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31 Then the Jews took up 34 Jesus answered them, Is stones again to stone him. it not written in your law, I said,
32 Jesus answered them, Ma- Ye are gods ? ny good works have I showed 35 If he called them gods, you from my Father; for which unto whom the word of God of those works do ye stone me ? came, and the Scripture cannot
33 The Jews answered him, be broken; saying, For a good work we 36 Say ye of him whom the stone thee not; but for blas- Father hath sanctified, and sent phemy, and because that thou, into the world, Thou blasphembeing a man, makest thyself est; because I said, I am the God.
Son of God?
was a union as to design and as to 34. In your laro. The word lav power, in respect to the protection of here includes the whole of the Jewish his followers. Such was this union, Scriptures, of which the law of Mothat those who were defended by ses, the pentateuch, was the first and Christ were really defended by the a principal part. || Ye are gods. The Father. In the work of men's salva passage here quoted occurs in Psalm tion, the Father and the Son acted 82:6; "I have said, Ye are gods; conjointly. Our Lord thus claimed a and all of you are children (sons) of relation to God which no mere human the Most High.” The Saviour quoted being could claim; and this claim a part of this verse, knowing that rests, for its basis, on the fact that he his hearers would recollect the rest. was really a partaker of divine attri- This language was originally used in butes. Compare l: 1. Col. 1: 16–19. reference to magistrates and judges.
31. To stone him. See on 8: 5. On account of the power pertaining
32. Many good works have I showed to their office, the title gods and sons you ; have I performed in your pres- of God was applied to them. The
Supreme God was THE GREAT RU33. For blasphemy. The Jews on LER; hence magistrates, being earthly this occasion used the word blasphemy rulers, were called gods. as signifying irreverence towards God, 35. Unto whom the word of God in that Jesus had employed language came; who by divine appointment respecting himself which it could be became rulers. It was by the proviproper for no mere human being to dence of God, that men were elevated employ. Blasphemy is properly a to stations of power and dignity; parcalumniating and reviling of God; ticularly among the Jews, magistracy and as such, the Mosaic law punished was regulated by the word of God, by it with death. See Lev. 24: 15, 16. the arrangement, or appointment, of ll Makest thyself God. This charge God. || The Scripture cannot be brois substantially the same as is men- ken. These words are a mere parentioned in 5: 18, that he made himself thetic clause, reminding the Jews "equal with God.” They declared, that an argument drawn from their that he had claimed divine power. own Scriptures could not be consistThe language which Jesus had used ently resisted; both by their own was indeed remarkable, and could acknowledgment and by right, the have been suggested only by his con- Scripture could not be made void. sciousness of possessing a most pecu. 36. Sanctified. This word, besides liar connection with the Father, and meaning made holy, also means consea union of nature as well as of design crated, set apart to a peculiar service. and counsels.
Such is its meaning here. Christ was 37 If I do not the works of 40 And went away again bemy Father, believe me not. yond Jordan, into the place
38 But if I do, though ye be- where John at first baptized ; lieve not me, believe the works: and there he abode. that ye may know and believe 41 And many resorted unto that the Father is in me, and I him, and said, John did no mira in him.
cle; but all things that John 39 Therefore they sought spake of this man were true. again to take him; but he 42 And many believed on escaped out of their hand,
him there. set apart, consecrated, to the office of proper source of evidence ; namely, Messiah. The argument which the the works which he had performed. Saviour presented in vs. 34—36, may The works of my Father ; such works be thus expressed: Since, according as my Father performs, and such as to the Scripture, men in power, as proceed from his authority. Commagistrates and rulers are called gods, pare 5:17, 19–23. 10: 25. and sons of God, is it impious irrev. 38. Though ye believe not me; erence in me, who have been set though ye believe not my declaraapart by the Father to the office of tions. ll Believe the works ; receive Messiah, and sent into the world as the evidence furnished by the miracthe Messiah, possessing power and ulous works. See v. 25. || The Fadignity unspeakably superior to those ther is in me, and I in him ;' between of any earthly ruler, – is it impious me and the Father is a most intimate irreverence in me to call myself the union, so that we are one in counsel Son of God? Was it right for them and in action. The acts of the Fato be called gods and sons of God ? ther may be called my acts, and my and can it be wrong in me to speak acts may be called the Father's. of myself as the Son of God? Jesus The claim which I thus make, the had spoken very familiarly respecting Father approves and sustains. See God as his Father, and as being his v. 30. 5: 19. Father in a very peculiar sense ; 40. Beyond Jordan, where, &c. hence he had in reality called himself See 1 : 28. the Son of God. This title would be. 41. All things that John spake of long to Jesus by virtue of his being the this man. Much that John the BapMessiah, a spiritual king, to whose tist was in the habit of speaking condignity and power there could be no cerning Jesus, has not been recorded; parallel. Whatever else the Jews but as specimens of his declarations, could say respecting him, they surely see 1: 27, 29. 3: 27–36.
|| Were could not, if guided by their own true; have been proved true by the Scriptures, prove him to have spoken excellent teaching, and character, and blasphemously, unless they could works of this man, that is, Jesus. prove him not to have been the Messi. ah. Jesus confined himself in this ar- REFLECTIONS. 1. How necessary gument to the single point of not being is a pious spirit in order to receive guilty of impious irreverence. He the instructions of the Bible ! v. 26. did not enter on the question, Wheth- Compare 7: 17. er or not he possessed true divinity; 2. How safe are those who feel he only vindicated himself against the their dependence on Christ, as a Guide accusation which had been made. and Saviour, and who abide in their
37. Having, thus persisted in his reliance on him! vs 27, 28. But it claim to be the Messiah, and there is only by cherishing a sense of this fore justly entitled to the epithet Son dependence, and by following the of God, Jesus again referred to the guidance of Christ, that we can en.
CHAPTER XI. tha, and her sister, and LazaW a certain man was sick, rus.
6 When he had heard thereny, the town of Mary and her fore that he was sick, he abode sister Martha.
two days still in the same place 2 (It was that Mary which where he was. anointed the Lord with oint- 7 Then after that saith he to ment, and wiped his feet with his disciples, Let us go into Juher hair, whose brother Lazarus dea again. was sick.)
8 His disciples say unto him, 3 Therefore his sisters sent Master, the Jews of late sought unto him, saying, Lord, behold, to stone thee; and goest thou he whom thou lovest is sick. thither again?
4 When Jesus heard that, he 9 Jesus answered, Are there said, This sickness is not unto not twelve hours in the day? If death, but for the glory of God, any man walk in the day, he that the Son of God might be stumbleth not, because he seeth glorified thereby.
the light of this world. 5 Now Jesus loved Mar- 10 But if a man walk in the joy a rational persuasion of being his message to the sisters of Lazarus. It disciples. The promises of security was alapted, however, after Lazarus which Christ has inade, cannot justly had actually died, to excite the hope be employed as inducements to neg- of his being raised up again to life. ligence in obeying and serving him. 8. Sought to stone thee. See 8: 59. Duty and safety are inseparably 10: 31. united.
9, 10. Are there not troelve hours in
the day? The purport of our Lord's CHAPTER XI.
remark in these yerses is this : There 1. Bethany. See on Mark 11:1. is a proper time for a person to be Matt. 26: 6.
employed in his calling, and while 2. That Mary which anointed the that time continues, he ought fearLord with ointment. See 12: 2, 3. lessly to prosecute his work. If the Matt. 26:6, 7.
work is not done in that appropriate 4. He said ; that is, to the person time, it cannot be done well and safewho brought the tidings. By him ly; just as a traveller can safely Jesus sent back the reply to Mary prosecute his journey in the day-time, and Martha. || Not unto death ; not when he enjoys the shining of the a fatal sickness, in the ordinary sense sun; and he must not defer his jourof the language. Compare Matt. 9: ney till night, when he will be in 24. Jesus was intending to raise up constant danger of stumbling, In Lazarus from the dead; so that though the application of this thought to Lazarus was to die, yet his death was himself, Jesus should be understood not to be a final separation from this as saying, While my day of labor world; he was yet to live on earth in continues, I can safely and fearlessly company with his sisters. || But for perform my work; that day will soon the glory of God. This sickness was close, the night of death will come, intended as an occasion for perform- and then there will not be opportuniing a signal miracle, which should ty to perform my work. Jesus thus reflect great honor on the Son of showed the disciples, that he would not God. Jesus returned an obscure allow himself to be deterred from his
night, he stumbleth, because I low disciples, Let us also go there is no light in him. that we may die with him.
11 These things said he: and 17 Then when Jesus came, after that he saith unto them, he found that he had lain in the Our friend Lazarus sleepeth ; grave four days already. but I go that I may awake him 18 (Now Bethany was nigh out of sleep.
unto Jerusalem, about fifteen 12 Then said his disciples, furlongs off :) Lord, if he sleep, he shall do 19 And many of the Jews well.
came to Martha and Mary, to 13 Howbeit Jesus spake of comfort them concerning their his death : but they thought that brother. he had spoken of taking of rest 20 Then Martha, as soon as in sleep
she heard that Jesus was coming, 14 Then said Jesus unto went and met him : but Mary them plainly, Lazarus is dead. sat still in the house. 15 And I am glad for your
21 Then said Martha unto sakes that I was not there, to Jesus, Lord, if thou hadst been the intent ye may believe; nev- here, my brother had not died. ertheless, let us go unto him.
22 But I know that even now, - 16 Then said Thomas, which whatsoever thou wilt ask of God, is called Didymus, unto his fel- God will give it thee. work by fear of the Jews. His work tainly encounter anew the hostility must be performed. || Troelve hours. of the leaders of the Jews, and they The Jews reckoned "twelve hours apprehended the worst consequences. for the day, and twelve for the night. Still, as he was bent on going, they || The light of this world; the sun. would not consent that he should go
11. Lazarus sleepeth. A soft meth- alone; if he would expose himself to od of announcing his death. Com- death, they would also share in the pare 1 Cor. 15: 20. 1 Thess. 4: 13. exposure.
15. To the intent ye may believe ; 18. Fifteen furlongs ; about two so that ye may believe in me more miles. firmly. So signal a miracle as he 19. Many of the Jews came to Marwas intending to perform, might well tha and Mary, to comfort them, &c. have this effect.
It was customary, when death had 16. Thomas, which is called Didy- occurred in a family, for friends to
The meaning of the word visit the family, in order to console Thomas, in the dialect used by the them. This was particularly the disciples, was the same as the mean- case during the seven or eight days ing of the word Didymus in the Greek which immediately followed the death. language ; namely, twin. See on Those seven or eight days were pecuMatt. 10: 3. He might, therefore, be liarly days of mourning. called by either name, and John men- 22. Whatsoever thou wilt ask of God, tioned this circumstance so as to &c. Martha appears to have chershow whom he meant by Thomas, in. ished a confidence in the ability of asmuch as the name Didymus 'was Jesus to restore her brother to life, very frequently applied to this person. and a faint hope, at least, that he || That we may die with him. The would restore him. She was manidisciples feared that Jesus would cer- | festly, however, in a fluctuating state
23 Jesus saith unto her, Thy 30 Now Jesus was not yet brother shall rise again.
come into the town, but was in 24 Martha saith unto him, I that place where Martha met know that he shall rise again in him. the resurrection, at the last day. 31 The Jews then which
25 Jesus said unto her, I am were with her in the house, and the resurrection, and the life : comforted her, when they saw he that believeth in me, though Mary that she rose up hastily, he were dead, yet shall he live : and went out, followed her, say
26 And whosoever liveth, ing, She goeth. unto the grave and believeth in me, shall never to weep there. die. Believest thou this?
32 Then when Mary was 27 She saith unto him, Yea, come where Jesus was, and saw Lord : I believe that thou art him, she fell down at his feet, the Christ, the Son of God, saying unto him, Lord, if thou which should come into the hadst been here, my brother had world.
not died. 23 And when she had so said, 33 When Jesus therefore she went her way, and called saw her weeping, and the Jews Mary her sister secretly, saying, also weeping which came with The Master is come, and calleth her, he groaned in the spirit, for thee.
and was troubled, 29 As soon as she heard that, 34 And said, Where have she arose quickly, and came ye laid him? They say unto unto him.
him, Lord, come and see.
of mind, as might be expected of one giving power dwells. Compare 5 : 21, so deeply afflicted.
25—29. || Shall he live; shall be re23. Shall rise again. Jesus meant, stored to life. probably, to excite in her mind the 26. Shall never die ; shall have im. belief that he was intending to restore mortal life. Our Lord referred to the her brother, though he did not declare continued life and bliss of the soul. positively that he would.
In this, the whole person of the be24. He shall rise again at the resur- liever will share, for the body, though rection. Martha's grief and despon- it yields to death, will be raised incordeney seem now to have prevailed; ruptible. and she was yielding to the fear that 27. Thou art the Christ, &c. The her brother would not be speedily assured confidence which Martha raised up to life.
placed in him as the Messiah, would 25. Jesus then led her to contem- | lead her to confide in his declarations plate himself as possessing the power respecting his life-giving power. of raising up from the dead, and of 31. Unto the grave, to weep there. imparting life, even of bestowing im- It was common for mourners to visit mortal life, in order to cherish in her the tomb during the days of mourning, a confidence that he had the requisite and to pour out lamentations at that power to raise up Lazarus at once. spot. I am the resurrection ; that is, the au- 33. He groaned in the spirit, and thor of the resurrection. || The life; was troubled ; was filled with painful the giver of life, one in whom a life-l emotion. He sympathized deeply