Expository Thoughts on the Gospels

7. — [Then after that saith... disciples.] The Greek words which begin this sentence mark an interval of time even more emphatically than our English version does. They would be literally rendered, " Afterwards, after this." The word translated " then " is the same that is translated " after that" in 1 Cor. xv. 6—7.

[Let lis go...Judcea again.'] This is the language of the kind and loving head of a family, and the chief in a party of friends. Our Lord does not say. " I shall go to," or, " Follow Me to Judaea, but, "Let us go." It is the voice of a kind Master and Shepherd proposing a thing to His pupils and followers, as though He would allow them to express their opinions about it. How much depends on the manner and language of a leader!

The familiar, easy manner in which our Lord is said here to tell His disciples what He proposes to do, gives a pleasant idea of the terms on which they lived with Him.

8. — [His disciples say... Master.] The answer of the disciples is an interesting illustration of the easy terms on which they were with their Master. They tell him frankly and unreservedly their feelings and fears.

Let it be noted that the word rendered " Master" here is the well-known word "Rabbi." The use of it shows that there is nothing necessarily insulting, sneering, or discourteous about the term. It was the title of honour and respect given by all Jews to their teachers. Thus John the Baptist's disciples said to him, when jealous for his honour, "llabbi, he that was with thee," etc. (John iii. 26.)

[The Jews of late sought to stone thee.] The "Jews" here mean especially the leaders or principal persons among the Scribes and Pharisees at Jerusalem, as it generally does in St. John's Gospel. The word rendered " of late " is generally trans- latecl " now," or " at this time." There is not another instance of its being translated " of late " in the New Testament. Hence the sentence would be more literally rendered, " The Jews even now were seeking to stone Thee." They allude to the attempt made at the feast of dedication a few weeks before. The attempt was so recent that it seemed "even now."

[And goest thou thither again?'] This question indicates surprise and fear, — " Do we hear aright? Dost Thou really talk of going back again to Judaea? Dost Thou not fear another assault on Thy'life?" We can easily detect fear for their own safety, as well as their Master's, in the question of the disciples: yet they put it on '; thee," and not on "us."

Let us note how strange and unwise our Lord's plans sometimes appear to His short-sighted people. How little the best can understand His ways!

>, 10. — [Jesus answered, Are there not twelve hours, etc.] The answer which our Lord makes to the remonstrance of His timid disciples is somewhat remarkable. Instead of giving them a direct reply, bidding them not to be afraid, He first quotes a proverbial saying, and then draws from that saying general lessons about the time which any one who is on a j ourney will choose for journeying. He draws no conclusion, and leaves the application to be made by the disciples themselves. To an English ear the answer seems far more strange than it would to an Eastern one. To quote a proverb is, even now, a common reply among Orientals. To fill up the sense of our Lord's elliptical reply, and draw the conclusions He meant to be drawn, but did not express, is, however, not very easy. The following may be taken as a paraphrase of it: —

" Are not the working hours of the day twelve? You know they are, speaking generally. If a man on a journey walks during these twelve daylight hours, he sees his road, and does not stumble or fall, because the sun, which is the light of the world, shines on his path. If, on the contrary, a man on a journey chooses to walk in the unreasonable hour of night, he is likely to stumble or fall, for want of light to guide his feet. It is even so with Me. My twelve hours of ministry, my day of work, is not yet over. There is no fear of my life being cut off before the time: I shall not be slain till my work is done. Till mine hour is come I am safe, and not a hair of my head can be touched. I am like one walking in the full light of the sun, and cannot fall. The night will soon be here when I shall walk on earth no longer: but the night has not yet come. There are twelve hours in my day of earthly ministry, and the twelfth with Me has not arrived."

This seems to me substantially the correct explanation of our Lord's meaning. The idea of ancient writers, as Hugo and Lyranus, that our Lord meant, by mentioning the twelve hours of the day, that men often change their minds as the day goes on, and that the Jews, perhaps, no longer wished to kill Him, is very improbable and unsatisfactory.

I grant that the conclusion of the tenth verse, "there is no light in him," presents some difficulty. The simplest explanation is, that it only means, " because he has no light."

Pearce conjectures that the clause should be rendered, "Because there is no light in it; viz., the world." The Greek will perhaps bear this interpretation.

Let us note that the great principle underlying the two verses is the old saying in another form, " Every man is immortal till his work is done." A recollection of that saying is an excellent antidote against fears of danger. The missionary in heathen lands, and the minister at home, pressed down by unhealthy climate, or over-abundant work, may take comfort in it, after their Lord's example. Let us only, by way of caution, make sure that our dangers meet us in the path of duty, and that we do not go out of the way to seek them.

Rupertus suggests that our Lord had in His mind His own doctrine, that He was the Light and Sun of the world. Now as the sun continues shining all the twelve hours of the day, and no mortal power can stop it, so He would have the disciples know that until the evening of His own course arrived, no power of the Jews could possibly check, arrest, or do Him harm. As to the disciples, He seems to add, " So long as I am shining on you with my bodily presence, you have nothing to fear, you will not fall into trouble. When I am taken from you, and not till then, you will be in danger of falling into the hands of persecutors, and even of being put to death." Ecolampadius takes the same view.

Melancthon thinks that our Lord uses a proverbial mode of speech, in order to teach us the great broad lesson that we must attend to the duties of our day, station, and calling, and then leave the event to God. In the path of duty all will turn out right. Calvin, Bullinger, Gualter, and Brentius, take much the same view.

Leigh remarks: " Christ comforts from God's providence. God made the day twelve hours. Who can make it shorter? Who can shorten man's life? "

Does it not come to this, that our Lord would have the disciples know that He Himself could not take harm till His day of work was over, and that they could take no harm while He was with them? (Compare Luke xiii. 32, 33.) Bishop Ellicott suggests that this was the very time in our Lord's ministry when He said to the Pharisee, " I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheles s I must walk today and to-morrow and the day following." But I doubt this.

It is certain that there came a time when our Lord said, "This is your hour, and the power of darkness," to His enemies. Then He was taken, and His disciples fled.

11.— [These things... our friend Lazarus...sleepeth.~\ In this verse our Lord breaks the fact, that Lazarus is dead, to His disciples. He does it in words of matchless beauty and tenderness. After saying "these things" about the twelve hours of the day, which we have considered in the last verse, He seems to make a slight pause. Then, "after that," comes the announcement, which would be more literally rendered, " Lazarus, the friend of us, has been laid asleep."

The word "sleepeth" means, "is dead." It is a gentle and pathetic way of expressing the most painful of events that can befall man, and a most suitable one, when we remember that after death comes resurrection. In dying we are not annihilated. Like sleepers, we lie down, to rise again. Estius well remarks, "Sleeping, in the sense of dying, is only applied to men, because of the hope of the resurrection. We read no such thing of brutes."

The use of the figure is so common in Scripture, that it Is almost needless to give references. (See Deut. xxxi. 16; Daniel xii. 2; Matt, xxvii. 52; Acts vii. 60; xiii. 36; 1 Cor. vii. 39; xi. 30; xv. 6—18; 1 Thess. iv. 13, H.) But it is a striking fact that the figure is frequently used by great heathen writers, showing clearly that the tradition of a life after death existed even among the heathen. Homer, Sophocles, Virgil, Catullus, supply instances. However, the Christian believer is the only one who can truly regard death as sleep, — that is, as a healthy, refreshing thing, which can do hiui no harm. Many among ourselves, perhaps, are not aware that the figure of speech exists among us in full force in the word " cemetery," applied to burial-ground. That word is drawn from the very Greek verb which our Lord uses here. It is literally a " sleeping-place."

The word "friend," applied to Lazarus, gives a beautiful idea of the relation between the Lord Jesus and all His believing peo pie. Each one is His " friend," — not servant, or subject only, but " friend." A poor believer has no cause to be ashamed. He has a Friend greater than kings and nobles, who will show Himself friendly to all eternity. A dead saint lying in the grave is not cut off from Christ's love: even in his grave, he is still the friend of Christ.

The expression " our," attached to friend, teaches the beautiful lesson that every friend of Christ is or should be the friend of all Christians. Believers are all one family of brothers and sisters, and members of one body. Lazarus was not " my " friend, but "our" friend. If any one is a friend of Christ, every other believer should be ready and willing to hold out his hand to him, a'ud say, " You are my friend."

sleep," He proclaims His deliberate intention and purpose to raise Lazarus from the dead. He boldly challenges the attention of the disciples, and declares that He is going to Bethany, to restore a dead man to life. Never was bolder declaration made. None surely would make it but One who knew that He was very God.

" I go," is equivalent to saying, " I am at once setting forth on a journey to Bethany." The expression, that " I may awake him out of sleep," is one word in Greek, and is equivalent to " that I may unsleep him." What our Lord went to do at Bethany, He is soon coining to do for all our friends who are asleep in Christ. He is coming to awaken them.

Some commentators have thought that Lazarus died in the very moment that our Lord said, " Our friend sleepeth," and that it means, "Lazarus has just fallen asleep and died." But this is only conjecture, though doubtless our Lord knew the moment of his decease.

Let it be noted that our Lord says, "I go," in the singular number, and not " Let us go." Does it not look as if He meant, "Whether you like to go or not, I intend to go?"

Hall remarks: " None can awaken Lazarus out of this sleep, but He that made Lazarus. Every mouse or gnat can raise us up from that other sleep; none but an omnipotent power from this."

12. — {Then said...disciples... sleep...well.'] It seems strange that the disciples should misunderstand our Lord's words, considering how commonly death was called sleep. But their unwillingness to go into Judaea probably made them shut their eyes to our Lord's real meaning.

Most writers think that the disciples referred to the general opinion, that sleep in a sickness is a sign of amendment. Some, however, suggest that they had gathered from the messenger sent by Martha and Mary what was the precise nature of Lazarus' illness, and therefore knew that it was one in which sleep was a favourable symptom.

The Greek word for " he shall do well," is curious. It is the same that is often rendered " shall be made whole." Sometimes it is " healed," and generally "saved."

The latent thought is manifest: " If Lazarus sleeps, he is getting better, and there is no need of our going to Judaea."

13. — [Hoiobeit Jesus spake, etc.] This verse is one of those explanatory glosses which St. John frequently puts into his narrative parenthetically. The three first words of the verse would be more literally rendered, "But Jesus had spoken."

How the disciples could have " thought " or " supposed " that our Lord meant literal sleep, and not death, seems strange, when we remember that Peter, James, and John, had heard Him use the same expression after the death of the ruler's daughter: " The maid sleepeth." (Matt. ix. 24.) Two probable reasons may be assigned: one is that they had heard from the messenger that Lazarus' recovery turned on his getting sleep, and that if he only got some sleep he might do well; the other is that they were so afraid of returning to Judsea, that they determined to believe Lazarus was getting better, and to construe our Lord's words in the way most agreeable to their fears. It i3 common to observe that men will not understand what they do not want to understand.

Quesnel remarks here: " The misunderstanding of the Apostles was a great instance of stupidity, and shows plainly how sensual and carnal their minds still were. The knowledge of this is useful in order to convince incredulous persons that the Apostles were not of themselves capable either of converting the world, or of inventing the wonderful things and sublime discourses which they relate."

The readiness of the disciples to misunderstand figurative language is curiously shown in two other places, where our Lord spoke of "leaven" and "meat." (Matt. xvi. 6; John iv. 32.)

14. — [Then said... plainly... Lazarus... dead."] Here at last our Lord breaks the fact of Lazarus' death to His disciples openly, and without any farther reserve. He had approached the subject gently and delicately, and thus prepared their minds for something painful, by steps. First He said simply, " Let us go into Judaea," without assigning a reason. Secondly He said, "Lazarus sleepeth." Lastly He says, " Lazarus is dead." There is a beautiful consideration for feelings in these three steps. It is a comfortable thought that our mighty Saviour is so tenderhearted and gentle. It is an instructive lesson to us on the duty of dealing gently with others, and specialty in announcing afflictions.

The word rendered "plainly "is the same as in John x. 24. Here, as there, it does not mean " in plain, intelligible language " so much as " openly, unreservedly, and without mystery."

15. — [And lam glad...not there... believe. ~] This sentence would be more literally rendered, " And I rejoice on account of you, in order that ye may believe, that I was not there." Our Lord evidently means that He was glad that He was not at Bethany when Lazarus became ill, and had not healed him before his death, as in all probability He would have done. The result now would be most advantageous to the disciples. Their faith would receive an immense confirmation, by witnessing the stupendous miracle of Lazarus being raised from the dead. Thus, great good, in one respect, would come out of great evil. The announcement they had just heard might be very painful and distressing, but He as their Master could not but be glad to think how mightily their faith would be strengthened in the end.

Let us note that our Lord does not say, "lam glad Lazarus is dead, but I am glad I was not there." Had He been there, He seems to say, He could not have refused the prayer of Martha aud Mary to heal His friend. We are not intended to be so unfeeling as to rejoice in the death of Christian friends; but we may rejoice in the circumstances attending their deaths, and the glory redounding to Christ, and the benefit accruing to saints from them.

Let us note that our Lord does not say, "I am glad for the sake of Martha and Mary and Lazarus that I am not there, but for your sakes." It is no pleasure to Him to see His individual members suffering, weeping, and dying; but He does rejoice to see the good of many spring out of the suffering of a few. Hence He permits some to be afflicted, in order thalf many may be instructed through their afflictions. This is the key to the permission of evil in the world; it is for the good of the many. When we ourselves are allowed of God to suffer, we must remember this. We must believe there are wise reasons why God does not come to our help at once and take the suffering away.

Let us note our Lord's desire that His disciples " may believe." He did not mean that they might believe now for the first time, but that they might believe more firmly, heartily, and unhesitatingly; that their faith, in short, might receive a great increase by seeing Lazarus raised. We see here the immense importance of faith. To believe on Christ, aud trust God's word, is the first step towards heaven. To believe more and trust more, is the real secret of Christian growth, progress, and prosperity. To make us believe more is the end of all Christ's dealings with us. (See John xiv. 1.)

[Nevertheless let us go unto Mm.'] The first word here would be more literally rendered "But." It is as though our Lord said, "But let us delay no longer; let us cast aside all fears of danger; let us go to our friend."

It is noteworthy that our Lord says, "let us go to Lazarus," though he was dead, and would be buried by the time they reached Bethany. Can it be that the disciples thought He had David's words about his dead child in His mind, " I shall go to him "? The words of Thomas, in the next verse, seem to make it possible.

We may notice three gradations in our Lord's language about going to Bethany. The first, in the 7th verse: there He says in the plural, "Let us all go into Judaea." — The second, in verse 11: there He says in the singular, "I go to awake him; "as though He was ready to go alone. — The third is here in the plural, " Let us al1 go."

Toletus thinks that by these words our Lord meant to hint His intention of raising Lazarus.

Burkitt remarks: " O love, stronger than death! The grave cannot separate Christ and his friends. Other friends accompany us to the brink of the grave, and then they leave us. — Neither life nor death can separate from the love of Christ.

Bengel remarks: "It is beautifully consonant with Divine propriety, that no one is ever read of, as having died while the Prince of Life was present."

16.— [Then said 71wmas...go...die with him.] The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27. On each occasion he appears in the same state of mind,— ready to look at the black side of everything,— taking the worst view of the position, and raising doubts and fears. In John xiv. 5, he does not know where our Lord is going. In John xx. 25, he cannot believe our Lord has risen. Here he sees nothing but danger and death, if his Master returns to Judaea. Yet he is true and faithful nevertheless. He will not forsake Christ, even if death is in the way. "Let us go," he says to his fellowdisciples, " and die with our Master. He is sure to be kilied if He does go; but we cannot do better than be killed with him."

Some, as Brentius, Grotius, Leigh, Poole, and Hammond, think that " with him," refers to Lazarus. But most commentators think that Thomas refers to our Lord; with them I entirely agree.

Let it be noted that a man may have notable weaknesses and infirmities of Christian character, and yet be a disciple of Christ. There is no more common fault among believers, perhaps, than despondency and unbelief. A reckless readiness to die and make an end of our troubles is not grace but impatience.

Let us observe how extremely unlike one another Christ's disciples were. Peter, for instance, overrunning with zeal and confidence, was the very opposite of desponding Thomas. Yet both had grace, and both loved Christ. We must not foolishly assume that all Christians are exactly like one another in details of character. We must make large allowances, when the main features are right.

Let us remember that this same Thomas, so desponding in our Lord's life-time, was afterwards the very Apostle who first preached the Gospel in India, according to ecclesiastical history, and penetrated further East than any whose name is re-

corded. Chrysostom says, " The very man who dared not go to Bethany in Christ's company, afterwards ran alone through the world, and dwelt in the midst of nations full of murder and ready to kill him."

Some have thought that his Greek name " Didymus," signifying " two " or " double," was given him because of his character being double, viz., part faith and part weakness. But this is very doubtful. In the first three Gospels, in the catalogue of the twelve, he is always named together with Matthew the publican. But why we do not know.

The Greek word for "fellow-disciple" is never used in the New Testament excepting here.

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 sa.t 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.

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 Aud whosoever liveth, and believeth in mo 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 ia come, and calleth for thee,

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

There is a grand simplicity about tbis passage, which is almost spoilt by any human exposition. To comment on it seems like gilding gold or painting lilies. Yet it throws much light on a subject which we can never understand too well; that is, the true character of Christ's people. The portraits of Christians in the Bible are faithful likenesses. They show us saints just as they are.

We learn, firstly, toJiat a strange mixture of grace and weakness is to be found even in the hearts of true believers.

We see this strikingly illustrated in the language used b}r Martha and Mary. Both these holy women had faith enough to say, " Lord, if Thou hadst been here, my brother had not died." Yet neither of them seems to have remembered that the death of Lazarus did not depend on Christ's absence, and that our Lord, had He thought fit, could have prevented his death with a word, without coming to Bethan}r. — Martha had knowledge enough to say, " I know, that even now, whatsoever Thou wilt ask of God, God wilt give it Thee, — I know that my brother shall rise again at the last day, — I believe that Thou art the Christ, the Son of God." — But even she could get no further. Her dim eyes and trembling hands could not grasp the grand truth that He who stood before her had the keys of life and death, and that in her Master dwelt " all the fulness of the Godhead bodity." (Colos. ii. 9.) She saw indeed, but through a glass darkly. She knew, but only in part. She believed, but her faith was mingled with much unbelief. Yet both Martha and Mary were genuine children of God, and true Christians.

These things are graciously written for our learning. It is good to remember what true Christians really are. Many and great are the mistakes into which people fall, by forming a false estimate of the Christian's character. Many are the bitter things which people write against themselves, by expecting to find in their hearts what cannot be found on this side of heaven. Let us settle it in our minds that saints on earth are not perfect angels, but only converted sinners. They are sinners renewed, changed, sanctified, no doubt; but they are yet sinners, and will be till they die. Like Martha and Maiy, their faith is often entangled with much unbelief, and their grace compassed round with much infirmity. Happy is that child of God who understands these things, and has learned to judge rightly both of himself and others. Rarely indeed shall we find the saint who does not often need that praj'er, " Lord, I Jielieve: help Thou mine unbelief."

We learn, seconcll}7, what need many believers have of clear views of Christ's person, office, and poiver. This is a point which is forcibly brought out in the well-known sentence which our Lord addressed to Martha. In reply to her vague and faltering expression of belief in the resurrection at the last day, He proclaims the glorious truth, " I am the resurrection and the life; " — " I, even T, thy Master, am He that has the keys of life and death in IIi« hands." And then He presses on her once more that Gid lesson, which she had doubtless often heard, but never fully realized: "He that believeth in Me, though he were dead, yet shall he live; and whosoever liveth and believeth in Me shall never die."

There is matter here which deserves the close consideration of all true Christians. Many of them complain of want of sensible comfort in their religion. They do not feel the inward peace which they desire. Let them know that vague and indefinite views of Christ are too often the cause of all their perplexities. They must try to see more clearly the great object on which their faith rests. They must grasp more firmly His love and power toward them that believe, and the riches He has laid up for them even now in this world. We are many of us sadly like Martha. A little general knowledge of Christ as the only Saviour is often all that we possess. But of the fulness that dwells in Him, of His resurrection, His priesthood, His intercession, His unfailing compassion, we have tasted little or nothing at all. They are things of which our Lord might well say to many, as he did to Martha, " Believest thou this? "

Let us take shame to ourselves that we have named the name of Christ so long, and yet know so little about Him. What right have we to wonder that we feel so little sensible comfort in our Christianity? Our slight and imperfect knowledge of Christ is the true reason of our discomfort. Let the time past suffice us to have been lazy students in Christ's school; let the time to come find us more diligent in trying to " know Him and the power of His resurrection." (Philip, iii. 10.) If true Christians would only strivTe, as St. Paul says, to J* comprehend what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge," they would be amazed at the discoveries they would make. They would soon find, like Hagar, that there are wells of water near them of which the}7 had no knowledge. They would soon discover that there is more heaven to be enjoyed on earth than they had ever thought possible. The root of a happy religion is clear, distinct, well-defined knowledge of Jesus Christ. More knowledge would have saved Martha many sighs and tears. Knowledge alone no doubt, if unsanctified, only " puffeth up." (1 Cor. viii. 1.) Yet without clear knowledge of Christ in all His offices we cannot expect to be established in the faith, and steady in the time of need.

17. — {Then when Jesus came."] We are left entirely to conjecture as to the time spent by our Lord in His journey from Bethabara to Bethany. We do not know anything certain of the place where He was abiding, except that it was beyond Jordan. Probably it was between twenty and thirty miles from Bethany, and this distance, to those who travel on foot, would be at least a day's journey.

[He found... lain... grave... four days already.'] The Greek form of language here is peculiar, and a literal translation would be impossible. It would be, " He found him being already four days in the grave." It is highly probable that Lazarus was buried the same clay that he died. In a country like Palestine, with a hot climate, it is quite impossible to keep corpses long unburied, without danger and discomfort to the living. A man may talk to his friend one day, and find him buried the next day.

One thing is abundantly proved by this verse. Lazarus must certainly have been dead, and not in a trance or swoon. A person lying in a grave for four days, all reasonable people would admit, must have been a dead man.

The various fo:*ms of death which our Lord is recorded to have triumphed c rer should not be forgotten. Jairus' daughter was just dead; the son of the widow of Nain was being carried to the grave; Lazarus, the most extraordinary case of all, had been four days in the tomb.

The expression, " He found," in this. verse, must not be thought to imply any surprise. We know that our Lord begun His journey from Bethabara with a full knowledge that Lazarus was dead. What " He found " applies to Lazarus therefore, and to the precise length of time that he had been in the grave. He v.as not only dead, but buried.

We can well imagine what a sorrowful time those four days must have been to Martha and Mary, and how many thoughts must have crossed their minds as to the reason of our Lord's delay, as to the day He would come, and the like. Nothing so wears us down as suspense and uncertainty. Yet of all graces there is none so glorifying to God and sanctifying to the heart as that of patience or quietly waiting. How long Abraham, Jacob, Joseph, Moses, and David were kept waiting! Jesus loves to show the world that His people can wait. Martha and Mary had to exemplify this. Well if we can do likewise!

Gomarus discusses at length the curious question, where the soul of Lazarus was during those four days. He dismisses as unscriptural the idea that it was yet in the body, and seems to hold that it was in Paradise.

The " four days " are easily accounted for, if we remember the time occupied by the messenger from Bethany, the two days' delay at Bethabara, and the journey to Bethany.

18. — [Now Bethany...nigh...Jerusalem, about fifteen furlongs off."] This verse shows that John wrote for readers who were not acquainted with Palestine. According to his manner he gives a parenthetical description of the situation of Bethany, partly to show how very near to Jerusalem the wonderful miracle he relates was worked, — within a walk of the temple, and almost within view; and partly to account for the number of the Jews who came from Jerusalem to comfort Martha and Mary.

The distance, fifteen furlongs, is rather less than two miles. The use of the expression, "about," shows that the Holy Ghost condescends to use man's common form of language in describing things, and that such expressions are not inconsistent with inspiration. (See John ii. 6, and vi. 19.)

19. — [And many Jews... came... Mary.,] This sentence would be more literally rendered, u Many from among the Jews had come to those around Martha and Mary." Who these Jews were it 19 impossible to say, except that they evidently came from Jerusalem. One can hardly suppose that they were the leaders and rulers of the Pharisees. Such men would not be likely to care for friends of Jesus, and would hardly have condescended to visit Martha and Mary, who were doubtless known to be His

° disciples. Of course it is possible that Simon the leper, in whose house Lazarus died, may have been a man of considera* tion, and that the Jews may have come out of respect to him. At any rate it is clear that those who saw the stupendous miracle of this chapter were Jerusalem Jews, and were " many," and not few. — The expression, " Those around Martha and Mary," is a form of language not uncommon in Greek, and is probably rightly translated in our version. It can hardly mean, " the women who had come to mourn with Martha and Mary," though it is well known that women were the chief mourners at funerals. It is, however, only fair to say that Beza decidedly holds that the women and female friends who had come to mourn with Mary and Martha are meant in this verse.

\_To comfort them concerning their brother.'] This appears to have been a common practice among the Jews. When any one died, friends and neighbours assembled for several days at the house of the deceased, to mourn with and comfort the relatives. Lightfoot specially mentions it. The same custom prevails in many parts of the world at the present day: Hindostan and Ireland are instances.

We cannot doubt that many of these Jews came to Martha and Mary from form and custom, and not from any genuine sympathy or kind feeliug, much less from any unity of spiritual taste. Yet it is striking to observe how God blesses even the semblance of sympathy. By coming they saw Christ's greatest miracle. If unbelief can sympathize, how much more should grace.

One thing at any rate seems very clearly proved by this verse. Whatever was the rank or position of Martha, Marj^, and Lazarus, they were well-known people, and anything that happened in their house at Bethany was soon public news in Jerusalem. Had they been strangers from Galilee, the thing named in this verse would not have been written.

Chrysostom thinks the Evangelist mentioned the Jews coming to comfort Martha and Mary, as one of the many circumstances proving that Lazarus was really dead. They evidently thought him dead, or they would not have come.

Lightfoot gives a long and curious account of the customs of the Jews about comforting mourners. He says that "thirty

days were allotted for the time of mourning. The three first days were for weeping; seven clays for lamentation; and thirty days for intermission from washing or shaving. The beds in the house of mourning were all taken down and laid on the ground, as soon as the coffin left the house. The comforter sat on the floor; the bereaved sat chief. The comforter might not say a word till the chief mourner broke silence."

Poole observes that the mourning for Jacob was forty days, for Aaron and Moses, thirty days. (Gen. 1. 3; Num. xx. 29; Deut. xxxiv. 8.)

20. — [Then Martha...heard...Jesus...coming...met him.'] The Greek word for " was coming," would have been more literally translated, " is coming," or, "comes," in the present tense. It then gives the idea that Martha received from some friend, servant, or watchman, who was on the lookout on the road from Jordan, the message long looked for, "Jesus is in sight:" " He is coming." She then hurried out, and met our Lord outside the village. The Greek is simply, "met Him;" and "went" is needless.

Bullinger thinks that Martha, with characteristic activity, was bustling after domestic duties, and heard from some one that Jesus was coming, and ran to meet Him, without going to tell Mary.

[But Mary sat still... house.'] While Martha hurried out to meet Jesus, Mary continued sitting in the house. Martha's " met" is a perfect tense; Mary's " sat" is an imperfect. It is impossible not to see the characteristic temperament of each sister coming out here, and doubtless it is written for our learning. Martha — active, stirring, busy, demonstrative — cannot wait, but runs impulsively to meet Jesus. Mary — quiet, gentle, pensive, meditative, contemplative, meek — sits passively at home. Yet I venture to think that of the two sisters, Martha here appears to most advantage. There is such a thing as being so crushed and stunned by our affliction that we do not adorn our profession under it. Is there not something of this in Mary's conduct throughout this chapter? There is a time to stir, as well as to sit still; and here, by not stirring, Mary certainly missed hearing our Lord's glorious declaration about Himself. I would not be mistaken in saying this. Both these holy women were true disciples; yet if Mary showed more grace on a former occasion than Martha, I think Martha here showed more than Mary.

Let us never forget that there are differences of temperament among believers, and let us make, due allowance for others if they are not quite like ourselves. There are believers who are quiet, passive, silent, and meditative; and believers who are active, stirring, and demonstrative. The well-ordered Church must find room, place, and work for all. We need Marys as well as Marthas, and Marthas as well as Marys.

Nothing brings out character so much as sickness and affliction. If we would know how much grace believers have, we should see them in trouble.

Let us remember that "sitting" was the attitude of a mourner, among the Jews. Thus Job's friends " sat down with him on the ground." (Job ii. 13.)

Henry remarks: "In the day of affliction Mary's contemplative and reserved temper proved a snare to her, made her less able to grapple wi*h grief, and disposed her to melancholy.

It will be our wisdom to watch against the temptations, and improve the advantages of our natural temper."

21. — [Then said Martha... if thou... not died.] This is the first account of Martha's feelings. It was the uppermost thought in her mind, and with honest impulsiveness she brings it out at once. It is easy to detect in it a strange mixture of emotions.

Here is a passion, not unmixed with a tinge of reproach. " I wish you had been here: why did you not come sooner? You might have prevented my brother's death."

Here is love, confidence, and devotion creeping out. " I wish you had been here. We loved you so much. We depended so entirely on your love. We felt if you had been here all would be ordered well."

Here is faith. " I wish you had been here. I believe you could have healed my brother, and kept death from him."

Nevertheless there is something of unbelief at bottom. Martha forgets that the bodily presence of Jesus was not necessary in order to cure her brother, or to prevent his death. She must have known what our Lord did for the centurion's servant, and the ruler of Capernaum. He had but to speak the word anywhere and Lazarus would have recovered. But memories often fail in time of trouble.

Ferus remarks how apt we all are to say, as Martha, "If God had been here, if Christ had been present, this would not have happened; as if Christ was not always present, and everywhere near His people! "

Henry remarks that in cases like Martha's, " we are apt to add

to our 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. And what good does it do? When God's will is done, our business is to submit."

22. — [But I know... even now... ask... give it thee.'] In these words poor Martha's faith and hope shine clearly and unmistakably, though not without serious blemishes. " Even now," she says, " though my brother is dead and lying in the grave, I know, and feel confident, from the many proofs I have seen of Thy power, that whatsoever things Thou mayest ask of God, God will give them to Thee. I must therefore even now cling to the hope that in some way or other Thou wilt help us."

The faith of these words is plain and unmistakable. Martha hopes, desperately against hope, that somehow all will be right, though she knows not how. She has strong confidence in the efficacy of our Lord's prayers.

The presence of dim views and indistinct apprehensions of Christ in Martha's mind is as evident as her faith. She speaks as if our Lord was a human prophet only, and had no independent power of His own, as God, to work a miracle, and as if lie could not command a cure, but must ask God for it, as Elisha did. She must have strangely forgotten the manner in which our Lord had often worked His miracles. Chrysostom remarks, that she speaks as if Christ was only " some virtuous and approved mortal."

Let us note here that there may be true faith and love toward Christ in a person, and yet much dimness and ignorance mixed up with it. Love to Christ, in Christian women especially, is often much clearer than faith and knowledge. Hence women are more easily led astray by false doctrine than men. It is of the utmost importance to remember that there are degrees of faith and knowledge. How small a degree of faith may save, and how much of ignorance may be found even in one who is on the way to heaven, are deep points which probably the last day alone will fully disclose.

Let us do Martha the justice to observe that she shows great confidence in the value and efficacy of prayer.

23. — [Jesus saith... brother... rise again.~\ These words, the first spoken by our Lord after arriving at Bethany, are very remarkable. They sound as if He saw the vague nature of Martha's faith, and would gradually lead her on to clearer and more distinct views of Himself, His office, and Person. He therefore begins by the broad, general promise, " Thy brother shall be raised up." He does not say when or how. If his disciples heard him say this, they might have some clue to his meaning, as He had said, " I go that I may awake him out of sleep." But Martha had not heard that.

Let us note that our Lord loves to draw out the faith and knowledge of His people by degrees. If He told us everything at once, plainly, and without any room for misunderstanding, it would not be good for us. Exercise is useful for all our graces.

Bollock sees in this verse a signal example of our Lord's unwillingness to " break the bruised reed, or quench the smoking flax." He nourishes and encourages the little spark of faith which Martha had.

24.— -[Martha...Iknow... resurrection...last day.'] Martha here reveals the extent of her faith and knowledge. She knows and feels sure that her brother will be raised again from the dead in the last day, when the resurrection takes place. This, as a pious Jewess, she had learned from the old Testament Scriptures, and as a Christian believer, she had gathered even more distinctly from the teaching of Jesus. But she does not say, " I know and feel confident" of anything more. She may perhaps have had some glimmering of hope that Jesus would do something, but she does not say, "I know." General faith is easier than particular.

formed part of the creed of the Jewish Church, and of the faith of our Lord's disciples. Martha's " i" know" sounds as if she remembered the words of Job, " I know that my Redeemer liveth." What she did not understand, or had failed to remember, was our Lord's peculiar office as Lord of the resurrection. We cannot now understand how she can have failed to hear what our Lord had said before the Sanhedrim. (John v. 25 — 29.) If she had, she evidently had not comprehended it. Even our Lord's teaching was often not taken in by His people! How much less must His ministers expect all their sermons to be understood!

To my eyes there is an evident tone of disappointment about Martha's speech. It is as though she said, " I know, of course, that he will rise again at last; but that is cold comfort. It is a far-distant event. I want nearer and better consolation."

Hutcheson remarks: " It is no uncommon thing to see men believing great things that are far off, and about which they have no present exercise, when yet their faith proves weak in the matter of a present trial, though less difficult than that which they profess to believe."

25. — [Jesus said...lam...resurrection...life.'] In this and the following verses, our Lord corrects Martha's feeble and inadequate notions, and sets before her more exalted views of Himself. As Chrysostom says, " He shows her that He needed none to help Him." He tells her that He is not merely a human teacher of the resurrection, but the Divine Author of all resurrection, whether spiritual or physical, and the Root and Fountain of all life. " I am that high and holy One who, by taking man's nature upon Me, have ennobled his body, and made its resurrection possible. I am the great First Cause and Procurer of man's resurrection, the Conqueror of death, and the Saviour of the body. I am the great Spring and Source of all life, and whatever life any one has, eternal, spiritual, physical, is all owing to Me. All that are raised from the grave will be raised by Me. All that are spiritually quickened are quickened by Me. Separate from Me there is no life at all. Death came by Adam: Ufa comes by Me."

All must feel that this is a deep saying, so deep that we se< but a little of it. One thing only is very clear and plain: none could use this language but one who knew and felt that He waa very God. No prophet or Apostle ever spoke in this way.

I do not feel sure that the two first words of this verse do not; contain a latent reference to the great title of Jehovah, "I am." The Greek quite permits it.

[He that believeth... me...dead...live.] This seutence receives two interpretations. Some, as Calvin and Hutcheson, hold that " dead " here means spiritually dead. Others, as Bollinger, Gualter, Brentitus, Museums, hold that " dead " means bodily dead. — With these last I entirely agree, partly because of the point that our Lord is pressing on Martha, partly because of the awkwardness of speaking of a believer as "dead." Moreover, the expression is a verb, — " though he has died," and not an adjective,— " is a dead person." The sense I believe to be this: " He that believes in Me, even if he has died, and been laid in the grave, like thy brother, shall yet live, and be raised again through my power. Faith in Me unites such an one to the Fountain of all life, and death can only hold him for a short time. As surely as I, the Head, have life, and cannot be kept a prisoner by the grave, so surely all my members, believing in Me, shall live also."

26. — [And whosoever liveth...believeth... never die.'] In this verse our Lord seems to me to speak of living believers, as in the last verse He had spoken of dead ones. Here, then, He makes the sweeping declaration, that " every one who believes in Him shall never die:" that is, he "shall not die eternally," as the Burial Service of the Church of England has it. The second death shall have no power over him. The sting of bodily death shall be taken away. He partakes of a life that never ends, from the moment that he believes in Christ. His body may be laid in the grave for a little season, but only to be raised after a while to glory; and his soul lives on uninterruptedly for evermore, and, like the great risen Head, dieth no more.

That there are great depths in this and the preceding sentence, every reverent believer will always admit. We feel that we do not see the bottom. The difficulty probably arises from the utter inability of our gross, carnal natures to comprehend the mysteries of life, death, and resurrection of any kind. One thing is abundantly clear, and that is the importance of faith in Christ. " He that believeth" is the man who though dead shall live, and shall never die. Let us take care that we believe, and then all shall one day be plain. The simple questions, " What is life, and what is death?" contain enough to silence the wisest philosopher.

[Believest thou this?] This searching question is the application to Martha of the great doctrines just laid down. " Thou believest that the dead will rise. It is well. But dost thou believe that I am the Author of resurrection, and the source of life? Dost thou realize that I, thy Teacher and Friend, am very God, and have the keys of death and the grave in my hands? Hast thou yet got hold of this? If thou hast not, and only knowest me as a prophet sent to teach good and comfortable things, thou hast only received half the truth."

Home questions like these are very useful. How little we most of us know what we really believe, and what we do not; what we have grasped and made our own, and what we hold loosely! Above all, how little we know what we really believe about Christ!

Melancthon points out how immensely important it is to know whether we really have faith, and believe what wre hold.

home with the mighty question of the last verse, seems hardlyable to give any but a vague answer. In truth, we cannot expect that she would speak distinctly about that which she only understood imperfectly. She therefore falls back on a general answer, in which she states simply, yet decidedly, what was the extent of her creed.

Our English word, " I believe," hardly gives the full sense of the Greek. It would be literally, " I have believed, and do believe." This is my faith, and has been for a long time.

Augustine, Bede, Bullinger, Chemnitius, Gualter, Maldonatus, Quesnel, and Henry, think that the first word of Martha's reply is a full and explicit declaration of faith in everything our Lord had just said. "Yes, Lord, I do believe Thou art the resurrection and the life," etc. I cannot see this myself. The idea seems contradicted by Martha's subsequent conduct at the grave.

Musculus strongly maintains that Martha's confession, good as it was, was vague and imperfect. Lampe takes much the same view.

\Thou art the Christ... Son of God...came...world.'] Here is Martha's statement of her belief. It contains three great points: (1) that Jesus was the Christ, the anointed One, the Messiah; (2) that He was the Son of God; (3) that He was the promised Redeemer, who was to come into the world. She goes no further, and probably she could not. Yet considering the time she lived in, the universal unbelief of the Jewish nation, and the wonderful difference in the views of believers before the crucifixion and after, I regard it as a noble and glorious confession, and even fuller than Peter's, in Matthew xvi. 16. Melancthon points out the great superiority of Martha's faith to that of the most intellectual heathen, in a long and interesting passage.

It is easy to say that Martha's faith was rather vague, and that she ought to have seen everything more clearly. But we at this period of tinie, and with all our advantages, are very poor judges of such a matter. Dark and dim as her views were/ it was a great thing for a solitary Jewish woman to have got hold of so much truth, when within two miles, in Jerusalem, all who held such a creed as hers were excommunicated and persecuted.

Let us note that people's views of truth may be very defective on some points, and yet they may have the root of the matter in them. Martha evidently did not yet fully realize that Christ was the resurrection and the life: but she had learned the alphabet of Christianity,— Christ's Messiahship and Divinity, and doubtless learned more in time. We must not condemn people hastily or harshly, because they do not see all at once.

Chrysostom says: "Martha seems to me not to understand Christ's saying. She was conscious it was some great thing, but did not perceive the whole meaning, so that when asked one thing she answered another."

Toletus remarks: "Martha thought she believed everything Christ said, while she believed Him to be the true promised Messiah. And she did truly believe, but her faith was implicit and general. It is just as if some rustic, being questioned about some proposition of faith which he does not quite comprehend, replies, ' I believe in the Holy Church.' So here Martha said, ' I believe, Lord, that Thou art the true Christ, and that all things Thou sayest are true; ' and yet she did not

distinctly perceive them." This is a remarkable testimony from a Romanist.

Ought we not, perhaps, to make some allowance for the distress and affliction in which Martha was when she made her confession? Is it fair to expect a person in her position to speak as distinctly and precisely as one not in trouble?

3. — [And when she had said tJiis, etc.] The affection of Martha for her sister appears here. Once assured that her Master was come, and perhaps somewhat cheered by the few words He spoke, she hastens home to tell Mary that Jesus was come, and had called for her. We are not told expressly that Jesus had mentioned Mary, but we may suppose that He did, and had asked where she was.

The word " secretly" may be applied to the word which follows, if we like, and it would then mean that " Martha called Mary, saying secretly." This is probably the correct rendering.

The word rendered " is come" would be more literally translated, "is present: is actually here."

The expression, "the Master," is probably the name by which our Lord was familiarly known by the family at Bethany. It is literally, "the Teacher."

Bullinger remarks that the word " secretly " is purposely inserted, to show that the Jews who followed Mary had no idea that Jesus was come. Had they known it, he thinks, they would not have followed her, and so would not have seen the miracle.

Hall evidently thinks that Martha told Mary " secretly," for fear of the unbelieving Jews who were among the comforters

He remarks: " Christianity doth not bid us abate anything of our wariness and honest policy: yea, it requires us to have no less of the serpent than of the dove."

E). — [As soon as she heard, etc.] The two last words in this sentence are both in the present tense. It would be more literally rendered, " She, when she heard, arises quickly and comes to Him." It is evident, I think, that the sudden movement of Mary

It is not unlikely, from the word " arose," that Mary was lying or sitting prostrate on the ground, under the pressure of grief. We may also well suppose that our Lord, who doubtless knew her state, asked for her, in order to rouse her to exertion. When David heard that his child was dead, and nothing left for him to do but to be resigned, he " arose from off the earth." (2 Sam. xii. 20.)

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 boon here, my brother had not died.

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.

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?

Not many passages in the New Testament are more wonderful than the simple narrative contained in these eight verses. It brings out, in a most beautiful light, the sympathizing character of our Lord Jesus Christ. It shows us Him who is " able to save to the uttermost all who come to God by Him," as able to feel as He is to save. It shows us Him who is One with the Father, and the Maker of all things, entering into human sorrows, and shedding human tears.

We learn, for one thing, in these verses, how great a blessing God sometimes bestows on actions of kindness and sympathy.

It seems that the house of Martha and Mary at Bethany was filled with mourners when Jesus arrived. Many of these mourners, no doubt, knew nothing of the inner life of these holy women. Their faith, their hope, their love to Christ, their discipleship, were things of which they were wholly ignorant. But they felt for them in their heavy bereavement, and kindly came to offer what comfort they could. B}r so doing they reaped a rich and unexpected reward. They beheld the greatest miracle that Jesus ever wrought. They were eye-witnesses when Lazarus came forth from the tomb. To many of them, we may well believe, that day was a spiritual birth. The raising of Lazarus led to a resurrection in their souls. How small sometimes are the hinges on which eternal life appears to depend! If these people had not sympathized they might never have been saved.

•We need not doubt that these things were written for our learning. To show sympathy and kindness to the sorrowful is good for our own souls, whether we know it or not. To visit the fatherless and widows in their affliction, to weep with them that weep, to try to bear one another's burdens, and lighten one another's cares, — all this will make no atonement for sin, and will not take us to heaven. Yet it is healthy employment for our hearts, and emplo}rment which none ought to despise. Few perhaps are aware that one secret of being miserable is to live only for ourselves, and one secret of being happy is to try to make others happy, and to do a little good in the world. It is not for nothing that these words were written by Solomon, "It is better to go to the house of mourning than to the house of feasting." — "The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth." (Eccl. vii. 2, 4.) The saying of our Lord is too much overlooked: " Whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you he shall in no wise lose his reward." (Matt. x. 42.) The friends of Martha and Mary found that promise wonderfully verified. In au age of peculiar selfishness and self-inclulgence, it would be well if they had more imitators.

We learn, for another thing, what a depth of tender sympathy there is in Christ's heart towards His people. We read that when our Lord saw Mary weeping, and the Jews also weeping with her, " He groaned in the spirit and was troubled." We read even more than this. He gave outward expression to His feelings: He " wept." He knew perfectly well that the sorrow of the family of Bethany would soon be turned into joy, and that Lazarus in a few minutes would be restored to his sisters. But though he knew all this, he " wept."

This weeping of Christ is deeply instructive. It shows us that it is not sinful to sorrow. Weeping and mourning are sadly trying to flesh and blood, and make us feel the weakness of our mortal nature. But they are not in themselves wrong. Even the Son of God wept. — It shows us that deep feeling is not a thing of which we need be ashamed. To be cold and stoical and unmoved in the sight of sorrow is no sign of grace. There is nothing unworthy of a child of God in tears. Even the Son of God could weep. — It shows us, above all, that the Saviour in whom believers trust is a most tender and feeling Saviour. He is one who can be touched with sympathy for our infirmities. When we turn to Him in the hour of trouble, and pour out our hearts before Him, He knows what we go through and can pity. And He is One who never changes. Though He now sits at God's right hand in heaven, His heart is still the same that it was upon earth. We have an Advocate with the Father, who, when He was upon earth, could weep.

Let us remember these things in daily life, and never be ashamed of walking in our Master's footsteps. Let us strive to be men and women of a tender heart and a sympathizing spirit. Let us never be ashamed to weep with them that weep, and rejoice with them that rejoice. Well would it be for the Church and the world if there were more Christians of this stamp and character! The Church would be far more beautiful, and the world be far more happy.

30. — [Nbio Jesus ivas not yet come, etc.'} The Greek word for " come " is in the preterperfect tense. The sentence, translated literally, would be, " Jesus had not yet come into the town," when Martha left Him to tell Mary, but was still waiting or remaining in the place outside Bethany, where Martha at first met Him. The word " town " would be more correctly rendered " village," according to our present acceptation of the word. Yet it is fair to remember that words change their meaning with lapse of time. Even at this day a little Suffolk village of 1,400 people, is called a " town" by many of its inhabitants.

Calvin thinks that Jesus remained outside Bethany by Martha's request, that His life might not be endangered.

81. — {The Jews then... comforted her... saw Mary... followed her.,] It is probable that the persons here mentioned formed a considerable number, — as many as could crowd into the house. " Comforted" in the Greek is the present participle, and implies that they were actually employed in comforting Mary. Concerning the manner of comforting on such occasions, we know nothing certain. People who only talk common places are miserable comforters, and far worse than Job's friends, who sat for seven days saying nothing at all. It may be that among the Jews the mere presence of courteous and sympathizing people was thought a kind attention, and soothed the feelings of the bereaved. The customs of nations differ widely in such matters.

It is evident these Jews did not hear Martha's message, and knew nothing of Jesus being near. Some of them, perhaps, had they known it, would not have followed Mary; not knowing, they all followed without exception, aud unexpectedly became eye-witnesses of a stupendous miracle. All they knew was that Mary went out hastily. They followed in a spirit of kind sympathy, and by so doing reaped a great blessing.

Bupertus shrewdly remarks that the Jews did not follow Martha, when she ran to meet Jesus, but did follow Mary. He conjectures that Mary's affliction was deeper and more overwhelming than Martha's, and her friends devoted themselves more to comfort her, as needing most consolation. Yet the simpler reason seems to be that when both sisters had left the house, the friends could hardly do anything else but go out and follow.

[SJie goeth..grave...weep there.'] We must suppose from this sentence, tha; weeping at the grave of dead friends was a custom amoi g the Jews in our Lord's time. In estimating such a custom, which to most thinking persons may seem as useless as rubbing a wound, and very likely to keep up pain without healing, it is only fair to remember that Old Testament views of the state after death were not nearly so well lighted and comfortable as ours. The removal of death's sting, the resurrection and paradise, were things not nearly so well understood even by the best saints before Christ, as they were after Christ rose again. To most of the Jews, in our Lord's time, we can well believe that death was regarded as the end of all happiness and comfort, and the state after death as a dreary blank. When Sadducees, who said there was "no resurrection," were chief rulers and high priests, we may well suppose that the sorrow of many Jews over the death of friends was a " sorrow without hope." Even at this day, "the place of wailing" at Jerusalem, where the Jews assemble to weep over the foundation-stones of the old temple, is a proof that their habit of weeping over crushed hopes is not yet extinct.

32.— [That when Mary, etc.] We see in this verse that as soon as Mary met our Lord, the first thing she said was almost exactly what Martha had said in the twenty-first verse, and the remarks made there need not be repeated. The similarity shows, at any rate, that throughout the illness of Lazarus, the thoughts of the two sisters had been running in one and the same direction. Both had built all their hopes on Jesus coming. Both had felt confidence that His coming would have saved their brother's life. Both were bitterly disappointed that He did not come. Both had probably kept saying the same words repeatedly, " If our Master would only come, Lazarus would not die." There are, however, one or two touches of difference between the two sisters, here as elsewhere. Let us note them.

Mary " fell down " at our Lord's feet, and Martha did not. She was made of softer, feebler character than Martha, and was more completely crushed and overcome than her sister.

Mary fell down at our Lord's feet when she " saw" Him. Up to that moment probably she had borne up, and had run to the place where Martha told her Jesus was waiting. But when she actually saw her Master, and remembered how she had longed for a sight of Him for some days, her feelings overcame her, and she broke down. The eyes have a great effect on the feelings of the heart. People often bear up pretty well, till they see something that calls up thoughts.

I do not perceive any ground for thinking, as Calvin does, that this "fa.ling at our Lord's feet" was an act of worship, a recognition o f our Lord's divinity. It is much more uatural and reasonable to regard it as the mere expression of Mary's state of feelings.

Trapp remarks that the words of Mary in this verse and of Martha in the former one show that we are all naturally disposed to make too much of Christ's bodily presence.

83. — [When Jesus therefore saw hery etc.~\ This is one of those verses which bring out very strongly the real humanity of our Lord, and His power to sympathize with His people. As a real man, He was specially moved when He saw Mary and the Jews weeping. As God, He had no need to hear their plaintive language, and to see their tears, in order to learn that they were afflicted. He knew perfectly all their feelings. Yet as man He was like ourselves, peculiarly stirred by the sight of sorrow; for human nature is so constituted that grief is eminently contagious. If one in a company is deeply touched, and begins to weep, it is extremely likely that others will weep also. This power of sympathy our Lord evidently had in full possession. He saio weeping and He wept.

Let us carefully remark that our Lord never changes. He did not leave behind Him His human nature when He ascended up into heaven. At this moment, at God's right hand, He can be touched with the feeling of our infirmities, and can understand tears as well as ever. Our great High Priest is the very Friend that our souls need, able to save as God, able to feel as man. To talk of the Virgin Mary feeling for sinners more than Jesus is to say that which is ignorant and blasphemous. To teach that we can need any other priest, when Jesus is such a feeling Saviour, is to teach what is senseless and absurd.

[He groaned in spirit.] There is considerable difficulty about this expression. The word rendered " groaned," is only used five times in the New Testament. In Matt. ix. 30, and Mark i. 43, it is " straitly charged." In Mark xiv. 5, it is "murmured." Here, and at the thirty-eighth verse above, it is "groaned." Now what is precisely meant by the phrase?

(a) Some, as Ecolampadius, Brentius, Chemnitius, Flacius, and Ferus, maintain firmly that the notion of anger, indignation, and stern rebuke, is inseparable from the word " groaned." They think that the latent idea is the deep and holy indignation with which our Lord was moved at the sight of the ravages which death had made, and the misery sin and the devil had brought into the world. They say it implies the stern and righteous wrath with which the deliverer of a country tyrannized over and trampled down by a rebel regards the desolation and destruction which the rebel has caused.

(&) Some add to this view the idea that " in spirit" means that our Lord groaned through the Holy Ghost, or by the Divine Spirit which dwelt in Him without measure, or by the power of His Godhead.

(c) Some, as Chrysostom, Theophylact, and Euthymius, think " groaned in spirit " means that Christ rebuked His own natural feelings by His Divine nature, or restrained His trouble, and in so doing was greatly disturbed.

(d) Some, as Gomarus and Lampe, consider that our Lord was moved to holy sorrow and indignation at the sight of the unbelief even of Martha and Mary, (expressed by their immoderate grief, as if the case of Lazarus was hopeless,) as well as at the sight of the unbelief of the Jews.

(e) Some, as Bullinger, Gualter, Diodati, Grotius, Maldonatus, Jansenius, Bollock, and Hutcheson, consider that the phrase simply expresses the highest and deepest kind of inward agitation of mind, an agitation in which grief, compassion, and holy detestation of sin's work in the world were all mingled and combined. This agitation, however, was entirely inward at present: it was not bodily, but spiritual; not in the flesh, but in the spirit. As Burgon says, the " spirit " here means Christ's inward soul. I prefer this opinion to the former one, though I fully admit it has difficulties. But it is allowed by Schleusner and Parkhurst, and seems the view of Tyndall, Cranmer, and.lie Geneva version, as well as of our own.

[ And icas troubled.] This expression is to my mind even more difficult than the one which immediately precedes it. It would be literally translated, as our marginal reading has it, " He troubled himself." In fact, Wycliffe translates it so. Now what can this mean?

Some maintain that in our Lord's mysterious Person the human nature was so entirely subordinated to the Divine, that the human passions and affections never moved unless influenced and actuated by the Divine nature, and that here, to show His sympathy, He "troubled Himself." Thus Rupertus remarks that " if He had not troubled Himself, no one else could have troubled Him." I confess that I regard this view with a little suspicion. It seems to me to imply that our Lord's human nature was not like ours, and that His humanity was like an instrument played upon by His divinity, but in itself dead and passive until its music was called out. To my mind there is something dangerous in this.

I prefer to think that our Lord as man had all the feelings, passions, and affections of a man, but all under such perfect control that they never exceeded as ours do, and were never even very demonstrative, excepting on great occasions. As Beza says, there was no "disorder" in His emotions. Here I think He saw an occasion for exhibiting a very deep degree of sorrow and sympathy, partly from the sorrowful sight He beheld, and partly from His love to Mary, Martha, and Lazarus. Therefore He greatly disturbed and "troubled Himself."

It still admits of a question whether the phrase may not be simply a Hebraism for " He was troubled." (Compare 1 Sam. xxx. 6, and 2 Sam. xii. 18.) Hammond says it is a Hebrew idiom.

When all has been said, we must not forget that the phrase touches a very delicate and mysterious subject: that subject is the precise nature of the union of two natures in our Lord's Person. That He was at the same time perfect God and perfect Man is an article of the Christian faith; but how far the Divine nature acted on the human, and to what extent it checked and influenced the action of human passions and feelings, are very deep points, which we have no line completely to fathom. After all, not the least part of our difficulty is that we can form, no clear and adequate conception of a human nature entirely without sin.

One thing, at any rate, is abundantly clear from this passage: there is nothing wrong or wicked in being greatly moved by the sight of sorrow, so long as we keep our feelings under control. To be always cold, unfeeling, and unsympathizing may appear to some very dignified and philosophical. But though it may suit a Stoic, it is not consistent with the character of a Christian. Sympathy is not sinful, but Christ-like.

Theophylact observes that Christ "teaches us by His own

example the due measure of joy and grief. The absence altogether of sympathy and sorrow is brutal: the excess of them is womanly."

Melancthon observes that none of Christ's miracles seem to have been done without some great mental emotion. (Luke viii. 46.) He supposes that here at this verse, there was a great conflict with Satan in our Lord's mind, and that He wrestled in prayer for the raising of Lazarus, and then thanked God afterwards that the prayer was heard. Calvin takes much the same view.

Ecolampadius observes that we must not think Christ had a. human body only, and not a human soul. He had a soul like our own in all things, sin only excepted, and capable of all our feelings and emotions.

Piscator and Trapp compare the trouble of spirit which our Lord went through, to the disturbance and agitation of perfectly clear water in a perfectly clear glass vessel. However great the agitation, the water remains clear.

Musculus reverently remarks that after all there is something about this "groaning in spirit and troubling Himself," which cannot be fully explained.

34. — [And said, Where have ye laid him?'] We cannot suppose that our Lord, who knew all things, even to the moment of Lazarus' death could really need to be informed where Lazarus was buried. He asks what He does here partly as a kind friend to show His deep sympathy and interest in the grave of His friend, and partly to give further proof that there was no collusion in the matter of Lazarus' burial, and that He had nothing to do with the choice of his tomb, in order to concert an imposture about raising him. In short, those who heard Him publicly ask this question would see that this was no prearranged and precontrived miracle.

Quesnel remarks: " Christ does n *t ask out of ignorance, any more than God did when he said, 'Adam, where art thou? ' "

[They said...Lord, come and see.] Who they were that said this, we do not exactly know. It was probably the common saying of all the party of mourners who stood around while Jesus talked with Mary. They did not know why our Lord wished to see the grave. They may possibly have supposed that He wished to accompany Mary and Martha, and to weep at the grave. At any rate the question and answer secured a large attendance of companions, as the disciples and our Lord went to the place where Lazarus was buried.

3*. — [Jesus ioept.~\ This wonderful little verse has given rise to an enormous amount of comment. The difficulty is to select thoughts, and not to overload the subject.

The Greek word rendered " wept " is not the same as that used for " weeping" in the thirty-third verse, but totally different. There the weeping is a weeping accompanied by demonstrative lamentation. Here the word would be more literally and accurately rendered " shed tears." In fact it is the only place in the New Testament where this word for "weep" is used.

There are three occasions where our Lord is recorded to have wept, in the Gospels: once when he beheld the city, (Luke xix. 41,) once in the garden of Gethsemane, (Matt. xxvi. 39, and Heb. vi. 7,) and here. We never read of His laughing, and only once of His rejoicing. (Luke x. 21.)

The reasons assigned by commentators why our Lord wept here, before He raised Lazarus, are various and curious.

(c) Some think that He wept to see how weak and feeble was the faith of Mary and Martha.

(d) Some, as Jerome and Ferus, think that He wept at the thought of the sorrow Lazarus would go through by returning to a sinful world.

(e) Some think that He wept out of sympathy with the affliction of His friends at Bethany, in order to give an eternal proof to His Church that He can feel with us and for us.

We learn the great practical lesson, from this verse, that there is nothing unworthy of a Christian in tears. There is nothing unmanly, dishonourable, unwise, or feeble, in being full of sympathy with the afflicted, and ready to weep with them that weep. Indeed, it is curious to gather up the many instances we have in Scripture of great men weeping.

We may draw great comfort from the thought that the Saviour in whom we are bid to trust is one who can weep, and is as able to feel as He is able to save.

We may learn the reality of our Lord's humanity very strongly from this little verse. He was one who could hunger, thirst, sleep, eat, drink, speak, walk, groan, be wearied, wonder, feel indignant, rejoice, like any of ourselves, and yet without sin; and, above all, He could weep. I read that there is "joy in the presence of the angels of God," (Luke xv.,) but I never read of angels weeping. Tears are peculiar to flesh and blood.

Chrysostom remarks that " John, who enters into higher statements about our Lord's nature than any of the evangelists, also descends lower than any in describing his bodily affections."

36. — [Then said...Jews...Behold...loved 7iim.~] This sentence is the expression partly of surprise, which comes out in the word " behold; " and partly of admiration, — what a loving and tenderhearted Teacher this is! It gives the idea that those who said this were the few unprejudiced Jews who had come to Bethany to comfort Mary and Martha, and afterward believed when they saw Lazarus raised.

Let us observe that of all graces, love is the one which most arrests the attention and influences the opinion of the world.

37. — [And some of them said, etc.~\ This sentence sounds to me like the language of enemies determined to believe nothing good of our Lord, and prepared to pick a hole or find a fault if possible, in anything that He did. Does not a sarcastic sneer ring throughout it? "Could not this Man, if He really did open the eyes of that blind person at Jerusalem last autumn, have prevented this friend of His from dying? If He really is the Messiah and the Christ, and really does work such wonderful works, why has He not prevented all this sorrow? If He really loved Lazarus and his sisters, why did He not prove His love by keeping him back from the grave? Is it not plain that He is not Almighty? He cannot do everything. He could open the eyes of a blind man, but He could not prevent death carrying off His friend. If He was able to prevent Lazarus dying, why did He not do it? If He was not able, it is clear there are some things He cannot do."

We should note that "the blind" is a word in the singular number. It is evidently the blind man at Jerusalem whose case is referred to.

Let us note that nothing will convince, or satisfy, or silence some wicked men. Even when Christ is before them, they are cavilling, and doubting, and finding fault. What right have Christ's ministers to be surprised if they meet with the same treatment?

Musculus remarks on the Satanic malice which this sentence displays. It is the old sceptical spirit of cavilling and questioning. Unbelief is always saying why? and why? and why? " If this Man was such a friend of Lazarus, and loved him so much, why did He let him die? "

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 — THione. 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.

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.

These verses record one of the greatest miracles the Lord Jesus Christ ever worked, and supply an unanswerable proof of His divinity. He whose voice could bring back from the grave one that had been four days dead, must indeed have been very God! The miracle itself is described in such simple language that no human comment can throw light upon it. But the sayings of our Lord on this occasion are peculiarly interesting, and demand special notice.

We should mark, first, our Lord's words about the stone wJiich lay upon the grave of Lazarus. We read that He said to those aiound Him, when he came to the place of burial, " Take ye away the stone."

Now why did our Lord say this? It was doubtless as easy for Him to command the stone to roll away untouched as to call a dead body from the tomb. But such was not His mode of proceeding. Here, as in other cases, He chose to give man something to do. Here, as elsewhere, He taught the great lesson that His almighty power was not meant to destroy man's respojisjbility. Even when He was ready and willing to raise the dead, He would not have man stand by altogether idle.

Let us treasure up this in our memories. It involves a point of great importance. In doing spiritual good to others, — in training up our children for heaven, — in following after holiness in our own daity walk, — in all these things it is undoubtedly true that we are weak and helpless. " Without Christ we can do nothing." But still we must remember that Christ expects us to do what we can. " Take ye away the stone " is the daily command which He gives us. Let us beware that we do not stand still in idleness, under the pretence of humility. Let us daily try to do what we can, and in the trying Christ will meet us and grant His blessing.

We should mark, secondly, the words which our Lord addressed to Martha, ivhen she objected to the stone being removed from the grave. The faith of this holy woman completely broke down, when the cave where her beloved brother lay was about to be thrown open. She could not believe that it was of any use. " Lord," she cries, " by this time he stinketh." And then comes in the solemn reproof of our Lord: " Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? "

That sentence is rich in meaning. It is far from unlikely that it contains a reference to the message which had been sent to Martha and Mary, when their brother first fell sick. It may be meant to remind Martha that her Master had sent her word, " This sickness is not unto death, but for the gloiy of God." But it is perhaps more likely that our Lord desired to recall to Martha's mind the old lesson He had taught her all through His ministry, the duty of always believing. It is as though He said, " Martha, Martha, thou art forgetting the great doctrine of faith, which I have ever taught thee. Believe, and all will be well. Fear not: only believe."

The lesson is one which we can never know too well. How apt our faith is to break down in time of trial! How easy it is to talk of faith in the days of health and prosperity, and how hard to practise it in the days of darkness, when neither sun, moon, nor stars appear! Let us lay to heart what our Lord says in this place. Let us pray for such stores of inward faith, that when our turn comes to suffer, we may suffer patiently and believe all is well. The Christian who has ceased to sa}', " I must see, and then I will believe," and has learned to say, " I believe, and by and by I shall see," has reached a high degree in the school of Christ.

We should mark, thirdly, the words which our Lord addressed to God the Father, when the stone was taken from the grave. We read that He said, " Father, I thank Thee that Thou hast heard Me. And I knew that Thou nearest Me always: but because of the people which stand by I said it, that they may believe that Thou hast sent Me."

This wonderful language is totally unlike anything said by Prophets or Apostles, when they worked miracles. In fact, it is not prayer, but praise. It evidently implies a constant mysterious communion going on between Jesus and His Father in heaven, which it is past the power of man either to explain or conceive. We need not doubt that here, as elsewhere in St. John, our Lord meant to teach the Jews the entire and complete unity there waa between Him and His Father, in all that He did, as well as in all that He taught. Once more He would remind them that he did not come among them as a mere Prophet, but as the Messiah who was sent by the Father, and who was one with the Father. Once more He would have them know that as the words which He spake were the very words which the Father gave Him to speak, so the works which He wrought were the very works which the Father gave Him to do. In short, He was the promised Messiah, whom the Father always hears, because He and the Father are One.

Deep and high as this truth is, it is for the peace of our souls to believe it thoroughly, and to grasp it tigntly. Let it be a settled principle of our religion, that the Saviour in whom we trust is nothing less than eternal God, One whom the Father hears always, One who in very deed is God's Fellow. A clear view of the dignity of our Mediator's Person is one secret of inward comfort. Happy is he who can say, " 1 know whom I have believed, and that He is able to keep that which I have committed to Him." (2 Tim. i. 12.)

We should mark, lastly, the words wliich our Lord addressed to Lazarus when he raised him from the grave. We read that " He cried with a loud voice, Lazarus, come forth! " At the sound of that voice, the king of terrors at once 3rielded up his lawful captive, and the insatiable grave gave up its prey. At once " He that was dead came forth, bound hand and foot with grave-clothes."

The greatness of this miracle cannot possibly be exaggerated. The mind of man can scarcely take in the vastness of the work that was done. Here, in open day, and before many hostile witnesses, a man, four da3Ts dead, was restored to life in a moment. Here was public proof that our Lord had absolute power over the material world! A corpse, already corrupt, was made alive! — Here was public proof that our Lord had absolute power over the world of spirits! A soul that had left its earthly tenement was called back from Paradise, and joined once more to its owner's body. — Well may the Church of Christ maintain that He who could work such works was " God over all blessed forever." (Rom. ix. 5.)

Let us turn from the whole passage with thoughts of comfort and consolation. Comfortable is the thought that the loving Saviour of sinners, on whose mercy our souls entirely depend, is one who has all power in heaven, and earth, and is mighty to savre. — Comfortable is the thought that there is no sinner too far gone in sin for Christ to raise and convert. He that stood by the grave of Lazarus can say to the vilest of men, " Come forth: loose him, and let him go." — Comfortable, not least, is the thought that when we ourselves lie down in the grave, we may lie down in the full assurance that we shall rise again. The voice that called Lazarus forth will one day pierce our tombs, and bid soul and body come together. "The trumpets shall sound, and the dead shall be raised incorruptible, and we shall be changed." (1 Cor. xv. 52.)

38. — [Jesus...groaning... cometh...grave.'] The word here rendered "groaning" is the same that was used at 32d verse, and the same remarks apply to it. The only difference is that here it is "groaning in Himself," and there "groaning in the spirit." This, however, confirms my impression that in the former verse " in the spirit" simply means " inwardly and spiritually," and that the general idea is " under the influence of very strong inward emotion."

The situation of the grave, we need not doubt, was outside the village of Bethany. There was no such thing as interment within a town allowed among the Jews, or indeed among ancient nations generally. The practice of burying the dead among the living is a barbarous modern innovation, reflecting little credit on Christians.

Calvin remarks: " Christ approaches the sepulchre a^ a champion preparing for a contest; and we need not wonder that He groans, as the violent tyranny of death, which He had to conquer, is placed before His eyes."

Ecolampadius and Musculus think that the unbelieving, sneering remark of the Jews in the preceding Terse is the reason why our Lord " again groaned." Bullinger thinks that the renewed emotion of our Lord was simply occasioned by the sight of the grave.

{It was a cave, and a stone lay upon it.'] Graves among the Jews seem to have been of three kinds. (1) Sometimes, but rarely, they were holes dug down into the ground, like our own. (See Luke xi. 44.) (2) Most frequently they were caves hewn horizontally into the side of a rock, with a stone placed against the mouth. This was most probably the kind of new tomb in which our Lord was laid. (3) Sometimes they were caves in which there was a sloping, downward descent. This appears to have been the description of grave in which Lazarus was buried. It says distinctly that " a stone lay upon it."

No doubt these particulars are specified to supply incidental proof of the reality of Lazarus' death and burial.

89. — {Jesus said, Take ye away the stone.] The expression here conveys the idea of " lifting up " to take away. It is the same word that is rendered " lifted up " in 41st verse.

The use of this word greatly strengthens the idea that the grave was a descending cave, and not a horizontal one. When our Lord rose again, the stone was " rolled away from the door," and not lifted up. (Matt, xxviii. 2.)

By calling on the crowd of attendants to take away the stone, our Lord effected two things. Firstly, He impressed on the mind of all engaged the reality and truth of the miracle He was about to perform. Every one who lent a hand to lift the huge stone and remove it would remember it, and become a witness. He would be able to say, " I myself helped to lift up the stone. I myself am sure there was no imposture. There was a dead body inside the grave." In fact, we cannot doubt that the smell rising from the bottom of the cave would tell any one who helped to lift the stone what there was there. — Secondly, our Lord teaches us the simple lesson that He would have man do what he can. Man cannot raise the soul, and give life, but he can often remove the stone.

Flacius points out the likeness between this command and the command at Cana to fill the water-pots with water. (John ii. 7.)

That the stones placed at the mouth of graves in Palestine were very large, and not easily moved, we may see from Mark xvi. 3.

{Martha, the sister of him, etc., etc.] This is a remarkable sentence, and teaches several important tk'ngs.

(a) It certifies, for the last time, the reality of Lazarus' death. He was not in a swoon or a trance. His own sister, who had doubtless seen him die, and closed his eyes, declares before the crowd of lookers-on, that Lazarus had been dead four days, and was fast going to corruption. This we may well believe in such a climate as that of Palestine.

(&) It proves, beyond a reasonable doubt, that there was no imposture, no collusion, no concerted deception, arranged between the family of Bethany and our Lord. Here is the sister of Lazarus actually questioning the propriety of our Lord's order, and publicly saying in effect that it is no use to move the stone, that nothing can now be done to deliver her brother from the power of death. Like the eleven Apostles, after Jesus Himself rose, Martha was not a willing and prepared witness, but a resisting and unwilling one.

(c) It teaches, not least, how much unbelief there is in a believer's heart at the bottom. Here is holy Martha, with all her faith in our Lord's Messiahship, shrinking and breaking down at this most critical point. She cannot believe that there is any use in removing the stone. She suggests, impulsively and anxiously, her doubt whether our Lord remembers how long her brother has been dead.

It is not for nothing that we are specially told it was " Martha, the sister of him that was dead," who said this. If even she could say this, and raise objections, the idea of imposture and deception becomes absurd.

Some writers object to putting the full literal meaning on the Greek word rendered " stinketh; " but I can see nothing in the objection. We need not suppose that the body of Lazarus was different toother bodies. Moreover, it was just as easy to our Lord to raise a corpse four days dead, as one only four hours dead. In either case, the grand difficulty to be overcome would be the same: viz., to change death into life. Indeed, it is worth considering, whether this fact about Lazarus is not specially mentioned in order to show our Lord's power to restore man's corrupt and decayed body at the last day, and to make it a glorious body.

Let us note here what a humbling lesson death teaches. So terrible and painful is the corruption of a body, when the breath leaves it, that even those who love us most are glad to bury us out of sight. (Gen. xxiii. 4.)

Musculus suggests that Martha had so little idea what our Lord was going to do, that she supposed He only wanted to see Lazarus' face once more. This is perhaps going too far.

The Greek for " dead four days," is a singular expression, and one that cannot be literally rendered in English. It would be "He is a person of four days," and it may possibly mean, " He has been buried four days." Raphelius gives examples from Herodotus and Xenophon, which make it possible that it means either dead or buried.

284 EXPOSITORY THOUGH rs.

" They say after death the spirit hovers about the sepulchre, waiting to see if it may return to the body. But when it sees the look of the face of the corpse changed, then it hovers no more, but leaves the body to itself." He also adds, " They do not certify of the dead, except within three days after decease; for after three days the countenance changes."

40. — [Jesus saith,said I not, etc.~\ This gentle but firm reproof is remarkable. It is not clear to what our Lord refers in the words, " Said I not."

(a) Some think, as Rupertus, that He refers to the message He sent at the beginning: ''This sickness is not unto death, but for the glory of God."

(b) Some think that He refers to the conversation He had with Martha when she first met Him outside Bethany.

(c) Some think that He refers to words He had often used in discoursing with Martha and Mary, on former occasions.

The point is one which must be left open, as we have no means of settling it. My own impression is that there is probably a reference to the message which our Lord sent back to the sisters at first, when Lazarus was sick. I fancy there must have been something more said at that time which is not recorded, and that our Lord reminded Martha of this. At the same time I cannot doubt that our Lord constantly taught the family of Bethany and all His disciples, that believing is the grand secret of seeing God's glorious works. — " If thou canst believe, all things are possible to him that believeth." — " He did not many mighty works, because of their unbelief." (Mark ix. 23; Matt. xiii. 58.) Unbelief, in a certain sense, seems to tie the hands and limit the power of omnipotence.

Let us note that if we would see much we must first believe. Man's natural idea is just the reverse: he would first see, and then believe.

Let us note that even the best believers need reminding of Christ's sayings, and are apt to forget them. " Said I not unto thee." It is a little sentence we should often call to mind.

41. — [Then they took away... stone... laid. ~\ Martha's interruption seems to me to have caused a little pause in the proceedings. She being the nearest relative of Lazarus, and having probably arranged everything concerning his burial, and provided his tomb, we may well believe that her speech made the bystanders hesitate to move the stone. When, however, they heard our Lord's solemn reply, and observed that she was silenced, and made no further objection, " then" they proceeded to do what our Lord desired.

Hall remarks: " They <hat laid their hands to the stone doubtless held still awhile, when Martha spoke, and looked one while on Christ, another while on Martha, to hear what issue of resolution would follow so important an objection."

[And Jesus lifted up his eyes, and said.] We now reach a point of thrilling and breathless interest. The stone had been removed from the mouth of the cave. Our Lord stands before the open grave, and the crowd stands around, awaiting anxiously to see what would happen next. Nothing appears from the tomb. There is no sign of life at present; but while all are eagerly looking and listening, our Lord addressed His Father in heaven in a most solemn manner, lifting up His eyes, and speaking audibly to Him in the hearing of all the crowd. The reason He explains in the next verse. Now, for the last time, about to work His mightiest miracle, He once more makes a public declaration that He did nothing separate from His Father in heaven, and that in this and all His works there is a mysterious and intimate union between Himself and the Father.

We should note how He suits the action to the word. " He lifted up His eyes." (Compare John xvii. 1.) He showed that He was addressing an unseen Father in heaven.

[Father, I thank thee that thou hast heard me.] This is a remarkable expression. Our Lord begins with " thanks," when man would have expected Him to offer prayer. How shall we explain it?

(a) Some think that our Lord refers to prayer He had put up to the Father concerning the death of Lazarus, from the moment that He heard of his illness, and to His present firm conviction that those prayers had been heard, and were going to receive a public answer.

(6) Others think that there is no reason to suppose that our Lord refers to any former and remote prayer, — that there was a constant, hourly, minutely communication between Himself and His heavenly Father, — and that to pray, and return thanks for the answer to prayer, were actions which in His experience were very closely connected.

The subject is a deep and mysterious one, and I shrink from giving a very positive opinion about it. That our Lord constantly prayed, on all occasions, we know from the Gospels. That He prayed sometimes with great agony of mind and with tears, we also know. (Heb. v. 7.) But how far He could know anything of that peculiar struggle which we poor sinners have to carry on with doubt, fear, and anxiety, in our prayers is another question altogether, and very hard to answer. One might suppose that One who was as man, entirely holy, humble, and without sin, might be able to thank for prayer heard, almost as soon as prayer was offered. Upon this theory the sentence before us would be plain: "I pray that Lazarus may be raised; and I thank Thee at the same time for hearing my prayer, as I know Thou dost."

And yet we must not forget two of our Lord's prayers not granted, apparently: " Father, #save Me from this hour;"—

"Father, let this cup pass from Me." (Jolm. xii. 47, and Mark xxvi. 29.) It is, however, only fair to say that the first of these prayers is greatly qualified by the context, and the second by the words, " if it be possible."

We may note here, as elsewhere, what an example of thankfulness, as well as prayerfuluess, our Lord always supplies. Well if it was followed! His people are always more ready to ask than to thank. The more grace in a heart the more humility, and the more humility the more praise.

Chrysostom remarks: " Who now ever prayed in this manner? Before uttering any prayer, He saith, 'I thank Thee,' showing that He needed not prayer." He also says that the real cause of our Lord saying this was to show the Jews He was no enemy of God, but did all His works according to His will.

Origen observes: " If to those who pray worthily is given the promise in Isaiah, ' Thou shalt cry, and He shall say, Here I am,' what answer, think we, could our Lord receive? He was about to pray for the resurrection of Lazarus. He was heard by the Father before He prayed; His request was granted before it was made; and, therefore, He begins with thanks."

Musculus, Flacius, and Glassius, think that our Lord refers to prayer He had been putting up secretly when He was "groaning in spirit and troubled," and that He was then wrestling and agonizing in prayer, though those around Him knew it not. We may remember that at the Red Sea we are not told of any audible prayer Moses offered, and yet the Lord says, " Wherefore criest thou unto Me? " (Exodus xiv. 15.)

Quesnel observes: " Christ being about to conclude His public life and preaching by the last and most illustrious of His miracles, returns solemn thanks to His Father for the power given to His human nature to prove the authority of His mission by miracles."