Outline of the Book of John
- The Beginning of Jesus' Ministry (1:19-51)
- Changing Water into Wine (2:1-11)
- Cleansing the Temple (2:12-25)
- Jesus Teaches Nicodemus (3:1-21)
- John the Baptist's Final Testimony about Jesus (3:22-36)
- Jesus and the Samaritans (4:1-42)
- Healing of the Official's Son (4:43-54)
- Jesus' Visit to Jerusalem at an Annual Feast (ch. 5)
- Feeding the 5,000 and Jesus' Claim to Be the Bread of Life (ch. 6)
- Jesus at the Feast of Tabernacles and Disputes over Who He Is (chs. 7-8)
- Healing of the Man Born Blind (ch. 9)
- Jesus is the Good Shepherd (10:1-21)
- Conflict at the Feast of Dedication over Jesus' Identity (10:22-42)
- The Raising of Lazarus (ch. 11)
- Statement of the Gospel's Purpose (20:30-31)
- Epilogue: Jesus' Recommissioning of the Disciples (ch. 21)
Copyright 2002 © Zondervan. All rights reserved. Used with permission.
John 11 NLT
1 A man named Lazarus was sick. He lived
in Bethany with his sisters, Mary and Martha.
2 This is the Mary who later poured the
expensive perfume on the Lord’s feet and wiped them with her hair. Her brother,
Lazarus, was sick.
3 So the two sisters sent a message to
Jesus telling him, “Lord, your dear friend is very sick.”
4 But when Jesus heard about it he said,
“Lazarus’s sickness will not end in death. No, it happened for the glory of God
so that the Son of God will receive glory from this.”
5 So although Jesus loved Martha, Mary,
and Lazarus,
6 he stayed where he was for the next two
days.
7Finally, he said to his disciples, “Let’s go
back to Judea.”
8 But his disciples objected. “Rabbi,” they
said, “only a few days ago the people in Judea were trying to stone you. Are
you going there again?”
9 Jesus replied, “There are twelve hours
of daylight every day. During the day people can walk safely. They can see
because they have the light of this world.
10 But at night there is danger of
stumbling because they have no light.”
11 Then he said, “Our friend Lazarus has
fallen asleep, but now I will go and wake him up.”
12 The disciples said, “Lord, if he is
sleeping, he will soon get better!”
13 They thought Jesus meant Lazarus was
simply sleeping, but Jesus meant Lazarus had died.
14 So he told them plainly, “Lazarus is
dead.
15 And for your sakes, I’m glad I wasn’t
there, for now you will really believe. Come, let’s go see him.”
16 Thomas, nicknamed the Twin, said to his
fellow disciples, “Let’s go, too—and die with Jesus.”
17 When Jesus arrived at Bethany, he was
told that Lazarus had already been in his grave for four days.
18 Bethany was only a few miles down the
road from Jerusalem,
19 and many of the people had come to
console Martha and Mary in their loss.
20 When Martha got word that Jesus was
coming, she went to meet him. But Mary stayed in the house.
21 Martha said to Jesus, “Lord, if only you
had been here, my brother would not have died.
22 But even now I know that God will give
you whatever you ask.”
23 Jesus told her, “Your brother will rise
again.”
24 “Yes,” Martha said, “he will rise when
everyone else rises, at the last day.”
25 Jesus told her, “I am the resurrection and
the life. Anyone who believes in me will live, even after dying.
26 Everyone who lives in me and believes in
me will never ever die. Do you believe this, Martha?”
27 “Yes, Lord,” she told him. “I have
always believed you are the Messiah, the Son of God, the one who has come into
the world from God.”
28 Then she returned to Mary. She called
Mary aside from the mourners and told her, “The Teacher is here and wants to
see you.”
29 So Mary immediately went to him.
30 Jesus had stayed outside the village, at
the place where Martha met him.
31 When the people who were at the house
consoling Mary saw her leave so hastily, they assumed she was going to
Lazarus’s grave to weep. So they followed her there.
32 When Mary arrived and saw Jesus, she
fell at his feet and said, “Lord, if only you had been here, my brother would
not have died.”
33 When Jesus saw her weeping and saw the
other people wailing with her, a deep anger welled up within him, and he was
deeply troubled.
34 “Where have you put him?” he asked them.
They told him, “Lord, come and see.”
35 Then Jesus wept.
36The people who were standing nearby said, “See
how much he loved him!”
37 But some said, “This man healed a blind
man. Couldn’t he have kept Lazarus from dying?”
38 Jesus was still angry as he arrived at
the tomb, a cave with a stone rolled across its entrance.
39 “Roll the stone aside,” Jesus told them.
But Martha, the dead man’s sister, protested, “Lord, he has been dead for four
days. The smell will be terrible.”
40 Jesus responded, “Didn’t I tell you that
you would see God’s glory if you believe?”
41 So they rolled the stone aside. Then
Jesus looked up to heaven and said, “Father, thank you for hearing me.
42 You always hear me, but I said it out
loud for the sake of all these people standing here, so that they will believe
you sent me.”
43 Then Jesus shouted, “Lazarus, come
out!”
44 And the dead man came out, his hands and
feet bound in graveclothes, his face wrapped in a headcloth. Jesus told them,
“Unwrap him and let him go!”
45 Many of the people who were with Mary
believed in Jesus when they saw this happen.
46 But some went to the Pharisees and told
them what Jesus had done.
47 Then the leading priests and Pharisees
called the high council together. “What are we going to do?” they asked each
other. “This man certainly performs many miraculous signs.
48 If we allow him to go on like this, soon
everyone will believe in him. Then the Roman army will come and destroy both
our Temple and our nation.”
49 Caiaphas, who was high priest at that
time, said, “You don’t know what you’re talking about!
50 You don’t realize that it’s better for
you that one man should die for the people than for the whole nation to be
destroyed.”
51He did not say this on his own; as high priest
at that time he was led to prophesy that Jesus would die for the entire
nation.
52 And not only for that nation, but to
bring together and unite all the children of God scattered around the
world.
53 So from that time on, the Jewish leaders
began to plot Jesus’ death.
54 As a result, Jesus stopped his public
ministry among the people and left Jerusalem. He went to a place near the
wilderness, to the village of Ephraim, and stayed there with his
disciples.
55 It was now almost time for the Jewish
Passover celebration, and many people from all over the country arrived in
Jerusalem several days early so they could go through the purification ceremony
before Passover began.
56 They kept looking for Jesus, but as they
stood around in the Temple, they said to each other, “What do you think? He
won’t come for Passover, will he?”
57 Meanwhile, the leading priests and
Pharisees had publicly ordered that anyone seeing Jesus must report it
immediately so they could arrest him.
John 11
In this chapter we have the history of that
illustrious miracle which Christ wrought a little before his death—the raising
of Lazarus to life, which is recorded only by this evangelist; for the other
three confine themselves to what Christ did in Galilee, where he resided most,
and scarcely ever carried their history into Jerusalem till the passion-week:
whereas John’s memoirs relate chiefly to what passed at Jerusalem; this passage
therefore was reserved for his pen. Some suggest that, when the other
evangelists wrote, Lazarus was alive, and it would not well agree either with
his safety or with his humility to have it recorded till now, when it is
supposed he was dead. It is more largely recorded than any other of Christ’s
miracles, not only because there are many circumstances of it so very
instructive and the miracle of itself so great a proof of Christ’s mission, but
because it was an earnest of that which was to be the crowning proof of
all—Christ’s own resurrection. Here is, I. The tidings sent to our Lord
Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus’s
relations when he had heard of his death, and their entertainment of the visit
(v. 17-32). III. The miracle wrought in the raising of
Lazarus from the dead (v. 33-44). IV. The effect wrought by this miracle upon
others (v. 45-57).
Verses 1-16 We
have in these verses,I. A particular account of the parties principally
concerned in this story, v. 1, v. 2.
They lived at Bethany, a village nor far from Jerusalem, where Christ
usually lodged when he came up to the feasts. It is here called the town
of Mary and Martha, that is, the town where they dwelt, as Bethsaida is
called the city of Andrew and Peter, ch. 1:44 .
For I see no reason to think, as some do, that Martha and Mary were owners of
the town, and the rest were their tenants. 2. Here was a brother
named Lazarus; his Hebrew name probably
was Eleazar, which being contracted, and a Greek termination put to
it, is made Lazarus. Perhaps in prospect of this history our Saviour
made use of the name of Lazarus in that parable wherein he designed
to set forth the blessedness of the righteous in the bosom of Abraham
immediately after death,Lu. 16:22 . Here were two
sisters, Martha and Mary, who seem to have been the
housekeepers, and to have managed the affairs of the family, while perhaps
Lazarus lived a retired life, and gave himself to study and contemplation. Here
was a decent, happy, well-ordered family, and a family that Christ was very
much conversant with, where yet there was neither husband nor wife (for aught
that appears), but the house kept by a brother, and his sisters dwelling
together in unity. 4. One of the sisters is particularly described to
be that Mary which anointed the Lord with ointment, v. 2. Some think she was that woman that we read
of, Lu. 7:37, Lu. 7:38 ,
who had been a sinner, a bad woman. I rather think it refers to that
anointing of Christ which this evangelist relatesch. 12:3 );
for the evangelists do never refer one to another, but John frequently refers
in one place of his gospel to another. Extraordinary acts of piety and
devotion, that come from an honest principle of love to Christ, will not only
find acceptance with him, but gain reputation in the church, Mt. 26:13 . This was she whose brother
Lazarus was sick; and the sickness of those we love is our
affliction. The more friends we have the more frequently we are thus afflicted
by sympathy; and the dearer they are the more grievous it is. The multiplying
of our comforts is but the multiplying of our cares and crosses.II. The tidings
that were sent to our Lord Jesus of the sickness of Lazarus, v. 3. His sisters knew where Jesus was,
a great way off beyond Jordan, and they sent a special messenger to him, to
acquaint him with the affliction of their family, in which they manifest, 1.
The affection and concern they had for their brother. Though, it is likely, his
estate would come to them after his death, yet they earnestly desired his life,
as they ought to do. They showed their love to him now that he was sick, for a brother
is born for adversity, and so is a sister too. We must weep with our
friends when they weep, as well as rejoice with them when they rejoice. 2. The
regard they had to the Lord Jesus, whom they were willing to make acquainted
with all their concerns, and, like Jephthah, to utter all their words before
him. Though God knows all our wants, and griefs, and cares, he will know them
from us, and is honoured by our laying them before him. The message they sent
was very short, not petitioning, much less prescribing or pressing, but
barely relating the case with the tender insinuation of a powerful
plea, Lord, behold, he whom thou lovest is sick. They do not
say, He whom we love, but he whom thou lovest. Our greatest
encouragements in prayer are fetched from God himself and from his grace. They
do not say, Lord, behold, he who loveth thee, but he whom thou
lovest; for herein is love, not that we loved God, but that he
loved us. Our love to him is not worth speaking of, but his to us can
never be enough spoken of. Note, (1.) There are some of the friends and
followers of the Lord Jesus for whom he has a special kindness above others.
Among the twelve there was one whom Jesus loved. (2.) It is no new thing for
those whom Christ loves to be sick: all things come alike to all. Bodily
distempers correct the corruption, and try the graces, of God’s people. (3.) It
is a great comfort to us, when we are sick, to have those about us that will
pray for us. (4.) We have great encouragement in our prayers for those who are
sick, if we have ground to hope that they are such as Christ loves; and we have
reason to love and pray for those whom we have reason to think Christ loves and
cares for.III. An account how Christ entertained the tidings brought him of the
illness of his friend.1. He prognosticated the event and issue of the sickness,
and probably sent it as a message to the sisters of Lazarus by the express, to
support them while he delayed to come to them. Two things he
prognosticates:—(1.) This sickness is not unto death. It was mortal,
proved fatal, and no doubt but Lazarus was truly dead for four days.
But, [1.] That was not the errand upon which this sickness was sent; it came
not, as in a common case, to be a summons to the grave, but there was a further
intention in it. Had it been sent on that errand, his rising from the dead
would have defeated it. [2.] That was not the final effect of this
sickness. He died, and yet it might be said he did
not die, for factum non dicitur quod non perseverat—That is not
said to be done which is not done for a perpetuity. Death is an
everlasting farewell to this world; it is the way whence we shall not return;
and in this sense it was not unto death. The grave was his long
home, his house of eternity. Thus Christ said of the maid
whom he proposed to restore to life, She is not dead. The sickness of
good people, how threatening soever, is nor unto death, for it is not
unto eternal death. The body’s death to this world is the soul’s
birth into another world; when we or our friends are sick, we make it our
principal support that there is hope of a recovery, but in that we may be
disappointed; therefore it is our wisdom to build upon that in which we cannot
be disappointed; if they belong to Christ, let the worst come to the worst,
they cannot be hurt of the second death, and then not much hurt
of the first.(2.) But it is for the glory of God, that an opportunity
may be given for the manifesting of God’s glorious power. The afflictions of
the saints are designed for the glory of God, that he may have opportunity of
showing them favour; for the sweetest mercies, and the most effecting, are
those which are occasioned by trouble. Let this reconcile us to the darkest
dispensations of Providence, they are all for the glory of God, this sickness,
this loss, or this disappointment, is so; and, if God be glorified, we ought to
be satisfied, Lev. 10:3 . It was for the glory of God, for it
was that the Son of God might be glorified thereby, as it gave him
occasion to work that glorious miracle, the raising of him from the
dead. As, before, the man was born blind that Christ might have
the honour of curing him ch. 9:3 ), so Lazarus must be sick and die, that
Christ may be glorified as the Lord of life. Let this comfort those whom Christ
loves under all their grievances that the design of them all is that the
Son of God may be glorified thereby, his wisdom, power, and goodness,
glorified in supporting and relieving them; see 2 Co. 12:9, 2 Co. 12:10 .2. He deferred visiting his patient, v. 5, v. 6.
They had pleaded, Lord, it is he whom thou lovest, and the plea
is allowed (v. 5): Jesus loved Martha, and her sister,
and Lazarus. Thus the claims of faith are ratified in the court of heaven.
Now one would think it should follow, When he heard therefore that he
was sick he made all the haste that he could to him; if he loved them, now
was a time to show it by hastening to them, for he knew they impatiently
expected him. But he took the contrary way to show his love: it is not said, He
loved them and yethe lingered; but he loved them
and therefore he lingered; when he heard that his friend was sick,
instead of coming post to him, he abode two days still in the same place
where he was. (1.) He loved them, that is, had a great
opinion of Martha and Mary, of their wisdom and grace, of their faith and
patience, above others of his disciples, and therefore he deferred coming to
them, that he might try them, that their trial might at last be found to
praise and honour. (2.) He loved them, that is, he designed to
do something great and extraordinary for them, to work such a miracle for their
relief as he had not wrought for any of his friends; and therefore he delayed
coming to them, that Lazarus might be deadand buried before he
came. If Christ had come presently, and cured the sickness of Lazarus, he had
done no more than he did for many; if he had raised him to life when
newly dead, no more than he had done for some: but, deferring his
relief so long, he had an opportunity of doing more for him than for any. Note,
God hath gracious intentions even in seeming delays, Isa. 54:7, Isa. 54:8 , Isa. 49:14 , etc. Christ’s friends at Bethany were
not out of his thoughts, though, when he heard of their distress, he made no
haste to them. When the work of deliverance, temporal or spiritual, public or
personal, stands at a stay, it does but stay the time, and every thing is
beautiful in its season. IV. The discourse he had with his disciples when
he was about to visit his friends at Bethany, v. 7-16. The conference is so very free and familiar
as to make out what Christ saith, I have called you friends. Two
things he discourses about—his own danger and Lazarus’s death.1.
His own danger in going into Judea, v. 7-10.(1.)
Here is the notice which Christ gave his disciples of his purpose to go into
Judea towards Jerusalem. His disciples were the men of his counsel, and to them
he saith (v. 7), "Let us go into Judea
again, though those of Judea are unworthy of such a favour.’’ Thus Christ
repeats the tenders of his mercy to those who have often rejected them. Now
this may be considered, [1.] As a purpose of his kindness to his friends at
Bethany, whose affliction, and all the aggravating circumstances of it, he knew
very well, though no more expresses were sent to him; for he was present in
spirit, though absent in body. When he knew they were brought to the last
extremity, when the brother and sisters had given and taken a final farewell,
"Now,’’ saith he, "let us go to Judea.’’ Christ will arise in favour
of his people when the time to favour them, yea, the set time, is
come; and the worst time is commonly the set time—when our hope
is lost, and we are cut off for our parts; then they shall know
that I am the Lord when I have opened the graves, Eze. 37:11, Eze. 37:13 . In the depths of affliction, let this therefore keep us
out of the depths of despair, that man’s extremity is God’s
opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the
disciples, whether they would venture to follow him thither, where they had so
lately been frightened by an attempt upon their Master’s life, which they
looked upon as an attempt upon theirs too. To go to Judea, which was so lately
made too hot for them, was a saying that proved them.But Christ
did not say, "Go you into Judea, and I will stay and take
shelter here;’’ no, Let us go. Note, Christ never brings his people
into any peril but he accompanies them in it, and is with them even when
they walk through the valley of the shadow of death. (2.) Their
objection against this journey (v. 8): Master,
the Jews of late sought to stone thee,and goest thou thither again? Here,
[1.] They remind him of the danger he had been in there not long since.
Christ’s disciples are apt to make a greater matter of sufferings than their
Master does, and to remember injuries longer. He had put up with the affront,
it was over and gone, and forgotten, but his disciples could not forget
it; of late, nyn —now, as if it were this very day,
they sought to stone thee. Though it was at least two months ago, the
remembrance of the fright was fresh in their minds. [2.] They marvel that he
will go thither again. "Wilt thou favour those with thy presence
that have expelled thee out of their coasts?’’ Christ’s ways in passing by
offences are above our ways. "Wilt thou expose thyself among a
people that are so desperately enraged against thee? Goest thou thither
again, where thou hast been so ill used?’’ Here they showed great care for
their Master’s safety, as Peter did, when he said, Master, spare
thyself; had Christ been inclined to shift off suffering, he did not want
friends to persuade him to it, but he had opened his mouth to the
Lord, and he would not, he could not, go back. Yet, while the disciples
show a concern for his safety, they discover at the same
time, First, A distrust of his power; as if he could not secure both
himself and them now in Judea as well as he had done formerly. Is his arm
shortened? When we are solicitous for the interests of Christ’s church and
kingdom in the world, we must yet rest satisfied in the wisdom and power of the
Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of
wolves.Secondly, A secret fear of suffering themselves; for they count
upon this if he suffer. When our own private interests happen to run in the
same channel with those of the public, we are apt to think ourselves zealous
for the Lord of hosts, when really we are only zealous for our own wealth,
credit, ease, and safety, and seek our own things, under colour of
seeking the things of Christ; we have therefore need to distinguish upon our
principles.(3.) Christ’s answer to this objection (v. 9, v. 10): Are
there not twelve hours in the day? The Jews divided every day into twelve
hours, and made their hours longer or shorter according as the days were, so
that an hour with them was the twelfth part of the time between sun and sun; so
some. Or, lying much more south than we, their days were nearer twelve hours long
than ours. The divine Providence has given us day-light to work by, and
lengthens it out to a competent time; and, reckoning the year round, every
country has just as much daylight as night, and so much more as
the twilights amount to. Man’s life is a day; this day is
divided into divers ages, states, and opportunities, as into hours shorter or
longer, as God has appointed; the consideration of this should make us not
only very busy, as to the work of life (if there
were twelve hours in the day, each of them ought to be filled up with
duty, and none of them trifled away), but also very easy as
to the perils of life; our day shall be lengthened out till our work be done,
and our testimony finished. This Christ applies to his case, and shows why he
must go to Judea, because he had a clear call to go. For the opening
of this, [1.] He shows the comfort and satisfaction which a man has in his own
mind while he keeps in the way of his duty, as it is in general prescribed by
the word of God, and particularly determined by the providence of God: If
any man walk in the day, he stumbles not; that is, If a man keep close to
his duty, and mind that, and set the will of God before him as his rule, with
an impartial respect to all God’s commandments, he does not hesitate in
his own mind, but,walking uprightly, walks surely, and with a holy
confidence. As he that walks in the day stumbles not, but goes on steadily and
cheerfully in his way, because he sees the light of this world, and
by it sees his way before him; so a good man, without any collateral security
or sinister aims, relies upon the word of God as his rule, and regards the
glory of God as his end, because he sees those two great lights, and
keeps his eye upon them; thus he is furnished with a faithful guide in all his
doubts, and a powerful guard in all his dangers, Gal. 6:4 ; Ps. 119:6 .
Christ, wherever he went, walked in the day, and so shall we, if
we follow his steps. [2.] He shows the pain and peril a man is in who walks not
according to this rule (v. 10): If a man walk in the night, he
stumbles; that is, If a man walk in the way of his heart, and the sight of
his eyes, and according to the course of this world,—if he consult his own
carnal reasonings more than the will and glory of God,—he falls into
temptations and snares, is liable to great uneasiness and frightful
apprehensions, trembles at the shaking of a
leaf, and flees when none pursues; while an upright
man laughs at the shaking of the spear, and stands undaunted
when ten thousand invade. See Isa. 33:14-16 , he stumbles, because there is no light in
him, for light in us is that to our moral actions which light about us is
to our natural actions. He has not a good principle within; he is not sincere;
his eye is evil. Thus Christ not only justifies his purpose of going into
Judea, but encourages his disciples to go along with him, and fear no evil.2.
The death of Lazarus is here discoursed of between Christ and his
disciples, v. 11-16, where we have,(1.) The notice Christ gave
his disciples of death of Lazarus, and an intimation that his business into
Judea was to look after him, v. 11.
After he had prepared his disciples for this dangerous march into an enemy’s
country, he then gives them,[1.] Plain intelligence of the death of Lazarus,
though he had received no advice of it: Ourfriend Lazarus
sleepeth. See here how Christ calls a believer and a believer’s
death.First,He calls a believer his friend: Our friend Lazarus. Note,
1. There is a covenant of friendship between Christ and believers, and a
friendly affection and communion pursuant to it, which our Lord Jesus will own
and not be ashamed of. His secret is with the righteous. 2. Those
whom Christ is pleased to own as his friends all his disciples should take
for theirs. Christ speaks of Lazarus as their common friend: Our
friend. 3. Death itself does not break the bond of friendship between
Christ and a believer. Lazarus is dead, and yet he is still our
friend. Secondly, He calls the death of a believer a sleep: he
sleepeth. It is good to call death by such names and titles as will help to
make it morefamiliar and less formidable to us. The death of
Lazarus was in a peculiar sense a sleep, as that of Jairus’s daughter, because
he was to be raised again speedily; and, since we are sure to rise again
at last, why should that make any great difference? And why should not the
believing hope of that resurrection to eternal life make it as easy to us to
put off the body and die as it is to put off our clothes and go to sleep? A
good Christian, when he dies, does but sleep: he rests from the labours of the
day past, and is refreshing himself for the next morning. Nay, herein death has
the advantage of sleep, that sleep is only theparenthesis, but death is
the period, of our cares and toils. The soul does not sleep, but
becomes more active; but the body sleeps without any toss, without any terror;
not distempered nor disturbed. The grave to the wicked is a prison, and its
grave-clothes as the shackles of a criminal reserved for execution; but to the
godly it is a bed, and all its bands as the soft and downy fetters of an easy
quiet sleep. Though the body corrupt, it will rise in the morning as
if it had never seen corruption; it is but putting off our clothes to be mended
and trimmed up for the marriage day, the coronation day, to which we must rise.
See Isa. 57:2 ; 1 Th. 4:14 . The Greeks called their
burying-places dormitories —koimeteria .[2.] Particular
intimations of his favourable intentions concerning Lazarus: but I go,
that I may awake him out of sleep. He could have done it, and yet
have staid where he was: he that restored at a distance one that
was dying ch. 4:50 ) could have raised at a distance one
that was dead; but he would put this honour upon the miracle, to work
it by the grave side: I go, to awake him. As sleep is a
resemblance of death, so a man’s awaking out of sleep when he is called,
especially when he is called by his own name, is an emblem of the resurrection
(Job. 14:15 ): Then shalt thou
call. Christ had no sooner said, Our friend sleeps, but
presently he adds, I go, that I may awake him. When Christ tells his
people at any time how bad the case is he lets them know in the same breath how
easily, how quickly, he can mend it. Christ’s telling his disciples that this
was his business to Judea might help to take off their fear of going with him
thither; he did not go upon a public errand to the temple, but a private visit,
which would not so much expose him and them; and, besides, it was to do a
kindness to a family to which they were all obliged.(2.) Their mistake of the
meaning of this notice, and the blunder they made about it (v. 12, v. 13):
They said, Lord, if he sleep, he shall do well. This intimates,
[1.] Some concern they had for their friend Lazarus; they hoped he
would recover; sothesetai —he shall be saved from dying at this
time. Probably they had understood, by the messenger who brought news of his
illness, that one of the most threatening symptoms he was under was that he was
restless, and could get no sleep; and now that they heard he slept they
concluded the fever was going off, and the worst was past. Sleep is often nature’s
physic, and reviving to its weak and weary powers. This is true of the sleep of
death; if a good Christian so sleep, he shall do well, better than he
did here. [2.] A greater concern for themselves; for hereby they
insinuate that it was now needless for Christ to go to him, and expose himself
and them. "If he sleep, he will be quickly well, and we may stay where we
are.’’ Thus we are willing to hope that the good work which we are called to do
will do itself, or will be done by some other hand, if there be peril in the
doing of it.(3.) This mistake of theirs rectified (v. 13): Jesus spoke of his death. See
here, [1.] How dull of understanding Christ’s disciples as yet were. Let us not
therefore condemn all those as heretics who mistake the sense of some of
Christ’s sayings. It is not good to aggravate our brethren’s mistakes; yet this
was a gross one, for it had easily been prevented if they had
remembered how frequently death is called a sleep in the Old Testament. They
should have understood Christ when he spoke scripture language. Besides, it
would sound oddly for their Master to undertake a journey of two or three days
only to awake a friend out of a natural sleep, which any one else might do.
What Christ undertakes to do, we may be sure, is something great and uncommon,
and a work worthy of himself. [2.] How carefully the evangelist
corrects this error: Jesus spoke of his death. Those that speak in an
unknown tongue, or use similitudes, should learn hence to explain
themselves, and pray that they may interpret, to prevent mistakes.(4.) The
plain and express declaration which Jesus made to them of the death of Lazarus,
and his resolution to go to Bethany, v. 14, v. 15. [1.] He gives them notice of the death of
Lazarus; what he had before said darkly he now says plainly, and without a
figure: Lazarus is dead, v. 14.
Christ takes cognizance of the death of his saints, for it is precious in his
sight (Ps. 116:15), and he is not pleased if we do not consider
it, and lay it to heart. See what a compassionate teacher Christ is, and how he
condescends to those that are out of the way, and by his subsequent sayings and
doings explains the difficulties of what went before. [2.] He gives them the
reason why he had delayed so long to go and see him: I am glad for your
sakes that I was not there. If he had been there time enough, he
would have healed his disease and prevented his death, which would have been
much for the comfort of Lazarus’s friends, but then his disciples would have
seen no further proof of his power than what they had often seen, and,
consequently, their faith had received no improvement; but now that he went and
raised him from the dead, as there were many brought to believe on
him who before did no (v. 45), so there was much done towards the
perfecting of what was lacking in the faith of those that did, which Christ
aimed at: To the intent that you may believe. [3.] He resolves now to
go to Bethany, and take his disciples along with him: Let us go unto
him. Not, "Let us go to his sisters, to comfort them’’ (which is the
utmost we can do), but, Let us go to him; for Christ
can show wonders to the dead.Death, which will separate us from all
our other friends, and cut us off from correspondence with them, cannot
separate us from the love of Christ, nor put us out of the reach of his calls;
as he will maintain his covenant with the dust, so he can make visits
to the dust. Lazarus is dead, but let us go to him; though
perhaps those who said, If he sleep there is no need to go, were
ready to say, If he be dead it is to no purpose to go.(5.) Thomas
exciting his fellow-disciples cheerfully to attend their Master’s motions (v. 16): Thomas, who is called
Didymus. Thomas in Hebrew and Didymus in Greek signify
a twin; it is said of Rebekah (Gen. 25:24 ) that there were twins in her womb; the word
isThomim. Probably Thomas was a twin. He said to his
fellow-disciples (who probably looked with fear and concern upon one another
when Christ had said so positively, Let us go to him ), very
courageously, Let us also go that we may die with him; with him, that
is,[1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and
loving friend both to Christ and his disciples, and perhaps Thomas had a
particular intimacy with him. Now if he be dead, saith he, let
us even go and die with him. For, First, "If
wesurvive, we know not how to live without him.’’ Probably Lazarus
had done them many good offices, sheltered them, and provided for them, and
been to them instead of eyes;and now that he was gone they had no man
like-minded, and "Therefore,’’ saith he, "we had as good die
with him.’’ Thus we are sometimes ready to think our lives bound up in the
lives of some that were dear to us: but God will teach us to live, and to live
comfortably, upon himself, when those are gone without whom we thought we could
not live. But this is not all. Secondly, "If we die, we hope to
be happy with him.’’ Such a firm belief he has of a happiness on the
other side death, and such good hope through grace of their own and Lazarus’s
interest in it, that he is willing they should all go and die with
him. It is better to die, and go along with our Christian friends to that
world which is enriched by their removal to it, than stay behind in a world
that is impoverished by their departure out of it. The more of our friends are
translated hence, the fewer cords we have to bind us to this earth, and the
more to draw our hearts heavenwards. How pleasantly does the good man speak of
dying, as if it were but undressing and going to bed![2.] "Let us go and
die with our Master, who is now exposing himself to death by
venturing into Judea;’’ and so I rather think it is meant. "If he will go
into danger, let us also go and take our lot with him, according to the command
we received, Follow me.’’ Thomas knew so much of the malice of the
Jews against Christ, and the counsels of God concerning him, which he had often
told them of, that it was no foreign supposition that he was now going to die.
And now Thomas manifests, First, A gracious readiness to die with
Christ himself, flowing from strong affections to him, though his faith was
weak, as appeared afterwards,ch. 14:5 ; 20:25. Where thou diest
I will die, Ruth. 1:17 . Secondly, A zealous desire
to help his fellow-disciples into the same frame: "Let us
go, one and all, and die with him; if they stone him, let them
stone us; who would desire to survive such a Master?’’ Thus, in difficult
times, Christians should animate one another. We may each of us say, Let
us die with him. Note, The consideration of the dying of the Lord Jesus
should make us willing to die whenever God calls for us.
Verses 17-32 The
matter being determined, that Christ will go to Judea, and his disciples with
him, they address themselves to their journey; in this journey some
circumstances happened which the other evangelists record, as the healing of
the blind man at Jericho, and the conversion of Zaccheus. We must not reckon
ourselves out of our way, while we are in the way of doing good; nor be so
intent upon one good office as to neglect another.At length, he comes near to
Bethany, which is said to be about fifteen furlongsfrom Jerusalem, about
two measured miles, v. 18. Notice is taken of this, that this miracle
was in effect wrought in Jerusalem, and so was put to her score.
Christ’s miracles in Galilee were more numerous, but those in or near
Jerusalem were more illustrious; there he healed one that had been
diseased thirty-eight years, another that had been blind from
his birth, and raised one that had been dead four days. To
Bethany Christ came, and observe,I. What posture he found his friends there in.
When he had been last with them it is probable that he left them well, in
health and joy; but when we part from our friends (though Christ knew) we know
not what changes may affect us or them before we meet again.1. He found his
friend Lazarus in the grave, v. 17.
When he came near the town, probably by the burying-place belonging to the
town, he was told by the neighbours, or some persons whom he met, that Lazarus
had been four days buried. Some think that Lazarus died the same day
that the messenger came to Jesus with the tidings of his sickness, and so
reckon two days for his abode in the same place and two days for his journey. I
rather think that Lazarus died at the very instant that Jesus, "Our
friend sleepeth, he is now newly fallen asleep;’’ and that the time
between his death and burial (which among the Jews was but short), with the
four days of his lying in the grave, was taken up in this journey; for Christ
travelled publicly, as appears by his passing through Jericho, and his abode at
Zaccheus’s house took up some time. Promised salvations, though they always
come surely, yet often come slowly.2. He found his friends that
survived in grief. Martha and Mary were almost swallowed up with
sorrow for the death of their brother, which is intimated where it is said
that many of the Jews came to Martha and Mary to comfort
them. Note, (1.) Ordinarily, where death is there
are mourners,especially when those that were agreeable and amiable to
their relations, and serviceable to their generation, are taken away. The house
where death is called the house ofmourning, Eccl. 7:2 . When man goes to his long home
the mourners go about the streets(Eccl. 12:5 ), or rather sit alone, and keep silence. Here
was Martha’s house, a house where the fear of God was, and on which his
blessing rested, yet made a house of mourning. Grace will keep sorrow
from the heart ch. 14:1 ), not from the house. (2.) Where there
are mourners there ought to be comforters. It is a duty we owe to those that
are in sorrow to mourn with them, and to comfort them; and our mourning with
them will be some comfort to them. When we are under the present impressions of
grief, we are apt to forget those things which would minister comfort to us,
and therefore have need of remembrancers. It is a mercy to have remembrancers
when we are in sorrow, and our duty to be remembrancers to those who are in
sorrow. The Jewish doctors laid great stress upon this, obliging their
disciples to make conscience of comforting the mourners after the burial of the
dead. They comforted them concerning their brother, that is, by
speaking to them of him, not only of the good name he left behind, but of the
happy state he was gone to. When godly relations and friends are taken from us,
whatever occasion we have to be afflicted concerning ourselves, who are left
behind and miss them, we have reason to be comforted concerning those who are
gone before us to a happiness where they have no need of us. This visit which
the Jews made to Martha and Mary is an evidence that they were persons of
distinction, and made a figure; as also that they behaved obligingly to all; so
that though they were followers of Christ, yet those who had no respect for him
were civil to them. There was also a providence in it, that so many Jews,
Jewish ladies it is probable, should come together, just at this time, to
comfort the mourners, that they might be unexceptionable witnesses of the
miracle, and see what miserable comforters they were, in comparison with
Christ. Christ did not usually send for witnesses to his miracles, and yet had
none been by but relations this would have been excepted against; therefore
God’s counsel so ordered it that these should come together accidentally, to
bear their testimony to it, that infidelity might stop her mouth.II. What
passed between him and his surviving friends at this interview. When Christ
defers his visits for a time they are thereby made the more acceptable, much
the more welcome; so it was here. His departures endear his returns, and his
absence teaches us how to value his presence. We have here,1. The interview
between Christ and Martha.(1.) We are told that she went and met
him, v. 20. [1.] It should seem that Martha was
earnestly expecting Christ’s arrival, and enquiring for it. Either she had sent
out messengers, to bring her tidings of his first approach, or she had often
asked, Saw you him whom my soul loveth?so that the first who
discovered him ran to her with the welcome news. However it was, she heard of
his coming before he arrived. She had waited long, and often asked, Is
hecome? and could hear no tidings of him; but long-looked-for came at
last. At the end the vision will speak, and not lie. [2.]
Martha, when the good news was brought that Jesus was coming, threw all aside,
and went and met him, in token of a most affectionate welcome. She
waived all ceremony and compliment to the Jews who came to visit her, and
hastened to go and meet Jesus. Note, When God by his grace or providence is
coming towards us in ways of mercy and comfort, we should go forth by faith,
hope, and prayer to meet him. Some suggest that Martha went out of the town to
meet Jesus, to let him know that there were several Jews in the house, who were
no friends to him, that if he pleased he might keep out of the way of them.
[3.] When Martha went to meet Jesus, Mary sat still in the
house. Some think she did not hear the tidings, being in her
drawing-room, receiving visits of condolence, while Martha who was busied in
the household-affairs had early notice of it. Perhaps Martha would not tell her
sister that Christ was coming, being ambitious of the honour of receiving him
first. Sancta est prudentia clam fratribus clam parentibus ad Christum
esse conferre—Holy prudence conducts us to Christ, while brethren and
parents know not what we are doing. —Maldonat. in locum. Others think
she did hear that Christ was come, but was so overwhelmed with sorrow
that she did not care to stir, choosing rather to indulge her sorrow, and to
sit poring upon her affliction, and saying, I do well to mourn.
Comparing this story with that in Lu. 10:38 ,
etc., we may observe the different tempers of these two sisters, and the
temptations and advantages of each. Martha’s natural temper was active and
busy; she loved to be here and there, and at the end of every thing; and this
had been a snare to her when by it she was not only careful and cumbered about
many things, but hindered from the exercises of devotion: but now in a day of
affliction this active temper did her a kindness, kept the grief from her
heart, and made her forward to meet Christ, and so she received comfort from
him the sooner. On the other hand, Mary’s natural temper was contemplative and
reserved. This had been formerly an advantage to her, when it placed her
Christ’s feet, to hear his word, and enabled her there to attend upon him
without those distractions with which Martha was cumbered; but now in the day
of affliction that same temper proved a snare to her, made her less able to
grapple with her grief, and disposed her to melancholy: But Mary sat still
in the house. See here how much it will be our wisdom carefully to watch
against the temptations, and improve the advantages, of our natural temper.(2.)
Here is fully related the discourse between Christ and Martha.[1.] Martha’s
address to Christ, v. 21, v. 22.First, She
complains of Christ’s long absence and delay. She said it, not only with grief
for the death of her brother, but with some resentment of the seeming
unkindness of the Master: Lord if you hadst been here, my brother had not
died. Here is, 1. Some evidence of faith. She believed
Christ’s power, that, though her brother’s sickness was very
grievous, yet he could have cured it, and so have prevented his death. She
believed his pity, that if he had but seen Lazarus in his extreme
illness, and his dear relations all in tears about him, he would have had
compassion, and have prevented so sad a breach, for his compassions fail not.
But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a
bruised reed, for she limits the power of Christ, in saying, If thou hadst
been here; whereas she ought to have known that Christ could cure at a
distance, and that his gracious operations were not limited to his bodily
presence. She reflects likewise upon the wisdom and kindness of Christ, that he
did not hasten to them when they sent for him, as if he had not timed his
business well, and now might as well have staid away, and not have come at
all, as to come too late; and, as for any help now, she can scarcely entertain
the thought of it.Secondly, Yet she corrects and comforts herself with the
thoughts of the prevailing interest Christ had in heaven; at least, she blames
herself for blaming her Master, and for suggesting that he comes too
late: for I know that even now, desperate as the case
is, whatsoever thou wilt ask of God, God will give it to
thee. Observe, 1. How willing her hope was. Though she had not
courage to ask of Jesus that he should raise him to life again, there having
been no precedent as yet of any one raised to life that had been so long dead,
yet, like a modest petitioner, she humbly recommends the case to the wise and
compassionate consideration of the Lord Jesus. When we know not what in
particular to ask or expect, let us in general refer ourselves to God, let him
do as seemeth him good. Judicii tui est, non praesumptionis meae—I leave
it to thy judgment, not to my presumption. —Aug. in locum. When we
know not what to pray for, it is our comfort that the great Intercessor knows
what to ask for us, and is always heard. 2. How weak her faith was.
She should have said, "Lord, thou canst do whatsoever thou wilt;’’ but she
only says, "Thou canst obtain whatsoever thou prayest for.’’ She had forgotten
that the Son had life in himself, that he wrought miracles by
his own power. Yet both these considerations must be taken in for the
encouragement of our faith and hope, and neither excluded: the dominion Christ
has on earth and his interest and intercession in heaven. He has in the one
hand the golden sceptre, and in the other the golden censer; his power is
always predominant, his intercession always prevalent.[2.] The comfortable word
which Christ gave to Martha, in an answer to her pathetic address (v. 23): Jesus saith unto her, Thy brother
shall rise again. Martha, in her complaint, looked back, reflecting with
regret that Christ was not there, for then, thinks she, my brother
had been now alive. We are apt, in such cases, to add to our own trouble, by
fancying what might have been. "If such a method had been taken,
such a physician employed, my friend had not died;’’ which is more than we
know: but what good does this do? When God’s will is done, our business is to
submit to him. Christ directs Martha, and us in her, to look forward, and to
think what shall be, for that is a certainty, and yields sure
comfort: Thy brother shall rise again. First, This was true of
Lazarus in a sense peculiar to him: he was now presently to be raised; but
Christ speaks of it in general as a thing to be done, not which he himself
would do, so humbly did our Lord Jesus speak of what he did. He also expresses
it ambiguously, leaving her uncertain at first whether he would raise
him presently or not till the last day, that he might try her faith and
patience. Secondly, It is applicable to all the saints, and their
resurrection at the last day. Note, It is a matter of comfort to us, when we
have buried our godly friends and relations, to think that they shall rise
again. As the soul at death is not lost, but gone before, so the body is
not lost, but laid up. Think you hear Christ saying, "Thy parent, thy
child, thy yoke-fellow, shall rise again; these dry bones shall live.’’ [3.]
The faith which Martha mixed with this word, and the unbelief mixed with this
faith, v. 24.First, She accounts it a faithful
saying that he shall rise again at the last day. Though the
doctrine of the resurrection was to have its full proof from Christ’s
resurrection, yet, as it was already revealed, she firmly believed it, Acts. 24:15 . That there shall be a last
day, with which all the days of time shall be numbered and finished. 2.
That there shall be a generalresurrection at that day, when the earth and
sea shall give up their dead. That there shall be a particular resurrection
of each one: "I know that I shall rise again, and this and the other
relation that was dear to me.’’ As bone shall return to his bone in that day,
so friend to his friend.Secondly, Yet she seems to think this saying not
so well worthy of all acceptation as really it was: "I know he shall
rise again at the last day; but what are we the better for that now?’’ As
if the comforts of the resurrection to eternal life were not worth speaking of,
or yielded not satisfaction sufficient to balance her affliction. See our
weakness and folly, that we suffer present sensible things to make a deeper
impression upon us, both of grief and joy, than those things which are the
objects of faith. I know that he shall rise again at the last
day; and is not this enough? She seems to think it is not. Thus, by our
discontent under present crosses, we greatly undervalue our future hopes, and
put a slight upon them, as if not worth regarding.[4.] The further instruction
and encouragement which Jesus Christ gave her; for he will not quench the
smoking flax nor break the bruised reed. He said to her, I am the
resurrection and the life, v. 25, v. 26. Two things Christ possesses her with the
belief of, in reference to the present distress; and they are the things which
our faith should fasten upon in the like cases.First, The power of Christ,
his sovereign power: I am the resurrection and the life, the fountain
of life, and the head and author of the resurrection. Martha believed that at
his prayer God would give any thing, but he would have her know that by his
word he could work anything. Martha believed a resurrection at the last
day; Christ tells her that he had that power lodged in his own hand, that
the dead were to hear his voice ch. 5:25 ),
whence it was easy to infer, He that could raise a world of men that had been
dead many ages could doubtless raise one man that had been dead but four
days. Note, It is an unspeakable comfort to all good Christians that Jesus
Christ is the resurrection and the life, and will be so to
them.Resurrection is a return to life; Christ is the author of that
return, and of that life to which it is a return. We look for
the resurrection of the dead and the life of the world to
come, and Christ is both; the author and principle of both, and the ground
of our hope of both.Secondly, The promises of the new covenant, which give
us further ground of hope that we shall live. Observe,a. To
whom these promises are made—to those that believe in Jesus Christ, to those
that consent to, and confide in, Jesus Christ as the only Mediator of
reconciliation and communion between God and man, that receive the record God
has given in his word concerning his Son, sincerely comply with it, and answer
all the great intentions of it. The condition of the latter promise is thus
expressed: Whosoever liveth and believeth in me, which may be
understood, either, (a. ) Of natural life: Whosoever lives
in this world, whether he be Jew or Gentile, wherever he lives, if he
believe in Christ, he shall live by him. Yet it limits the time: Whoever
during life, while he is here in this state of probation, believes
in me, shall be happy in me, but after death it will be too late.
Whoever lives and believes, that is, lives by faith (Gal. 2:20 ), has a faith that influences his
conversation. Or, (b. ) Of spiritual life: He
that lives and believes is he that by faith is born again
to a heavenly and divine life, to whom to live is Christ —that makes
Christ the life of his soul.b. What the promises are (v. 25): Though he die, yet shall he
live, nay, he shall never die, v. 26.
Man consists of body and soul, and provision is made for the happiness of
both.(a. ) For the body; here is the promise of a blessed
resurrection.Though the body be dead because of sin (there is no remedy but it
will die), yet it shall live again. All the difficulties that attend
the state of the dead are here overlooked, and made nothing of. Though the
sentence of death was just, though the effects of death be dismal, though the
bands of death be strong, though he be dead and buried, dead and putrefied,
though the scattered dust be so mixed with common dust that no art of man can
distinguish, much less separate them, put the case as strongly as you will on
that side, yet we are sure that he shall live again: the body shall
be raised a glorious body.(b. ) For the soul; here is the promise
of a blessed immortality. He that liveth and believeth,who,
being united to Christ by faith, lives spiritually by virtue of that union, he
shall never die. That spiritual life shall never be extinguished, but
perfected in eternal life. As the soul, being in its nature spiritual, is
therefore immortal; so if by faith it live a spiritual life, consonant to its
nature, its felicity shall be immortal too. It shall never die, shall
never be otherwise than easy and happy, and there is not any intermission or
interruption of its life, as there is of the life of the body.
The mortality of the body shall at length be swallowed up of
life; but the life of the soul, the believing soul, shall be immediately
at death swallowed up of immortality. He shall not die, eis ton
aiona , for ever—Non morietur in aeternum; so Cyprian quotes it.
The body shall not be for ever dead in the grave; it dies (like the
two witnesses) but for a time, times, and the dividing of
time; and when time shall be no more, and all the divisions of it shall be
numbered and finished, a spirit of life from God shall enter into
it. But this is not all; the souls shall not die that death which
is for ever, shall not die eternally, Blessed and
holy, that is, blessed and happy, is he that by faith has part in the
first resurrection, has part in Christ, who is that resurrection; for on
such the second death, which is a death for ever, shall have no
power; see ch. 6:40 . Christ asks her, "Believest
thou this? Canst thou assent to it with application? Canst thou
take my word for it?’’ Note, When we have read or heard the word of Christ,
concerning the great things of the other world, we should seriously put it to
ourselves, "Do we believe this, this truth in particular, this which
is attended with so many difficulties, this which is suited to my
case? Does my belief of it realize it to me, and give my soul an assurance of
it, so that I can say not only this I believe, but thus I
believe it?’’ Martha was doting upon her brother’s being raised in this world;
before Christ gave her hopes of this, he directed her thoughts to another life,
another world: "No matter for that, but believest thou
this that I tell thee concerning the future state?’’ The crosses
and comforts of this present time would not make such an impression upon us as
they do if we did but believe the things of eternity as we ought.[5.] Martha’s
unfeigned assent yielded to what Christ said, v. 27. We have here Martha’s creed, the good
confession she witnessed, the same with that for which Peter was commended (Mt. 16:16, Mt. 16:17 ),
and it is the conclusion of the whole matter. First, Here is
the guide of her faith, and that is the word of Christ; without any
alteration, exception, or proviso, she takes it entire as Christ had said
it: Yea, Lord,whereby she subscribes to the truth of all and every part of
that which Christ had promised, in his own sense: Even so. Faith is
an echo to divine revelation, returns the same words, and resolves to abide by
them: Yea, Lord, As the word did make it so I believe and take
it, said queen Elizabeth.Secondly, The ground of her
faith, and that is the authority of Christ; she
believes this because she believes that he who saith it is Christ.
She has recourse to the foundation for the support of the
superstructure. I believe,pepisteuka , "I have
believed that thou art Christ, and therefore I do believe
this.’’Observe here,a. What she believed and confessed concerning Jesus;
three things, all to the same effect:—(a. ) That he was the Christ, or
Messiah, promised and expected under this name and notion, the anointed
one. (b. ) That he was the Son of God; so the Messiah was
called (Ps. 2:7 ), not by office only, but by nature. (c. )
That it was he who should come into the world, the ho
erchomenos . That blessing of blessings which the church had for so many
ages waited for as future, she embraced
as present. b. What she inferred hence, and what she alleged
this for. If she admits this, that Jesus is the Christ, there is no difficulty
in believing that he is the resurrection and the life; for if he be the Christ,
then, (a. ) He is the fountain of light and truth, and we may take all his
sayings for faithful and divine, upon his own word. If he be the Christ, he is
that prophet whom we are to hear in all things. (b. ) He is
the fountain of life and blessedness, and we may therefore depend upon his
ability as well as upon his veracity. How shall bodies, turned to dust, live
again? How shall souls, clogged and clouded as ours are, live for
ever? We could not believe this, but that we believe him that undertakes
it to be the Son of God, who has lifein himself, and has it for
us.2. The interview between Christ and Mary the other sister. And here
observe,(1.) The notice which Martha gave her of Christ’s coming (v. 28): When she had so said, as one that
needed to say no more, she went her way, easy in her mind,
and called Mary her sister. [1.] Martha, having received
instruction and comfort from Christ herself, called her sister to share with
her. Time was when Martha would have drawn Mary from Christ, to come and help
her in much serving (Lu. 10:40 ); but, to make her amends for this,
here she is industrious to draw her to Christ. [2.] She called
hersecretly, and whispered it in her ear, because there was company by,
Jews, who were no friends to Christ. The saints are called into the
fellowship of Jesus Christ by an invitation that is secret and
distinguishing, given to them and not to others; they have meat to eat that the
world knows not of, joy that a stranger does not intermeddle with. [3.] She
called her by order from Christ; he bade her go call her sister. This
call that is effectual, whoever brings it, is sent by
Christ. The Master is come, and calleth for thee. First, She
calls Christthe Master, didaskalos , a teaching master; by
that title he was commonly called and known among them. Mr. George Herbert took
pleasure in calling Christ, my Master. Secondly, She triumphs in his
arrival: The Master is come. He whom we have long wished and waited
for, he is come, he is come; this was the best cordial in the present
distress. "Lazarus is gone, and our comfort in him is gone; but
the Master is come, who is better than the dearest friend, and has
that in him which will abundantly make up all our losses. He is come who is
our teacher, who will teach us how to get good by our sorrow (Ps. 94:12 ), who will teach, and so
comfort.’’ Thirdly, She invites her sister to go and meet
him: "He calls for thee, enquires what is become of thee, and
would have thee sent for.’’ Note, When Christ our Master comes, he calls
for us. He comes in his word and ordinances, calls us to them, calls us by
them, calls us to himself. He calls for thee in particular, for thee by
name (Ps. 27:8 ); and, if he call thee, he will cure
thee, he will comfort thee.(2.) The haste which Mary made to Christ upon this
notice given her (v. 29):As soon as she heard this good
news, that the Master was come, she arose quickly, and came
to him. She little thought how near he was to her, for he is often nearer to
them that mourn in Zion than they are aware of; but, when she knew how near he
was, she started up, and in a transport of joy ran to meet him. The least
intimation of Christ’s gracious approaches is enough to a lively faith, which
stands ready to take the hint, and answer the first call. When Christ was come,
[1.] She did not consult the decorum of her mourning, but, forgetting ceremony,
and the common usage in such cases, she ran through the town, to meet Christ.
Let no nice punctilios of decency and honour deprive us at any time of
opportunities of conversing with Christ. [2.] She did not consult her
neighbours, the Jews that were with her, comforting her; she left
them all, to come to him, and did not only not ask their advice, but not so
much as ask their leave, or beg their pardon for her rudeness.(3.) We are told
(v. 30) where she found the Master; he was not yet
come into Bethany, but was at the town’s end, in that place where Martha
met him.See here, [1.] Christ’s love to his work. He staid near the place where
the grave was, that he might be ready to go to it. He would not go into the
town, to refresh himself after the fatigue of his journey, till he
had done the work he came to do; nor would he go into the town, lest it should
look like ostentation, and a design to levy a crowd to be spectators of the
miracle. [2.] Mary’s love to Christ; still
she loved much. Though Christ had seemed unkind in his delays,
yet she could take nothing amiss from him. Let us go thus to Christwithout the
camp, Heb. 13:13 .(4.) The misconstruction which the Jews
that were with Mary made of her going away so hastily (v. 31): They said, She goes to the grave, to
weep there. Martha bore up better under this affliction than Mary did, who
was a woman of a tender and sorrowful spirit; such was her natural temper.
Those that are so have need to watch against melancholy, and ought to be pitied
and helped. These comforters found that their formalities did her no service,
but that she hardened herself in sorrow: and therefore concluded when she went
out, and turned that way, it was to go to the grave and weep
there. See, [1.] What often is the folly and fault of mourners; they
contrive how to aggravate their own grief, and to make bad worse. We are apt in
such cases to take a strange pleasure in our own pain, and to say, We do
well to be passionate in our grief, even unto death; we are apt to fasten
upon those things that aggravate the affliction, and what good does this do us,
when it is our duty to reconcile ourselves to the will of God in it? Why should
mourners go to the grave to weep there, when they sorrow not as those that have
no hope? Affliction of itself is grievous; why should we make it more so? [2.]
What is the wisdom and duty of comforters; and that is, to prevent as much as
may be, in those who grieve inordinately, the revival of the sorrow, and to
divert it. Those Jews that followed Mary were thereby led to Christ, and became
the witnesses of one of his most glorious miracles. It is good cleaving to
Christ’s friends in their sorrows, for thereby we may come to know him
better.(5.) Mary’s address to our Lord Jesus (v. 32):
She came, attended with her train of comforters, and fell down at his
feet, as one overwhelmed with a passionate sorrow, and said with many
tears (as appears v. 33),Lord, if thou hadst been here, my brother
had not died, as Martha said before, for they had often said it to one
another. Now here, [1.] Her posture is very humble and submissive: She fell
down at his feet, which was more than Martha did, who had a greater
command of her passions. She fell down not as a sinking mourner, but fell down
at his feet as a humble petitioner. This Mary had sat at Christ’s feet to
hear his word (Lu. 10:39), and here we find her there on another
errand. Note, Those that in a day of peace place themselves at Christ’s feet,
to receive instructions from him, may with comfort and confidence in a day of
trouble cast themselves at his feet with hope to find favour with him.
She fell at his feet, as one submitting to his will in what was done,
and referring herself to his good-will in what was now to be done. When we are
in affliction we must cast ourselves at Christ’s feet in a penitent sorrow and
self-abasement for sin, and a patient resignation of ourselves to the divine
disposal. Mary’s casting herself at Christ’s feet was in token of the profound
respect and veneration she had for him. Thus subjects were wont to give honour
to their kings and princes; but, our Lord Jesus not appearing in secular glory
as an earthly prince, those who by this posture of adoration gave honour to him
certainly looked upon him as more than man, and intended hereby to give him
divine honour. Mary hereby made profession of the Christian faith as truly as
Martha did, and in effect said, I believe that thou art the Christ; bowing
the knee to Christ, and confessing him with the tongue, are
put together as equivalent, Rom. 14:11 ; Phil. 2:10, Phil. 2:11 . This she did in presence of the Jews that
attended her, who, though friends to her and her family, yet were bitter
enemies to Christ; yet in their sight she fell at Christ’s feet, as one that
was neither ashamed to own the veneration she had for Christ nor afraid of
disobliging her friends and neighbours by it. Let them resent it as they
pleased, she falls at his feet; and, if this be to be vile, she will be yet
more vile; see Cant. 8:1 . We serve a Master of whom we have no
reason to be ashamed, and whose acceptance of our services is sufficient to
balance the reproach of men and all their revilings. [2.] Her address is very
pathetic: Lord, if thou hadst been here, my brother had not
died. Christ’s delay was designed for the best, and proved so; yet both
the sisters very indecently cast the same in his teeth, and in effect
charge him with the death of their brother. This repeated challenge he might
justly have resented, might have told them he had something else to do than to
be at their beck and to attend them; he must come when his business would
permit him: but not a word of this; he considered the circumstances of their
affliction, and that losers think they may have leave to speak, and therefore
overlooked the rudeness of this welcome, and gave us an example of mildness and
meekness in such cases. Mary added no more, as Martha did; but it appears, by
what follows, that what she fell short in words she made up in tears; she said
less than Martha, but wept more; and tears of devout affection have a voice, a
loud prevailing voice, in the ears of Christ; no rhetoric like this.
Verses 33-44 Here
we have, I. Christ’s tender sympathy with his afflicted friends, and
the share he took to himself in their sorrows, which appeared three ways:—1. By
the inward groans and troubles of his spirit (v. 33): Jesus
saw Mary weeping for the loss of a loving brother, and the Jews that
came with her weeping for the loss of a good neighbour and friend; when he
saw what a place of weepers, a bochim, this was, he
groaned in the spirit, and was troubled. See here,(1.) The griefs of
the sons of men represented in the tears of Mary and her friends. What an
emblem was here of this world, this vale of tears! Nature itself teaches us to
weep over our dear relations, when they are removed by death; Providence
thereby calls to weeping and mourning. It is probable that
Lazarus’s estate devolved upon his sisters, and was a considerable addition to
their fortunes; and in such a case people say, now-a-days, though they cannot wish
their relations dead (that is, they do not say they do), yet, if they were
dead, they would not wish them alive again; but these sisters, whatever they
got by their brother’s death, heartily wished him alive again. Religion teaches
us likewise to weep with them that weep, as these Jews wept with
Mary, considering that we ourselves also are in the body. Those that
truly love their friends will share with them in their joys and griefs; for
what is friendship but a communication of affections? Job. 16:5 .(2.) The grace of the Son of God and
his compassion towards those that are in misery. In all their
afflictions he is afflicted, Isa. 63:9; Jdg. 10:16 . When Christ saw them all in tears,[1.]
He groaned in the spirit. He suffered himself to be tempted (as we
are when we are disturbed by some great affliction), yet without
sin. This was an expression, either, First, Of his displeasure
at the inordinate grief of those about him, as Mk. 5:39 : "Why make ye this ado
and weep? What a hurry is here! does this become those that believe
in a God, a heaven, and another world?’’ Or,Secondly, Of his feeling sense
of the calamitous state of human lie, and the power of death, to which fallen
man is subject. Having now to make a vigorous attack upon death and the grave,
he thus stirred up himself to the encounter, put on the garments
ofvengeance, and his fury it upheld him; and that he might the
more resolutely undertake the redress of our grievances, and the cure of our
griefs, he was pleased to make himself sensible of the weight of them, and
under the burden of them he now groaned in
spirit.Or, Thirdly, It was an expression of his kind sympathy with
his friends that were in sorrow. Here was the sounding of the bowels, the
mercies which the afflicted church so earnestly solicits, Is. 63:15 . Christ not only seemed concerned, but
he groaned in the spirit; he was inwardly and sincerely affected with
the case. David’s pretended friends counterfeited sympathy, to disguise their
enmity (Ps. 41:6 ); but we must learn of Christ to have
our love and sympathy without dissimulation. Christ’s was a deep
and hearty sigh.[2.] He wastroubled. He troubled himself; so the
phrase is, very significantly. He had all the passions and affections of the
human nature, for in all things he must be like to his brethren; but
he had a perfect command of them, so that they were
never up, but when and as they were called; he
was never troubled, but when he troubled himself, as he saw cause. He
oftencomposed himself to trouble, but was never discomposed or disordered
by it. He was voluntary both in his passion and in his compassion. He had power
to lay down his grief, and power to take it again.2. His concern for them
appeared by his kind enquiry after the poor remains of his deceased
friend (v. 34): Where have you laid him? He knew
where he was laid, and yet asks, because, (1.) He would thus express himself
as a man, even when he was going to exert the power of a God. Being
found in fashion as a man, he accommodates himself to the way and manner of the
sons of men: Non nescit, sed quasi nescit—He is not ignorant, but he makes
as if he were, saith Austin here. (2.) He enquired where the grave
was, lest, if he had gone straight to it of his own knowledge, the unbelieving
Jews should have thence taken occasion to suspect a collusion between him and
Lazarus, and a trick in the case. Many expositors observe this from Chrysostom.
(3.) He would thus divert the grief of his mourning friends, by raising their
expectations of something great; as if he had said, "I did not come hither
with an address of condolence, to mingle a few fruitless insignificant tears
with yours; no, I have other work to do; come, let us adjourn to the grave, and
go about our business there.’’ Note, A serious address to our work is the best
remedy against inordinate grief. (4.) He would hereby intimate to us the
special care he takes of the bodies of the saints while they lie in the grave;
he takes notice where they are laid, and will look after them.
There is not only a covenant with the dust, but a guard upon it.3. It appeared
by his tears. Those about him did not tell him where the body was
buried, but desired him to come and see, and led him directly to the
grave, that his eye might yet more affect his heart with the calamity.(1.) As
he was going to the grave, as if he had been following the corpse
thither, Jesus wept, v. 35. A
very short verse, but it affords many useful instructions. [1.] That Jesus
Christ was really and truly man, and partook with the children, not only of
flesh and blood, but of a human soul, susceptible of the impressions of joy,
and grief, and other affections. Christ gave this proof of his humanity, in
both senses of the word; that, as a man, he could weep, and, as a merciful man,
he would weep, before he gave this proof of his divinity. [2.] That
he wasa man of sorrows, and acquainted with grief, as was
foretold, Isa. 53:3 . We never read that he laughed, but
more than once we have him in tears. Thus he shows not only that a mournful
state will consist with the love of God, but that those who sow to the Spirit
must sow in tears. [3.] Tears of compassion well become Christians, and make
them most to resemble Christ. It is a relief to those who are in sorrow to have
their friends sympathize with them, especially such a friend as their Lord
Jesus.(2.) Different constructions were put upon Christ’s weeping. [1.] Some
made a kind and candid interpretation of it, and what was very natural (v. 36): Then said the Jews, Behold how he
loved him! They seem to wonder that he should have so strong an affection
for one to whom he was not related, and with whom he had not had any long
acquaintance, for Christ spent most of his time in Galilee, a great way from
Bethany. It becomes us, according to this example of Christ, to show our love
to our friends, both living and dying. We must sorrow for our brethren that
sleep in Jesus as those that are full of love, though not void of hope; as
the devout menthat buried Stephen, Acts. 8:2 .
Though our tears profit not the dead, they embalm their memory. These tears
were indications of his particular love to Lazarus, but he has given proofs no
less evident of his love to all the saints, in that he died for them. When he
only dropped a tear over Lazarus, they said, See how he loved
him! Much more reason have we to say so, for whom he hath laid down his
life: See how he loved us! Greater love has no man than this [2.]
Others made a peevish unfair reflection upon it, as if these tears bespoke his
inability to help his friend (v. 37): Could not this man, who opened the
eyes of the blind, have prevented the death of Lazarus? Here it is slyly
insinuated, First, That the death of Lazarus being (as it seemed by
his tears) a great grief to him, if he could have prevented it he would, and
therefore because he did not they incline to think that
he could not; as, when he was dying, they concluded that he could
not, because he did not, save himself, and come down from the
cross; not considering that divine power is always directed in its
operations by divine wisdom, not merely according to his will, but according to
the counsel of his will, wherein it becomes us to acquiesce. If Christ’s friends,
whom he loves, die,—if his church, whom he loves, be persecuted and
afflicted,—we must not impute it to any defect either in his power or love, but
conclude that it is because he sees it for the best. Secondly, That
therefore it might justly be questioned whether he did indeed open the
eyes of the blind, that is, whether it was not a sham. His not working
this miracle they thought enough to invalidate the former; at least, it should
seem that he had limited power, and therefore not a divine one. Christ soon
convinced these whisperers, by raising Lazarus from the dead, which
was the greater work, that he could have prevented his death, but therefore did
not because he would glorify himself the more.II. Christ’s approach to the
grave, and the preparation that was made for working this miracle.1. Christ
repeats his groans upon his coming near the grave (v. 38): Again groaning inhimself, he comes to
the grave: he groaned, (1.) Being displeased at the unbelief of those who
spoke doubtingly of his power, and blamed him for not preventing the death of
Lazarus; he was grieved for the hardness of their hearts. He never
groaned so much for his own pains and sufferings as for the sins and follies of
men, particularly Jerusalem’s,Mt. 23:37 . (2.) Being affected with the fresh
lamentations which, it is likely, the mourning sisters made when they came near
the grave, more passionately and pathetically than before, his tender spirit
was sensibly touched with their wailings. (3.) Some think that hegroaned in
spirit because, to gratify the desire of his friends, he was to bring
Lazarus again into this sinful troublesome world, from that rest into which he
was newly entered; it would be a kindness to Martha and Mary, but it would be
to him like thrusting one out to a stormy sea again who was newly got into a
safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have
gone to him into the other world; but, being restored to life, Christ quickly
left him behind in this world. (4.) Christ groaned as one that would affect
himself with the calamitous state of the human nature, as subject to death,
from which he was now about to redeem Lazarus. Thus he stirred up himself to
take hold on God in the prayer he was to make, that he might offer it up
with strong crying, Heb. 5:7 . Ministers, when they are sent by the
preaching of the gospel to raise dead souls, should be much affected with the
deplorable condition of those they preach to and pray for, and groan in
themselves to think of it.2. The grave wherein Lazarus lay is here
described: It was a cave, and a stone lay upon it. The graves of the
common people, probably, were dug as ours are; but persons of distinction were,
as with us, interred in vaults, so Lazarus was, and such was the sepulchre in
which Christ was buried. Probably this fashion was kept up among the Jews, in
imitation of the patriarchs, who buried their dead in the cave of
Machpelah, Gen. 23:19 . This care taken of the dead bodies of
their friends intimates their expectation of their resurrection; they reckoned
the solemnity of the funeral ended when the stone was rolled to the grave, or,
as here, laid upon it, like that on the mouth of the den into which
Daniel was cast (Dan. 6:17 ), that the purpose might not
be changed;intimating that the dead are separated from the living, and
gone the way whence theyshall not return. This stone was probably
a gravestone, with an inscription upon it, which the Greeks
called mnemeion —a memorandum, because it is both
a memorial of the dead and a memento to the living, putting
them in remembrance of that which we are all concerned to remember. It is
called by the Latins, Monumentum, Ã monendo, because it
gives warning. 3. Orders are given to remove the stone (v. 39): Take away the stone. He would
have this stone removed that all the standersby might see the body lie dead in
the sepulchre, and that way might be made for its coming out, and it might
appear to be a true body, and not a ghost or spectre. He
would have some of the servants to remove it, that they might be witnesses, by
the smell of the putrefaction of the body, and that therefore it was truly
dead. It is a good step towards the raising of a soul to spiritual life when
the stone is taken away, when prejudices are removed and got over, and way made
for the word to the heart, that it may do its work there, and say what it has
to say.4. An objection made by Martha against the opening of the
grave: Lord, by this time he stinketh,or is become noisome, for
he has been dead four days, tetartaios gar esti quatriduanus
est; he is four days old in the other world; a citizen and inhabitant
of the grave of four days’ standing. Probably Martha perceived the body to
smell, as they were removing the stone, and therefore cried out thus.(1.) It is
easy to observe hence the nature of human bodies: four days are but a little
while, yet what a great change will this time make with the body of man, if it
be but so long without food, much more if so long without
life! Dead bodies (saith Dr. Hammond) after a revolution of the humours,
which is completed in seventy-two hours, naturally tend to putrefaction; and
the Jews say that by the fourth day after death the body is so altered that one
cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the
third day because he was not to see corruption.(2.) It is not so easy
to say what was Martha’s design in saying this. [1.] Some think she said it in
a due tenderness, and such as decency teaches to the dead body; now that it
began to putrefy, she did not care it should be thus publicly shown and made a
spectacle of. [2.] Others think she said it out of a concern for Christ, lest
the smell of the dead body should be offensive to him. That which is
very noisome is compared to an open sepulchre, Ps. 5:9 . If there were any thing noisome she
would not have her Master near it; but he was none of those tender and delicate
ones that cannot bear as ill smell; if he had, he would not have visited the
world of mankind, which sin had made a perfect dunghill, altogether noisome, Ps. 14:3 . [3.] It should seem, by Christ’s
answer, that it was the language of her unbelief and distrust: "Lord, it
is too late now to attempt any kindness to him; his body begins to rot, and it
is impossible that this putrid carcase should live.’’She gives up his case
as helpless and hopeless, there having been no instances, either of late or
formerly, of any raised to life after they had begun to see corruption. When our
bones are dried, we are ready to say, Our hope is lost. Yet this
distrustful word of hers served to make the miracle both the more evident and
the more illustrious; by this it appeared that he was truly dead, and not in a
trance; for, though the posture of a dead body might be counterfeited, the
smell could not. Her suggesting that it could not be doneputs the more
honour upon him that did it. 5. The gentle reproof Christ gave to
Martha for the weakness of her faith (v. 40): Said
I not unto thee that if thou wouldest believe thou shouldest see the glory
of God? This word of his to her was not before recorded; it is probable
that he said it to her when she had said (v. 27), Lord,
I believe: and it is enough that it is recorded here, where it is
repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable
that a sincere faith shall at length be crowned with a blessed vision: "If
thou believe, thou shalt see God’s glorious appearances for thee in this world,
and to thee in the other world.’’ If we will take Christ’s word, and rely on
his power and faithfulness, we shall see the glory of God, and be happy in the
sight. (2.) We have need to be often reminded of these sure
mercies with which our Lord Jesus hath encouraged us. Christ does not give
a direct answer to what Martha had said, nor any particular promise of what he
would do, but orders her to keep hold of the general assurances he had already
given: Only believe. We are apt to forget what Christ has spoken, and
need him to put us in mind of it by his Spirit: "Said I not unto
thee so and so? And dost thou think that he will ever unsay it?’’6. The
opening of the grave, in obedience to Christ’s order, notwithstanding Martha’s
objection (v. 41): Then they took away the
stone. When Martha was satisfied, and had waived her objection, then they
proceeded. If we will see the glory of God, we must let Christ take his own
way, and not prescribe but subscribe to him. They took
away the stone, and this was all they could do; Christ only could give
life.What man can do is but to prepare the way of the Lord, to
fill the valleys, and level the hills, and, as here, to take away the
stone. III. The miracle itself wrought. The spectators, invited by the
rolling away of the stone, gathered about the grave, not to commit dust to
dust, earth to earth, but to receive dust from the dust, and earth from
the earth again; and, their expectations being raised, our Lord Jesus addresses
himself to his work.1. He applies himself to his living Father in
heaven, so he had called him ch. 6:17 ),
and so eyes him here.(1.) The gesture he used was very significant: He
lifted up his eyes, an outward expression of the elevation of his mind,
and to show those who stood by whence he derived his power; also to set us an
example; this outward sign is hereby recommended to our practice; see ch. 17:1 . Look how those will answer it who
profanely ridicule it; but that which is especially charged upon us hereby is
to lift up our hearts to God in the heavens; what is prayer, but the
ascent of the soul to God, and the directing of its affections and motions
heavenward? He lifted up his eyes, as looking above, looking
beyond the grave where Lazarus lay, and overlooking all the difficulties that
arose thence, that he might have his eyes fixed upon the divine omnipotence; to
teach us to do as Abraham, who considered not his own body now dead, nor
the deadness of Sarah’s womb, never took these into his thoughts, and
so gained such a degree of faith as not tostagger at the promise, Rom. 4:20 .(2.) His address to God was with great
assurance, and such a confidence as became him: Father, I thank thee that
thou hast heard me. [1.] He has here taught us, by his own
example, First, In prayer to call God Father, and to draw nigh to him
as children to a father, with a humble reverence, and yet with a holy
boldness. Secondly, In our prayers to praise
him, and, when we come to beg for further mercy, thankfully to acknowledge
former favours. Thanksgivings, which bespeak God’s
glory (not our own, like the Pharisee’s God, I thank
thee ), are decent forms into which to put our supplications.[2.] But our
Saviour’s thanksgiving here was intended to express the unshaken assurance he
had of the effecting of this miracle, which he had in his own power to do in
concurrence with his Father: "Father, I thank thee that my will
and thine are in this matter, as always, the same.’’ Elijah and Elisha raised
the dead, as servants, byentreaty; but Christ, as a Son,
by authority, having life in himself, and power to quicken whom he
would; and he speaks of this as his own act (v. 11): I
go, that I may awake him;yet he speaks of it as what he had obtained by prayer,
for his Father heard him: probably he put up the prayer for it when
he groaned in spirit once and again (v. 33, v. 38), in amental prayer, with groanings
which could not be uttered. First, Christ speaks of this miracle
as an answer to prayer, 1. Because he would thus humble
himself; though he was a Son, yet learned he this obedience, to
ask and receive. His mediatorial crown was granted him upon request, though it
is of right, Ps. 2:8 , and ch. 17:5 . He prays for the glory he had before
the world was, though, having never forfeited it, he might have demanded it. 2.
Because he was pleased thus to honour prayer, making it the key
wherewith even he unlocked the treasures of divine power and grace. Thus he
would teach us in prayer, by the lively exercise of faith, to enter into
the holiest. Secondly, Christ, being assured that his prayer was
answered, professes,a. His thankful acceptance of this answer: I
thank thee that thou hast heard me. Though the miracle was not yet
wrought, yet the prayer was answered, and he triumphs before the victory. No
other can pretend to such an assurance as Christ had; yet we may by faith in
the promise have a prospect of mercy before it be actually given in, and may
rejoice in that prospect, and give God thanks for it. In David’s devotions, the
same psalm which begins with prayer for a mercy closes with thanksgivings for
it. Note, (a. ) Mercies in answer to prayer ought in a special manner to
be acknowledged with thankfulness. Besides the grant of the mercy itself, we
are to value it as a great favour to have our poor prayers taken notice of. (b. )
We ought to meet the first appearances of the return of prayer with
early thanksgivings. As Godanswers us with mercy, even before we
call, and hears while we are yet speaking, so we should answer
him with praise even before he grants, and give him thanks while he is yet
speaking good words and comfortable words.b. His cheerful assurance of a
ready answer at any time (v. 42): And I know that thou hearest me
always. Let none think that this was some uncommon favour granted him now,
such as he never had before, nor should ever have again; no, he had the same
divine power going along with him in his whole undertaking, and undertook
nothing but what he knew to be agreeable to the counsel of God’s will.
"I gave thanks’’ (saith he) "for being heard in this,
because I am sure to be heard in every thing.’’ See here, (a. ) The
interest our Lord Jesus had in heaven; the Father heard him
always, he had access to the Father upon every occasion, and success with
him in every errand. And we may be sure that his interest is not the less for
his going to heaven, which may encourage us to depend upon his intercession,
and put all our petitions into his hand, for we are sure that him the
Father hears always. (b. ) The confidence he had of that
interest: I knew it. He did not in the least hesitate or doubt
concerning it, but had an entire satisfaction in his own mind of the Father’s
complacency in him and concurrence with him in every thing. We cannot have such
a particular assurance as he had; but this we know, that whatsoever we ask
according to his will he heareth us, 1 Jn. 5:14, 1 Jn. 5:15 .Thirdly, But why should Christ
give this public intimation of his obtaining this miracle by prayer? He adds,
It is because of the people who stand by, that they may believe that thou
hast sent me; for prayer may preach. 1. It was to obviate
the objections of his enemies, and their reflections. It was blasphemously
suggested by the Pharisees, and their creatures, that he wrought his miracles
by compact with the devil; now, to evidence the contrary, he openly made his
address to God, usingprayers, and not charms, not peeping
and muttering as those did that used familiar spirits(Isa. 8:19 ), but, with elevated eyes and voice
professing his communication with Heaven, and dependence on Heaven. 2. It was
to corroborate the faith of those that were well inclined to him: That
they may believe that thou hast sent me, not to destroy men’s lives, but
to save them. Moses, to show that God sent him, made the earth open and swallow
men up (Num. 16:31 ); Elijah, to show that God sent him,
made fire come from heaven and devour men; for the law was a dispensation of
terror and death but Christ proves his mission by raising to life one that was
dead. Some give this sense: had Christ declared his doing it freely by his own
power, some of his weak disciples, who as yet understood not his divine nature,
would have thought he took too much upon him, and have been stumbled at it.
These babes could not bear that strong meat, therefore he
chooses to speak of his power as received and derived he speaks self-denyingly
of himself, that he might speak the more plainly to us. Non ita respexit
ad swam dignitatem atque ad nostram salutem —In what he said, he
consulted not so much his dignity as our salvation.-Jansenius.2. He now
applies himself to his dead friend in the earth. He cried with a
loud voice, Lazarus come forth. (1.) He could have raised Lazarus by
a silent exertion of his power and will, and the indiscernible operations of
the Spirit of life; but he did it by a call, a loud call,[1.] To be significant
of the power then put forth for the raising of Lazarus, how
he created this new thing; he spoke, and it was
done. He cried aloud, to signify the greatness of the work, and of the
power employed in it, and to excite himself as it were to this attack upon the
gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was
proper to cry with a loud voice; for, First, The soul
of Lazarus, which was to be called back, was at a distance, not hovering about
the grave, as the Jews fancied, but removed to Hades, the world of spirits; now
it is natural to speak loud when we call to those at a distance. Secondly, The
body of Lazarus, which was to be called up, wasasleep, and we usually
speak loud when we would awake any out of sleep. He cried with a loud voice
that the scripture might be fulfilled (Isa. 45:19 ), I have not spoken in secret, in a dark place
of the earth. [2.] To be typical of other works of wonder, and
particularly other resurrections, which the power of Christ was to effect. This
loud call was a figure,First, Of the gospel call, by which dead souls were
to be brought out of the grave of sin, which resurrection Christ had formerly
spoken of ch. 5:25 ), and of his word as the means of
it ch. 6:63 ), and now he gives a specimen of it. By
his word, he saith to souls, Live, yea, he saith to
them, Live, Eze. 16:6 . Arise from the dead, Eph. 5:14 . The spirit of life from God entered
into those that had been dead and dry bones, when Ezekiel prophesied over
them, Eze. 37:10 . Those who infer from the commands of
the word to turn and livethat man has a power of his own to convert and
regenerate himself might as well infer from this call to Lazarus that he had a
power to raise himself to life. Secondly, Of the sound of the
archangel’s trumpet at the last day, with which they that sleep in the dust
shall be awakened and summoned before the great tribunal, when Christ
shall descend with a shout, a call, or command, like this
here, Come forth, Ps. 50:4 . He shall call bothto
the heavens for their souls, and to the earth for their
bodies, that he may judge hispeople. (2.) This loud
call was but short, yet mighty through God to the
battering down of the strongholds of the grave. [1.] He calls him by name,
Lazarus, as we call those by their names whom we would awake out of a fast
sleep. God said to Moses, as a mark of his favour, I know thee by
name. The naming of him intimates that the same individual person that
died shall rise again at the last day. He that calls the stars by their
names can distinguish by name his stars that are in the dust of the earth,
and will lose none of them. [2.] He calls him out of the
grave, speaking to him as if he were already alive, and had nothing to do
but to come out of his grave. He does not say unto him, Live; for he
himself must give life; but he saith to him, Move, for when by the
grace of Christ we live spiritually we must stir up ourselves
to move; the grave of sin and this world is no place for those whom
Christ has quickened, and therefore they must come forth. [3.]
The event was according to the intention: He that was dead came
forth, v. 44. Power went along with the word of Christ to
reunite the soul and the body of Lazarus, and then he came forth. The miracle
is described, not by its invisible springs, to satisfy our curiosity, but by
its visible effects, to conform our faith. Do any ask where the soul of Lazarus
was during the four days of its separation? We are not told, but have reason to
think it was in paradise; in joyand felicity; but you will say, "Was
it not then really an unkindness to it to cause it to return into the prison of
the body?’’ And if it were, yet, being for the honour of Christ and the serving
of the interests of his kingdom, it was no more an injury to him than it was to
St. Paul to continue in the flesh when he knew that to depart to Christ was so
much better. If any ask whether Lazarus, after he was raised, could give an
account or description of his soul’s removal out of the body or return to it,
or what he saw in the other world, I suppose both those changes were so
unaccountable to himself that he must say with Paul,Whether in the body or out
of the body, I cannot tell; and of what he saw and heard, that it was
not lawful nor possible to express it. In a world of sense we cannot frame to
ourselves, much less communicate to others, any adequate ideas of the world of
spirits and the affairs of that world. Let us not covet to be wise above what
is written, and this is all that is written concerning the resurrection of that
Lazarus, that he that was dead came forth. Some have observed
that though we read of many who were raised from the dead, who no doubt
conversed familiarly with men afterwards, yet the scripture has not recorded
one word spoken by any of them, except by our Lord Jesus only.(3.) This miracle
was wrought, [1.] Speedily. Nothing intervenes between the
command, Comeforth, and the effect, He came forth; dictum
factum—no sooner said than done; let there be life, and there was life.
Thus the change in the resurrection will be in a moment, in the twinkling
of an eye, 1 Co. 15:52 . The almighty power that can do it can
do it in an instant:Then shalt thou call and I will answer; will come
at the call, as Lazarus, Here am I. [2.]Perfectly. He was so
thoroughly revived that he got up out of his grave as strongly as ever he got
up out of his bed, and returned not only to life, but health. He was not raised
to serve a present turn, but to live as other men. [3.] With this additional
miracle, as some reckon it, that he came out of his grave, though he was
fettered with his grave-clothes, with which he was bound hand and
foot, and his face bound about with a napkin (for so the
manner of the Jews was to bury); and he came forth in the same dress wherein he
was buried, that it might appear that it was he himself and not another, and
that he was not only alive, but strong, and able to walk, after a sort, even in
his grave-clothes. Thebinding of his face with a napkin proved that he had
been really dead, for otherwise, in less than so many days’ time, that would
have smothered him. And the standers-by, in unbinding him, would handle
him, and see him, that it was he himself, and so be witnesses of the
miracle. Now see here, First, How little we carry away with us, when
we leave the world—only a winding-sheet and a coffin; there is no change of
raiment in the grave, nothing but a single suit of
grave-clothes. Secondly, What condition we shall be in in the grave.
What wisdom or device can there be where the eyes are hoodwinked, or
what working where the hands and feet are fettered? And so it will be in the
grave, whither we are going. Lazarus being come forth, hampered and
embarrassed with his grave-clothes, we may well imagine that those about the
grave were exceedingly surprised and frightened at it; we should be so if we
should see a dead body rise; but Christ, to make the thing familiar, sets them
to work: "Loose him, slacken his grave-clothes, that they may serve
for day-clothes till he comes to his house, and then he will go himself, so
clad, without guide or supporter to his own house.’’ As, in the Old Testament,
the translations of Enoch and Elias were sensible demonstrations of an
invisible and future state, the one about the middle of the patriarchal age,
the other of the Mosaic economy, so the resurrection of Lazarus, in the New
Testament, was designed for the confirmation of the doctrine of the
resurrection.
Verses 45-57 We
have here an account of the consequences of this glorious miracle, which were
as usual; to some it was a savour of life unto life, to others of death unto
death.I. Some were invited by it, and induced to believe. Many of the Jews,
when theysaw the things that Jesus did, believed on him, and well
they might, for it was an incontestable proof of his divine mission. They had
often heard of his miracles, and yet evaded the conviction of them, by calling
in question the matter of fact; but now that they had themselves seen this done
their unbelief was conquered, and they yielded at last. Butblessed are those
who have not seen and yet have believed. The more we see of Christ
the more cause we shall see to love him and confide in him. These were some of
those Jews that came to Mary, to comfort her. When we are doing good offices to
others we put ourselves in the way of receiving favours from God, and have
opportunities of getting good when we are doing good.II. Others were irritated
by it, and hardened in their unbelief.1. The informers were so (v. 46): Some of them, who were
eye-witnesses of the miracle, were so far from being convinced that
they went to the Pharisees, whom they knew to be his implacable
enemies, and told them what things Jesus had done; not merely as a
matter of news worthy their notice, much less as an inducement to them to think
more favourably of Christ, but with a spiteful design to excite those who
needed no spur the more vigorously to prosecute him. Here is a strange
instance, (1.) Of a mostobstinate infidelity, refusing to yield to the
most powerful means of conviction; and it is hard to imagine how they could
evade the force of this evidence, but that the god of this
world had blinded their minds. (2.) Of a
most inveterate enmity. If they would not be satisfied that he
was to be believed in as the Christ, yet one would think they should have been
mollified, and persuaded not to persecute him; but, if the water be not
sufficient toquench the fire, it will inflame it. They
told what Jesus had done, and told no more than what was true; but
their malice gave a tincture of diabolism to their information equal to that
of lying; perverting what is true is as bad as forging what is
false. Doeg is called afalse, lying, and deceitful
tongue (Ps. 52:2-4 Ps. 120:2, Ps. 120:3 ), though what he said
was true. 2. The judges, the leaders, the blind leaders, of
the people were no less exasperated by the report made to them, and here we are
told what they did.(1.) A special council is called and held (v. 47): Then gathered the chief priests
and Pharisees a council, as was foretold, Ps. 2:2 , The rulers take counsel together
against the Lord.Consultations of the sanhedrim were intended for the public
good; but here, under colour of this, the greatest injury and mischief are done
to the people. The things that belong to the nation’s peace were hid from the
eyes of those that were entrusted with its counsels. This council was called,
not only for joint advice, but for mutual irritation; that as iron sharpens
iron, and as coals are to burning coals and wood to fire, so they might
exasperate and inflame one another with enmity and rage against Christ and his
doctrine.(2.) The case is proposed, and shown to be weighty and of great
consequence.[1.] The matter to be debated was what course they should take with
this Jesus, to stop the growth of his interest; they said What do we? For
this man doeth many miracles. The information given about the raising of
Lazarus was produced, and the men, brethren, andfathers were called
in to help as solicitously as if a formidable enemy had been with an army in
the heart of their country. First, They own the truth of Christ’s
miracles, and that he had wrought many of them; they are therefore witnesses
against themselves, for they acknowledge his credentials and yet deny his
commission. Secondly, They consider what is to be done, and chide
themselves that they have not done something sooner effectually to crush him.
They do not take it at all into their consideration whether they shall not
receive him and own him as the Messiah, though they profess to expect him, and
Jesus gave pregnant proofs of his being so; but they take it for granted that
he is an enemy, and as such is to be run down: "What do we? Have
we no care to support our church? Is it nothing to us that a doctrine so
destructive to our interest spreads thus? Shall we tamely yield up the ground
we have got in the affections of the people? Shall we see our authority brought
into contempt, and the craft by which we get our living ruined, and not bestir
ourselves? What have we been doing all this while? And what are we now thinking
of? Shall we be always talking, and bring nothing to pass?’’[2.] That which
made this matter weighty was the peril they apprehended their church and nation
to be in from the Romans (v. 48): "If we do not silence him, and take
him off, all men will believe on him;and, this being the setting up
of a new king, the Romans will take umbrage at it, and will come with
an army, and take away our place and nation, and therefore it is no
time to trifle.’’ See what an opinion they have,First, Of their
own power. They speak as if they thought Christ’s progress and
success in his work depended upon their connivance; as if he could not go on to
work miracles, and make disciples, unless they let him alone; as if
it were in their power to conquer him who had conquered death, or as if they
could fight against God, and prosper. But he that sits in heaven
laughs at the fond conceit which impotent malice has of its own
omnipotence.Secondly, Of their own policy. They fancy themselves
to be men of mighty insight and foresight, and great sagacity in their moral
prognostications.a. They take on them to prophecy that, in a little time,
if he have liberty to go on, all men will believe on him, hereby
owning, when it was to serve their purpose, that his doctrine and miracles had
a very convincing power in them, such as could not be resisted, but that all
men would become his proselytes and votaries. Thus do they now make his
interest formidable, though, to serve another turn, these same men strove to
make it contemptible, ch. 7:48 , Have any of the rulers
believed on him? This was the thing they were afraid of, that men
would believe on him, and then all their measures were broken.
Note, The success of the gospel is the dread of its adversaries; if souls be
saved, they are undone.b. They foretel that if the generality of the
nation be drawn after him, the rage of the Romans will be drawn
upon them. They will come and take away our place; the country
in general, especially Jerusalem, or the temple, the holy place, andtheir place,
their darling, their idol; or, their preferments in the temple,
their places of power and trust. Now it was true that the Romans had
a very jealous eye upon them, and knew they wanted nothing but power and
opportunity to shake off their yoke. It was likewise true that if the Romans should
pour an army in upon them it would be very hard for them to make any head
against it; yet here appeared a cowardice which one would not have found in the
priests of the Lord if they had not by their wickedness forfeited their
interest in God and all good men. Had they kept their integrity, they needed
not to have feared the Romans; but they speak like a dispirited people, as the
men of Judah when they basely said to Samson, Knowest thou not that the
Philistines rule over us?Jdg. 15:11 . When men lose their piety they lose
their courage. But, (a. ) It was false that there was any danger of the
Romans’ being irritated against their nation by the progress of Christ’s
gospel, for it was no way hurtful to kings nor provinces, but highly
beneficial. The Romans had no jealousy at all of his growing interest; for he
taught men to give tribute to Caesar, and not to resist evil, but to
take up the cross. The Roman governor, at his trial, could find no fault
in him. There was more danger of the Romans’ being incensed against the
Jewish nation by the priests than by Christ. Note, Pretended fears are often
the colour of malicious designs. (b. ) Had there really been some danger
of displeasing the Romans by tolerating Christ’s preaching, yet this would not
justify their hating and persecuting a good man. Note, [a. ] The enemies
of Christ and his gospel have often coloured their enmity with a seeming care
for the public good and the common safety,and, in order to this,
have branded his prophets and ministers as troublers of Israel, and men
that turn the world upside down. [b. ] Carnal policy commonly
sets up reasons of state, in opposition to rules of justice. When
men are concerned for their own wealth and safety more than for truth and duty,
it is wisdom from beneath, which is earthly, sensual,
and devilish. But see what was the issue; they pretended to be afraid
that their tolerating Christ’s gospel would bring desolation upon them by the
Romans, and therefore, right or wrong, set themselves against it; but
it proved that their persecuting the gospel brought upon them that which they
feared, filled up the measure of their iniquity, and the Romans came
and took away their place and nation, and their place knows
them no more. Note, That calamity, which we seek to escape by sin we take
the most effectual course to bring upon our own heads; and those who think by
opposing Christ’s kingdom to secure or advance their own secular interest will
find Jerusalem a more burdensome stone than they think it is, Zec. 12:3 . The fear of the wicked it
shall come upon them, Prov. 10:24 .(3.) Caiaphas makes a malicious but
mystical speech in the council on this occasion.[1.] The malice of it
appears evident at first view, v. 49, v. 50. He, being the high priest, and so president
of the council, took upon him to decide the matter before it was
debated: "Youknow nothing at all, your hesitating betrays your
ignorance, for it is not a thing that will bear a dispute, it is soon
determined, if you consider that received maxim, That it is expedient for
us that one man should die for the people.’’ Here,First, The
counsellor was Caiaphas, who was high priest that same year. The high
priesthood was by divine appointment settled upon the heir male of the house of
Aaron, for and during the term of his natural life, and then to his heir male;
but in those degenerate times it was become, though not an annual office, like
a consulship, yet frequently changed, as they could make an interest with the
Roman powers. Now it happened that this year Caiaphas wore the
mitre.Secondly, The drift of the advice was, in short, this, That some way
or other must be found out to put Jesus to death. We have reason to think that
they strongly suspected him to be indeed the Messiah; but his doctrine was so
contrary to their darling traditions and secular interest, and his design did
so thwart their notions of the Messiah’s kingdom, that they resolve, be he who
he will, he must be put to death. Caiaphas does not say, Let him be silenced,
imprisoned, banished, though amply sufficient for therestraint of one they
thought dangerous; but die he must. Note, Those that have set
themselves against Christianity have commonly divested themselves of humanity,
and been infamous for cruelty.Thirdly, This is plausibly insinuated, with
all the subtlety as well as malice of the old serpent. 1. He suggests his own
sagacity, which we must suppose him as high priest to excel in, though
the Urim and Thummim were long since lost. How scornfully
does he say, "You know nothing, who are but common priests; but
you must give me leave to see further into things than you do!’’ Thus it is
common for those in authority to impose their corrupt dictates by virtue of
that; and, because they should bethe wisest and best, to expect that every
body should believe they are so. 2. He takes it for granted that
the case is plain and past dispute, and that those are very ignorant who do not
see it to be so. Note, Reason and justice are often run down with a high
hand.Truth is fallen in the streets, and, when it is down, down with it;
and equity cannot enter,and, when it is out, out with it, Isa. 59:14 . He insists upon a maxim in politics,
That the welfare of communities is to be preferred before that of particular
persons. It is expedient for us as priests, whose all lies at
stake, that one man die for the people. Thus far it holds true, that
it is expedient, and more than so, it is
truly honourable, for a man to hazard his life in the service of his
country (Phil. 2:17 ; 1 Jn. 3:16 ); but to put an innocent man to death under colour of
consulting the public safety is the devil’s policy. Caiaphas craftily
insinuates that the greatest and best man, though major singulis—greater
than any one individual, is minor universis—less than
the collected mass, and ought to think his life well spent, nay well
lost, to save his country from ruin. But what is this to the murdering of one
that was evidently a great blessing under pretence of preventing an imaginary
mischief to the country? The case ought to have been put thus: Was it expedient
for them to bring upon themselves and upon their nation the guilt of blood, a
prophet’s blood, for the securing of their civil interests from a danger which
they had no just reason to be afraid of? Was it expedient for them to drive God
and their glory from them, rather than venture the Romans’ displeasure, who
could do them no harm if they had God on their side? Note, Carnal policy, which
steers only by secular considerations, while it thinks to save allby
sin, ruins all at last.[2.] The mystery that was in
this counsel of Caiaphas does not appear at first view, but the evangelist
leads us into it (v. 51, v. 52): This
spoke he not of himself, it was not only the language of his own enmity
and policy, but in these words he prophesied, though he himself was not aware
of it, that Jesus should die for that nation.Here is a precious comment
upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall
in with the counsels of the blessed God. Charity teaches us to put the most
favourable construction upon men’s words and actions that they will fear; but
piety teaches us to make a good improvement of them, even contrary to that for
which they were intended. If wicked men, in what they do against
us, are God’s hand to humble and reform us, why may they not in what
they say against us be God’s mouth to instruct and convince us? But in this of
Caiaphas there was an extraordinary direction of Heaven prompting him to say
that which was capable of a very sublime sense. As the hearts of all men are in
God’s hand, so are their tongues. Those are deceived who say, "Our
tongues are our own, so that either we may say what we
will, and are not accountable to God’s judgment, or we can say what
we will, and are not restrainable by his providence and power.’’ Balaam could
not say what he would, when he came to curse Israel, nor Laban when he pursued
Jacob.(4.) The evangelist explains and enlarges upon Caiaphas’s words.[1.] He
explains what he said, and shows how it not only was, but was intended to be,
accommodated to an excellent purpose. He did not speak it of
himself. As it was an artifice to stir up the council against Christ, he
spoke it of himself, or of the devil rather; but as it was
an oracle, declaring it the purpose and design of God by the death of
Christ to save God’s spiritual Israel from sin and wrath, he did not speak it
of himself, for he knew nothing of the matter, he meant not so, neither
did his heart think so, for nothing was in his heart but to destroy and
cut off, Isa. 10:7 .First, He prophesied, and
those that prophesied did not, in their prophesying, speak
of themselves. But is Caiaphas also among the prophets? He is
so, pro hâc vice—this once, though a bad man, and an implacable enemy
to Christ and his gospel. Note, 1. God can and often does make wicked men
instruments to serve his own purposes, even contrary to their own intentions;
for he has them not only in a chain, to restrain them from doing the
mischief they would, but in a bridle, to lead them to do the
service they would not. 2. Words of prophecy in the mouth are no infallible
evidence of a principle of grace in the heart. Lord, Lord, have we not
prophesied in thy name? will be rejected as a frivolous plea.Secondly, He
prophesied,being high priest that year; not that his being high priest did
at all dispose or qualify him to be a prophet; we cannot suppose the pontifical
mitre to have first inspired with prophecy the basest head that ever wore it;
but, 1. Being high priest, and therefore of note and eminence in the conclave,
God was pleased to put this significant word into his mouth rather than into
the mouth of any other, that it might be the more observed or the
non-observance of it the more aggravated. The apophthegms of great men have
been thought worthy of special regard: A divine sentence is in the lips of
the king; therefore this divine sentence was put into the lips of the high
priest, that even out of his mouth this word might be established, That Christ
died for the good of the nation, and not for any iniquity in his
hands. He happened to be high priest that year which was fixed to be
the year of the redeemed, when Messiah the prince must be cut
off, but not for himself (Dan. 9:26 ), and he must own it. 2. Being high
priest that year, that famous year, in which there was to be such a
plentiful effusion of the Spirit, more than had ever been yet, according to the
prophecy (Joel. 2:28, Joel. 2:29 , compared with Acts. 2:17 ), some drops of the blessed shower light upon Caiaphas,
as the crumbs (says Dr. Lightfoot) of the children’s bread, which fall from the
table among the dogs. This year was the year of the expiration of the Levitical
priesthood; and out of the mouth of him who was that year high priest was
extorted an implicit resignation of it to him who should not (as they had done
for many ages) offer beasts for that nation, but offer himself, and so make an
end of the sin-offering. This resignation he made inwittingly, as
Isaac gave the blessing to Jacob.Thirdly,The matter of his prophecy
was that Jesus should die for that nation, the very thing to which
all the prophets bore witness, who testified beforehand the sufferings of
Christ (1 Pt. 1:11 ), that the death of Christ must be the
life and salvation of Israel; he meant bythat nation those in it that
obstinately adhered to Judaism, but God meant those in it that would receive
the doctrine of Christ, and become followers of him, all believers, the
spiritual seed of Abraham. The death of Christ, which Caiaphas was now
projecting, proved the ruin of that interest in the nation of which he intended
it should be the security and establishment, for it brought wrath upon them to
the uttermost; but it proved the advancement of that interest of which he hoped
it would have been the ruin, for Christ, being lifted up from the earth, drew
all men unto him. It is a great thing that is here prophesied: That Jesus
should die, die for others, not only for
their good, but in their stead, dies for that nation, for
they had the first offer made them of salvation by his death. If the whole
nation of the Jews had unanimously believed in Christ, and received his gospel,
they had been not only saved eternally, but saved as a nation from their
grievances. The fountain was first opened to the house of David, Zec. 13:1 . He so died for that
nation as that the whole nation should not perish, but
that a remnant should be saved, Rom. 11:5 .[2.]
The evangelist enlarges upon this word of Caiaphas (v. 52), not for that nation only, how
much soever it thought itself the darling of Heaven, but that also he
should gather together in one the children of God that were scattered
abroad. Observe here,First, The persons Christ died for: Not for
the nation of the Jews only (it would have been comparatively
but a light thing for the Son of God to go through so vast an
undertaking only to restore the preserved of Jacob, and the
outcasts of Israel ); no, he must be salvation to the ends of
the earth, Isa. 49:6 . He must die for the children of
God that were scattered abroad. 1. Some understand it of the children of
God that were thenin being, scattered abroad in the Gentile
world, devout men of every nation (Acts. 2:5 ),
that feared God (Acts. 10:2 ), and worshipped him (Acts. 17:4 ), proselytes of the gate, who served
the God of Abraham, but submitted not to the ceremonial law of Moses, persons
that had a savour of natural religion, but were dispersed in the
nations, had no solemn assemblies of their own, nor any peculiar profession to
unite in or distinguish themselves by. Now Christ died to incorporate these in
one great society, to be denominated from him and governed by him; and this was
the setting up of a standard, to which all that had a regard to God and a
concern for their souls might have recourse, and under which they might enlist
themselves. 2. Others take in with these all that belong to the election of grace,
who are called the children of God, though not yet born, because they
are predestinated to the adoption of children, Eph. 1:5 . Now these are scattered
abroad in several places of the earth, out of all kindreds and
tongues (Rev. 7:9 ), and in several ages of the
world, to the end of time; there are those that fear him throughout
all generations, to all these he had an eye in the atonement he made by
his blood; as he prayed, so he died, for all that should believe on
him. Secondly, The purpose and intention of his death concerning
those persons; he died to gather in those who wandered, and
to gather together in one those who were scattered; to invite those
to him who were at a distance from him, and to unite those in him who were at a
distance from each other. Christ’s dying is, 1. The great attractive of
our hearts; for this end he is lifted up, to draw men to him. The
conversion of souls is the gathering to them in to Christ as their ruler and
refuge, as the doves to their windows; and he died to effect this. By dying he
purchased them to himself, and the gift of the Holy Ghost for them; his love in
dying for us is the great loadstone of our love. 2. The great centre of
our unity. He gathers them together in one, Eph. 1:10 . They are one with him, one body, one
spirit, and one with each other in him. All the saints in all places and ages
meet in Christ, as all the members in the head, and all the branches in the
root. Christ by the merit of his death recommended all the saints
in one to the grace and favour of God (Heb. 2:11-13 ), and by the motive of his death recommends them all
severally to the love and affection one of another, ch. 13:34 .(5.) The result of this debate is a
resolve of the council to put Jesus to death (v. 53): From that
day they took counsel together, to put him to death. They now understood
one another’s minds, and so each was fixed in his own, that Jesus must die;
and, it should seem, a committee was appointed to sit, de die in
diem—daily, to consider of it, to consult about it, and to receive
proposals for effecting it. Note, The wickedness of the wicked ripens by
degrees, James. 1:15 ; Eze. 7:10 .
Two considerable advances were now made in their accursed design against
Christ. [1.] What before they had thought ofseverally now
they jointly concurred in, and so strengthened the hands one of
another in this wickedness, and proceeded with the greater assurance. Evil men
confirm and encourage themselves and one another in evil practices, by
comparing notes; men of corrupt minds bless themselves when they find others
of the same mind: then the wickedness which before seemed
impracticable appears not only possible, but easy to be effected, vis
unita fortior—energies, when united, become more efficient. [2.] What
before they wished done, but wanted a colour for, now they are
furnished with a plausible pretence to justify themselves in, which will serve,
if not to take off the guilt (that is the least of their care), yet to take off
the odium, and so satisfy, if not the personal, yet the political conscience,
as some subtly distinguish. Many will go on very securely in doing an evil
thing as long as they have but something to say in excuse for it. Now this
resolution of theirs to put him to death, right or wrong, proves that all the
formality of a trial, which he afterwards underwent, was but show and pretence;
they were before determined what to do.(6.) Christ hereupon absconded, knowing
very well what was the vote of their close cabal, v. 54.[1.] He suspended his public
appearances: He walked no more openly among the Jews, among the
inhabitants of Judea, who were properly called Jews, especially those at
Jerusalem; ou periepatei —he did not walk up and down among
them, did not go from place to place, preaching and working miracles with the
freedom and openness that he had done, but while he staid in Judea, he was
there incognito. Thus the chief priests put the light of
Israel under a bushel. [2.] He withdrew into an obscure part of
the country, so obscure that the name of the town he retired to is scarcely met
with any where else. He went to a country near the wilderness, as if
he were driven out from among men, or rather wishing, with Jeremiah, that he
might have in the wilderness a lodging place of way-faring men, Jer. 9:2 . He entered into a city called Ephraim,
some think Ephratah, that is, Bethlehem, where he was born, and which bordered
upon the wilderness of Judah; others think Ephron, or Ephraim, mentioned 2
Chr. 13:19 .
Thither his disciples went with him; neither would they leave him in solitude,
nor would he leave them in danger. There he continued, dietribe ,
there he conversed, he knew how to improve this time of retirement in
private conversation, when he had not an opportunity of preaching publicly.
He conversed with his disciples, who were his family, when he was
forced from the temple, and his diatribai ,
or discourses there, no doubt, were very edifying. We must do the
good we can, when we cannot do the good we would. But why would Christ abscond
now? It was not because he either feared the power of his enemies or distrusted
his own power; he had many ways to save himself, and was neither averse to
suffering nor unprepared for it; but he retired, First, To put a mark
of his displeasure upon Jerusalem and the people of the Jews. They rejected him
and his gospel; justly therefore did he remove himself and his gospel from
them. The prince of teachers was nowremoved into a corner (Isa. 30:20 ); there was no open vision of
him; and it was a sad presage of that thick darkness which was shortly to come
upon Jerusalem, because she knew not the day of her
visitation. Secondly, To render the cruelty of his enemies against
him the more inexcusable. If that which was grievous to them, and thought
dangerous to the public, was his public appearance, he would try
whether their anger would be turned away by his retirement into privacy; when
David had fled to Gath, Saul was satisfied, and sought no more for him, 1 Sa. 27:4 . But it was the life, the
precious life, that these wicked men hunted after. Thirdly, His hour
was not yet come, and therefore he declined danger, and did it in a
way common to men, both to warrant and encourage the flight of his servants in
time of persecution and to comfort those who are forced from their usefulness,
and buried alive in privacy and obscurity; the disciple is not better than
his Lord. Fourthly,His retirement, for awhile, was to make his return into
Jerusalem, when his hour was come, the more remarkable and illustrious. This
swelled the acclamations of joy with which his well-wishers welcomed him at his
next public appearance, when he rode triumphantly into the city.(7.) The strict
enquiry made for him during his recess, v. 55-57.[1.] The occasion of it was the approach of
the passover, at which they expected his presence, according to custom (v. 55): The Jews’ passover was nigh at
hand; a festival which shone bright in their calendar, and which there was
great expectation of for some time before. This was Christ’s fourth and last
passover, since he entered upon his public ministry, and it might truly be said
(as, 2
Chr. 35:18 ), There
never was such a passover in Israel, for in it Christ
our passover was sacrificed for us. Now the passover being at
hand,many went out of all parts of the country to Jerusalem, to
purify themselves. This was either, First, A necessary
purification of those who had contracted any ceremonial pollution; they
came to be sprinkled with the water of purification, and to
perform the other rites of cleansing according to the law, for they might not
eat the passover in their uncleanness, Num. 9:6 .
Thus before our gospel passover we must renew our repentance, and by faith wash
in the blood of Christ, and so compass God’s
altar. Or,Secondly, A voluntary purification, or
self-sequestration, by fasting and prayer, and other religious exercises, which
many that were more devout than their neighbours spent some time in before the
passover, and chose to do it at Jerusalem, because of the advantage of the temple-service.
Thus must we by solemn preparation set bounds about the mount on which we
expect to meet with God.[2.] The enquiry was very solicitous: They said,
What think you, that he will not come to the feast? v. 56.First, Some think this was said by those
who wished well to him, and expected his coming, that they might hear his
doctrine and see his miracles. Those who came early out of the country, that
they might purify themselves, were very desirous to meet with Christ, and
perhaps came up the sooner with that expectation, and therefore as they
stood in the temple, the place of their purification, they enquired what
news of Christ? Could any body give them hopes of seeing him? If there were
those, and those of the most devout people, and best affected to religion, who
showed this respect to Christ, it was a check to the enmity of the chief
priests, and a witness against them.Secondly, It should rather seem that
they were his enemies who made this enquiry after him, who wished for an
opportunity to lay hands on him. They, seeing the town begin to fill with
devout people out of the country, wondered they did not find him among them.
When they should have been assisting those that came to purify themselves,
according to the duty of their place, they were plotting against Christ. How
miserably degenerate was the Jewish church, when the priests of the Lord were
become like the priests of the calves, a snare upon Mizpeh, and a net
spread upon Tabor, and were profound to make slaughter (Hos. 5:1, Hos. 5:2 ),—when,
instead of keeping the feast with unleavened bread, they were themselves soured
with the leaven of the worst malice! Their asking, What think you? Will he
not come up to the feast? implies, 1. An invidious reflection upon Christ,
as if he would omit his attendance on the feast of the Lord for fear of
exposing himself. If others, through irreligion, be absent, they are not
animadverted upon; but if Christ be absent, for his own preservation (for God
will have mercy, and not sacrifice), it is turned to his reproach, as it was to
David’s that his seat was empty at the feast, though Saul wanted him only that
he might have an opportunity of nailing him to the wall with his javelin, 1 Sa. 20:25-27 , etc. It is sad to see holy ordinances prostituted to
such unholy purposes. 2. A fearful apprehension that they had of missing their
game: "Will he not come up to the feast? If he do not, our
measures are broken, and we are all undone; for there is no sending a pursuivant
into the country, to fetch him up.’’[3.] The orders issued out by the
government for the apprehending of him were very strict, v. 57. The great sanhedrim issued out a proclamation,
strictly charging and requiring that if any person in city or country knew
where he was (pretending that he was a criminal, and had fled from
justice) they should show it, that he might be taken, probably promising a
reward to any that would discover him, and imposing a penalty on such as
harboured him; so that hereby he was represented to the people as an obnoxious
dangerous man, an outlaw, whom any one might have a blow at. Saul issued out
such a proclamation for the apprehending of David, and Ahab of Elijah.
See, First,How intent they were upon this prosecution, and how
indefatigably they laboured in it, now at a time when, if they had had any
sense of religion and the duty of their function, they would have found
something else to do. Secondly, How willing they were to involve
others in the guilt with them; if any man were capable of betraying Christ,
they would have him think himself bound to do it. Thus was the interest they
had in the people abused to the worst purposes. Note, It is an aggravation of
the sins of wicked rulers that they commonly make those that are under them
instruments of their unrighteousness. But notwithstanding this proclamation,
though doubtless many knew where he was, yet such was his interest in the
affections of some, and such God’s hold of the consciences of others, that he
continued undiscovered, for the Lord hid him.
