sired. She, in this manner, delicately hinted what she did not presume express ly to declare, her wish that Jesus might even now raise him up. 25. I am the resurrection. I am the author, or the cause, of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to affect it was his. In a similar manner he is said to be made of God unto us wisdom, and righteousness, and sanctification, and redemption. 1 Cor. i. 30. T And the life. John i. 4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then. Though he were dead. Faith does not preserve from temporal death. But although the believer, as others, shall die a temporal death, yet shall he hereafter have life. Even if he dies, yet shall ne hereafter live. ¶ Shall he live. Shall be restored to life in the resurrection. 26. Whosoever liveth. He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek: "Every one living, and believing on me. T Shall never die. As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See ch. vi. 50, 51, 54, 58. Greek: "Shall by no means die for ever." ¶ Believest thou this? This question was doubtless asked because it implied that arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary that she rose up hastily and went out, followed her, saying, She goeth unto the grave, to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. fver.19. g c.4.49. ver.21.37. he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favorable period to try ourselves, to ascertain whether we have faith. If we still have confidence in God; if we look to him for comfort in such seasons; it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him. 27. Yea, Lord. This was a noble and most proper confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mat. xvi. 16. 28. She went her way. Jesus probably directed her to go, though the evangelist has not recorded it. For she said, the Master calleth for thee. ¶ Secretly. Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probable that if they knew Jesus was coming, they would have made opposition. Perhaps she doubted whether esus desired it to be known that he had come. T The Master is come. This appears to have been the appellation by which he was known in the family. It means literally teacher, and was a title which he claimed for himself. "One is your MasMat. xxiii. 8, 10. ter, even Christ." The Syriac has it " Our Master." 31. Saying, She goeth unto the grave. Syriac: "They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity, and many ceremonies of grief. b 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that 1 he troubled himself. a Is.63.9. Lu.19.41. He.2.16,17. 33. He groaned in the spirit. The word rendered groaned, here, commonly denotes to be angry or indignant, to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation, not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word groan denotes an expression of internal sorrow by a peculiar sound. The word here does not mean that utterance was given to the internal emotion, but that it was deep, agitating, but internal. T In the Spirit. In the mind. See Acts xix. 21: "Paul purposed in spirit,"-i. e., in his mind. Mat. v. 3. Was troubled. Was affected with grief. Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow. Grotius. 34. Where have ye laid him? Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise him up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence he asked this question. 35. Jesus wept. It has been remarked that this is the shortest verse in the Bible. But it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn, 1st. That the most tender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship, makes more tender the emotions of love, and seals and sanctifies the affections of friends. 2d. It is right, it is natural, it is indispensable, for the Christian to sympathize with others in their afflictions. Rom. xii. 15: "Rejoice with them that do rejoice, and weep with those who weep." 3d. Sorrow at the death of friends is right. It is the expression of nature, and religion does not forbid or condemn it. All that religion does in that case is to temper and chasten our grief, to teach us to mourn with submission to God, to weep without murmuring, and to seek to banish tears, not by hardening the heart or forgetting the friend, but to bring the soul, made tender by grief, to receive the sweet influences of religion, and to find calmness and peace in the God of all consolation. 4th. We have here an instance of the tenderness of the character of Jesus. The same Saviour wept over Jerusalem, and deeply felt for poor dying sinners. To the same tender and compassionate Saviour Christians may now come (Heb. iv. 15); and to him the penitent sinner may also come, knowing that he will not cast him away. 38. It was a cave. This was a common mode of burial. See note, Mat. viii. 28. TA stone lay upon it. Over the mouth of the cave. See Mat. xxvii. 60. 39. Four days. This shows that there could be no deception in this case. It could not have been a case of suspended animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth. 40. The glory of God. V. 25.) The power and goodness displayed in the res urrection. It is probable that Martha did 31. 1 Thess. iv. 16. T¶ Lazarus, come not expect that Jesus would raise him up, forth. Here we may remark, 1st. That but supposed that he went there merely to Jesus did this by his own power. He see the corpse. Hence, when he directed spake as having authority. 2d. The powthem to take away the stone, she suggest-er of raising the dead is the highest powed that by that time the body was offensive. 41. Lifted up his eyes. In an attitude of prayer. See Luke xviii. 13; Mat. xiv. 19. TI thank thee that thou hast heard me. It is possible that John has recorded here only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently because he knew that he would be able to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognised his union to the Father, and his dependence on him as Mediator. 42. And I know. As for me. So far as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses. Jesus never prayed in vain. He never attempted to work a miracle in vain. And in all his miracles, the ground of his joy was not that he was to be praised or honored, but that others were to be benefited, and God glorified. 43. A loud voice. Greek, "A great voice." Syriac, "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. Isa. viii. 19. Jesus spoke openly and audibly, and asserted thus his power. So also in the day of judgment, he will call the dead with a great sound of a trumpet. Mat. xxiv. er of which we can conceive. The an cient Heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine. 3d. This is a striking illustration of the day of the general resurrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible; evinces the mode, by the simple voice of the Son of God; and demonstrates the certainty that he will do it. O how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life! 44. He that was dead. The same man, body and soul. T Bound hand and foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts v. 6. But it is not certain that this was always the mode. Perhaps the body was simply involved, as we sometimes do, in a winding sheet. The word rendered grave clothes' denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. 6 ¶ And his face, &c. This was a 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 a c.2.23. 10.42. 12.11,18. b Ps.2.2. common thing when they buried their dead. See ch. xx. 7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies, it is only the forehead that is thus bound. T Loose him. Re move the bandages, so that he may walk freely. The effect of this miracle is said to have been, that many believed on him. It may be remarked in regard to it, that it is not possible that there could be a more striking proof of the divine mission and power of Jesus. There could be, here, no possibility of deception. 1st. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could be no design in that to deceive. 2d. He was four days dead. It could not be a case, therefore, of suspended animation. 3d. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4th. No higher power can be conceived than that of raising the dead. 5th. It was not possible to impose on his friends, and to convince them that he was restored to life, if it was not really so. They saw him rise, and it is not conceivable that his sisters could be deceived in this. 6th. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secrecy. It was done publicly, in open day, and witnessed by many who followed them to the grave. (V. 31.) 7th. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. T'he very ground of their alarm-the very reason why they went-was, that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for, 8th. Lazarus was yet alive (ch. xii. 10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, sim- 46. Some of them, &c. We see here the different effect which the word and works of God will have on different individuals. Some are converted, and others are hardened. Yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced. 47. A council. A meeting of the sanhedrim, or great council of the nation. Note, Mat. ii. 4. They claimed the right of regulating all the affairs of religion. Note, John i. 19. ¶ What do we? What measures are we taking to arrest the progress of his sentiments? T Doeth many miracles. If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah. It may be asked, if they really believed that he worked miracles, why did they not believe on him? To this may be answered, that they did not doubt that impostors might work miracles. See Mat. xxiv. 24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt (Ex. vii., viii.), and by the passage in Deut. xiii. 1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law (ch. ix. 16), they did not suppose themselves bound to follow him even if he did work miracles. 48. All men. That is, all men among the Jews. The whole nation. ¶ And the Romans shall come. They were then subject to the Romans; tributary, and dependent. Whatever privileges they had they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a tem 49 And one of them, named "die for the people, and that the Caiaphas, being the high priest that whole nation perish not. same year, said unto them, Ye know nothing at all, b 50 Nor consider that it is expedient for us that one man should a Lu.3.2. c.18.14. Ac.4.6. poral kingdom. As he claimed to be the Messiah, so they supposed of course that he designed to be a temporal prince, for this was their opinion respecting the Messiah. And they professed to believe that this claim was in fact hostility to the Roman emperor. They supposed that it would involve the nation of course in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate. Luke xxiii. 2, 3. ¶ Will take away. This expression means to destroy, to ruin, to overthrow. Luke viii. 12. Acts vi. 13, 14. T Our place. This probably refers to the temple. Acts vi. 13, 14. It was called the place by way of eminence, as being the chief or principal place on earth, being the seat of the peculiar worship of God. This place was utterly destroyed by the Romans. See notes on Mat. xxiv. And nation. The nation or people of the Jews. 49. Caiaphas. See note on Luke iii. 2. Being high priest that same year. It is probable that the office of high priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus, Abiathar was removed by Solomon. 1 Kings ii. 27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high priest at pleasure. So that, in the time of the Romans, the office was held but a short time. Caiaphas held the office about ten years. ¶ Ye know nothing at all. That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the sanhedrim, that was secretly in favor of Jesus as the Messiah. Of that party Nicodemus was certainly one. See ch. iii. 1, vii. 50, 51, xi. 45, xii. 42. “ Among the chief rulers, many believed on him," &c. 50. It is expedient for us. It is better for us. Literally, "It is profitable for us." That one man should die. Jesus 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; b Lu.24.46. they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans. (V. 48.) If he was put to death, they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice. But his words might also express that; and though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it, there was no truth in the observation, nor occasion for it. But in the sense which the words might convey, there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die for that, and for all people, to save them from perishing. 51. Not of himself. Though he uttered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend. He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atone ment. Remark, 1st. God may fulfil the words of the wicked in a manner which they do not wish or intend. 2d. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfilment of their plans, God may make the fulfilment of his; yet so as directly to overthrow their designs, and prostrate them in ruin. 3d. Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others. TBeing high priest that year. It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words. But his words express the truth about the atonement of Jesus; and John records it as a remarkable circumstance, that the high priest of the nation should, unwittingly, deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because |