A.D. 33.

20 Then Martha, as soon as she heard that Jesus was coming, went and met him but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

I Ch. ix. 31.

To comfort. These visits of consolation were commonly extended to seven days. (Grotius. Lightfoot.)

To Martha 20. Then Martha, &c. was entrusted the management of the It affairs of the family. Luke x. 40. is probable that she first heard of his coming, and without waiting to inform her sister, went immediately out to meet him. See Ver. 28. ¶ Sat still in the house. The word still is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting. Job ii. 8. Ezek. viii. 14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or prevent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary's grief. Neh. i. 4; Isa. xlvii. 1. Comp. Ezra ix. 3, 4 ; 22. Whatsoever thou wilt ask of God. Whatever is necessary to our consolation that thou wilt ask, and thou canst obtain. It is possible that she meant gently to intimate that he could raise him up, and restore him again to them.

sus.

23. Thy brother shall rise again. Martha had spoken of the power of JeHe said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity. Ít cannot be doubted that by rising again, here, Jesus referred to the act which he was about to perform. But as Martha understood it, referring to the future resurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe to the religion of Christ exclusively.

24 Martha saith unto him, I know that he shall rise again in the 2 resurrection at the last day.

25 Jesus said unto her, I am the 3 resurrection, and the life: he that believeth in me, though 5 he were dead, yet shall he live:

26 And whosoever 5 liveth and believeth in me shall never die. Believest thou this?

2 Ch. v. 29. 3 Ch. vi. 40, 44. 6. Isa. xxxviii. 16. 1 John i. 2. 26. Isa. xxvi. 19. Rom. iv. 17. 15; iv. 14.

4 Ch. xiv.

5 Job xix.

6 Ch. iii.

24. At the last day. The day of judgOf this Martha was fully conment. vinced. But this was not all which she She in this manner delicately desired. hinted, what she did not presume expressly to declare, her wish that Jesus might even now raise him up.

1 Cor.

25. I am the resurrection. I am the author, or the cause, of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom, and righteousness, and sanctification, and redemption." i. 30. And the life. John i. 4. As the resurrection of all depends on him, he intimated that it was not indispens able that it should be deferred to the last day. He had power to raise the dead now as well as then. Though he were dead. Faith does not preserve from temporal death. But although the believer, as others, shall die a temporal death, yet Even if he Shall he he will hereafter have life. dies, he shall hereafter live. Shall be restored to life in the live. resurrection.

26. Whosoever liveth. Jesus had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like Greek: "Every one living, and Shall never die. faith. believing on me." As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See ch. vi. 50, 51, 54, 58. Greek:

743

27 She saith unto him, Yea, | forted her, when they saw Mary, Lord I believe that thou art the that she rose up hastily and went Christ, the Son of God, which out, followed her, saying, She goeth should come into the world. unto the grave to weep there.

"Shall by no means die for ever." ¶ Believest thou this? This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favourable period to try ourselves, to ascertain whether we have faith. If we still have confidence in God, if we look to him for comfort in such seasons, it is good evidence that we are his friends. He that loves God, when he takes away his comforts, has the best evidence possible of true attachment to him.

27. Yea, Lord. This was a noble and most proper confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Matt. xvi. 16.

means literally teacher, and was a title which he claimed for himself. Matt. xxiii. 8, 10. The Syriac has it, "Our Master."

31. Saying, She goeth unto the grave. Syriac: "They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity, and many ceremonies of grief.

33. He groaned in the Spirit. The word rendered groaned, here, commonly denotes to be angry or indignant; or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation, not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word groan denotes an ex28. She went her way. Jesus proba- pression of internal sorrow by a peculiar bly directed her to go, though the evan- sound. The word here does not mean gelist has not recorded it, for she said that utterance was given to the internal to Mary, "the Master calleth for thee." emotion, but that it was deep and agitatSecretly. Privately. So that the others ing, though internal. In the spirit. did not hear her. This was done, per- In the mind. See Acts xix. 21. "Paul haps, to avoid confusion, or because it was purposed in spirit," i. e., in his mind. probable that if they knew Jesus was Matt. v. S. Was troubled. Was afcoming, they would have made opposi- fected with grief. Perhaps this expression tion. Perhaps she doubted whether Je- denotes that his countenance was troubled, sus desired it to be known that he had or gave indications of sorrow. (Grotius.) come. The Master is come. This appears to have been the appellation by which he was known in the family. It

34. Where have ye laid him? Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a

36 Then said the Jews, Behold Lord, by this time he stinketh: how he loved him!

42 And I knew that thou hear- | spoken, he cried with a loud voice, est me always but because of the Lazarus, come forth. people which stand by I said it, that they may believe that thou hast sent me.

43 And when he thus had

had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognized his union with the Father, and his dependence on him as Mediator.

42. And I knew. "As for me. So far as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses." Jesus never prayed in vain. He never attempted to work a miracle in vain. And in all his miracles, the ground of his joy was not that he was to be praised or honoured, but that others were to be benefited, and God glorified.

This

44 And he that was dead came forth, bound hand and foot with grave-clothes: and his face

was

1 Kin. xvii. 22. 2 Kin. iv. 34, 35. Loke vil 14, 15. Acts xx. 9-12. 2 Ch. xx. 5, 7. the way in which it will be done by the voice of the Son of God, and demonstrates the certainty that he will do it. O how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs. and he shall call us forth again to life!

44. He that was dead. The same man, body and soul. ¶ Bound hand and foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts v. 6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding sheet. No coffins being used, the body itself wa more carefully and elaborately wrapt and swathed than is common or desirable where coffins are used. In this method the body was stretched out, and the arms laid straight by the sides, after which the whole body, from head to foot, was wrapt round tightly in many folds of linen or cotton cloth. Or, to be more precise, a great length of cloth was taken, and rolled round the body until the whole was enveloped, and every part was covered with several folds of cloth. The ends were then sewed, to keep the whole firm and compact; or else a narrow bandage was wound over the whole, forming, ulti

43. A loud voice. Greek, "A great voice." Syriac, "A high voice." was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. See Notes on Isa. viii. 19. Jesus spoke openly and audibly, and asserted thus his power. So also in the day of judgment, he will call the dead with a great sound of a trumpet. Matt.xxiv. 31. 1 Thess. iv. 16. ¶Lazarus, come forth. Here we may remark, 1. That Jesus did this by his own power. 2. The power of raising the dead is the highest power of which we can conceive. The ancient heathen declared it to be even beyond the power of God. It im-mately, the exterior surface. The body, plies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of re-uniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine. 3. This is a striking illustration of the general resurrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible, shows

when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs were not folded separately, but together, and the arms also were not distinguished, but confined to the sides in the general envelope. Hence it is clearly impossible for a person thus treated to move his arms or legs, if restored to existence. The body of La zarus was swathed in some different manner from this. The word rendered grave

bound about with a napkin. Jesus | their ways to the Pharisees, and saith unto them, Loose him, and told them what things Jesus had let him go. done.

45 Then many of the Jews which came to Mary, and had seen 1 the things which Jesus did, believed on him.

46 But some of them went

2

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

2 Ch. xii. 19; Psa. ii. 2-4. Matt. xxvi. 3; xxvii. 1, 2. Acts iv. 5, 6, 16, 17; v. 24.

1 Ch. ii. 23; x. 42; xii. 11, 18. clothes denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. And his face, &c. This was a common thing when they buried their dead. See ch. xx. 7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies, it is only the forehead that is thus bound. Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been, that many believed on Jesus. It may be re-religion is from God? marked in regard to it, that there could not be a more striking proof of his divine mission and power. There could be here no possibility of deception. 1. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive. 2. He had been four days dead. It could not be a case, therefore, of suspended animation. 3. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4. No higher power can be conceived than that of raising the dead. 5. It was not possible to impose on the sisters, and to convince them that their brother was restored to life, if it was not really so. 6. There were many present who were convinced also. God had so ordered it that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secresy. The miracle was performed publicly, in open day, and was witnessed by many who followed them to the grave. Ver. 31. 7. Others who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm, the very reason

why they went, was, that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible. For, 8. Lazarus was yet alive, ch. xii. 10, and the fact of his resurrec tion could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle, his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false, we ask, can it be doubted that the christian

46. Some of them, &c. We see here the different effect which the word and works of God will have on different individuals. Some are converted, and others are hardened. Yet the evidence of this miracle was as clear to the one as to the other. But they would not be convinced. 47. A council. A meeting of the sanhedrim, or great council of the nation. Note, Matt. ii. 4. They claimed the right of regulating all the affairs of religion. Note, ch. i. 19. ¶ What do we? What measures are we taking to arrest the progress of his sentiments ¶ Doeth mang miracles. If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah. It may be asked if they really believed that he worked miracles, why did they not believe on him? To this may be answered, that they did not doubt that impostors might work miracles. See Matt. xxiv. 24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt, Exod. vii. viii., and by the passage in Deut. xiii. 1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law, ch. ix. 16, they did not suppose