were the true Messiah, for any thing that they cared, rather than Judaism and their religion should be abolished.

Obj. But it is said, that what they did was through ignorance, Luke 23:34; Acts 3:17, 13:17; 1 Corinthians 2:8.

Ans. True indeed, through ignorance of the person: for they did not know and believe the Messiah to be God as well as man; they apprehended him mere man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.

Let it then be taken for granted, that the fathers of the Sanhedrim, under some strong conviction that this was the true Messiah, might express themselves in this manner, "All men will believe on him, and the Romans will come," &c. and so what Caiaphas said, "It is expedient that one man should die," &c. But where does the consequence lie in all this? "All men will believe on him"; ergo, "the Romans will come," &c.

I. It is not altogether wide of the mark, what is commonly returned upon this question: The Romans will come against our nation, taking us for rebels to the emperor, in that, without his consent, our people have entertained this Jesus for the King Messiah.

II. Nor is it impertinent to this purpose what was the ancient observation of the Jews from that of the prophet Isaiah, chapter 10:34, 11:1: "Lebanon shall fall by a mighty one--and there shall come forth a rod out of the stem of Jesse," viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another.

The story is of an Arabian telling a certain Jew, while he was at plough, that the Temple was destroyed, and the Messiah was born; which I have already told at large upon Matthew 2:1. But the conclusion of it is, "R. Bon saith; 'What need we learn from an Arabian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? There shall come forth a rod out of the stem of Jesse.'"

If, therefore, the Sanhedrim suspected Jesus to be the Messiah, they might, by the same reason, from thence also gather that the destruction of the city and nation was not far off; especially when they see the people falling off from Judaism to the religion of Jesus.

III. The fathers of the Sanhedrim judge that the nation would contract hereby an unspeakable deal of guilt, such as would subject them to all those curses mentioned Deuteronomy 28; particularly that their turning off from Judaism would issue in the final overthrow of the whole nation; and if their religion should be deserted, neither the city nor the commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched traditions.

Let us therefore frame their words into this paraphrase: "It does seem that this man can be no other than the true Messiah; the strange wonders he doth, speak no less. What must we do in this case? On the one hand, it were a base and unworthy part of us to kill the Messiah: but then, on the other hand, it is infinitely hazardous for us to admit him: for all men will believe on him; and then our religion is at an end; and when that is once gone, what can we look for less than that our whole nation should perish under the arms and fury of the Romans?"

"'I beg your pardon for that,' saith Caiaphas; 'you know nothing, neither consider; for, be he the Messiah or be he not, it is expedient, nay, it is necessary, he should die rather than the whole nation should perish,'" &c.

[He prophesied.] Is Caiaphas among the prophets? There had not been a prophet among the chief priests, the priests, the people, for these four hundred years and more; and does Caiaphas now begin to prophesy? It is a very foreign fetch that some would make, when they would ascribe this gift to the office he then bore, as if by being made high priest he became a prophet. The opinion is not worth confuting. The evangelist himself renders the reason when he tells us being high priest that same year. Which words direct the reader's eye rather to the year than to the high priest.

I. That was the year of pouring out the Spirit of prophecy and revelation beyond whatever the world had yet seen, or would see again. And why may not some drops of this great effusion light upon a wicked man, as sometimes the children's crumbs fall from the table to the dog under it; that a witness might be given to the great work of redemption from the mouth of our Redeemer's greatest enemy. There lies the emphasis of the words that same year; for Caiaphas had been high priest some years before, and did continue so for some years after.

II. To say the truth, by all just calculation, the office of the high priest ceased this very year; and the high priest prophesies while his office expires.

What difference was there, as to the execution of the priestly office, between the high priest and the rest of the priesthood? None certainly, only in these two things: 1. Asking counsel by Urim and Thummim. 2. In performing the service upon the day of Expiation. As to the former, that had been useless many ages before, because the spirit of prophecy had so perfectly departed from them. So that there remained now no other distinction, only that on the day of Expiation the high priest was to perform the service which an ordinary priest was not warranted to do. The principal ceremony of that day was, that he should enter into the Holy of Holies with blood. When, therefore, our great High Priest should enter, with his own blood, into the Holiest of all, what could there be left for this high priest to do? When, at the death of our great High Priest, the veil that hung between the Holy and the Holy of Holies was rent in twain from the top to the bottom, there was clear demonstration that all those rites and services were abolished; and that the office of the high priest, which was distinguished from the other priests only by those usages, was now determined and brought to its full period. The pontificate therefore drawing its last breath prophesies concerning the redemption of mankind by the great High Priest and Bishop of souls, "that he should die for the people," &c.

That of the apostle, Acts 23:5, "I wist not that he was the high priest," may perhaps have some such meaning as this in it, "I knew not that there was any high priest at all"; because the office had become needless for some time. For grant indeed that St. Paul did not know the face of Ananias, nor that Ananias was the high priest, yet he must needs know him to have been a magistrate, because he had his seat amongst the fathers of the Sanhedrim. Now those words which he quoted out of the law, "Thou shalt not speak evil of the ruler of thy people," forbade all indecent speeches towards any magistrate, as well as the high priest. The apostle, therefore, knowing Ananias well enough, both who he was, and that he sat there under a falsely assumed title of the high priest, does on purpose call him 'whited wall,' because he only bore the colour of the high priesthood, when as the thing and office itself was now abolished.

Caiaphas, in this passage before us, speaketh partly as Caiaphas and partly as a prophet. As Caiaphas, he does, by an impious and precipitate boldness, contrive and promote the death of Christ: and what he uttered as a prophet, the evangelist tells us, he did it not of himself; he spoke what himself understood not the depth of.

The greatest work of the Messiah, according to the expectation of the Jews, was the reduction or gathering together the captivities. The high priest despairs that ever Jesus, should he live, could do this. For all that he either did or taught seemed to have a contrary tendency, viz. to seduce the people from their religion, rather than recover them from their servile state of bondage. So that he apprehended this one only remedy left, that care might be taken, so as by the death of this man the hazard of that nation's ruin might blow over: "If he be the Messiah (which I almost think even Caiaphas himself did not much question), since he can have no hope of redeeming the nation, let him die for it himself, that it perish not upon his account."

Thus miserably are the great masters of wisdom deceived in almost all their surmises; they expect the gathering together of the children of God in one by the life of the Messiah, which was to be accomplished by his death. They believe their traditional religion was the establishment of that nation; whereas it became its overthrow. They think to secure themselves by the death of Christ, when by that very death of his their expected security was chiefly shaken. O blind and stupid madness!

[To purify themselves.] "R. Isaac saith, Every man is bound to purify himself for the feast." Now there were several measures of time for purifying. He that was unclean by the touch of a dead body required a whole week's time, that he might be sprinkled with the water of purification mixed with the ashes of the red heifer, burnt the third and the seventh days.

Other purifyings were speedilier performed: amongst others, shaving themselves and washing their garments were accounted necessary, and within the laws of purifying. "These shave themselves within the feast: he who cometh from a heathen country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolved by the wise men. These same also wash their garments within the feast."

It is supposed that these were detained by some necessity of affairs, that they could not wash and be shaved before the feast; for these things were of right to be performed before, lest any should, by any means, approach polluted unto the celebration of this feast; but if, by some necessity, they were hindered from doing it before, then it was done on a common day of the feast, viz. after the first day of the feast.

This chapter relates unto us the miraculous power of Christ, in raising of dead Lazarus, which, as it was one of his last, so was it one of the greatest miracles which he wrought: and yet we find none of the Evangelists make mention of it, but only St. John: the reason is supposed to be this, because when the other Evangelists make mention of it, but only St. John: the reason is supposed to be this, because when the other Evangelists wrote their history, Lazarus was then alive; (for Epiphanius says, he lived thirty years after he was raised by Christ) and probably, the mention of this relation might have brought Lazarus into danger and trouble; but St. John wrote his gospel after Lazarus's death. This miracle was a sufficient demonstration of Christ's godhead: none but an almighty power could recall a man four days dead, from a settled corruption to a state of life. None but he that created Lazarus could thus make him anew.

Here observe, 1. The tender sympathy of these two endeared sisters with their afflicted brother; they feel his sorrows, and acquaint their Saviour with his sufferings, Lord! behold he whom thou lovest is sick. They do not say, Our brother that loves thee is sick; he whom thou lovest is sick; thereby pleading not the merit of Lazarus, but the merit of Christ. For how can the love of Christ, which is infinite and eternal, have any cause but itself; Note, The person whom Christ loved is sick, and dies.

Learn hence, That strength of grace, and dearness of respect, even from Christ himself, cannot prevail either against death or against diseases. Lazarus, whom Christ loved, is sick.

Observe, 2. The gracious answer which Christ sent to the sister's message; This sickness is not unto death; but for the glory of God; that is, this sickness shall not bring upon him such a death as he shall remain under the power of, to the general resurrection; but is only designed to give me an opportunity of glorifying God, by exerting my miraculous power in restoring him to life.

Learn hence, 1. That as God's own glory is his supreme aim and end in all his actions, so in particular it is designed by him in sending afflictions upon his people, to glorify his power and wisdom, mercy and love, in and upon them. The saints sicknesses are all for the glory of God.

2. That God is glorified when his Son is glorified: as none do honour the Father, who do not honour the Son; so the Father accounts himself glorified, when the glory of the Son is advanced. This sickness is for the glory of God, that the Son of God might be glorified thereby.

Observe, 1. What an happy, because an holy and religious family, was here, and much honoured by Christ; Jesus loved Martha, Mary, and Lazarus: wherever true piety dwells, it draws the eye and heart of Christ towards it. Christ had frequently and familiarly lodged under their roof, and he rewards them for their entertainment with his love; Jesus loved Martha, and her sister.

Where note, That Martha is here named first, though elsewhere Mary had the precedency, to shew, no doubt, that they were both equally dear to Christ.

Observe, 2. That although Christ loved Lazarus, yet he seems to neglect him, he delays going to him for some days: but could Christ absent himself from one so long, whom he loved so well? We find he did. Let us take heed then that we do not misinterpret Christ's delays. He seldom comes at our time, but never stays beyond his own; our Saviour had a double end in staying thus long: namely, for greatening of the miracle, and confirming of their faith. Had Christ gone before Lazarus was dead, they might have attributed his recovery rather to the strength of nature, than to Christ's miraculous power; or had Christ raised Lazarus as soon as he was dead, they might peradventure have thought it rather some trance or ecstasy, than a death and dissolution: therefore Christ stays so many days, that God might be the more glorified, and his own omnipotent power the more magnified.

We learn then, That when Christ delays to help them whom he dearly loves, it is always for wise ends and holy purposes.

Observe, 3. How the disciples, though they were dearly affected to Lazarus (for they had learned to love where their Master loved) yet they discourage Christ from going to him into Judea, for fear of violence offered to him. Master, the Jews of late sought to stone thee, and goest thou thither again? Here the disciples pleaded for their Master's safety, at the same time aiming at their own: they were to go with him into Judea, and they well knew that their danger was inwrapped in his, therefore they seek to divert him from his intention.

O how has the fear of suffering made many of the friends of Christ decline an opportunity of glorifying God, and doing good to others!

But cannot God give safety in the midst of danger, if he pleaseth? Let us then not chuse our way according to our own apprehension, either of danger or safety: but as we see God going before us, if our call be clear, let us go on with courage, whatever difficulties lie in our way.

Observe, 4. How our Saviour corrects these fears of his disciples, by acquainting them with his call from God, to undertake this journey into Judea, Are there not twelve hours in the day? If man walk therein, he stumbleth not: but in the night he stumbleth. As if Christ had said, "As he that walks in the day is in no danger of stumbling, but in the night he is in danger; so as long as I have a call from God, and my working time lasts, there is a divine providence that will watch over me, and secure me from all danger; now my day is not fully spent, and therefore it is not in the power of mine enemies to precipitate my passion, or to bring the night of sufferings upon me before the appointed time; but ere long the night will come on, the working time will get over, and then shall both I and you stumble upon death; but while the day lasteth we are safe."

Learn hence, 1. Every man has his twelve hours, that is, his working time, assigned him by God in this world.

2. Whilst these hours are not spent, and whilst his working time is unexpired, he shall not stumble, he shall not die, he shall not be disabled from working, while God has any work for him to do: neither the malice of men, nor the rage of devils, shall take him off till his work be finished.

3. Every man has his night as well as his day, in which he must expect and prepare to stumble; that is, to fall by death; for, when God has done his work by us and with us, he will withdraw his protection from us, but not his care over us.

We stumble upon death, and fall into the grave: but God receives us to himself, and at the end of our working season rewards us for our work.

Observe here, 1. Our Saviour, coming near to Bethany, tells his disciples that Lazarus sleepeth; that is plainly, he was dead. This shews his omnisciency, and that he was truly God: for he had received no advice of his death from any person, but as God he knew that he was deceased.

Observe, 2. The sweet title given both to death and Lazarus; death is called a sleep, Lazarus is tiles a friend: yet Christ says, not my friend, but our friend Lazarus sleepeth; intimating that gracious familiarity and mutual friendship which was betwixt himself and all his members.

Learn hence, 1. That all true believers are Christ's friends.

2. That the friends of Christ must die as well as others.

3. That their death is but a sleep, Our friend Lazarus sleepeth. It followeth, but I go, that I may awake him out of sleep.

Observe, Christ says not, We will go and awake him, but I will go, and I will awake him. The disciples who were companions in the way, must not be partners in the work; witnesses they may be, actors they cannot be; none can awake Lazarus, but the Maker of Lazarus. Who can command the soul to come down and meet the body; and who can command the body to rise up and meet the soul, but that God that created both soul and body?

Lord! it is our comfort against the dread and terror of death, that our resurrection depends upon thy almighty power. I will go, that I may awake him out of sleep.

Observe here, 1. How desirous the disciples were that Christ should not go to Bethany where Lazarus was, Bethany being within two miles of Jerusalem, where the seat of our Saviour's enemies was. But our Lord, knowing his call to be clear, resolves to go; Nevertheless, says Christ, let us go unto him.

O love, stronger than death! the grave cannot separate betwixt Christ and his friends: other friends accompany us to the brink of the grave, and there they leave us to worms and dust; for death hath both horror and noisomeness to attend it: but for thee, O Saviour, the grave-stone, the earth, the coffin, are no bounders of thy dear respects.

Blessed be God, that neither life nor death can separate from the love of Christ: but even after death and burial he is graciously affected to those he loves. Christ has a gracious regard to the dust of his saints: though his holy ones see corruption, they not always lie under the power of corruption; their dead bodies are a part of the undoubted members of Christ's mystical body.

Blessed be God, the time is coming, when Christ shall knock at the door of his children's graves, and call them up out of their bed of dust, and they shall hear the voice of he Son of God, and live.

Observe, 2. The wise and holy design of Christ in delaying to go to Bethany till Lazarus was dead; namely, that he might at once raise Lazarus's dead body, and his disciples faith, confirming them in the belief, that he was the Son of God, and the true Messias.

But could the faith of the apostles want confirmation, who had seen so many miracle wrought by our Saviour, and had lived under his minstry all the time of it?

Yes; the faith of the most eminent saint, even of the apostles themselves, want confirmation in this state of weakness and imperfection, and is capable of growth. I am glad for your sakes, that I was not there, to the intent ye may believe.

Observe, 3. The great passion which Thomas expresses upon the notice given by Christ of Lazarus's death: plainly, Lazarus is dead, says Christ; Let us go, and die with him, says Thomas.

Oh what passionate and impatient expressions do sometimes drop from our mouths, on occasion of the death of our dear relations! we are ready to be so affected with the death of our friends, as to wish ourselves out of the world, that we might be with them. But we must remember, that it is God that appoints us our several posts, and particular stations, which we must keep, till the wisdom of God sees fit to remove us.

Observe here, 1. The length of time which Christ designedly delayed before he would come to Lazarus's grave; he was not above six miles off Bethany, being within two miles of Jerusalem, and Jerusalem within four miles of Bethabara, where Christ now was, and yet our Saviour comes not of four days; doubtless, that the miracle of Lazarus being sick, as have raised him being dead, and as easily have raised him the first day, as the fourth day; but that had not carried along with it such a full conviction of Christ's almighty power. Therefore, that he might draw the eyes of their faith more stedfastly to behold and admire his almighty power, our Saviour defers his coming till Lazarus had been dead four days.

Observe, 2. The civil usage of mourning with those that mourned for the dead: anciently they mourned thirty days, and sometimes forty, for a dear relation, Num 20:29. During which time, neighbours and friends came to visit and relieve them in their sadness, with such consolatory arguments as they had. Christian religions doth not condemn natural affection: human passions are not sinful, if not excessive; to be above the stroke of passions is a condition equal to angels; to be in a state of sorrow without the sense of sorrow is a disposition beneath the beasts: but duly to regulate our sorrows, and set boundaries to our grief, is the wisdom, the duty, the interest, and the excellency, of a Christian. As to be above all passions will be our happiness in heaven, so to regulate and rectify our passions is a great part of our holiness on earth.

Observe, 3. Although Martha was a true mourner for the death of her brother, yet she doth not so far indulge to grief, but, upon the first notice of Christ's approach, she arises to go forth to meet him, with a mournful moan in her mouth, Lord, if thou hadst been here, my brother had not died. But then her infirmity appeared in limiting Christ both to time and place; to place, If thou hadst been here: as if Christ could not (if he had pleased) save his life, absent as well as present.

Then to time, Now he stinketh; as if she had said, "You are come, but, alas! too late: you have staid too long, he is past recovery, the grave hath swallowed him up." As if death would not deliver up his prisoner at the command of Christ:

Oh! the imperfect compostiion of the best of saints! what a mixture of faith and infirmity is found in the holiest and best of Christians! This also farther appears in her next words, I know, that whatsoever thou shalt ask of God, he will give it thee Joh 11:22: she seems not to believe that Christ was able to raise him by his own immediate power, but must obtain power of God to do it, as the prophets were wont to do that raised the dead. She thought Christ a person highly in God's favour, but scarce believed him able to raise Lazarus by his own power; had her faith extended to a belief that Christ was equal with the Father, and that the fulness of the godhead dwelt in him, whe would not have questioned his power to raise him from the grave; for though Christ as Mediator did apply himself by prayer to God at the raising of dead Lazarus, an almighty power communicated with his essence from the Father, by an eternal and ineffable generation.

Here observe, 1. Christ's meek answer to Martha's passionate discourse. He takes no notice of the forementioned failings, but comforts her with a promise of her brother's resurrection: Thy brother shall rise again.

Thence learn, That the knowledge and belief of the general resurrection, is, and ought to be, a sufficient support under the loss of our endeared friends, who die in the Lord.

Observe, 2. That the doctrine of the general resurrection was no new doctrine; Job believed it, Job 19:26. Daniel published it, Dan 12:1; the Pharisees had a notion of it; but Martha here makes it an article of faith, I know he shall rise again in the resurrection at the last day.

Observe, 3. How Christ particularly instructs Martha in the cause of her resurrection, acquainting her, that he himself is the author and efficient cause of it: I am the resurrection and the life: that is, I am the author, and principal efficient cause of the resurrection; and this with respect to both natures:

1. His divine nature is the efficient cause of the resurrection; he shall raise our bodies out of the dust, by the power of his godhead.

2. His human nature is the exemplary cause or pattern of the resurrection; for which reason Christ is called the first born from the dead. For though some were raised before him, yet was his resurrection the cause of their resurrection.

Hence St. Paul argues, from Christ's resurrection, the certainty of the resurrection of his members; Christ and believers are one mystical body, therefore is not Christ perfectly risen till all his members are risen with him. Indeed Christ's, personal resurrection was perfect when he arose, and all believers arose representatively in him; yet, has not received its utmost perfection: but there is somewhat behind of the resurrection of Christ. Most fitly then might our Saviour assert, I am the resurrection and the life.

Observe, 4. That Christ not only asserts himself to be the resurrection, but also the life; I am the resurrection and the life: that is, I am the cause of life natural, spiritual, and eternal; And whosoever liveth and believeth in me, shall never die; that is, eternally: though his body shall die because of sin, yet his spirit shall live because of righteousness.

Observe here, 1. The full confession which Martha makes of her faith in Christ: Thou art the Christ the Son of God, which should come into world. A confession which comes nearest to that of St. Peter ( Matt 16:16.) of any that we meet with in scripture: nay, it seems more full than Peter's confession; for those additional words, Which should come into the world, are not in his confession; the sum is, she believed Christ to be the very Messias who was typified and prefigured, prophesied of, and promised to, the Old Testament saints, as the person that in the fulness of time should come into the world for the redemption and salvation of it. Thou art the Christ, the Son of God, which should come into the world.

Hence learn, That Christ is never rightly believed in, nor regularly depended upon, for salvation, except he be owned and acknowledged to be the eternal Son of God. Martha was now fully persuaded of Christ's divine nature, of which the best of the disciples, till after our Saviour's resurrection, had but a faint and uncertain persuasion.

Observe, 2. How earnest and intent our Saviour was to dispatch the errand he came upon, namely, to raise Lazarus from the grave, and to comfort the two mournful sisters: he would not so much as enter the house, till he had effected his work: and therefore he goes straight to the grave, which probably was the place where Mary met him: Lord! It was thy meat and drink to do the will of thy Father: it was thy meat and drink by day, thy rest and repose by night. How unlike are we to thyself, if we suffer either our pleasures or our profits to divert us from our duty!

Observe, 3. What haste and speed Mary makes to attend upon our Saviour: she arose quickly, and came unto him. Mary's love added wings to her motion. The Jews observing her hasty motion, have a loving suspicion that she is gone to the grave to weep there; but their thoughts were too low; for whilst they supposed that she went to a dead brother, she was waiting upon a living Saviour. And she that used to sit at Jesus's feet, now falls at his feet, with an awful veneration: the very gesture was supplicatory. And her humble prostration was seconded with a doleful lamentation, Lord, hadst thou been here, any brother had not died: full of affection, but not free from frailty and infirmity; however Christ takes no notice of her errors and infirmity; but all the reply we hear of, is a compassionate groan, which the following verses acquaint us with.

Observe here, 1. The condolency and tender sympathy expressed by our Saviour upon this occasion: He groaned in his spirit, and was troubled: or, as the original has it, he troubled himself, intimating that our Saviour's passions were pure and holy, not like ours, muddy and mixed with sinful imperfection. The commotions of his affections were like the shaking of pure water in a crystal glass, which still remains clear; and they arose and were calmed at his pleasure; he was not overpowered by them, but had them at his command.

Learn hence, That as Christ took upon him the human nature so he did assume also human affections, thereby evidencing himself to be our brother and near kinsman, according to the flesh.

Learn, 2. That the passions and affections, which our Saviour had and expressed, were always holy and innocent: he was not without them, but he was above them; they did never violently and immoderately trouble him, but when he pleased, he troubled himself Jesus groaned in spirit, and troubled himself.

Observe, 2. How our Saviour manifests his condolency and tender sympathy with Martha and Mary, by his weeping. Jesus wept: partly from compassion, and partly for example; in compassion first to humanity to see how miserably sin had debased the human nature and rendered man like unto the brute beasts that perish.

Secondly, in compassion to Lazarus, whom he was now about to bring back into a sinful and troublesome world. Thus St. Jerome, Non flevit Chrystus lachrymas nostras, &c. "Christ, says he, did not weep tears, he mourned over Lazarus, not because dead, but because now to be brought again to life."

Again Christ wept for our example, to fetch sighs and tears from us, at the sight of others' miseries, and especially at the funerals of our godly friends.

Learn hence, That mourning and sorrow, and this expressed by tears and weeping, is an affection proper for those that go to funerals, provided it be decently kept within due bounds and is not excessive: for immoderate sorrow is hurtful to the living, and dishonourable to the dead: neither is it an argument of more love, but an evidence of less grace.

Note, 3. How the Jews observing Christ's sorrow for, admire his love to, dead Lazarus: Behold, how he loved him! Christ's love to his people is admirable and soul amazing: such as see it may admire it, but can never fully comprehend it.

Note, 4. How some of the malicious Jews attempt to lessen the reputation of our Saviour, not willing to own him to be God, because he did not keep Lazarus from dying; as if Christ could not be the Son of God, because he did not at all times, and in all cases, exert and put forth his divine power. Whereas Christ acted freely, and not necessarily, governing his actions by his own wisdom, as he saw most conducing to the ends and purposes of his own glory.

In these verses we find our Lord addressing himself to the miracle of raising Lazarus from the grave.

First, he commands them to take away the stone. But could not that voice which raised the dead, remove the stone? Yes, no doubt; but it is always the will of Christ that we put forth our utmost endeavours, and do what we can in order to our own deliverance. To remove the stone, and untie the napkin, was in their power; this therefore they must do; but to raise the dead was out of their power; this therefore Christ will do alone. Our hands must do their utmost, before Christ will put forth his help.

The stone being thus removed, his eyes begin; they are lifted up to heaven, his Father's throne, from whence he expects to derive his power: his tongue seconds his eyes, and prays unto his Father. Christ, as God, wrought this miracle by his own power. Consider him as a Mediator, and so he looks up to his Father by prayer, yet we hear of no prayer, but a thanksgiving only. Christ's will was his prayer; whatever Christ willed, God granted Christ and his Father having one essence, one nature, and one will. Neither was it fit for Christ to pray vocally and audibly, lest the unbelieving Jews should say, he did all by entreaty, nothing by power.

Observe farther, That as Christ, when he spake to his Father, lifted up his eyes; so, when he spake to dead Lazarus, he lifted up his voice, and cried aloud. This Christ did, that the strength of the voice might answer the strength of the affection, since we vehemently utter what we earnestly desire; also that the greatness of the voice might answer to the greatness of the work; but especially that the hearers might be witnesses, this mighty work was performed, not by any magical enchantments, which are commonly mumbled forth with a low voice, but by an authoritative and divine command.

In a word, might not Christ utter a loud voice at the raising of Lazarus, that it might be a representation of that shrill and loud voice of the last trumpet at the general resurrection; which shall sound into all graves, and raise all flesh from the bed of dust?

Observe next, At the manner of our Lord's speaking with a loud voice, so the words spoken by him: Lazarus, come forth.

Mark, Christ doth not say, Lazarus, revive: but, as if he supposed him already alive, he says, Lazarus come forth; to let us know that they are alive to him, who are dead to us.

Mark also, What a commanding word this was, Come forth. Not that it was in the power of these loud commanding words to raise Lazarus, but in the quickening power of Christ which attended these words.

O blessed Saviour! it is thy voice which we shall ere long hear sounding into the bottom of the grave, and raising us from our bed of dust. It is thy voice that shall pierce the rocks, divide the mountains, and echo forth throughout the universe saying, Arise, ye dead, and come to judgment.

Observe lastly, How readily obedient Lazarus was to the call and command of Christ: He that was dead came forth: and if Lazarus did thus instantly start up at the voice of Christ in the day of his humiliation, how shall the dead be roused up out of their graves by that voice which will shake the powers of heaven, and move the foundations of the earth, in the day of his glorification!

Question, But where was Lazarus's soul all that while that he was dead? If in heaven, was it not wrong to him to come from thence? if not, doth it not prove that the soul sleeps as well as the body.

Answer, Souls go not to heaven by necessitation, as the fire naturally and necessarily ascends upwards; but are disposed of by God as the supreme Governor; those that hath served him to go to heaven, and those that have served the devil go to hell, and those that are not adjudged to either place, but are to live presently again upon earth, as Lazarus was, are reserved by God accordingly: whether shut up in the body as in a swoon, or whether kept in the custody and hands of an angel not far form the body, waiting his pleasure either to restore it to the body, or to return it to its proper place of bliss or misery, the scripture has not told us whether; and it would be too great curiosity to inquire, and greater presumption to determine.

Observe here, 1. The different effects which this miracle had upon those Jews who were present at the raising of Lazarus; some of them believed on Christ: but others, persisting in their unbelief, went to the Pharisees and informed against him. Notwithstanding all the evidence which our Saviour gave of his being the Messias, by the miracles which he wrought, yet many rejected him, and refused to believe in him, to their unutterable and inevitable condemnation.

Observe, 2. How greatly disturbed the Pharisees were upon the account of our Saviour's miracles' knowing how proper an argument they were to convince men, they concluded, that if Christ were suffered to go on and work miracles, he would draw all men after him.

Learn hence, That Jesus proved himself to be the true Messias by the miracles which he wrought, his enemies themselves being judges. For we find here, the worst of our Saviour's enemies were afraid of his miracles, that by them he would draw all men after him; If we let him alone, all men will believe on him.

Observe, 3. What was the ground of the Pharisees fear, if they let Christ go on to work miracles, that he would have so many followers as would alarm the Romans, and awaken their jealousy, and cause them to come upon them with an army, to deprive them of the little liberty they indulged them, and take away their place and nation: their place: that is, their place of worship, the temple: and their nation: that is, bring the whole body of the Jewish nation to utter destruction.

Learn hence, How all the enemies and opposers of Christ and his kingdom do endeavour to colour their quarrel with some specious pretences, that they may hide the odiousness of their practices from the eye of the world, and may not be openly seen to fight against God. Thus the Pharisees here persecute our Saviour, not as the Messias (though the miracles he wrought were a sufficient evidence that he was such) but as one who would bring ruin upon their nation. If we let him alone, the Romans will come, and take away both our place and nation.

The foregoing verses acquainted us with the apprehension which the chief priests had of the necessity of taking away the life of our blessed Savious; Lest the Romans should take away both their place and nation.

Now here in these verses Caiaphas the high priest delivers his opinion for the preventing of this danger; he tells the rest, that they ought not to to boggle at the matter, but come to a positve and peremptory resolution to provide for the public safety, right or wrong: and that it is a great folly to prefer one man's life, thoguh ever so innocent, before a nation's welfare; a most wicked and devilish speech; as a judge he regarded not what was lawful, but as a wicked politician, he consulted what was expedient; he declares, that one man, though ever so good and holy, though ever so just and innocent, had better die, than a whole nation suffer; as where it is in any case unlawful to do evil that good may come.

Learn hence, That although it be the duty of all persons to pray for, and endeavour after, the public welfare of a church and nation, whereof they are members; yet it is altogether unlawful to promote the greatest national good, by wicked and unlawful means.

Observe farther, How God over-ruled the tongue of Caiaphas beyond his own intention, prophetically to foretell that great good, which, by our Saviour's death, should redound to the world, and that the fruit and benefit of his death should not only extend to the Jews, but to the Gentiles also; and that he should gather in one body, or church, all that truly believe in him, though far and wide dispersed upon the face of the earth.

Hence learn, 1. That the spirit of prophecy did fall sometimes upon very bad men, and God has been pleased to reveal some part of his mind to the worst of men. Thus Pharaoh and Nebuchadnezzar had in their dreams a revelation form God, what things he intended to do.

Learn, 2. That it is consistent with the holiness of God, sometimes to make use of the tongues of the worst of men, to publish and declare his will. Caiaphas here, though a vile and wicked man, was influenced by God to prophecy and speak as an oracle. Almighty God may, when he pleases, employ wicked men this way, without any prejudice to his holiness. This Caiaphas spake not of himself, but, being high priest that year, he prophesied, that Jesus should die for that nation.

Observe here, 1. How baneful and destructive evil counsel is, especially out of the mouths of leading men, and how soon embraced and followed. Caiaphas no sooner propounds the putting of Christ to death, but from that day forward they lie in wait to take him. The high priests had satisfied their consciences, and now they make all possible speed to put their malicious designs and purposes in execution.

Observe, 2. The prudential care and means which our Lord used for his own preservation: to avoid their fury, he withdraws himself privately into a place called Ephraim, and there continued with his disciples.

Learn, As Christ himself fled, so is it lawful for his servants to flee, when their life is conspired against by their bloody enemies, and the persecution is personal.

Observe, 3. When the time was come that he was to expose himself, when the time of the passover drew near, in which he, being the true Paschal Lamb, was to be slain, to put an end to that type, he withdraws no more, but surrenders himself to the rage and fury of his enemies, and dies a shameful death for shameless sinners, as the next chapter more at large informs us.