5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judea again. 9. His disciples say unto him, Master, f the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the day ? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he; and after that he saith unto them, Our friend Lazarusi sleepeth: but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Ch. 10 40.- Ch.10.31.-g Ch.9.4.-h Ch.12.35.-i So Deu.31.16. Dan. 12.2. 3. He whom thou lovest is sick] Nothing could be more simple, nor more modest, than this prayer: they do not say, Come and heal him: or, Command the disease to depart even where thou art, and it will obey thee: they content them. selves with simply stating the case, and using an indirect, but a most forcible argument, to induce our Lord to show forth his power and goodness:-He is sick, and thou lovest himtherefore thou canst neither abandon him nor us. 4. This sickness is not unto death] Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the af flicted sisters had sent to him and this, no doubt, served Linch to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they be lieved even then, probably on the ground of this message, that Jesus might raise him from the dead. See ver. 22. 5. Now Jesus loved Martha, and her sister, and Lazarus.] Therefore his staying two days longer in Bethabara, was not through lack of affection for this distressed family: but merely that he might have a more favourable opportunity of proving to them how much he loved them. Christ never denies a less favour, but in order to confer a greater. God's delays in answering prayers offered to him by persons in distress, are often proofs of his purpose to confer some great kindness: and they are also proofs, that his wisdom finds it necessary to permit an increase of the affliction that his goodness may be Lore conspicuous in its removal. & The Jews of late sought to stone thee] It was but a few weeks before, that they were going to stone him in the temple, on the day of the feast of the dedication, chap. x. 31. 9. Are there not twelve hours in the day?] The Jews, as well as most other nations, divided the day from sun-rising to sun-setting, into twelve equal parts: but these parts or hours, were longer or shorter, according to the different seasons of the year. See the note on chap. i. 39. Our Lord alludes to the case of a traveller, who has to walk the whole day: the day points out the time of life the night, that of death. He had already used the same mode of speech, chap. ix. 4. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. Here he refers to what the apostles had just said-The Jews were but just now going to stone thee. Are there not, said he, reefre hours in the day? I have not travelled these twelve hours yet-my last hour is not yet coine; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am imınortal till my work is done; and this that I am now going to Bethany to perform is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See Luke xxii. 53. death of Lazarus 14 Then said Jestis unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him. 17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jertusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to com fort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst bee.. here, my brother had not died. 22 But I know, that even now, I whatsoever thou wilt ask of God, God will give it thee ? 23 Jesus saith unto her, Thy brother shall rise again. Matt. 9.24. Acts 7.60. 1 Cor. 15. 18, 51.-k That is, about two miles.-1 Ch.9.31. rus's death from any person: and that he knew it through that power by which he knows all things. 12. If he sleep he shall do well] That is, if he sleep only, &c. Though the word sleep frequently meant death, (see Acts vii. 60. 1 Cor. xi. 30. xv. 18, 20.) yet as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest, was a favourable sign; therefore the words, If he sleep he shall do well, or recover, became a proverbial form of speech among the Jews. In most diseases, sleep is a very favourable prognostic: hence that saying of Menander, Ύπνος δε πασης εςιν ὑγιεια νοσου, Sleep is a remedy for every disease. See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; za he will awake time enough, and his very sleep is a presage of his recovery: therefore do not hazard thy life by going. 15. I am glad for your sakes that I was not there] "I tell you plainly, Lazarus is dead; and I am glad I was not there --if I had, I should have been prevailed on to have healed him almost as soon as he fell sick, and I should not have had so striking an occasion to manifest the glory of God to you, and to establish you in the faith." It was a miracle to discover that Lazarus was dead, as no person had come to announce it. It was a greater miracle to raise a dead man, than to cure a sick man. And it was a still greater miracle to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead. See ver. 39. 16. Thomas, which is called Didymus] Thomas, or תאם Thaom, was his Hebrew name, and signifies a twin-one whe had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen. xxv. 24. Esau and Jacob are called thomeem, twins; Septuagint διδυμα, from διδυμος, a twin; from the Anglo-Saxon tpinan, to double. Let us also go, that we may die with him.] That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus: Must we also go, and expose ourselves to destruction with him? which is as much as to say, "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favourable to the person, should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this of such, an old proverb says, "They feed like the flies-pass over all a man's whole parts, to light upon his sores." If any man walk in the day he stumbleth not] A traveller should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble: but if he walk in the night he stum bleth, because there is no light in it, ver. 10. i. e. there is no sun above the horizon. The words εν αυτω, ver. 9. refer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfil the will of God, and to prepare for glory. Jesus is the light of the world: he that walks in his Spirit, and by his direction, cannot stumble-ed; and God wisely ordered this, that the miracle might ap cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own heart, and according to the maxims of this dark world, he stumbles-falls into sin, and at last falls into hell. Reader! 40 not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity. 17. He had lain in the grave four days already.] Our Lord probably left Bethabara the day, or the day after Lazarus died. He came to Bethany three days after and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day, or day after he died. Though it was the Jewish custom to embalm their dead, yet we find from ver. 39. that he had not been embalmpear the more striking. 18. Fifteen furlongs] About two miles: for the Jewish miles contained about seven furlongs and a half. So Light. foot, and the margin. 19. Many of the Jews came] Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days. the three first days were termed days of weeping: then fol. lowed seven of lamentation. During the three days, the mourner did no servile work and if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private-lay with his bed on the It is certain that our Lord received no intimation of Laza-floor-did not put on his sandals-did not wash nor anoint 11. Lazarus sleepeth] It was very common among the Jews to express death by sleep; and the expressions, falling in a sleep sleeping with their fathers, &c. were in great use among them. The Hebrews probably used this form of speech, to signify their belief in the immortality of the soul, and the resurrection of the body. 24 Martha said unto him, "I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then, which were with her in the house, and m Luke 14.14. Ch.529.-n Chap. 5 21.& 6.39, 40, 44.0 Ch. 1. 4. & 6. 35. & 14. 6. Col. 3. 4. 1 John 1. 1, 2 & 5 11-p Ch. 3.36. 1 John 5.10, &c. himself-had his head covered and neither read in the Law, the Mishnah, nor the Talmud. All the thirty days he conti nued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on ver. 31. 20. Martha-went and met him] Some suppose she was the eldest of the two sisters-she seems to have had the management of the house. See Luke x. 40. Mary sat still in the house.] It is likely that by this circumstance, the evangelist intended to convey the idea of her sor our Lord and Mary. comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, she goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, which open ed the eyes of the blind, have caused that even this man should not have died 7 q Mart. 16. 16. Ch. 4. 42. & 6. 14, 69.-r Verse 19.-e Verse 21.- Gr. he troubled himself.u Luke 19.41-v Ch. 9. 6. sent resurrection, she waited for no further instruction, but ran to call her sister. 28. The Master is come] This was the appellation which he had in the family and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith previously to his raising her brother. 30. Jesus was not yet come into the town) As the Jewish burying-places were without their cities and villages, it appears that the place where our Saviour was when Martha met row and distress; because anciently, afflicted persons were | him, was not far from the place where Lazarus was buried. accustomed to put themselves in this posture, as expressive-See the note on Luke vii. 12. of their distress: their grief having rendered them as it were immoveable. See Ezra ix. 3, 4. Neh. i. 4. Psa. cxxxvii. 2. Isai. xlvii. 1. Luke i. 79. and Matt. xxvii. 61. 21. If thou hadst been here, my brother had not died.] Mary said the same words to him a little after, ver. 32. which proves that these sisters had not a complete knowledge of the omni potence of Christ-they thought he could cure at hand, but not at a distance; or they thought that it was because he did not know of their brother's indisposition, that he permitted him to die. In either of these cases, it plainly appears they had not a proper notion of his divinity; and indeed the following verse proves, that they considered him in no other light than that of a prophet-Quere-Was it not proper that Christ should, in general, as much as might be, hide the know ledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge, have overwhelmed them? 22. I know, that even now] She durst not ask so great a favour in direct terms; she only intimated modestly, that she knew he could do it. 23. Thy brother shall rise again.) That is, directly for it was by raising him immediately from the dead, that he intended to comfort her. 24. I know that he shall rise again in the resurrection] The doctrine of the resurrection of the dead, was then commonly received: and though it was our Lord who fully exemplified it by his own resurrection; yet the opinion was common, not only among God's people, but among all those who believed in the God of of Israel. The Jewish writings, after the captivity, are full of this doctrine. See 2 Macc. vii. 9, 14, 23, 36. xii. 43. xiv. 46. Wisd. v. 1, 7, 17. vi. 6, 7. See also Josephus, and the Targums, passim. 25. I am the resurrection, and the life] Thou sayest that thy brother shall rise again in the resurrection at the last day; but by whom shall he arise if not by ME, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now, as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence. Though he were dead] Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be reanimated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins; if he believe in me, trust on me as his sole Saviour, he shall live, shall be quickened by my spirit, and live a life of faith, working by love. 26. Shall never die.) Or, shall not die for ever. Though he die a temporal death, he shall not continue under its power for ever; but shall have a resurrection to life eternal. Believest thou this?)] God has determined to work in the behalf of men, only in proportion to their faith in him; it was necessary therefore, that these persons should be well instructed concerning his nature, that they might find no obsta cles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be further instructed, that as God was to exert himself, they might believe that God was there. 27. Yea, Lord: I believe] Πεπιςευκα, I have believed. Either meaning that she had believed this for some time past, or that since he began to teach her, her faith had been considerably increased: but verbs præter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messialı proinised to their fathers, but her faith goes no further; and having received some hope of her brother's pre 31. She goeth unto the grave to weep there.] It appears that it was the custom for the nearest relatives of the deceased to go at times during the three days of weeping, accompanied by their friends and neighbours, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid, for three days, to see whether it might be again permitted to enter: but when it saw the face change, it knew that all hope was now past. It was on this ground, that the seren days of lamentation succeeded the three days of weeping, because all hope was now taken away. They had traditions that in the course of three days, persons who had died were raised again to life. See Lightfoot. 33. He groaned in the spirit, &c.] Here the blessed Jesus shows himself to be truly man and a man too, who, notwithstanding his amazing diguity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sim, to weep for the loss of relatives? He who says so, and can act in a similar case to the above, according to his own doctrine, is a reproach to the name of man. Such apathy never came from God; it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit, or a hardened heart; though in some cases, it is the effect of an erroneous, ascetic mode of discipline. It is abolishing one of the finest traits in our Lord's human character to say, that he wept and mourned here, because of sin and its consequences. No. Jesus had humanity in its perfection; and humanity unadulterated, is generous and sympathetic. A particular friend of Jesus was dead; and as his friend, the affectionate and friendly soul of Christ was troubled; and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! but when he says, Lazarus, come forth! behold the God! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels 1 Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffer ing for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man 7 Thou answerest NO! God repeats NÓ! Úniversal nature re-echoes NO! and the tears and blood of Jesus eternally say, NO! 35. Jesus wept.] The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled Fathers of the church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13. razed out of the Gospel of St. Luke, the place (chap. xix. 41.) where Christ is said to have wept over Jerusalem. 36. Behold how he loved him!] And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved us 37. Could not this man, which opened the eyes, &c.] Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his weakness. We may suppose them to have spoken thus: "If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies somuch sorrow at his death? Let none hereafter vaunt the miracle of the blind man's cure: if he had been capable of doing that, he would not have permitted his friend to die." Thus will men reason, or rather madden, concerning the works and providence of God; ti'l 38 Jesus, therefore, again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of sim that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that if thou woukiest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I know that thou hearest me always: but w because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. Verse 4. 21- Ch.12.30.-x Ch. 20.7.-y Ch. 2.23. & 10.42. & 12.11, 18.-2 Psa. & Mart. 35. 3. Mark 14. 1. Luke 22 2 by his further miracles of mercy or judgment, he converts or confounds them. 33. It was a cave, &c.] It is likely that several of the Jewish burying-places were made in the sides of rocks; some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone laid down upon the top, would serve for a door. Yet from what the evangelist says, there seems to have been something pe culiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, ver. 44? 33. Take ye away the stone] He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescence had already taken place, that it inight not be afterward said that Lazarus had only fallen into a lethargy: but that the greatness of the miracle might be fully evinced. He stinketh] The body is in a state of putrefaction. The Greek word, οξεω signifies simply to smell, whether the scent be good or bad: but the circumstances of the case sufficiently show that the latter is its meaning here. Our translators might have omitted the uncouth term in the common text: but they chose literally to follow the Anglo-Saxon, nu he remed; and it would be now useless to attempt any change, as the common reading would perpetually recur, and cause all attempts at mending, to sound even worse than that in the Lext. For he hath been dead four days.] Τεταρταιος γαρ εστι, this is the fourth day, i. e. since his interment. Christ himself was buried on the same day on which he was crucified, see chap. xix. 42. and it is likely that Lazarus was buried also on the same day on which he died. See on ver. 17. 40. If thou wouldest believe, &c.] So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of δοξαν, the glory, one MS. reads δυναμιν, the miraculous power. 41. Where the dead was laid] These words are wanting in BCDL, three others, Syriac, Persic, Arabic, Sahidic, Ethiopic. Armenian, Vulgate, Saron, and in all the Itala. Griesback leaves them out of the text. Father, I thank thee] As it was a common opinion, that great miracles might be wrought by the power and in the name of the devil, Jesus lifted up his eyes to heaven, and invoked the supreme God before these unbelieving Jews, that they might see that it was by his power, and by his only, that this miracle was done; that every hinderance to this peo ple's faith might be completely taken out of the way, and that their faith might stand not in the wisdom of man, but in the power of the Most High. On this account our Lord says, he spoke because of the multitude, that they might see there was no diabolic influence here; and that God in his mercy had visited this people. 43. He cried with a loud vioce] In chap. v. 25. our Lord had said, that the time was coming in which the dead should hear the voice of the Son of God, and live. He now fulfils that prediction, and cries aloud, that the people may take notice, and see that even death is subject to the sovereign command of Christ. Jesus Christ, says Quesnel, omitted nothing to save this dead person: he underwent the fatigue of a journey, he wept, he prayed, he groaned, he cried with a loud voice, and commanded the dead to come forth. What ought not a minister to do in order to raise a soul, and especially a soul long dead in trespasses and sins. 44 Brund hand and foot with grave clothes] Swathed ahout with rol'ers-κειρίαις, from κείρω, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were swathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed together, as is the constant case with those who are embalmed, but separately: so that he could come out of the tomb at the command of Christ, though he could not walk freely. till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited from the dead. 44 And he that was dead came forth, bound hand and foot with grave-clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a council, and said, "What do wel for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and na tion. 49 And one of them, named b Caiaphas, being the high-pries that same year, said unto them, Ye know nothing at all, a Chapter 12. 19. Acts 4.16. Matt. 26. 3. Mark 14. 1. Luke 22.2.--b Luke 3.2. Ch. 18.14. Acts 4.6. power and goodness of God. Several of the primitive Fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge, of the general resurrection of the dead. Loose him, and let him go.] He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person's mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life, comes forth at his call, from the dark dismal grave of sin, in which his soul has long been buried; he walks according to the command of Christ, in newness of life; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead. 45. Many of the Jews-believed on him.] They saw that the miracle was incontestable; and they were determined to resist the truth no longer. Their friendly visit to these distressed sisters, became the means of their conversion. How true is the saying of the wise man, It is better to go to the house of mourning, than to the house of feasting, Eccl. vii. 2. God never permits men to do any thing, through a principle of kindness to others, without making it instrumental of good to themselves. He that watereth shall be watered also himself, Prov. xi. 25. Therefore, let no man withhold good, while it is in the power of his hand to do it. Prov. iii. 27. 46. But some of them went their ways] Astonishing! some that had seen even this miracle, steeled their hearts against it; and not only so, but conspired the destruction of this most humane, amiable, and glorious Saviour! Those who obstinately resist the truth of God, are capable of every thing that is base, perfidious, and cruel. 47. Then gathered the chief priests and the Pharisees a council] The Pharisees, as such, had no power to assemble councils; and therefore only those are meant who were scribes or elders of the people, in conjunction with Annas and his son-in-law Caiaphas, who were the high-priests here mentioned. See chap. xviii. 13, 24. What do we? This last miracle was so clear, plain, and incontestable, that they were driven now to their wit's end. Their own spies had come and borne testimony of it. They told them what they had seen, and on their word, as being in league with themselves against Jesus, they could confidently rely. 48. All men will believe on him] If we permit him to work but a few more miracles like these two last, (the cure of the blind man, and the resurrection of Lazarus,) he will be universally acknowledged for the Messiah; the people will proclaim him king, and the Romans, who can suffer no government here but their own, will be so irritated, that they will send their armies against us, destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretence of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruc tion to the nation; if this man be permitted to live, we shall be all destroyed! their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded, and his last miracles were so incontestable, that they could no longer cry out, He is a deceiver. Both our place and nation.] Literally, this place, τον τοπον : but that the temple only is understood, is clear from Acts vi. 13, 14. 2 Macc. i. 14. ii. 18. iii. 18. v. 16, 17. x. 7. where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God's counsel, the very evils which they expect thereby to avoid, will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now it was because they put him to death, that the Romans burnt and razed their temple to the ground, and put a final period to their political existence. See Matt. xxii. 7. and the notes on chap. xxiv. 49. Caiaphas, being the high-priest that same year) By the law of Moses, Exod. xl. 15. the office of high-priest was for life, and the son of Aaron's race always succeeded his father. But at this time the high-priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Josephus, Ant. xviii. c. 3. the proper name of this person was Joseph, and Caiaphas was his surname. He possessed the high-priesthood for eight or 53. They took counsel together] Συνεβουλεύσαντο, they were of one accord in the business; and had fully made up their minds on the subject; and they waited only for a proper opportunity to put him to death. 54. Walked no more openly] Παρρησια, he did not go as before through the cities and villages, teaching, preaching, and healing the sick. Near to the wilderness] Some MSS. add, of Samphourein, or Samphourim, or Sapfurim. was about twenty miles north of Jerusalem. A city called Ephraim] Variously written in the MSS. And there continued] Calmet says, following Toynard, 55. The Jews' pass-over was nigh at hand] It is not necesary to suppose that this verse has any particular connexion with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last pass-over nigh, many of the inhabitants of Ephraim and its neighbourwhich our Lord attended; and it was at this one that he suffered hood, went up to Jerusalem, some time (perhaps seven or eight death for the salvation of a lost world. As the pass-over was days, for so much time was required to purifiy those who had the law. Many of the country people, in the time of Hezekiah, touched the dead) before the feast, that they might purify themselves; and not eat the pass-over otherwise than prescribed in committed a trespass by not attending to this: see 2 Chron. xxx. 18, 19. Those mentioned in the text wished to avoid this inconvenience. 56. Then sought they for Jesus] Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but having staid behind, perhaps at Jericho, or its vici. nity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or, the persons mentioned in the text might have been the agents of the high-priest, &c. and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all Jewish solemnities. 57. Had given a commandment] Had given order; εντολην, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a seder here spoken of was given in consequence of the determicret. This was their hour, and the power of darkness; and nation of the council, mentioned ver. 48-53. now they are fully determined to take away his life. The or Mary anoints our Lord's feet; ST. JOHN. CHAPTER XII. Júdas Iscariot finds fault. Jesus sups in the house of Lazarus, and Mary anoints his feet, 1-3. Judas Iscariot finds fault, and reproves her, 4-6. Jesus vindicates Mary, and reproves Judas, 7,8. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, 9-11. He enters Jerusalem in triumph: the people meet him, and the Pharisees are trou bled. 12-19. Greeks inquire after Jesus, 20-22. Our Lord's discourse on the subject, 23-26. Speaks of his passion, and is answered by a voice from heaven, 27, 28. The people are astonished at the voice, and Jesus explains it to them, and foretels his death, 29-33. They question him concerning the perpetuity of the Messiah, and he instructs them, 34-36. Many believe not; and in them the saying of Isaiah is fulfilled, 37-41. Some of the chief rulers believe, but are afraid to confess him, 42, 43. He proclaims himself the light of the world, and shows the danger of rejecting his sword, 44-50. [A. M. 4033. A. D. 29. An. Olymp. CCL. 1.] 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and d had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone against the day of my borying hath she kept this. 8 For the poor always ye have with you; but me ye have not always. 9 Much people of the Jews therefore knew that he was there and they came not for Jesus' sake only, but that they might see Lazarus also, f whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death; Chap 11. 1, 43, b Matt. 26. 6. Mark 14. 3.-c Luke 10. 38, 39. Chap. 11. 2.Chap. 13. 29. e Matt. 26. 11. Mark 14. 7.-f Chap. 11. 43, 44.-g Luke 16. 31.Ch. 11. 45. Verse 18. NOTES.-Verse 1. Siz days before the pass-over] Reckon ing the day of the pass-over to be the last of the six. Our Lord came on our Sabbath, the first day of the Jewish week, to Bethany, where he supped; and on the next day he made his public entry into Jerusalem: ver. 12. Calmet thinks that this was about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29,) in the thirty-sixth year of our Lord's age. It has been observed before, that Calmet adds three years to the common account. 3. Then took Mary a pound of ointment] See the note on Matt. xxvi. 7. see also Mark xiv. 3. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been, at the house of Simon the leper. The arguments pro and con, are largely stated in the notes at the end of Matt. xxvi. to which I beg leave to refer the reader. 5. Three hundred pence] Or, denarii: about 91. 138. 9d. sterling; reckoning the denarius at 73-4d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads cccc denarii. 6. Not that HE cared for the poor] There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct. ind And bare what was put therein] Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαζαζεν; and in this sense it is used chap. xx. 1. If thou hast STOLEN him away-ει συ εβασaσας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. v. s. 4. where, speaking of the pillage of the tem. ple by Antiochus, he says, Τα σκευη του Θεου βαςασαι, He carTied off, or STOLE, also the vessels of the Lord. See also Ant. b. viii. c. 2. s. 2. where the harlot says before Solomon, concerning her child, Βαςασασα δε τουμον εκ των γονατων προς αυτην μεταφερει --She STOLE away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4. s. 5. speaking of the ten lepers that went into the Syrian camp, he says, find. ing the Syrians fled, They entered into the camp, and ate, and drank; and having STOLEN away (εβαςασαν) garments, and much gold, they hid them without the camp. See the objec. tions to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc. Wakefield, Toup. Eza. ad. Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have transla. ted the word by, auferebat, exportabat-took away, carried asray. Jerom, who professed to mend this version, has in this place (as well as in many others) marred it, by rendering έβασαζαν, by portabat. Τις γλωσσοκομον, which we translate bag, meant originally the little box or sheath, in which the tongues cr reeds used for pipes were carried; and thus it is interpreted by Polluz, in 11 h Because that by reason of him, many of the Jews wen away, and believed on Jesus. 121 On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel, that com. eth in the name of the Lord. 141 And Jesus when he had found a young ass, sat thereon as it is written, 15m Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 17 The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bear record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold the world is gone after him. 20 And there were certain Greeks among them, that came up to worship at the feast: i Matt. 21. 8. Mark 11.8. Luke 19.35, 36, &c.-k Paa. 119.25, 26.-1 Matt. 21.7.m Zech.9. 9-n Luke 18. 34.-0 Ch. 7. 30.-p Ch.14. 26.-q Verse 11.-r Ch. 11. 47, 48-s Acts 17. 4.-41 Kings 8. 41, 42. Acts 8. 27. his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists, to signify a purse, scrip, chest, coffer, &c. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations, by which they were supported. And Judas was steward and treasurer to this holy company. 7. Let her alone against the day of my burying hath she kept this.] Several MSS. and Versions read thus :- Αφες αυτην, ινα εις την ημέραν του ενταφιασμου μου, τηρηση-Let her alone, THAT she may keep it to the day of my embalming. This is the reading of BDLQ., four others, Arabic, Coptic, Ethiopic, Armenian, latter Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augustin. This reading, which has the approbation of Mill, Ben. gel, Griesbach, Pearce, and others, intimates, that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus; Luke xxiv. 1. See the notes on Matt. xxvi. 12, 13. 9. Much people of the Jews] John, who was a Galilean, often gives the title of Jews, to those who were inhabitants of Jerusalem. 10. Consulted that they might put Lazarus also to death] As long as he lived, they saw an incontestable proof of the divine power of Christ: therefore they wished to put him to death, because many of the Jews who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men, not to perceive that he who had raised him after he had been dead four days, could raise him again, though they had slain him a thousand times! 12. On the next day] On what we call Monday. 13. Took branches] See on Matt. xxi. 1, &c. and Mark xı. 1-6. where this transaction is largely explained. 16. Then remembered they, &c.] After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ; and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the New Covenant, that the Old is to be fully understood. 17. When he called] It appears that these people who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees. 19. Ye prevail nothing] Either by your threatenings or ex communications. The world is gone after him] The whole mass of the peopl are becoming his disciples. This is a very common form o expression among the Jews; and simply answers to the French tout le monde, and to the English, every body; the bulk of the people. Many MSS, Versions, and Fathers, add oλος, the WHOLE world. As our Lord's converts were rapidly increasing; the Pharisees thought it necessary to execute without delay, what they had purposed at their first council. See chap. xi. 35. 3. Certain Greeks] There are three opinions concerning these. 1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast. 2. That they were real Jeus, who lived in Grecian provinces, and spoke the Greek language. 3. That they were mere Gentiles, who never knew the true God; and hearing of the fame of the tem |