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).
I. A particular account of the parties principally concerned in
this story, v. 1, 2. 1. They lived at Bethany, a village nor far from
Jerusalem, where Christ usually lodged when he came up to the feasts. It is here
called the town of Mary and Martha, that is, the town where they dwelt,
as Bethsaida is called the city of Andrew and Peter, ch. 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. 3. Here were two sisters, Martha
and Mary, who seem to have been the housekeepers, and to have managed the
affairs of the family, while perhaps Lazarus lived a retired life, and gave
himself to study and contemplation. Here was a decent, happy, well-ordered
family, and a family that Christ was very much conversant with, where yet there
was neither husband nor wife (for aught that appears), but the house kept by a
brother, and his sisters dwelling together in unity. 4. One of the sisters is
particularly described to be that Mary which anointed the Lord with ointment,
v. 2. Some think she was that woman that we read of, Lu. 7:37, 38, who had been
a sinner, a bad woman. I rather think it refers to that anointing of
Christ which this evangelist relates (ch. 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, 10.
2. He deferred visiting his patient, v. 5, 6. They had pleaded, Lord,
it is he whom thou lovest, and the plea is allowed (v. 5): Jesus loved
Martha, and her sister, and Lazarus. Thus the claims of faith are ratified
in the court of heaven. Now one would think it should follow, When he heard
therefore that he was sick he made all the haste that he could to him; if he
loved them, now was a time to show it by hastening to them, for he knew they
impatiently expected him. But he took the contrary way to show his love: it is
not said, He loved them and yet he lingered; but he loved them and therefore
he lingered; when he heard that his friend was sick, instead of coming post to
him, he abode two days still in the same place where he was. (1.) He loved
them, that is, had a great opinion of Martha and Mary, of their wisdom and
grace, of their faith and patience, above others of his disciples, and therefore
he deferred coming to them, that he might try them, that their trial might at
last be found to praise and honour. (2.) He loved them, that is,
he designed to do something great and extraordinary for them, to work such a
miracle for their relief as he had not wrought for any of his friends; and
therefore he delayed coming to them, that Lazarus might be dead and buried
before he came. If Christ had come presently, and cured the sickness of Lazarus,
he had done no more than he did for many; if he had raised him to life
when newly dead, no more than he had done for some: but, deferring his
relief so long, he had an opportunity of doing more for him than for any.
Note, God hath gracious intentions even in seeming delays, Isa. 54:7, 8; 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, 13. In the depths of affliction, let this
therefore keep us out of the depths of despair, that man's extremity is God's
opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the
disciples, whether they would venture to follow him thither, where they had so
lately been frightened by an attempt upon their Master's life, which they
looked upon as an attempt upon theirs too. To go to Judea, which was so lately
made too hot for them, was a saying that proved them. But Christ
did not say, "Go you into Judea, and I will stay and take shelter
here;" no, Let us go. Note, Christ never brings his people into any
peril but he accompanies them in it, and is with them even when they walk
through the valley of the shadow of death.
(2.) Their objection against this journey (v. 8): Master, the
Jews of late sought to stone thee, and goest thou thither again? Here, [1.]
They remind him of the danger he had been in there not long since. Christ's
disciples are apt to make a greater matter of sufferings than their Master does,
and to remember injuries longer. He had put up with the affront, it was over and
gone, and forgotten, but his disciples could not forget it; of late,nyn—now,
as if it were this very day, they sought to stone thee. Though it was at
least two months ago, the remembrance of the fright was fresh in their minds.
[2.] They marvel that he will go thither again. "Wilt thou favour
those with thy presence that have expelled thee out of their coasts?"
Christ's ways in passing by offences are above our ways. "Wilt
thou expose thyself among a people that are so desperately enraged against thee?
Goest thou thither again, where thou hast been so ill used?" Here
they showed great care for their Master's safety, as Peter did, when he said, Master,
spare thyself; had Christ been inclined to shift off suffering, he did not
want friends to persuade him to it, but he had opened his mouth to the Lord,
and he would not, he could not, go back. Yet, while the disciples show a concern
for his safety, they discover at the same time, First, A distrust of his
power; as if he could not secure both himself and them now in Judea as well as
he had done formerly. Is his arm shortened? When we are solicitous for the
interests of Christ's church and kingdom in the world, we must yet rest
satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a
flock of sheep in the midst of a herd of wolves. Secondly, A secret fear
of suffering themselves; for they count upon this if he suffer. When our own
private interests happen to run in the same channel with those of the public, we
are apt to think ourselves zealous for the Lord of hosts, when really we are
only zealous for our own wealth, credit, ease, and safety, and seek our own
things, under colour of seeking the things of Christ; we have therefore need
to distinguish upon our principles.
(3.) Christ's answer to this objection (v. 9, 10): Are
there not twelve hours in the day? The Jews divided every day into twelve
hours, and made their hours longer or shorter according as the days were, so
that an hour with them was the twelfth part of the time between sun and sun; so
some. Or, lying much more south than we, their days were nearer twelve hours
long than ours. The divine Providence has given us day-light to work by, and
lengthens it out to a competent time; and, reckoning the year round, every
country has just as much daylight as night, and so much more as the twilights
amount to. Man's life is a day; this day is divided into divers ages,
states, and opportunities, as into hours shorter or longer, as God has
appointed; the consideration of this should make us not only very busy,
as to the work of life (if there were twelve hours in the day,
each of them ought to be filled up with duty, and none of them trifled
away), but also very easy as to the perils of life; our day shall be
lengthened out till our work be done, and our testimony finished. This Christ
applies to his case, and shows why he must go to Judea, because he had a clear
call to go. For the opening of this, [1.] He shows the comfort and
satisfaction which a man has in his own mind while he keeps in the way of his
duty, as it is in general prescribed by the word of God, and particularly
determined by the providence of God: If any man walk in the day, he stumbles
not; that is, If a man keep close to his duty, and mind that, and set the
will of God before him as his rule, with an impartial respect to all God's
commandments, he does not hesitate in his own mind, but, walking
uprightly, walks surely, and with a holy confidence. As he that walks in the
day stumbles not, but goes on steadily and cheerfully in his way, because he
sees the light of this world, and by it sees his way before him; so a good
man, without any collateral security or sinister aims, relies upon the word of
God as his rule, and regards the glory of God as his end, because he sees
those two great lights, and keeps his eye upon them; thus he is furnished with a
faithful guide in all his doubts, and a powerful guard in all his dangers, Gal.
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: Our friend Lazarus sleepeth. See here how
Christ calls a believer and a believer's death.
First, He calls a believer his friend: Our friend
Lazarus. Note, 1. There is a covenant of friendship between Christ and
believers, and a friendly affection and communion pursuant to it, which our Lord
Jesus will own and not be ashamed of. His secret is with the righteous.
2. Those whom Christ is pleased to own as his friends all his disciples should
take for theirs. Christ speaks of Lazarus as their common friend: Our
friend. 3. Death itself does not break the bond of friendship between Christ
and a believer. Lazarus is dead, and yet he is still our friend.
Secondly, He calls the death of a believer a sleep: he
sleepeth. It is good to call death by such names and titles as will help to
make it more familiar and less formidable to us. The death of
Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because
he was to be raised again speedily; and, since we are sure to rise again at
last, why should that make any great difference? And why should not the
believing hope of that resurrection to eternal life make it as easy to us to put
off the body and die as it is to put off our clothes and go to sleep? A good
Christian, when he dies, does but sleep: he rests from the labours of the day
past, and is refreshing himself for the next morning. Nay, herein death has the
advantage of sleep, that sleep is only the parenthesis, but death is the period,
of our cares and toils. The soul does not sleep, but becomes more active; but
the body sleeps without any toss, without any terror; not distempered nor
disturbed. The grave to the wicked is a prison, and its grave-clothes as the
shackles of a criminal reserved for execution; but to the godly it is a bed, and
all its bands as the soft and downy fetters of an easy quiet sleep. Though the
body corrupt, it will rise in the morning as if it had never seen
corruption; it is but putting off our clothes to be mended and trimmed up for
the marriage day, the coronation day, to which we must rise. See Isa. 57:2; 1
Th. 4:14. The Greeks called their burying-places dormitories—koimeµteµria.
[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, 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; soµtheµsetai—he
shall be saved from dying at this time. Probably they had understood, by the
messenger who brought news of his illness, that one of the most threatening
symptoms he was under was that he was restless, and could get no sleep; and now
that they heard he slept they concluded the fever was going off, and the worst
was past. Sleep is often nature's physic, and reviving to its weak and weary
powers. This is true of the sleep of death; if a good Christian so sleep,
he shall do well, better than he did here. [2.] A greater concern for
themselves; for hereby they insinuate that it was now needless for Christ to go
to him, and expose himself and them. "If he sleep, he will be quickly well,
and we may stay where we are." Thus we are willing to hope that the good
work which we are called to do will do itself, or will be done by some other
hand, if there be peril in the doing of it.
(3.) This mistake of theirs rectified (v. 13): Jesus spoke of
his death. See here, [1.] How dull of understanding Christ's disciples as
yet were. Let us not therefore condemn all those as heretics who mistake the
sense of some of Christ's sayings. It is not good to aggravate our brethren's
mistakes; yet this was a gross one, for it had easily been prevented if
they had remembered how frequently death is called a sleep in the Old Testament.
They should have understood Christ when he spoke scripture language. Besides, it
would sound oddly for their Master to undertake a journey of two or three days
only to awake a friend out of a natural sleep, which any one else might do. What
Christ undertakes to do, we may be sure, is something great and uncommon, and a
work worthy of himself. [2.] How carefully the evangelist corrects this
error: Jesus spoke of his death. Those that speak in an unknown tongue,
or use similitudes, should learn hence to explain themselves, and pray
that they may interpret, to prevent mistakes.
(4.) The plain and express declaration which Jesus made to them of the death
of Lazarus, and his resolution to go to Bethany, v. 14, 15. [1.] He gives them
notice of the death of Lazarus; what he had before said darkly he now says
plainly, and without a figure: Lazarus is dead, v. 14. Christ takes
cognizance of the death of his saints, for it is precious in his sight (Ps.
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 is Thomim.
Probably Thomas was a twin. He said to his fellow-disciples (who
probably looked with fear and concern upon one another when Christ had said so
positively, Let us go to him), very courageously, Let us also go that
we may die with him; with him, that is,
[1.] With Lazarus, who was now dead; so some take it. Lazarus
was a dear and loving friend both to Christ and his disciples, and perhaps
Thomas had a particular intimacy with him. Now if he be dead, saith he, let
us even go and die with him. For, First, "If we survive,
we know not how to live without him." Probably Lazarus had done them
many good offices, sheltered them, and provided for them, and been to them instead
of eyes; and now that he was gone they had no man like-minded, and
"Therefore," saith he, "we had as good die with him." Thus
we are sometimes ready to think our lives bound up in the lives of some that
were dear to us: but God will teach us to live, and to live comfortably, upon
himself, when those are gone without whom we thought we could not live. But this
is not all. Secondly, "If we die, we hope to be happy with him."
Such a firm belief he has of a happiness on the other side death, and such good
hope through grace of their own and Lazarus's interest in it, that he is
willing they should all go and die with him. It is better to die, and go
along with our Christian friends to that world which is enriched by their
removal to it, than stay behind in a world that is impoverished by their
departure out of it. The more of our friends are translated hence, the fewer
cords we have to bind us to this earth, and the more to draw our hearts
heavenwards. How pleasantly does the good man speak of dying, as if it were but
undressing and going to bed!
[2.] "Let us go and die with our Master, who is now
exposing himself to death by venturing into Judea;" and so I rather think
it is meant. "If he will go into danger, let us also go and take our lot
with him, according to the command we received, Follow me." Thomas
knew so much of the malice of the Jews against Christ, and the counsels of God
concerning him, which he had often told them of, that it was no foreign
supposition that he was now going to die. And now Thomas manifests, First,
A gracious readiness to die with Christ himself, flowing from strong affections
to him, though his faith was weak, as appeared afterwards, ch. 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.
The matter being determined, that Christ will go to Judea, and
his disciples with him, they address themselves to their journey; in this
journey some circumstances happened which the other evangelists record, as the
healing of the blind man at Jericho, and the conversion of Zaccheus. We must not
reckon ourselves out of our way, while we are in the way of doing good; nor be
so intent upon one good office as to neglect another.
At length, he comes near to Bethany, which is said to be about fifteen
furlongs from Jerusalem, about two measured miles, v. 18. Notice is taken of
this, that this miracle was in effect wrought in Jerusalem, and so was
put to her score. Christ's miracles in Galilee were more numerous, but
those in or near Jerusalem were more illustrious; there he healed one
that had been diseased thirty-eight years, another that had been blind from
his birth, and raised one that had been dead four days. To Bethany
Christ came, and observe,
I. What posture he found his friends there in. When he had been
last with them it is probable that he left them well, in health and joy; but
when we part from our friends (though Christ knew) we know not what changes may
affect us or them before we meet again.
1. He found his friend Lazarus in the grave, v. 17. When
he came near the town, probably by the burying-place belonging to the town, he
was told by the neighbours, or some persons whom he met, that Lazarus had been four
days buried. Some think that Lazarus died the same day that the messenger
came to Jesus with the tidings of his sickness, and so reckon two days for his
abode in the same place and two days for his journey. I rather think that
Lazarus died at the very instant that Jesus, "Our friend sleepeth,
he is now newly fallen asleep;" and that the time between his death and
burial (which among the Jews was but short), with the four days of his lying in
the grave, was taken up in this journey; for Christ travelled publicly, as
appears by his passing through Jericho, and his abode at Zaccheus's house took
up some time. Promised salvations, though they always come surely, yet often
come slowly.
2. He found his friends that survived in grief. Martha
and Mary were almost swallowed up with sorrow for the death of their brother,
which is intimated where it is said that many of the Jews came to Martha and
Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners,
especially when those that were agreeable and amiable to their relations, and
serviceable to their generation, are taken away. The house where death is called
the house of mourning, Eccl. 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 he come? and could hear no tidings of him; but
long-looked-for came at last. At the end the vision will speak, and not lie.
[2.] Martha, when the good news was brought that Jesus was coming, threw all
aside, and went and met him, in token of a most affectionate welcome. She
waived all ceremony and compliment to the Jews who came to visit her, and
hastened to go and meet Jesus. Note, When God by his grace or providence is
coming towards us in ways of mercy and comfort, we should go forth by faith,
hope, and prayer to meet him. Some suggest that Martha went out of the town to
meet Jesus, to let him know that there were several Jews in the house, who were
no friends to him, that if he pleased he might keep out of the way of them. [3.]
When Martha went to meet Jesus, Mary sat still in the house. Some think
she did not hear the tidings, being in her drawing-room, receiving visits
of condolence, while Martha who was busied in the household-affairs had early
notice of it. Perhaps Martha would not tell her sister that Christ was coming,
being ambitious of the honour of receiving him first. Sancta est prudentia
clam fratribus clam parentibus ad Christum esse conferre—Holy prudence
conducts us to Christ, while brethren and parents know not what we are doing.—Maldonat.
in locum. Others think she did hear that Christ was come, but was so
overwhelmed with sorrow that she did not care to stir, choosing rather to
indulge her sorrow, and to sit poring upon her affliction, and saying, I do
well to mourn. Comparing this story with that in 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, 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. 1. That there shall be a last
day, with which all the days of time shall be numbered and finished. 2. That
there shall be a general resurrection at that day, when the earth and sea
shall give up their dead. 3. That there shall be a particular
resurrection of each one: "I know that I shall rise again, and this and the
other relation that was dear to me." As bone shall return to his bone in
that day, so friend to his friend.
Secondly, Yet she seems to think this saying not so well
worthy of all acceptation as really it was: "I know he shall rise again
at the last day; but what are we the better for that now?" As if the
comforts of the resurrection to eternal life were not worth speaking of, or
yielded not satisfaction sufficient to balance her affliction. See our weakness
and folly, that we suffer present sensible things to make a deeper impression
upon us, both of grief and joy, than those things which are the objects of
faith. I know that he shall rise again at the last day; and is not this
enough? She seems to think it is not. Thus, by our discontent under present
crosses, we greatly undervalue our future hopes, and put a slight upon them, as
if not worth regarding.
[4.] The further instruction and encouragement which Jesus
Christ gave her; for he will not quench the smoking flax nor break the bruised
reed. He said to her, I am the resurrection and the life, v. 25, 26. Two
things Christ possesses her with the belief of, in reference to the present
distress; and they are the things which our faith should fasten upon in the like
cases.
First, The power of Christ, his sovereign power: I am the
resurrection and the life, the fountain of life, and the head and author of
the resurrection. Martha believed that at his prayer God would give any thing,
but he would have her know that by his word he could work anything. Martha
believed a resurrection at the last day; Christ tells her that he had
that power lodged in his own hand, that the dead were to hear his voice (ch.
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 aioµna, 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, 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 life in himself, and has it for us.
2. The interview between Christ and Mary the other sister. And
here observe,
(1.) The notice which Martha gave her of Christ's coming (v.
28): When she had so said, as one that needed to say no more, she went
her way, easy in her mind, and called Mary her sister. [1.] Martha,
having received instruction and comfort from Christ herself, called her sister
to share with her. Time was when Martha would have drawn Mary from Christ, to
come and help her in much serving (Lu. 10:40); but, to make her amends
for this, here she is industrious to draw her to Christ. [2.] She called her secretly,
and whispered it in her ear, because there was company by, Jews, who were no
friends to Christ. The saints are called into the fellowship of Jesus Christ
by an invitation that is secret and distinguishing, given to them and not to
others; they have meat to eat that the world knows not of, joy that a stranger
does not intermeddle with. [3.] She called her by order from Christ; he bade her
go call her sister. This call that is effectual, whoever brings
it, is sent by Christ. The Master is come, and calleth for thee. First,
She calls Christ the Master,didaskalos,
a teaching master; by that title he was commonly called and known among
them. Mr. George Herbert took pleasure in calling Christ, my Master.
Secondly, She triumphs in his arrival: The Master is come. He whom we
have long wished and waited for, he is come, he is come; this was the
best cordial in the present distress. "Lazarus is gone, and our comfort in
him is gone; but the Master is come, who is better than the dearest
friend, and has that in him which will abundantly make up all our losses. He is
come who is our teacher, who will teach us how to get good by our sorrow
(Ps. 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 Christ without 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, 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.
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
of vengeance, and his fury it upheld him; and that he might the more
resolutely undertake the redress of our grievances, and the cure of our griefs,
he was pleased to make himself sensible of the weight of them, and under the
burden of them he now groaned in spirit. Or, Thirdly, It was an
expression of his kind sympathy with his friends that were in sorrow. Here was
the sounding of the bowels, the mercies which the afflicted church so earnestly
solicits, 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 was troubled. He troubled himself; so the
phrase is, very significantly. He had all the passions and affections of the
human nature, for in all things he must be like to his brethren; but he
had a perfect command of them, so that they were never up, but when
and as they were called; he was never troubled, but when he troubled
himself, as he saw cause. He often composed himself to trouble, but
was never discomposed or disordered by it. He was voluntary both in his passion
and in his compassion. He had power to lay down his grief, and power to take it
again.
2. His concern for them appeared by his kind enquiry
after the poor remains of his deceased friend (v. 34): Where have you laid
him? He knew where he was laid, and yet asks, because, (1.) He would thus
express himself as a man, even when he was going to exert the power of a
God. Being found in fashion as a man, he accommodates himself to the way and
manner of the sons of men: Non nescit, sed quasi nescit—He is not ignorant,
but he makes as if he were, saith Austin here. (2.) He enquired where the
grave was, lest, if he had gone straight to it of his own knowledge, the
unbelieving Jews should have thence taken occasion to suspect a collusion
between him and Lazarus, and a trick in the case. Many expositors observe this
from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by
raising their expectations of something great; as if he had said, "I did
not come hither with an address of condolence, to mingle a few fruitless
insignificant tears with yours; no, I have other work to do; come, let us
adjourn to the grave, and go about our business there." Note, A serious
address to our work is the best remedy against inordinate grief. (4.) He would
hereby intimate to us the special care he takes of the bodies of the saints
while they lie in the grave; he takes notice where they are laid, and
will look after them. There is not only a covenant with the dust, but a guard
upon it.
3. It appeared by his tears. Those about him did not tell
him where the body was buried, but desired him to come and see, and led
him directly to the grave, that his eye might yet more affect his heart with the
calamity.
(1.) As he was going to the grave, as if he had been following
the corpse thither, Jesus wept, v. 35. A very short verse, but it affords
many useful instructions. [1.] That Jesus Christ was really and truly man, and
partook with the children, not only of flesh and blood, but of a human soul,
susceptible of the impressions of joy, and grief, and other affections. Christ
gave this proof of his humanity, in both senses of the word; that, as a man, he
could weep, and, as a merciful man, he would weep, before he gave this
proof of his divinity. [2.] That he was a man of sorrows, and acquainted
with grief, as was foretold, Isa. 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 men that 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 in himself, he comes to the grave: he groaned, (1.)
Being displeased at the unbelief of those who spoke doubtingly of his power, and
blamed him for not preventing the death of Lazarus; he was grieved for the
hardness of their hearts. He never groaned so much for his own pains and
sufferings as for the sins and follies of men, particularly Jerusalem's, 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 he groaned in spirit because, to gratify
the desire of his friends, he was to bring Lazarus again into this sinful
troublesome world, from that rest into which he was newly entered; it would be a
kindness to Martha and Mary, but it would be to him like thrusting one out to a
stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had
been let alone, Christ would quickly have gone to him into the other world; but,
being restored to life, Christ quickly left him behind in this world. (4.)
Christ groaned as one that would affect himself with the calamitous state of the
human nature, as subject to death, from which he was now about to redeem
Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to
make, that he might offer it up with strong crying, Heb. 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 they shall not return. This stone was
probably a gravestone, with an inscription upon it, which the Greeks
called mneµmeion—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, à 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 estiquatriduanus
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 done puts the more honour
upon him that did it.
5. The gentle reproof Christ gave to Martha for the weakness of
her faith (v. 40): Said I not unto thee that if thou wouldest believe thou
shouldest see the glory of God? This word of his to her was not before
recorded; it is probable that he said it to her when she had said (v. 27), Lord,
I believe: and it is enough that it is recorded here, where it is repeated.
Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a
sincere faith shall at length be crowned with a blessed vision: "If thou
believe, thou shalt see God's glorious appearances for thee in this world, and
to thee in the other world." If we will take Christ's word, and rely on
his power and faithfulness, we shall see the glory of God, and be happy in the
sight. (2.) We have need to be often reminded of these sure mercies with
which our Lord Jesus hath encouraged us. Christ does not give a direct answer to
what Martha had said, nor any particular promise of what he would do, but orders
her to keep hold of the general assurances he had already given: Only
believe. We are apt to forget what Christ has spoken, and need him to put us
in mind of it by his Spirit: "Said I not unto thee so and so? And
dost thou think that he will ever unsay it?"
6. The opening of the grave, in obedience to Christ's order,
notwithstanding Martha's objection (v. 41): Then they took away the stone.
When Martha was satisfied, and had waived her objection, then they
proceeded. If we will see the glory of God, we must let Christ take his own way,
and not prescribe but subscribe to him. They took away the
stone, and this was all they could do; Christ only could give life.
What man can do is but to prepare the way of the Lord, to fill the
valleys, and level the hills, and, as here, to take away the stone.
III. The miracle itself wrought. The spectators, invited by the
rolling away of the stone, gathered about the grave, not to commit dust to
dust, earth to earth, but to receive dust from the dust, and earth from the
earth again; and, their expectations being raised, our Lord Jesus addresses
himself to his work.
1. He applies himself to his living Father in heaven, so
he had called him (ch. 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 to stagger 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, by entreaty; but Christ,
as a Son, by authority, having life in himself, and power to quicken whom
he would; and he speaks of this as his own act (v. 11): I go, that I may
awake him; yet he speaks of it as what he had obtained by prayer, for his
Father heard him: probably he put up the prayer for it when he groaned
in spirit once and again (v. 33, 38), in a mental prayer, with
groanings which could not be uttered.
First, Christ speaks of this miracle as an answer to prayer,
1. Because he would thus humble himself; though he was a Son, yet learned
he this obedience, to ask and receive. His mediatorial crown was granted him
upon request, though it is of right, Ps. 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 God answers
us with mercy, even before we call, and hears while we are yet
speaking, so we should answer him with praise even before he grants, and
give him thanks while he is yet speaking good words and comfortable words.
b. His cheerful assurance of a ready answer at any time (v.
42): And I know that thou hearest me always. Let none think that this was
some uncommon favour granted him now, such as he never had before, nor should
ever have again; no, he had the same divine power going along with him in his
whole undertaking, and undertook nothing but what he knew to be agreeable to the
counsel of God's will. "I gave thanks" (saith he) "for
being heard in this, because I am sure to be heard in every thing." See
here, (a.) The interest our Lord Jesus had in heaven; the Father heard
him always, he had access to the Father upon every occasion, and success
with him in every errand. And we may be sure that his interest is not the less
for his going to heaven, which may encourage us to depend upon his intercession,
and put all our petitions into his hand, for we are sure that him the Father hears
always. (b.) The confidence he had of that interest: I knew it.
He did not in the least hesitate or doubt concerning it, but had an entire
satisfaction in his own mind of the Father's complacency in him and
concurrence with him in every thing. We cannot have such a particular assurance
as he had; but this we know, that whatsoever we ask according to his will he
heareth us, 1 Jn. 5:14, 15.
Thirdly, But why should Christ give this public intimation
of his obtaining this miracle by prayer? He adds, It is because of the people
who stand by, that they may believe that thou hast sent me; for prayer
may preach. 1. It was to obviate the objections of his enemies, and their
reflections. It was blasphemously suggested by the Pharisees, and their
creatures, that he wrought his miracles by compact with the devil; now, to
evidence the contrary, he openly made his address to God, using prayers,
and not charms, not peeping and muttering as those did that used familiar
spirits (Isa. 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, was asleep, and we usually speak loud
when we would awake any out of sleep. He cried with a loud voice that the
scripture might be fulfilled (Isa. 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 live that man has a power of his own to convert and
regenerate himself might as well infer from this call to Lazarus that he had a
power to raise himself to life. Secondly, Of the sound of the archangel's
trumpet at the last day, with which they that sleep in the dust shall be
awakened and summoned before the great tribunal, when Christ shall descend
with a shout, a call, or command, like this here, Come forth, Ps.
50:4. He shall call both to the heavens for their souls, and to
the earth for their bodies, that he may judge his people.
(2.) This loud call was but short, yet mighty
through God to the battering down of the strongholds of the grave. [1.] He
calls him by name, Lazarus, as we call those by their names whom we would awake
out of a fast sleep. God said to Moses, as a mark of his favour, I know thee
by name. The naming of him intimates that the same individual person that
died shall rise again at the last day. He that calls the stars by their names
can distinguish by name his stars that are in the dust of the earth, and will
lose none of them. [2.] He calls him out of the grave, speaking to him as
if he were already alive, and had nothing to do but to come out of his grave. He
does not say unto him, Live; for he himself must give life; but he saith
to him, Move, for when by the grace of Christ we live spiritually we must
stir up ourselves to move; the grave of sin and this world is no place
for those whom Christ has quickened, and therefore they must come forth.
[3.] The event was according to the intention: He that was dead came forth,
v. 44. Power went along with the word of Christ to reunite the soul and the body
of Lazarus, and then he came forth. The miracle is described, not by its
invisible springs, to satisfy our curiosity, but by its visible effects, to
conform our faith. Do any ask where the soul of Lazarus was during the four days
of its separation? We are not told, but have reason to think it was in paradise;
in joy and felicity; but you will say, "Was it not then really an
unkindness to it to cause it to return into the prison of the body?" And if
it were, yet, being for the honour of Christ and the serving of the interests of
his kingdom, it was no more an injury to him than it was to St. Paul to continue
in the flesh when he knew that to depart to Christ was so much better. If any
ask whether Lazarus, after he was raised, could give an account or description
of his soul's removal out of the body or return to it, or what he saw in the
other world, I suppose both those changes were so unaccountable to himself that
he must say with Paul, Whether in the body or out of the body, I cannot tell;
and of what he saw and heard, that it was not lawful nor possible to express it.
In a world of sense we cannot frame to ourselves, much less communicate to
others, any adequate ideas of the world of spirits and the affairs of that
world. Let us not covet to be wise above what is written, and this is all that
is written concerning the resurrection of that Lazarus, that he that was dead
came forth. Some have observed that though we read of many who were raised
from the dead, who no doubt conversed familiarly with men afterwards, yet the
scripture has not recorded one word spoken by any of them, except by our Lord
Jesus only.
(3.) This miracle was wrought, [1.] Speedily. Nothing
intervenes between the command, Come forth, and the effect, He came
forth; dictum factum—no sooner said than done; let there be life, and
there was life. Thus the change in the resurrection will be in a moment, in
the twinkling of an eye, 1 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.
The binding of his face with a napkin proved that he had been really
dead, for otherwise, in less than so many days' time, that would have
smothered him. And the standers-by, in unbinding him, would handle him, and
see him, that it was he himself, and so be witnesses of the miracle. Now see
here, First, How little we carry away with us, when we leave the world—only
a winding-sheet and a coffin; there is no change of raiment in the grave,
nothing but a single suit of grave-clothes. Secondly, What condition we
shall be in in the grave. What wisdom or device can there be where the
eyes are hoodwinked, or what working where the hands and feet are fettered? And
so it will be in the grave, whither we are going. Lazarus being come forth,
hampered and embarrassed with his grave-clothes, we may well imagine that those
about the grave were exceedingly surprised and frightened at it; we should be so
if we should see a dead body rise; but Christ, to make the thing familiar, sets
them to work: "Loose him, slacken his grave-clothes, that they may
serve for day-clothes till he comes to his house, and then he will go himself,
so clad, without guide or supporter to his own house." As, in the Old
Testament, the translations of Enoch and Elias were sensible demonstrations of
an invisible and future state, the one about the middle of the patriarchal age,
the other of the Mosaic economy, so the resurrection of Lazarus, in the New
Testament, was designed for the confirmation of the doctrine of the
resurrection.
We have here an account of the consequences of this glorious miracle, which
were as usual; to some it was a savour of life unto life, to others of death
unto death.
I. Some were invited by it, and induced to believe. Many of the
Jews, when they saw the things that Jesus did, believed on him, and well
they might, for it was an incontestable proof of his divine mission. They had
often heard of his miracles, and yet evaded the conviction of them, by calling
in question the matter of fact; but now that they had themselves seen this done
their unbelief was conquered, and they yielded at last. But blessed are those
who have not seen and yet have believed. The more we see of Christ the more
cause we shall see to love him and confide in him. These were some of those Jews
that came to Mary, to comfort her. When we are doing good offices to others we
put ourselves in the way of receiving favours from God, and have opportunities
of getting good when we are doing good.
II. Others were irritated by it, and hardened in their unbelief.
1. The informers were so (v. 46): Some of them,
who were eye-witnesses of the miracle, were so far from being convinced that
they went to the Pharisees, whom they knew to be his implacable enemies,
and told them what things Jesus had done; not merely as a matter of news
worthy their notice, much less as an inducement to them to think more favourably
of Christ, but with a spiteful design to excite those who needed no spur the
more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate
infidelity, refusing to yield to the most powerful means of conviction; and
it is hard to imagine how they could evade the force of this evidence, but that
the god of this world had blinded their minds. (2.) Of a most inveterate
enmity. If they would not be satisfied that he was to be believed in as the
Christ, yet one would think they should have been mollified, and persuaded not
to persecute him; but, if the water be not sufficient to quench the fire,
it will inflame it. They told what Jesus had done, and told no
more than what was true; but their malice gave a tincture of diabolism to their
information equal to that of lying; perverting what is true is as bad as
forging what is false. Doeg is called a false, lying, and deceitful
tongue (Ps. 52:2-4; 120:2, 3), though what he said was true.
2. The judges, the leaders, the blind leaders, of the
people were no less exasperated by the report made to them, and here we are told
what they did.
(1.) A special council is called and held (v. 47): Then
gathered the chief priests and Pharisees a council, as was foretold, Ps.
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, and fathers were called in
to help as solicitously as if a formidable enemy had been with an army in the
heart of their country. First, They own the truth of Christ's miracles,
and that he had wrought many of them; they are therefore witnesses against
themselves, for they acknowledge his credentials and yet deny his commission. Secondly,
They consider what is to be done, and chide themselves that they have not done
something sooner effectually to crush him. They do not take it at all into their
consideration whether they shall not receive him and own him as the Messiah,
though they profess to expect him, and Jesus gave pregnant proofs of his being
so; but they take it for granted that he is an enemy, and as such is to be run
down: "What do we? Have we no care to support our church? Is it
nothing to us that a doctrine so destructive to our interest spreads thus? Shall
we tamely yield up the ground we have got in the affections of the people? Shall
we see our authority brought into contempt, and the craft by which we get our
living ruined, and not bestir ourselves? What have we been doing all this while?
And what are we now thinking of? Shall we be always talking, and bring nothing
to pass?"
[2.] That which made this matter weighty was the peril they
apprehended their church and nation to be in from the Romans (v. 48): "If
we do not silence him, and take him off, all men will believe on him;
and, this being the setting up of a new king, the Romans will take umbrage at
it, and will come with an army, and take away our place and nation,
and therefore it is no time to trifle." See what an opinion they have,
First, Of their own power. They speak as if they
thought Christ's progress and success in his work depended upon their
connivance; as if he could not go on to work miracles, and make disciples,
unless they let him alone; as if it were in their power to conquer him
who had conquered death, or as if they could fight against God, and
prosper. But he that sits in heaven laughs at the fond conceit which impotent
malice has of its own omnipotence.
Secondly, Of their own policy. They fancy themselves
to be men of mighty insight and foresight, and great sagacity in their moral
prognostications.
a. They take on them to prophecy that, in a little time, if
he have liberty to go on, all men will believe on him, hereby owning,
when it was to serve their purpose, that his doctrine and miracles had a very
convincing power in them, such as could not be resisted, but that all men would
become his proselytes and votaries. Thus do they now make his interest
formidable, though, to serve another turn, these same men strove to make it
contemptible, ch. 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, and their place, their darling,
their idol; or, their preferments in the temple, their places of
power and trust. Now it was true that the Romans had a very jealous eye upon
them, and knew they wanted nothing but power and opportunity to shake off their
yoke. It was likewise true that if the Romans should pour an army in upon them
it would be very hard for them to make any head against it; yet here appeared a
cowardice which one would not have found in the priests of the Lord if they had
not by their wickedness forfeited their interest in God and all good men. Had
they kept their integrity, they needed not to have feared the Romans; but they
speak like a dispirited people, as the men of Judah when they basely said to
Samson, Knowest thou not that the Philistines rule over us? 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, 50. He, being the high priest, and so president of the council, took upon
him to decide the matter before it was debated: "You know nothing at
all, your hesitating betrays your ignorance, for it is not a thing that will
bear a dispute, it is soon determined, if you consider that received maxim, That
it is expedient for us that one man should die for the people." Here,
First, The counsellor was Caiaphas, who was high priest
that same year. The high priesthood was by divine appointment settled upon
the heir male of the house of Aaron, for and during the term of his natural
life, and then to his heir male; but in those degenerate times it was become,
though not an annual office, like a consulship, yet frequently changed, as they
could make an interest with the Roman powers. Now it happened that this year
Caiaphas wore the mitre.
Secondly, The drift of the advice was, in short, this, That
some way or other must be found out to put Jesus to death. We have reason to
think that they strongly suspected him to be indeed the Messiah; but his
doctrine was so contrary to their darling traditions and secular interest, and
his design did so thwart their notions of the Messiah's kingdom, that they
resolve, be he who he will, he must be put to death. Caiaphas does not say, Let
him be silenced, imprisoned, banished, though amply sufficient for the restraint
of one they thought dangerous; but die he must. Note, Those that have set
themselves against Christianity have commonly divested themselves of humanity,
and been infamous for cruelty.
Thirdly, This is plausibly insinuated, with all the subtlety
as well as malice of the old serpent. 1. He suggests his own sagacity, which we
must suppose him as high priest to excel in, though the Urim and Thummim
were long since lost. How scornfully does he say, "You know nothing,
who are but common priests; but you must give me leave to see further into
things than you do!" Thus it is common for those in authority to impose
their corrupt dictates by virtue of that; and, because they should be the
wisest and best, to expect that every body should believe they are so. 2.
He takes it for granted that the case is plain and past dispute, and that those
are very ignorant who do not see it to be so. Note, Reason and justice are often
run down with a high hand. Truth is fallen in the streets, and, when it
is down, down with it; and equity cannot enter, and, when it is out, out
with it, Isa. 59:14. 3. He insists upon a maxim in politics, That the welfare of
communities is to be preferred before that of particular persons. It is
expedient for us as priests, whose all lies at stake, that one man die
for the people. Thus far it holds true, that it is expedient, and
more than so, it is truly honourable, for a man to hazard his life in the
service of his country (Phil. 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 all by
sin, ruins all at last.
[2.] The mystery that was in this counsel of Caiaphas
does not appear at first view, but the evangelist leads us into it (v. 51, 52): This
spoke he not of himself, it was not only the language of his own enmity and
policy, but in these words he prophesied, though he himself was not aware of it,
that Jesus should die for that nation. Here is a precious comment upon a
pernicious text; the counsel of cursed Caiaphas so construed as to fall in with
the counsels of the blessed God. Charity teaches us to put the most favourable
construction upon men's words and actions that they will fear; but piety
teaches us to make a good improvement of them, even contrary to that for which
they were intended. If wicked men, in what they do against us, are God's
hand to humble and reform us, why may they not in what they say against us
be God's mouth to instruct and convince us? But in this of Caiaphas there was
an extraordinary direction of Heaven prompting him to say that which was capable
of a very sublime sense. As the hearts of all men are in God's hand, so are
their tongues. Those are deceived who say, "Our tongues are our own,
so that either we may say what we will, and are not accountable to God's
judgment, or we can say what we will, and are not restrainable by his
providence and power." Balaam could not say what he would, when he came to
curse Israel, nor Laban when he pursued Jacob.
(4.) The evangelist explains and enlarges upon Caiaphas's
words.
[1.] He explains what he said, and shows how it not only was,
but was intended to be, accommodated to an excellent purpose. He did not speak
it of himself. As it was an artifice to stir up the council against Christ,
he spoke it of himself, or of the devil rather; but as it was an oracle,
declaring it the purpose and design of God by the death of Christ to save God's
spiritual Israel from sin and wrath, he did not speak it of himself, for he knew
nothing of the matter, he meant not so, neither did his heart think so,
for nothing was in his heart but to destroy and cut off, Isa. 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, 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 by that
nation those in it that obstinately adhered to Judaism, but God meant those
in it that would receive the doctrine of Christ, and become followers of him,
all believers, the spiritual seed of Abraham. The death of Christ, which
Caiaphas was now projecting, proved the ruin of that interest in the nation of
which he intended it should be the security and establishment, for it brought
wrath upon them to the uttermost; but it proved the advancement of that interest
of which he hoped it would have been the ruin, for Christ, being lifted up from
the earth, drew all men unto him. It is a great thing that is here prophesied:
That Jesus should die, die for others, not only for their good,
but in their stead, dies for that nation, for they had the first offer
made them of salvation by his death. If the whole nation of the Jews had
unanimously believed in Christ, and received his gospel, they had been not only
saved eternally, but saved as a nation from their grievances. The fountain was
first opened to the house of David, 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 then in 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 of severally now they jointly concurred in, and so
strengthened the hands one of another in this wickedness, and proceeded with the
greater assurance. Evil men confirm and encourage themselves and one another in
evil practices, by comparing notes; men of corrupt minds bless themselves when
they find others of the same mind: then the wickedness which before
seemed impracticable appears not only possible, but easy to be effected, vis
unita fortior—energies, when united, become more efficient. [2.] What
before they wished done, but wanted a colour for, now they are furnished
with a plausible pretence to justify themselves in, which will serve, if not to
take off the guilt (that is the least of their care), yet to take off the odium,
and so satisfy, if not the personal, yet the political conscience, as some
subtly distinguish. Many will go on very securely in doing an evil thing as long
as they have but something to say in excuse for it. Now this resolution of
theirs to put him to death, right or wrong, proves that all the formality of a
trial, which he afterwards underwent, was but show and pretence; they were
before determined what to do.
(6.) Christ hereupon absconded, knowing very well what was the
vote of their close cabal, v. 54.
[1.] He suspended his public appearances: He walked no more
openly among the Jews, among the inhabitants of Judea, who were properly
called Jews, especially those at Jerusalem; ou
periepatei—he did not walk up and down among them, did not
go from place to place, preaching and working miracles with the freedom and
openness that he had done, but while he staid in Judea, he was there incognito.
Thus the chief priests put the light of Israel under a bushel.
[2.] He withdrew into an obscure part of the country, so obscure
that the name of the town he retired to is scarcely met with any where else. He
went to a country near the wilderness, as if he were driven out from
among men, or rather wishing, with Jeremiah, that he might have in the
wilderness a lodging place of way-faring men, Jer. 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 now removed 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, 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.
John 11 Bible Commentary
Matthew Henry Bible Commentary (complete)
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, 2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, ch. 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. 3. Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity. 4. One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, v. 2. Some think she was that woman that we read of, Lu. 7:37, 38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (ch. 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, 10.
2. He deferred visiting his patient, v. 5, 6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (v. 5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was. (1.) He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour. (2.) He loved them, that is, he designed to do something great and extraordinary for them, to work such a miracle for their relief as he had not wrought for any of his friends; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa. 54:7, 8; 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, 13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, "Go you into Judea, and I will stay and take shelter here;" no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death.
(2.) Their objection against this journey (v. 8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here, [1.] They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nyn—now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds. [2.] They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?" Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?" Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles.
(3.) Christ's answer to this objection (v. 9, 10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal. 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: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death.
First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend.
Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa. 57:2; 1 Th. 4:14. The Greeks called their burying-places dormitories—koimeµteµria.
[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, 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; soµtheµsetai—he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here. [2.] A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are." Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it.
(3.) This mistake of theirs rectified (v. 13): Jesus spoke of his death. See here, [1.] How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself. [2.] How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes.
(4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, v. 14, 15. [1.] He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, v. 14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Ps. 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 is Thomim. Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him), very courageously, Let us also go that we may die with him; with him, that is,
[1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him." Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore," saith he, "we had as good die with him." Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him." Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed!
[2.] "Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;" and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me." Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, ch. 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 furlongs from Jerusalem, about two measured miles, v. 18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,
I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.
1. He found his friend Lazarus in the grave, v. 17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.
2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Eccl. 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 he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre—Holy prudence conducts us to Christ, while brethren and parents know not what we are doing.—Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in 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, 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. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend.
Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: "I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.
[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, v. 25, 26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.
First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (ch. 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 aioµna, 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, 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 life in himself, and has it for us.
2. The interview between Christ and Mary the other sister. And here observe,
(1.) The notice which Martha gave her of Christ's coming (v. 28): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving (Lu. 10:40); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos, a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow (Ps. 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 Christ without 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, 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 of vengeance, and his fury it upheld him; and that he might the more resolutely undertake the redress of our grievances, and the cure of our griefs, he was pleased to make himself sensible of the weight of them, and under the burden of them he now groaned in spirit. Or, Thirdly, It was an expression of his kind sympathy with his friends that were in sorrow. Here was the sounding of the bowels, the mercies which the afflicted church so earnestly solicits, 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 was troubled. He troubled himself; so the phrase is, very significantly. He had all the passions and affections of the human nature, for in all things he must be like to his brethren; but he had a perfect command of them, so that they were never up, but when and as they were called; he was never troubled, but when he troubled himself, as he saw cause. He often composed himself to trouble, but was never discomposed or disordered by it. He was voluntary both in his passion and in his compassion. He had power to lay down his grief, and power to take it again.
2. His concern for them appeared by his kind enquiry after the poor remains of his deceased friend (v. 34): Where have you laid him? He knew where he was laid, and yet asks, because, (1.) He would thus express himself as a man, even when he was going to exert the power of a God. Being found in fashion as a man, he accommodates himself to the way and manner of the sons of men: Non nescit, sed quasi nescit—He is not ignorant, but he makes as if he were, saith Austin here. (2.) He enquired where the grave was, lest, if he had gone straight to it of his own knowledge, the unbelieving Jews should have thence taken occasion to suspect a collusion between him and Lazarus, and a trick in the case. Many expositors observe this from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by raising their expectations of something great; as if he had said, "I did not come hither with an address of condolence, to mingle a few fruitless insignificant tears with yours; no, I have other work to do; come, let us adjourn to the grave, and go about our business there." Note, A serious address to our work is the best remedy against inordinate grief. (4.) He would hereby intimate to us the special care he takes of the bodies of the saints while they lie in the grave; he takes notice where they are laid, and will look after them. There is not only a covenant with the dust, but a guard upon it.
3. It appeared by his tears. Those about him did not tell him where the body was buried, but desired him to come and see, and led him directly to the grave, that his eye might yet more affect his heart with the calamity.
(1.) As he was going to the grave, as if he had been following the corpse thither, Jesus wept, v. 35. A very short verse, but it affords many useful instructions. [1.] That Jesus Christ was really and truly man, and partook with the children, not only of flesh and blood, but of a human soul, susceptible of the impressions of joy, and grief, and other affections. Christ gave this proof of his humanity, in both senses of the word; that, as a man, he could weep, and, as a merciful man, he would weep, before he gave this proof of his divinity. [2.] That he was a man of sorrows, and acquainted with grief, as was foretold, Isa. 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 men that 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 in himself, he comes to the grave: he groaned, (1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem's, 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 he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb. 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 they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mneµmeion—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, à 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 done puts the more honour upon him that did it.
5. The gentle reproof Christ gave to Martha for the weakness of her faith (v. 40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (v. 27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: "If thou believe, thou shalt see God's glorious appearances for thee in this world, and to thee in the other world." If we will take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: "Said I not unto thee so and so? And dost thou think that he will ever unsay it?"
6. The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection (v. 41): Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone.
III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work.
1. He applies himself to his living Father in heaven, so he had called him (ch. 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 to stagger 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, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (v. 11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (v. 33, 38), in a mental prayer, with groanings which could not be uttered.
First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Ps. 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 God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words.
b. His cheerful assurance of a ready answer at any time (v. 42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God's will. "I gave thanks" (saith he) "for being heard in this, because I am sure to be heard in every thing." See here, (a.) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. (b.) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father's complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, 1 Jn. 5:14, 15.
Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It is because of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa. 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, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa. 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 live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel's trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Ps. 50:4. He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people.
(2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, v. 44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, "Was it not then really an unkindness to it to cause it to return into the prison of the body?" And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul's removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only.
(3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum—no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, 1 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. The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days' time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world—only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: "Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house." As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection.
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 they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good.
II. Others were irritated by it, and hardened in their unbelief.
1. The informers were so (v. 46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Ps. 52:2-4; 120:2, 3), though what he said was true.
2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did.
(1.) A special council is called and held (v. 47): Then gathered the chief priests and Pharisees a council, as was foretold, Ps. 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, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?"
[2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (v. 48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have,
First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence.
Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications.
a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, ch. 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, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? 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, 50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here,
First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre.
Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty.
Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa. 59:14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phil. 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 all by sin, ruins all at last.
[2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (v. 51, 52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob.
(4.) The evangelist explains and enlarges upon Caiaphas's words.
[1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa. 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, 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 by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, 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 then in 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 of severally now they jointly concurred in, and so strengthened the hands one of another in this wickedness, and proceeded with the greater assurance. Evil men confirm and encourage themselves and one another in evil practices, by comparing notes; men of corrupt minds bless themselves when they find others of the same mind: then the wickedness which before seemed impracticable appears not only possible, but easy to be effected, vis unita fortior—energies, when united, become more efficient. [2.] What before they wished done, but wanted a colour for, now they are furnished with a plausible pretence to justify themselves in, which will serve, if not to take off the guilt (that is the least of their care), yet to take off the odium, and so satisfy, if not the personal, yet the political conscience, as some subtly distinguish. Many will go on very securely in doing an evil thing as long as they have but something to say in excuse for it. Now this resolution of theirs to put him to death, right or wrong, proves that all the formality of a trial, which he afterwards underwent, was but show and pretence; they were before determined what to do.
(6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, v. 54.
[1.] He suspended his public appearances: He walked no more openly among the Jews, among the inhabitants of Judea, who were properly called Jews, especially those at Jerusalem; ou periepatei—he did not walk up and down among them, did not go from place to place, preaching and working miracles with the freedom and openness that he had done, but while he staid in Judea, he was there incognito. Thus the chief priests put the light of Israel under a bushel.
[2.] He withdrew into an obscure part of the country, so obscure that the name of the town he retired to is scarcely met with any where else. He went to a country near the wilderness, as if he were driven out from among men, or rather wishing, with Jeremiah, that he might have in the wilderness a lodging place of way-faring men, Jer. 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 now removed 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, 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.