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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J O H N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XI.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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In this chapter we have the history of that illustrious miracle which
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Christ wrought a little before his death--the raising of Lazarus to
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life, which is recorded only by this evangelist; for the other three
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confine themselves to what Christ did in Galilee, where he resided
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most, and scarcely ever carried their history into Jerusalem till the
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passion-week: whereas John's memoirs relate chiefly to what passed at
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Jerusalem; this passage therefore was reserved for his pen. Some
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suggest that, when the other evangelists wrote, Lazarus was alive, and
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it would not well agree either with his safety or with his humility to
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have it recorded till now, when it is supposed he was dead. It is more
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largely recorded than any other of Christ's miracles, not only because
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there are many circumstances of it so very instructive and the miracle
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of itself so great a proof of Christ's mission, but because it was an
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earnest of that which was to be the crowning proof of all--Christ's own
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resurrection. Here is,
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I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and
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his entertainment of those tidings,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:1-16">ver. 1-16</A>.
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II. The visit he made to Lazarus's relations when he had heard of his
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death, and their entertainment of the visit,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:17-32">ver. 17-32</A>.
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III. The miracle wrought in the raising of Lazarus from the dead,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:33-44">ver. 33-44</A>.
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IV. The effect wrought by this miracle upon others,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:45-57">ver. 45-57</A>.</P>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Death of Lazarus.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Now a certain <I>man</I> was sick, <I>named</I> Lazarus, of Bethany,
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the town of Mary and her sister Martha.
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2 (It was <I>that</I> Mary which anointed the Lord with ointment,
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and wiped his feet with her hair, whose brother Lazarus was
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sick.)
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3 Therefore his sisters sent unto him, saying, Lord, behold, he
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whom thou lovest is sick.
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4 When Jesus heard <I>that,</I> he said, This sickness is not unto
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death, but for the glory of God, that the Son of God might be
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glorified thereby.
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5 Now Jesus loved Martha, and her sister, and Lazarus.
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6 When he had heard therefore that he was sick, he abode two
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days still in the same place where he was.
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7 Then after that saith he to <I>his</I> disciples, Let us go into
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Judæa again.
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8 <I>His</I> disciples say unto him, Master, the Jews of late sought
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to stone thee; and goest thou thither again?
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9 Jesus answered, Are there not twelve hours in the day? If any
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man walk in the day, he stumbleth not, because he seeth the light
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of this world.
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10 But if a man walk in the night, he stumbleth, because there
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is no light in him.
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11 These things said he: and after that he saith unto them, Our
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friend Lazarus sleepeth; but I go, that I may awake him out of
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sleep.
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12 Then said his disciples, Lord, if he sleep, he shall do
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well.
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13 Howbeit Jesus spake of his death: but they thought that he
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had spoken of taking of rest in sleep.
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14 Then said Jesus unto them plainly, Lazarus is dead.
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15 And I am glad for your sakes that I was not there, to the
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intent ye may believe; nevertheless let us go unto him.
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16 Then said Thomas, which is called Didymus, unto his
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fellow disciples, Let us also go, that we may die with him.
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</FONT></P>
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<P>
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We have in these verses,</P>
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<P>
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I. A particular account of the parties principally concerned in this
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story,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:1,2"><I>v.</I> 1, 2</A>.
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1. They lived at <I>Bethany,</I> a village nor far from Jerusalem,
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where Christ usually lodged when he came up to the feasts. It is here
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called the <I>town of Mary and Martha,</I> that is, the town where they
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dwelt, as Bethsaida is called the <I>city of Andrew and Peter,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:44"><I>ch.</I> i. 44</A>.
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For I see no reason to think, as some do, that Martha and Mary were
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owners of the town, and the rest were <I>their</I> tenants.
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2. Here was a brother named <I>Lazarus;</I> his <I>Hebrew</I> name
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probably was <I>Eleazar,</I> which being contracted, and a Greek
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termination put to it, is made <I>Lazarus.</I> Perhaps in prospect of
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this history our Saviour made use of the name of <I>Lazarus</I> in that
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parable wherein he designed to set forth the blessedness of the
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righteous in the bosom of Abraham immediately after death,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:22">Luke xvi. 22</A>.
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3. Here were two sisters, <I>Martha</I> and <I>Mary,</I> who seem to
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have been the housekeepers, and to have managed the affairs of the
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family, while perhaps Lazarus lived a retired life, and gave himself to
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study and contemplation. Here was a decent, happy, well-ordered family,
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and a family that Christ was very much conversant with, where yet there
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was neither husband nor wife (for aught that appears), but the house
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kept by a brother, and his sisters dwelling together in unity.
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4. One of the sisters is particularly described to be <I>that Mary
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which anointed the Lord with ointment,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:2"><I>v.</I> 2</A>.
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Some think she was that woman that we read of,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+7:37,38">Luke vii. 37, 38</A>,
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who had been a <I>sinner,</I> a bad woman. I rather think it refers to
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that anointing of Christ which this evangelist relates
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:3"><I>ch.</I> xii. 3</A>);
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for the evangelists do never refer one to another, but John frequently
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refers in one place of his gospel to another. Extraordinary acts of
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piety and devotion, that come from an honest principle of love to
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Christ, will not only find acceptance with him, but gain reputation in
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the church,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:13">Matt. xxvi. 13</A>.
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This was she <I>whose brother Lazarus was sick;</I> and the sickness of
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those we love is our affliction. The more friends we have the more
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frequently we are thus afflicted by sympathy; and the dearer they are
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the more grievous it is. The multiplying of our comforts is but the
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multiplying of our cares and crosses.</P>
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<P>
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II. The tidings that were sent to our Lord Jesus of the sickness of
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Lazarus,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:3"><I>v.</I> 3</A>.
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<I>His sisters</I> knew where Jesus was, a great way off beyond Jordan,
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and they sent a special messenger to him, to acquaint him with the
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affliction of their family, in which they manifest,
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1. The affection and concern they had for their brother. Though, it is
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likely, his estate would come to them after his death, yet they
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earnestly desired his life, as they ought to do. They showed their love
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to him now that he was sick, for a <I>brother is born for
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adversity,</I> and so is a sister too. We must weep with our friends
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when they weep, as well as rejoice with them when they rejoice.
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2. The regard they had to the Lord Jesus, whom they were willing to
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make acquainted with all their concerns, and, like Jephthah, to utter
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all their words before him. Though God knows all our wants, and
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griefs, and cares, he will know them from us, and is honoured by our
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laying them before him. The message they sent was very short, not
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<I>petitioning,</I> much less <I>prescribing</I> or <I>pressing,</I>
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but barely relating the case with the tender insinuation of a powerful
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plea, <I>Lord, behold, he whom thou lovest is sick.</I> They do not
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say, He whom <I>we</I> love, but <I>he whom thou lovest.</I> Our
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greatest encouragements in prayer are fetched from God himself and from
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his grace. They do not say, Lord, behold, he <I>who loveth thee,</I>
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but <I>he whom thou lovest;</I> for <I>herein is love, not that we
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loved God, but that he loved us.</I> Our love to him is not worth
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speaking of, but his to us can never be enough spoken of. Note,
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(1.) There are some of the friends and followers of the Lord Jesus for
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whom he has a special kindness above others. Among the twelve there was
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one whom Jesus loved.
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(2.) It is no new thing for those whom Christ loves to be sick: all
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things come alike to all. Bodily distempers correct the corruption,
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and try the graces, of God's people.
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(3.) It is a great comfort to us, when we are sick, to have those about
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us that will pray for us.
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(4.) We have great encouragement in our prayers for those who are sick,
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if we have ground to hope that they are such as Christ loves; and we
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have reason to love and pray for those whom we have reason to think
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Christ loves and cares for.</P>
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<P>
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III. An account how Christ entertained the tidings brought him of the
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illness of his friend.</P>
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<P>
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1. He prognosticated the event and issue of the sickness, and probably
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sent it as a message to the sisters of Lazarus by the express, to
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support them while he delayed to come to them. Two things he
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prognosticates:--</P>
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<P>
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(1.) <I>This sickness is not unto death.</I> It was mortal, proved
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<I>fatal,</I> and no doubt but Lazarus was truly dead for four days.
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But,
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[1.] That was not the errand upon which this sickness was sent; it came
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not, as in a common case, to be a summons to the grave, but there was a
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further intention in it. Had it been sent on that errand, his <I>rising
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from the dead would have defeated it.</I>
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[2.] That was not the final effect of this sickness. He <I>died,</I>
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and yet it might be said he did not <I>die,</I> for <I>factum non
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dicitur quod non perseverat--That is not said to be done which is not
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done for a perpetuity.</I> Death is an everlasting farewell to this
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world; it is the way whence we shall not return; and in this sense it
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was <I>not unto death.</I> The grave was his <I>long home,</I> his
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<I>house of eternity.</I> Thus Christ said of the maid whom he proposed
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to restore to life, <I>She is not dead.</I> The sickness of good
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people, how threatening soever, is <I>nor unto death,</I> for it is not
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unto <I>eternal</I> death. The body's death to this world is the soul's
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birth into another world; when we or our friends are sick, we make it
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our principal support that there is hope of a recovery, but in that we
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may be disappointed; therefore it is our wisdom to build upon that in
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which we cannot be disappointed; if they belong to Christ, let the
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worst come to the worst, they cannot be <I>hurt of the second
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death,</I> and then not much hurt of the first.</P>
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<P>
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(2.) <I>But it is for the glory of God,</I> that an opportunity may be
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given for the manifesting of God's glorious power. The afflictions of
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the saints are designed for the glory of God, that he may have
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opportunity of showing them favour; for the sweetest mercies, and the
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most effecting, are those which are occasioned by trouble. Let this
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reconcile us to the darkest dispensations of Providence, they are all
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for the glory of God, this sickness, this loss, or this disappointment,
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is so; and, if God be glorified, we ought to be satisfied,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:3">Lev. x. 3</A>.
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It was for the glory of God, for it was <I>that the Son of God might be
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glorified thereby,</I> as it gave him occasion to work that glorious
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miracle, the <I>raising of him from the dead.</I> As, before, the man
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was <I>born blind</I> that Christ might have the honour of curing him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:3"><I>ch.</I> ix. 3</A>),
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so Lazarus must be sick and die, that Christ may be glorified as the
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Lord of life. Let this comfort those whom Christ loves under all their
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grievances that the design of them all is that <I>the Son of God may be
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glorified thereby,</I> his wisdom, power, and goodness, glorified in
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supporting and relieving them; see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:9,10">2 Cor. xii. 9, 10</A>.</P>
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<P>
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2. He deferred visiting his patient,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:5,6"><I>v.</I> 5, 6</A>.
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They had pleaded, <I>Lord, it is he whom thou lovest,</I> and the plea
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is allowed
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:5"><I>v.</I> 5</A>):
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<I>Jesus loved Martha, and her sister, and Lazarus.</I> Thus the claims
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of faith are ratified in the court of heaven. Now one would think it
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should follow, <I>When he heard therefore that he was sick</I> he made
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all the haste that he could to him; if he loved them, now was a time to
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show it by hastening to them, for he knew they impatiently expected
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him. But he took the contrary way to show his love: it is not said, He
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loved them and <I>yet</I> he lingered; but he loved them and
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<I>therefore</I> he lingered; when he heard that his friend was sick,
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instead of coming post to him, he abode <I>two days still in the same
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place where he was.</I>
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(1.) He <I>loved them,</I> that is, had a great opinion of Martha and
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Mary, of their wisdom and grace, of their faith and patience, above
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others of his disciples, and therefore he deferred coming to them, that
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he might try them, that their trial might at last <I>be found to praise
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and honour.</I>
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(2.) He <I>loved them,</I> that is, he designed to do something great
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and extraordinary for them, to work such a miracle for their relief as
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he had not wrought for any of his friends; and therefore he delayed
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coming to them, that Lazarus might be <I>dead</I> and <I>buried</I>
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before he came. If Christ had come presently, and cured the sickness of
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Lazarus, he had done no more than he did for <I>many;</I> if he had
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raised him to life when newly dead, no more than he had done for
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<I>some:</I> but, deferring his relief so long, he had an opportunity
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of doing more for him than for <I>any.</I> Note, God hath gracious
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intentions even in seeming delays,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+54:7,8,49:14">Isa. liv. 7, 8; xlix. 14</A>,
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&c. Christ's friends at Bethany were not out of his thoughts, though,
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when he heard of their distress, he made no haste to them. When the
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work of deliverance, temporal or spiritual, public or personal, stands
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at a stay, it does but stay the time, and <I>every thing is beautiful
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in its season.</I></P>
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<P>
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IV. The discourse he had with his disciples when he was about to visit
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his friends at Bethany,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:7-16"><I>v.</I> 7-16</A>.
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The conference is so very free and familiar as to make out what Christ
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saith, <I>I have called you friends.</I> Two things he discourses
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about--his own <I>danger</I> and Lazarus's <I>death.</I></P>
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<P>
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1. His own danger in going into Judea,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:7-10"><I>v.</I> 7-10</A>.</P>
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<P>
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(1.) Here is the notice which Christ gave his disciples of his purpose
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to go into Judea towards Jerusalem. His disciples were the men of his
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counsel, and to them he saith
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:7"><I>v.</I> 7</A>),
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"<I>Let us go into Judea again,</I> though those of Judea are unworthy
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of such a favour." Thus Christ repeats the tenders of his mercy to
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those who have often rejected them. Now this may be considered,
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[1.] As a purpose of his kindness to his friends at Bethany, whose
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affliction, and all the aggravating circumstances of it, he knew very
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|
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 <I>the time to favour them, yea, the
|
|
set time, is come;</I> and the worst time is commonly the set
|
|
time--when <I>our hope is lost, and we are cut off for our parts;</I>
|
|
then they shall <I>know that I am the Lord</I> when <I>I have opened
|
|
the graves,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+37:11,13">Ezek. xxxvii. 11, 13</A>.
|
|
|
|
In the depths of affliction, let this therefore keep us out of the
|
|
depths of despair, that man's extremity is God's opportunity,
|
|
<I>Jehovah-jireh.</I> 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
|
|
<I>too hot</I> for them, was a saying that <I>proved them.</I> But
|
|
Christ did not say, "<I>Go you into Judea,</I> and I will stay and take
|
|
shelter here;" no, <I>Let us go.</I> Note, Christ never brings his
|
|
people into any peril but he accompanies them in it, and is with them
|
|
even when they <I>walk through the valley of the shadow of
|
|
death.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) Their objection against this journey
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:8"><I>v.</I> 8</A>):
|
|
|
|
<I>Master, the Jews of late sought to stone thee, and goest thou
|
|
thither again?</I> 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; <I>of late,</I> <B><I>nyn</I></B>--<I>now,</I> as
|
|
if it were this very day, they <I>sought to stone thee.</I> Though it
|
|
was at least two months ago, the remembrance of the fright was fresh in
|
|
their minds.
|
|
|
|
[2.] They marvel that he will <I>go thither again.</I> "Wilt thou
|
|
favour those with thy presence that have expelled thee out of their
|
|
coasts?" Christ's ways in passing by offences are <I>above our
|
|
ways.</I> "Wilt thou expose thyself among a people that are so
|
|
desperately enraged against thee? <I>Goest thou thither again,</I>
|
|
where thou hast been so ill used?" Here they showed great care for
|
|
their Master's safety, as Peter did, when he said, <I>Master, spare
|
|
thyself;</I> had Christ been inclined to shift off suffering, he did
|
|
not want friends to persuade him to it, but he had <I>opened his mouth
|
|
to the Lord,</I> 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, <I>First,</I> 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. <I>Secondly,</I> 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 <I>seek our own things,</I> under colour of
|
|
seeking the things of Christ; we have therefore need to distinguish
|
|
upon our principles.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Christ's answer to this objection
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:9,10"><I>v.</I> 9, 10</A>):
|
|
|
|
<I>Are there not twelve hours in the day?</I> 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, <I>every country</I> has
|
|
just as much <I>daylight as night,</I> and so much more as the
|
|
<I>twilights</I> amount to. Man's life is a <I>day;</I> 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 <I>very busy,</I> as to the <I>work</I> of life
|
|
(if there were <I>twelve hours in the day,</I> each of them ought to be
|
|
filled up with duty, and none of <I>them</I> trifled away), but also
|
|
<I>very easy</I> 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 <I>clear call to go.</I> 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: <I>If any man walk in the day, he stumbles not;</I>
|
|
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 <I>hesitate</I> in his own mind, but,
|
|
<I>walking uprightly, walks surely,</I> and with a holy confidence. As
|
|
he that walks in the day stumbles not, but goes on steadily and
|
|
cheerfully in his way, <I>because he sees the light of this world,</I>
|
|
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, <I>because he
|
|
sees</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+6:4,Ps+119:6">Gal. vi. 4; Ps. cxix. 6</A>.
|
|
|
|
Christ, wherever he went, walked <I>in the day,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:10"><I>v.</I> 10</A>):
|
|
|
|
<I>If a man walk in the night, he stumbles;</I> 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 <I>shaking of a leaf,</I> and <I>flees</I> when none
|
|
<I>pursues;</I> while an upright man <I>laughs at the shaking of the
|
|
spear,</I> and stands undaunted when ten thousand invade. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+33:14-16">Isa. xxxiii. 14-16</A>,
|
|
|
|
he stumbles, <I>because there is no light in him,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. The death of Lazarus is here discoursed of between Christ and his
|
|
disciples,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:11-16"><I>v.</I> 11-16</A>,
|
|
|
|
where we have,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The notice Christ gave his disciples of death of Lazarus, and an
|
|
intimation that his business into Judea was to look after him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:11"><I>v.</I> 11</A>.
|
|
|
|
After he had prepared his disciples for this dangerous march into an
|
|
enemy's country, he then gives them,</P>
|
|
|
|
<P>
|
|
|
|
[1.] Plain intelligence of the death of Lazarus, though he had received
|
|
no advice of it: <I>Our friend Lazarus sleepeth.</I> See here how
|
|
Christ calls a believer and a believer's death.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> He calls a believer his friend: <I>Our friend
|
|
Lazarus.</I> 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. <I>His secret is with the
|
|
righteous.</I>
|
|
|
|
2. Those whom Christ is pleased to own as his friends all his disciples
|
|
should take for <I>theirs.</I> Christ speaks of Lazarus as their common
|
|
friend: <I>Our friend.</I>
|
|
|
|
3. Death itself does not break the bond of friendship between Christ
|
|
and a believer. Lazarus is dead, and yet he is still <I>our
|
|
friend.</I></P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> He calls the death of a believer a <I>sleep: he
|
|
sleepeth.</I> It is good to call death by such names and titles as will
|
|
help to make it more <I>familiar</I> and less <I>formidable</I> 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 <I>rise again at last,</I> 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
|
|
<I>parenthesis,</I> but death is the <I>period,</I> 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 <I>corrupt,</I> 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+57:2,1Th+4:14">Isa. lvii. 2; 1 Thess. iv. 14</A>.
|
|
|
|
The Greeks called their burying-places
|
|
<I>dormitories</I>--<B><I>koimeteria</I></B>.</P>
|
|
|
|
<P>
|
|
|
|
[2.] Particular intimations of his favourable intentions concerning
|
|
Lazarus: <I>but I go, that I may awake him out of sleep.</I> He could
|
|
have done it, and yet have staid where he was: he that restored at a
|
|
distance one that was <I>dying</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:50"><I>ch.</I> iv. 50</A>)
|
|
|
|
could have raised at a distance one that was <I>dead;</I> but he would
|
|
put this honour upon the miracle, to work it by the grave side: <I>I
|
|
go, to awake him.</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+14:15">Job xiv. 15</A>):
|
|
|
|
<I>Then shalt thou call.</I> Christ had no sooner said, <I>Our friend
|
|
sleeps,</I> but presently he adds, <I>I go, that I may awake him.</I>
|
|
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 up on 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.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Their mistake of the meaning of this notice, and the blunder they
|
|
made about it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:12,13"><I>v.</I> 12, 13</A>):
|
|
|
|
They said, <I>Lord, if he sleep, he shall do well.</I> This intimates,
|
|
|
|
[1.] <I>Some concern</I> they had for their friend Lazarus; they hoped
|
|
he would recover; <B><I>sothesetai</I></B>--<I>he shall be saved</I>
|
|
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 <I>sleep,</I> he shall do well, better
|
|
than he did here.
|
|
|
|
[2.] A <I>greater concern</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(3.) This mistake of theirs rectified
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:13"><I>v.</I> 13</A>):
|
|
|
|
<I>Jesus spoke of his death.</I> 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 <I>gross</I> 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
|
|
<I>worthy of himself.</I>
|
|
|
|
[2.] How carefully the evangelist corrects this error: <I>Jesus spoke
|
|
of his death.</I> Those that speak in an unknown tongue, or use
|
|
similitudes, should learn hence to <I>explain themselves,</I> and pray
|
|
that they may interpret, to prevent mistakes.</P>
|
|
|
|
<P>
|
|
|
|
(4.) The plain and express declaration which Jesus made to them of the
|
|
death of Lazarus, and his resolution to go to Bethany,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:14,15"><I>v.</I> 14, 15</A>.
|
|
|
|
[1.] He gives them notice of the death of Lazarus; what he had before
|
|
said darkly he now says plainly, and without a figure: <I>Lazarus is
|
|
dead,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:14"><I>v.</I> 14</A>.
|
|
|
|
Christ takes cognizance of the death of his saints, for it is precious
|
|
in his sight
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+116:15">Ps. cxvi. 15</A>),
|
|
|
|
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>I am glad for your sakes that I was not there.</I> 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 <I>believe on him</I> who before
|
|
did no
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:45"><I>v.</I> 45</A>),
|
|
|
|
so there was much done towards the perfecting of what was lacking in
|
|
the faith of those that did, which Christ aimed at: <I>To the intent
|
|
that you may believe.</I>
|
|
|
|
[3.] He resolves now to go to Bethany, and take his disciples along
|
|
with him: <I>Let us go unto him.</I> Not, "Let us go to his sisters, to
|
|
comfort them" (which is the utmost we can do), but, Let us go <I>to
|
|
him;</I> for Christ can <I>show wonders to the dead.</I> 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
|
|
<I>covenant with the dust,</I> so he can make visits to the dust.
|
|
<I>Lazarus is dead,</I> but <I>let us go to him;</I> though perhaps
|
|
those who said, If he sleep there is <I>no need</I> to go, were ready
|
|
to say, If he be dead it is to <I>no purpose</I> to go.</P>
|
|
|
|
<P>
|
|
|
|
(5.) Thomas exciting his fellow-disciples cheerfully to attend their
|
|
Master's motions
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:16"><I>v.</I> 16</A>):
|
|
|
|
<I>Thomas, who is called Didymus.</I> Thomas in Hebrew and Didymus in
|
|
Greek signify a <I>twin;</I> it is said of Rebekah
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+25:24">Gen. xxv. 24</A>)
|
|
|
|
that there were <I>twins in her womb;</I> the word is <I>Thomim.</I>
|
|
Probably Thomas was a <I>twin.</I> He said <I>to his
|
|
fellow-disciples</I> (who probably looked with fear and concern upon
|
|
one another when Christ had said so positively, <I>Let us go to
|
|
him</I>), very courageously, <I>Let us also go that we may die with
|
|
him; with him,</I> that is,</P>
|
|
|
|
<P>
|
|
|
|
[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,
|
|
<I>let us</I> even <I>go and die with him.</I> For, <I>First,</I> "If
|
|
we <I>survive,</I> we know not how to <I>live without him.</I>"
|
|
Probably Lazarus had done them many good offices, sheltered them, and
|
|
provided for them, and been to them <I>instead of eyes;</I> and now
|
|
that he was gone they had <I>no man like-minded,</I> 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. <I>Secondly,</I> "If we die, we hope to be <I>happy with
|
|
him.</I>" 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 <I>die with
|
|
him.</I> 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!</P>
|
|
|
|
<P>
|
|
|
|
[2.] "Let us go and die <I>with our Master,</I> 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, <I>Follow me.</I>" 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, <I>First,</I> A gracious readiness to die with Christ
|
|
himself, flowing from strong affections to him, though his faith was
|
|
weak, as appeared afterwards,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:5,20:25"><I>ch.</I> xiv. 5; xx. 25</A>.
|
|
|
|
<I>Where thou diest I will die,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ru+1:17">Ruth i. 17</A>.
|
|
|
|
<I>Secondly,</I> A zealous desire to help his fellow-disciples into the
|
|
same frame: "<I>Let us go,</I> one and all, and <I>die with him;</I> 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, <I>Let us die with him.</I> Note, The
|
|
consideration of the dying of the Lord Jesus should make us willing to
|
|
die whenever God calls for us.</P>
|
|
|
|
<A NAME="Joh11_17"> </A>
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<A NAME="Joh11_18"> </A>
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<A NAME="Joh11_25"> </A>
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<A NAME="Joh11_27"> </A>
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<A NAME="Joh11_28"> </A>
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<A NAME="Joh11_29"> </A>
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<A NAME="Joh11_30"> </A>
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<A NAME="Joh11_31"> </A>
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<A NAME="Joh11_32"> </A>
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<A NAME="Sec2"> </A>
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|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ at Bethany.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 Then when Jesus came, he found that he had <I>lain</I> in the
|
|
grave four days already.
|
|
18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs
|
|
off:
|
|
19 And many of the Jews came to Martha and Mary, to comfort
|
|
them concerning their brother.
|
|
20 Then Martha, as soon as she heard that Jesus was coming,
|
|
went and met him: but Mary sat <I>still</I> 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 <I>it</I> thee.
|
|
23 Jesus saith unto her, Thy brother shall rise again.
|
|
24 Martha saith unto him, I know that he shall rise again in
|
|
the resurrection at the last day.
|
|
25 Jesus said unto her, I am the resurrection, and the life: he
|
|
that believeth in me, though he were dead, yet shall he live:
|
|
26 And whosoever liveth and believeth in me shall never die.
|
|
Believest thou this?
|
|
27 She saith unto him, Yea, Lord: I believe that thou art the
|
|
Christ, the Son of God, which should come into the world.
|
|
28 And when she had so said, she went her way, and called Mary
|
|
her sister secretly, saying, The Master is come, and calleth for
|
|
thee.
|
|
29 As soon as she heard <I>that,</I> she arose quickly, and came
|
|
unto him.
|
|
30 Now Jesus was not yet come into the town, but was in that
|
|
place where Martha met him.
|
|
31 The Jews then which were with her in the house, and
|
|
comforted her, when they saw Mary, that she rose up hastily and
|
|
went out, followed her, saying, She goeth unto the grave to weep
|
|
there.
|
|
32 Then when Mary was come where Jesus was, and saw him, she
|
|
fell down at his feet, saying unto him, Lord, if thou hadst been
|
|
here, my brother had not died.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
At length, he comes near to Bethany, which is said to be about
|
|
<I>fifteen furlongs</I> from Jerusalem, about two measured miles,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:18"><I>v.</I> 18</A>.
|
|
|
|
Notice is taken of this, that this miracle was in effect wrought <I>in
|
|
Jerusalem,</I> and so was put to her score. Christ's miracles in
|
|
Galilee were more <I>numerous,</I> but those in or near Jerusalem were
|
|
more <I>illustrious;</I> there he healed one that had been diseased
|
|
<I>thirty-eight years,</I> another that had been blind <I>from his
|
|
birth,</I> and raised one that had been dead <I>four days.</I> To
|
|
Bethany Christ came, and observe,</P>
|
|
|
|
<P>
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
1. He found his friend Lazarus <I>in the grave,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:17"><I>v.</I> 17</A>.
|
|
|
|
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 <I>four days buried.</I> 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, <I>"Our friend sleepeth,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. He found his friends that survived <I>in grief.</I> Martha and Mary
|
|
were almost swallowed up with sorrow for the death of their brother,
|
|
which is intimated where it is said that <I>many of the Jews came to
|
|
Martha and Mary to comfort them.</I> Note,
|
|
|
|
(1.) Ordinarily, where death is there are <I>mourners,</I> 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 <I>the house of mourning,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:2">Eccl. vii. 2</A>.
|
|
|
|
When man goes to his long home the <I>mourners go about the streets</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+12:5">Eccl. xii. 5</A>),
|
|
|
|
or rather sit alone, and <I>keep silence.</I> Here was Martha's house,
|
|
a house where the fear of God was, and on which his blessing rested,
|
|
yet made a <I>house of mourning.</I> Grace will keep sorrow from the
|
|
heart
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:1"><I>ch.</I> xiv. 1</A>),
|
|
|
|
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 <I>concerning their
|
|
brother,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
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,</P>
|
|
|
|
<P>
|
|
|
|
1. The interview between Christ and Martha.</P>
|
|
|
|
<P>
|
|
|
|
(1.) We are told that she <I>went and met him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:20"><I>v.</I> 20</A>.
|
|
|
|
[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, <I>Saw
|
|
you him whom my soul loveth?</I> 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, <I>Is
|
|
he come?</I> and could hear no tidings of him; but long-looked-for came
|
|
at last. <I>At the end the vision will speak, and not lie.</I>
|
|
|
|
[2.] Martha, when the good news was brought that Jesus was coming,
|
|
threw all aside, and <I>went and met him,</I> 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 <I>sat still in the
|
|
house.</I> Some think she did <I>not</I> 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. <I>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.</I>--Maldonat. in locum. Others think she <I>did</I> 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>I do well to</I> mourn. Comparing
|
|
this story with that in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:38">Luke x. 38</A>,
|
|
|
|
&c., 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: <I>But Mary
|
|
sat still in the house.</I> See here how much it will be our wisdom
|
|
carefully to watch against the temptations, and improve the advantages,
|
|
of our natural temper.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Here is fully related the discourse between Christ and Martha.</P>
|
|
|
|
<P>
|
|
|
|
[1.] Martha's address to Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:21,22"><I>v.</I> 21, 22</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> 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: <I>Lord if you
|
|
hadst been here, my brother had not died.</I> Here is,
|
|
|
|
1. Some evidence of faith. She believed Christ's <I>power,</I> that,
|
|
though her brother's sickness was very grievous, yet he could have
|
|
cured it, and so have prevented his death. She believed his
|
|
<I>pity,</I> 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, <I>If
|
|
thou hadst been here;</I> 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 <I>timed his business</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> 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: <I>for I know that even now,</I> desperate as the case is,
|
|
<I>whatsoever thou wilt ask of God, God will give it to thee.</I>
|
|
Observe,
|
|
|
|
1. How <I>willing</I> 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. <I>Judicii tui est,
|
|
non præsumptionis meæ--I leave it to thy judgment, not to
|
|
my presumption.</I>--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 <I>weak</I> 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
|
|
<I>life in himself,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The comfortable word which Christ gave to Martha, in an answer to
|
|
her pathetic address
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:23"><I>v.</I> 23</A>):
|
|
|
|
<I>Jesus saith unto her, Thy brother shall rise again.</I> Martha, in
|
|
her complaint, looked back, reflecting with regret <I>that Christ was
|
|
not there,</I> 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
|
|
<I>might have been.</I> "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 <I>shall be,</I> for that is a certainty,
|
|
and yields sure comfort: <I>Thy brother shall rise again. First,</I>
|
|
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 <I>ambiguously,</I> 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.
|
|
<I>Secondly,</I> 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 <I>rise again.</I> 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;
|
|
<I>these dry bones shall live.</I>"</P>
|
|
|
|
<P>
|
|
|
|
[3.] The faith which Martha mixed with this word, and the unbelief
|
|
mixed with this faith,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:24"><I>v.</I> 24</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> She accounts it a <I>faithful saying</I> that <I>he shall
|
|
rise again at the last day.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+24:15">Acts xxiv. 15</A>.
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1. That there shall be a <I>last day,</I> with which all the days of
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time shall be numbered and finished.
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2. That there shall be a <I>general</I> resurrection at that day, when
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the earth and sea shall give up their dead.
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3. That there shall be a <I>particular</I> resurrection of each one: "I
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know that I shall rise again, and this and the other relation that was
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dear to me." As bone shall return to his bone in that day, so friend to
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his friend.</P>
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<P>
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<I>Secondly,</I> Yet she seems to think this saying not so well worthy
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of all acceptation as really it was: "<I>I know he shall rise again at
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the last day;</I> but what are we the better for that now?" As if the
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comforts of the resurrection to eternal life were not worth speaking
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of, or yielded not satisfaction sufficient to balance her affliction.
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See our weakness and folly, that we suffer present sensible things to
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make a deeper impression upon us, both of grief and joy, than those
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things which are the objects of faith. <I>I know that he shall rise
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again at the last day;</I> and is not this enough? She seems to think
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it is not. Thus, by our discontent under present crosses, we greatly
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undervalue our future hopes, and put a slight upon them, as if not
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worth regarding.</P>
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<P>
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[4.] The further instruction and encouragement which Jesus Christ gave
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her; for he will not quench the smoking flax nor break the bruised
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reed. He said to her, <I>I am the resurrection and the life,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:25,26"><I>v.</I> 25, 26</A>.
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Two things Christ possesses her with the belief of, in reference to the
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present distress; and they are the things which our faith should fasten
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upon in the like cases.</P>
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<P>
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<I>First,</I> The power of Christ, his sovereign power: <I>I am the
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resurrection and the life,</I> the fountain of life, and the head and
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author of the resurrection. Martha believed that at his prayer God
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would give any thing, but he would have her know that by his word he
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could work anything. Martha believed a resurrection at the <I>last
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day;</I> Christ tells her that he had that power lodged in his own
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hand, that the dead were to <I>hear his voice</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:25"><I>ch.</I> v. 25</A>),
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whence it was easy to infer, He that could raise a world of men that
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had been dead many ages could doubtless raise one man that had been
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dead but <I>four days.</I> Note, It is an unspeakable comfort to all
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|
good Christians that Jesus Christ is the resurrection and the life, and
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will be so to them. <I>Resurrection</I> is a return to life; Christ is
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the author of that return, and of that life to which it is a return. We
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|
look for the <I>resurrection of the dead</I> and the <I>life of the
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world to come,</I> and Christ is both; the author and principle of
|
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both, and the ground of our hope of both.</P>
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<P>
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<I>Secondly,</I> The promises of the new covenant, which give us
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further ground of hope that <I>we shall live.</I> Observe,</P>
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<P>
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<I>a.</I> To whom these promises are made--to those that believe in
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Jesus Christ, to those that consent to, and confide in, Jesus Christ as
|
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the only Mediator of reconciliation and communion between God and man,
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that receive the record God has given in his word concerning his Son,
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sincerely comply with it, and answer all the great intentions of it.
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The condition of the latter promise is thus expressed: <I>Whosoever
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liveth and believeth in me,</I> which may be understood, either,
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(<I>a.</I>) Of <I>natural</I> life: <I>Whosoever lives in this
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world,</I> whether he be Jew or Gentile, wherever he lives, if he
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believe in Christ, he shall live by him. Yet it limits the time:
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Whoever during <I>life,</I> while he is here in this state of
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probation, <I>believes in me,</I> shall be happy in me, but after death
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it will be too late. Whoever <I>lives</I> and <I>believes,</I> that is,
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lives by faith
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:20">Gal. ii. 20</A>),
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has a faith that influences his conversation. Or,
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(<I>b.</I>) Of <I>spiritual</I> life: He that <I>lives</I> and
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<I>believes</I> is he that by faith is born again to a heavenly and
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divine life, to whom <I>to live is Christ</I>--that makes Christ the
|
|
life of his soul.</P>
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<P>
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<I>b.</I> What the promises are
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:25"><I>v.</I> 25</A>):
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<I>Though he die, yet shall he live,</I> nay, <I>he shall never
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die,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:26"><I>v.</I> 26</A>.
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Man consists of body and soul, and provision is made for the happiness
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of both.</P>
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<P>
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(<I>a.</I>) For the <I>body;</I> here is the promise of a <I>blessed
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resurrection.</I> Though the body be dead because of sin (there is no
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remedy but it will die), yet it <I>shall live again.</I> All the
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difficulties that attend the state of the dead are here overlooked, and
|
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made nothing of. Though the sentence of death was just, though the
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effects of death be dismal, though the bands of death be strong, though
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he be dead and buried, dead and putrefied, though the scattered dust be
|
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so mixed with common dust that no art of man can distinguish, much less
|
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separate them, put the case as strongly as you will on that side, yet
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we are sure that <I>he shall live</I> again: the body shall be raised a
|
|
glorious body.</P>
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<P>
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(<I>b.</I>) For the <I>soul;</I> here is the promise of a <I>blessed
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|
immortality.</I> He that <I>liveth and believeth,</I> who, being united
|
|
to Christ by faith, lives spiritually by virtue of that union, he shall
|
|
<I>never die.</I> 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
|
|
<I>shall never die,</I> shall never be otherwise than easy and happy,
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|
and there is not any intermission or interruption of its life, as there
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|
is of the life of the body. The <I>mortality</I> of the body shall at
|
|
length be <I>swallowed up of life;</I> but the life of the soul, the
|
|
believing soul, shall be immediately at death swallowed up of
|
|
immortality. <I>He shall not die,</I> <B><I>eis ton aiona</I></B>,
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<I>for ever--Non morietur in æternum;</I> so Cyprian quotes it. The
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body shall not be <I>for ever</I> dead in the grave; it dies (like the
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|
two witnesses) but for a <I>time, times, and the dividing of time;</I>
|
|
and when time shall be no more, and all the divisions of it shall be
|
|
numbered and finished, a <I>spirit of life from God shall enter into
|
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it.</I> But this is not all; the souls shall not die that death which
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is <I>for ever,</I> shall <I>not die eternally, Blessed and holy,</I>
|
|
that is, blessed and happy, is he that by faith <I>has part in the
|
|
first resurrection,</I> has part in Christ, who is that resurrection;
|
|
for on such the <I>second death,</I> which is a death for ever,
|
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<I>shall have no power;</I> see
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:40"><I>ch.</I> vi. 40</A>.
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|
|
Christ asks her, "<I>Believest thou this?</I> Canst thou <I>assent</I>
|
|
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, "<I>Do we
|
|
believe this, this</I> truth in particular, <I>this</I> which is
|
|
attended with so many difficulties, <I>this</I> 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 <I>this</I> I believe, but
|
|
<I>thus</I> 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
|
|
<I>that,</I> but <I>believest thou this</I> that I tell thee concerning
|
|
the <I>future</I> 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.</P>
|
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|
|
<P>
|
|
|
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[5.] Martha's unfeigned assent yielded to what Christ said,
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:27"><I>v.</I> 27</A>.
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|
|
We have here Martha's creed, the good confession she witnessed, the
|
|
same with that for which Peter was commended
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+16:16,17">Matt. xvi. 16, 17</A>),
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|
|
and it is the <I>conclusion of the whole matter.</I></P>
|
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|
<P>
|
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<I>First,</I> Here is the <I>guide of her faith,</I> and that is the word of
|
|
Christ; without any alteration, exception, or proviso, she takes it
|
|
entire as Christ had said it: <I>Yea, Lord,</I> whereby she subscribes
|
|
to the truth of all and every part of that which Christ had promised,
|
|
in his own sense: <I>Even so.</I> Faith is an echo to divine
|
|
revelation, returns the same words, and resolves to abide by them:
|
|
<I>Yea, Lord, As the word did make it so I believe and take it,</I>
|
|
said queen Elizabeth.</P>
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|
<P>
|
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<I>Secondly,</I> The <I>ground of her faith,</I> and that is the
|
|
authority of Christ; she believes <I>this</I> because she believes that
|
|
he who saith it is Christ. She has recourse to the foundation for the
|
|
support of the superstructure. <I>I believe,</I>
|
|
<B><I>pepisteuka</I></B>, "<I>I have believed</I> that thou art Christ,
|
|
and therefore <I>I do believe this.</I>" Observe here,</P>
|
|
|
|
<P>
|
|
|
|
<I>a.</I> What she believed and confessed concerning Jesus; three
|
|
things, all to the same effect:--
|
|
|
|
(<I>a.</I>) That he was the Christ, or Messiah, promised and expected
|
|
under this name and notion, the <I>anointed one.</I>
|
|
|
|
(<I>b.</I>) That he was the <I>Son of God;</I> so the Messiah was
|
|
called
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:7">Ps. ii. 7</A>),
|
|
|
|
not by office only, but by nature.
|
|
|
|
(<I>c.</I>) That it was <I>he who should come</I> into the world, the
|
|
<B><I>ho erchomenos</I></B>. That blessing of blessings which the
|
|
church had for so many ages waited for as <I>future,</I> she embraced
|
|
as <I>present.</I></P>
|
|
|
|
<P>
|
|
|
|
<I>b.</I> 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,
|
|
|
|
(<I>a.</I>) 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 <I>in all things.</I>
|
|
|
|
(<I>b.</I>) 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, <I>live again?</I> How shall souls,
|
|
clogged and clouded as ours are, <I>live for ever?</I> We could not
|
|
believe this, but that we believe him that undertakes it to be <I>the
|
|
Son of God,</I> who has life <I>in himself,</I> and has it for us.</P>
|
|
|
|
<P>
|
|
|
|
2. The interview between Christ and Mary the other sister. And here
|
|
observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The notice which Martha gave her of Christ's coming
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:28"><I>v.</I> 28</A>):
|
|
|
|
<I>When she had so said,</I> as one that needed to say no more, <I>she
|
|
went her way,</I> easy in her mind, and <I>called Mary her sister.</I>
|
|
|
|
[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 <I>much
|
|
serving</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:40">Luke x. 40</A>);
|
|
|
|
but, to make her amends for this, here she is industrious to draw her
|
|
to Christ.
|
|
|
|
[2.] She called her <I>secretly,</I> and whispered it in her ear,
|
|
because there was company by, Jews, who were no friends to Christ. The
|
|
saints are called <I>into the fellowship of Jesus Christ</I> 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 <I>go call her
|
|
sister.</I> This call that is <I>effectual,</I> whoever brings it, is
|
|
sent by Christ. <I>The Master is come, and calleth for thee. First,</I>
|
|
She calls Christ <I>the Master,</I> <B><I>didaskalos</I></B>, a
|
|
<I>teaching master;</I> by that title he was commonly called and known
|
|
among them. Mr. George Herbert took pleasure in calling Christ, <I>my
|
|
Master. Secondly,</I> She triumphs in his arrival: <I>The Master is
|
|
come.</I> He whom we have long wished and waited for, <I>he is come, he
|
|
is come;</I> this was the best cordial in the present distress.
|
|
"Lazarus is gone, and our comfort in him is gone; but the <I>Master is
|
|
come,</I> 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
|
|
<I>teacher,</I> who will teach us how to get good by our sorrow
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+94:12">Ps. xciv. 12</A>),
|
|
|
|
who will <I>teach,</I> and so comfort." <I>Thirdly,</I> She invites her
|
|
sister to go and meet him: "<I>He calls for thee,</I> enquires what is
|
|
become of thee, and would have thee sent for." Note, When Christ our
|
|
Master comes, he <I>calls for us.</I> 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 <I>by name</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+27:8">Ps. xxvii. 8</A>);
|
|
|
|
and, if he call thee, he will cure thee, he will comfort thee.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The haste which Mary made to Christ upon this notice given her
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:29"><I>v.</I> 29</A>):
|
|
|
|
<I>As soon as she heard</I> this good news, that the <I>Master was
|
|
come,</I> she <I>arose quickly,</I> 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 <I>with
|
|
her, comforting her;</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(3.) We are told
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:30"><I>v.</I> 30</A>)
|
|
|
|
where she found the Master; he was not yet come into Bethany, but was
|
|
at the town's end, <I>in that place where Martha met him.</I> 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 <I>refresh himself</I> 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 <I>loved much.</I> Though Christ
|
|
had seemed unkind in his delays, yet she could take nothing amiss from
|
|
him. Let us go thus to Christ <I>without the camp,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:13">Heb. xiii. 13</A>.</P>
|
|
|
|
<P>
|
|
|
|
(4.) The misconstruction which the Jews that were with Mary made of her
|
|
going away so hastily
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:31"><I>v.</I> 31</A>):
|
|
|
|
They said, <I>She goes to the grave, to weep there.</I> 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 <I>to
|
|
the grave</I> and <I>weep there.</I> 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,
|
|
<I>We do well</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(5.) Mary's address to our Lord Jesus
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:32"><I>v.</I> 32</A>):
|
|
|
|
She came, attended with her train of comforters, and <I>fell down at
|
|
his feet,</I> as one overwhelmed with a passionate sorrow, and said
|
|
with many tears (as appears
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:33"><I>v.</I> 33</A>),
|
|
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|
<I>Lord, if thou hadst been here, my brother had not died,</I> as
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Martha said before, for they had often said it to one another. Now
|
|
here,
|
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|
[1.] Her posture is very humble and submissive: <I>She fell down at his
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|
feet,</I> 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 <I>at Christ's feet
|
|
to hear his word</I>
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|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:39">Luke x. 39</A>),
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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 <I>fell
|
|
at his feet,</I> 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
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|
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
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|
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>I believe that thou art
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|
the Christ; bowing the knee to</I> Christ, and <I>confessing him with
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|
the tongue,</I> are put together as equivalent,
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:11,Php+2:10,11">Rom. xiv. 11; Phil. ii. 10, 11</A>.
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This she did in presence of <I>the Jews</I> 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
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+8:1">Cant. viii. 1</A>.
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|
We serve a Master of whom we have no reason to be ashamed, and whose
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|
acceptance of our services is sufficient to balance the reproach of men
|
|
and all their revilings.
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[2.] Her address is very pathetic: <I>Lord, if thou hadst been here, my
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|
brother had not died.</I> Christ's delay was designed for the best, and
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|
proved so; yet both the sisters very indecently <I>cast the same in his
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|
teeth,</I> and in effect charge him with the death of their brother.
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|
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.</P>
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<A NAME="Joh11_33"> </A>
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<A NAME="Joh11_34"> </A>
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<A NAME="Joh11_35"> </A>
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<A NAME="Joh11_36"> </A>
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<A NAME="Joh11_37"> </A>
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<A NAME="Joh11_38"> </A>
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<A NAME="Joh11_39"> </A>
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<A NAME="Joh11_40"> </A>
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<A NAME="Joh11_41"> </A>
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<A NAME="Joh11_42"> </A>
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<A NAME="Joh11_43"> </A>
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<A NAME="Joh11_44"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ at the Grave of Lazarus; The Resurrection of Lazarus.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>33 When Jesus therefore saw her weeping, and the Jews also
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weeping which came with her, he groaned in the spirit, and was
|
|
troubled,
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34 And said, Where have ye laid him? They said unto him, Lord,
|
|
come and see.
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|
35 Jesus wept.
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|
36 Then said the Jews, Behold how he loved him!
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|
37 And some of them said, Could not this man, which opened the
|
|
eyes of the blind, have caused that even this man should not have
|
|
died?
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|
38 Jesus therefore again groaning in himself cometh to the
|
|
grave. It was a cave, and a stone lay upon it.
|
|
39 Jesus said, Take ye away the stone. Martha, the sister of
|
|
him that was dead, saith unto him, Lord, by this time he
|
|
stinketh: for he hath been <I>dead</I> four days.
|
|
40 Jesus saith unto her, Said I not unto thee, that, if thou
|
|
wouldest believe, thou shouldest see the glory of God?
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|
41 Then they took away the stone <I>from the place</I> where the
|
|
dead was laid. And Jesus lifted up <I>his</I> eyes, and said, Father,
|
|
I thank thee that thou hast heard me.
|
|
42 And I knew that thou hearest me always: but because of the
|
|
people which stand by I said <I>it,</I> that they may believe that
|
|
thou hast sent me.
|
|
43 And when he thus had spoken, he cried with a loud voice,
|
|
Lazarus, come forth.
|
|
44 And he that was dead came forth, bound hand and foot with
|
|
graveclothes: and his face was bound about with a napkin. Jesus
|
|
saith unto them, Loose him, and let him go.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here we have,
|
|
|
|
I. Christ's tender <I>sympathy</I> with his afflicted friends, and the
|
|
share he took to himself in their sorrows, which appeared three
|
|
ways:--</P>
|
|
|
|
<P>
|
|
|
|
1. By the inward groans and troubles of his spirit
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:33"><I>v.</I> 33</A>):
|
|
|
|
<I>Jesus saw Mary weeping</I> for the loss of a loving brother, and the
|
|
<I>Jews that came with her weeping</I> for the loss of a good neighbour
|
|
and friend; when he saw what a <I>place of weepers,</I> a
|
|
<I>bochim,</I> this was, <I>he groaned in the spirit, and was
|
|
troubled.</I> See here,</P>
|
|
|
|
<P>
|
|
|
|
(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 <I>weeping and
|
|
mourning.</I> 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 <I>weep with them that weep,</I> as these Jews
|
|
wept with Mary, considering that we ourselves also <I>are in the
|
|
body.</I> Those that truly love their friends will share with them in
|
|
their joys and griefs; for what is friendship but a communication of
|
|
affections?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+16:5">Job xvi. 5</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The grace of the Son of God and his compassion towards those that
|
|
are in misery. <I>In all their afflictions he is afflicted,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+63:9,Jdg+10:16">Isa. lxiii. 9; Judg. x. 16</A>.
|
|
|
|
When Christ saw them all in tears,</P>
|
|
|
|
<P>
|
|
|
|
[1.] He <I>groaned in the spirit.</I> He suffered himself to be tempted
|
|
(as we are when we are disturbed by some great affliction), <I>yet
|
|
without sin.</I> This was an expression, either, <I>First,</I> Of his
|
|
displeasure at the inordinate grief of those about him, as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+5:39">Mark v. 39</A>:
|
|
|
|
"<I>Why make ye this ado and weep?</I> What a hurry is here! does this
|
|
become those that believe in a God, a heaven, and another world?" Or,
|
|
<I>Secondly,</I> 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, <I>put on the garments of vengeance,</I> and
|
|
<I>his fury it upheld him;</I> 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 <I>groaned in spirit.</I> Or, <I>Thirdly,</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+63:15">Isa. lxiii. 15</A>.
|
|
|
|
Christ not only seemed concerned, but he <I>groaned in the spirit;</I>
|
|
he was inwardly and sincerely affected with the case. David's pretended
|
|
friends counterfeited sympathy, to disguise their enmity
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+41:6">Ps. xli. 6</A>);
|
|
|
|
but we must learn of Christ to have our love and sympathy <I>without
|
|
dissimulation.</I> Christ's was a deep and hearty sigh.</P>
|
|
|
|
<P>
|
|
|
|
[2.] He was <I>troubled.</I> He <I>troubled himself;</I> so the phrase
|
|
is, very significantly. He had all the passions and affections of the
|
|
human nature, for in all things he must <I>be like to his brethren;</I>
|
|
but he had a perfect command of them, so that they were never
|
|
<I>up,</I> but <I>when</I> and <I>as</I> they were called; he was never
|
|
troubled, but when he <I>troubled himself,</I> as he saw cause. He
|
|
often <I>composed</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. His concern for them appeared by his <I>kind enquiry</I> after the
|
|
poor remains of his deceased friend
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:34"><I>v.</I> 34</A>):
|
|
|
|
Where <I>have you laid him?</I> He knew where he was laid, and yet
|
|
asks, because,
|
|
|
|
(1.) He would thus express himself as <I>a man,</I> 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: <I>Non
|
|
nescit, sed quasi nescit--He is not ignorant, but he makes as if he
|
|
were,</I> 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
|
|
<I>where they are laid,</I> and will look after them. There is not only
|
|
a covenant with the dust, but a guard upon it.</P>
|
|
|
|
<P>
|
|
|
|
3. It appeared by <I>his tears.</I> Those about him did not tell him
|
|
where the body was buried, but desired him to <I>come and see,</I> and
|
|
led him directly to the grave, that his eye might yet more affect his
|
|
heart with the calamity.</P>
|
|
|
|
<P>
|
|
|
|
(1.) As he was going to the grave, as if he had been following the
|
|
corpse thither, <I>Jesus wept,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:35"><I>v.</I> 35</A>.
|
|
|
|
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 <I>would weep,</I> before he
|
|
gave this proof of his divinity.
|
|
|
|
[2.] That he was <I>a man of sorrows,</I> and <I>acquainted with
|
|
grief,</I> as was foretold,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:3">Isa. liii. 3</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Different constructions were put upon Christ's weeping.
|
|
|
|
[1.] Some made a kind and candid interpretation of it, and what was
|
|
very natural
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:36"><I>v.</I> 36</A>):
|
|
|
|
<I>Then said the Jews, Behold how he loved him!</I> 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 <I>devout men</I> that buried Stephen,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:2">Acts viii. 2</A>.
|
|
|
|
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,
|
|
<I>See how he loved him!</I> Much more reason have we to say so, for
|
|
whom he hath laid down his life: <I>See how he loved us! Greater love
|
|
has no man than this</I>
|
|
|
|
[2.] Others made a peevish unfair reflection upon it, as if these tears
|
|
bespoke his inability to help his friend
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:37"><I>v.</I> 37</A>):
|
|
|
|
<I>Could not this man, who opened the eyes of the blind,</I> have
|
|
prevented the death of Lazarus? Here it is slyly insinuated,
|
|
<I>First,</I> 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 <I>did not</I> they incline to think that he
|
|
<I>could not;</I> as, when he was dying, they concluded that he could
|
|
not, because he did not, save himself, and <I>come down from the
|
|
cross;</I> 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. <I>Secondly,</I> That therefore it might
|
|
justly be questioned whether he did indeed <I>open the eyes of the
|
|
blind,</I> 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 <I>whisperers,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
II. Christ's approach to the grave, and the preparation that was made
|
|
for working this miracle.</P>
|
|
|
|
<P>
|
|
|
|
1. Christ repeats his groans upon his coming near the grave
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:38"><I>v.</I> 38</A>):
|
|
|
|
<I>Again groaning in himself, he comes to the grave:</I> 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 <I>grieved for the hardness of their hearts.</I> He never groaned
|
|
so much for his own pains and sufferings as for the sins and follies of
|
|
men, particularly Jerusalem's,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:37">Matt. xxiii. 37</A>.
|
|
|
|
(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 <I>groaned in spirit</I> 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 <I>offer it up
|
|
with strong crying,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:7">Heb. v. 7</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. The grave wherein Lazarus lay is here described: <I>It was a cave,
|
|
and a stone lay upon it.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+23:19">Gen. xxiii. 19</A>.
|
|
|
|
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,
|
|
<I>laid upon it,</I> like that on the mouth of the den into which
|
|
Daniel was cast
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+6:17">Dan. vi. 17</A>),
|
|
|
|
that the <I>purpose might not be changed;</I> intimating that the dead
|
|
are separated from the living, and gone the <I>way whence they shall
|
|
not return.</I> This stone was probably a <I>gravestone,</I> with an
|
|
inscription upon it, which the Greeks called
|
|
<B><I>mnemeion</I></B>--<I>a memorandum,</I> because it is both a
|
|
<I>memorial</I> of the dead and a <I>memento</I> to the living, putting
|
|
them in remembrance of that which we are all concerned to remember. It
|
|
is called by the Latins, <I>Monumentum, à monendo,</I> because
|
|
it gives <I>warning.</I></P>
|
|
|
|
<P>
|
|
|
|
3. Orders are given to remove the stone
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:39"><I>v.</I> 39</A>):
|
|
|
|
<I>Take away the stone.</I> 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 <I>ghost</I> or <I>spectre.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
4. An objection made by Martha against the opening of the grave:
|
|
<I>Lord, by this time he stinketh,</I> or <I>is become noisome, for he
|
|
has been dead four days,</I> <B><I>tetartaios gar esti</I></B>,
|
|
<I>quatriduanus est;</I> he is <I>four days old</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(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 <I>without food,</I> much
|
|
more if so long <I>without life!</I> 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 <I>see corruption.</I></P>
|
|
|
|
<P>
|
|
|
|
(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 <I>offensive</I> to him. That which is
|
|
very noisome is compared to an open sepulchre,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+5:9">Ps. v. 9</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+14:3">Ps. xiv. 3</A>.
|
|
|
|
[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 <I>live.</I>" 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 <I>our bones are dried,</I> we are ready to say, <I>Our hope is
|
|
lost.</I> 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 <I>could not be done</I> puts the more honour upon him that
|
|
<I>did it.</I></P>
|
|
|
|
<P>
|
|
|
|
5. The gentle reproof Christ gave to Martha for the weakness of her
|
|
faith
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:40"><I>v.</I> 40</A>):
|
|
|
|
<I>Said I not unto thee that if thou wouldest believe thou shouldest
|
|
see the glory of God?</I> This word of his to her was not before
|
|
recorded; it is probable that he said it to her when she had said
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:27"><I>v.</I> 27</A>),
|
|
|
|
<I>Lord, I believe:</I> 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 <I>sure mercies</I>
|
|
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: <I>Only believe.</I> We are apt to forget what
|
|
Christ has spoken, and need him to put us in mind of it by his Spirit:
|
|
"<I>Said I not unto thee</I> so and so? And dost thou think that he
|
|
will ever unsay it?"</P>
|
|
|
|
<P>
|
|
|
|
6. The opening of the grave, in obedience to Christ's order,
|
|
notwithstanding Martha's objection
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:41"><I>v.</I> 41</A>):
|
|
|
|
<I>Then they took away the stone.</I> When Martha was satisfied, and
|
|
had waived her objection, <I>then</I> they proceeded. If we will see
|
|
the glory of God, we must let Christ take his own way, and not
|
|
<I>prescribe</I> but <I>subscribe</I> to him. <I>They took away the
|
|
stone,</I> and this was all they could do; Christ only could <I>give
|
|
life.</I> What man can do is but to <I>prepare the way of the Lord,</I>
|
|
to fill the valleys, and level the hills, and, as here, to <I>take away
|
|
the stone.</I></P>
|
|
|
|
<P>
|
|
|
|
III. The miracle itself wrought. The spectators, invited by the rolling
|
|
away of the stone, gathered about the grave, not to commit <I>dust to
|
|
dust, earth to earth,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
1. He applies himself to his <I>living Father in heaven,</I> so he had
|
|
called him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:17"><I>ch.</I> vi. 17</A>),
|
|
|
|
and so eyes him here.</P>
|
|
|
|
<P>
|
|
|
|
(1.) The gesture he used was very significant: <I>He lifted up his
|
|
eyes,</I> 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:1"><I>ch.</I> xvii. 1</A>.
|
|
|
|
Look how those will answer it who profanely ridicule it; but that which
|
|
is especially charged upon us hereby is to <I>lift up our hearts</I> 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
|
|
<I>lifted up</I> 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 <I>his own body now
|
|
dead, nor the deadness of Sarah's womb,</I> never took these into his
|
|
thoughts, and so gained such a degree of faith as not to <I>stagger at
|
|
the promise,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+4:20">Rom. iv. 20</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) His address to God was with great assurance, and such a confidence
|
|
as became him: <I>Father, I thank thee that thou hast heard me.</I></P>
|
|
|
|
<P>
|
|
|
|
[1.] He has here taught us, by his own example, <I>First,</I> 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. <I>Secondly,</I>
|
|
In our <I>prayers</I> to <I>praise him,</I> and, when we come to beg
|
|
for further mercy, thankfully to acknowledge former favours.
|
|
Thanksgivings, which bespeak <I>God's glory</I> (not <I>our own,</I>
|
|
like the Pharisee's God, <I>I thank thee</I>), are decent forms into
|
|
which to put our supplications.</P>
|
|
|
|
<P>
|
|
|
|
[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: "<I>Father,
|
|
I thank thee</I> that my will and thine are in this matter, as always,
|
|
the same." Elijah and Elisha raised the dead, as servants, by
|
|
<I>entreaty;</I> but Christ, as a Son, by <I>authority,</I> having life
|
|
in himself, and power to quicken whom he would; and he speaks of this
|
|
as his own act
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:11"><I>v.</I> 11</A>):
|
|
|
|
<I>I go, that I may awake him;</I> yet he speaks of it as what he had
|
|
obtained by prayer, for his Father <I>heard him:</I> probably he put up
|
|
the prayer for it when he <I>groaned in spirit</I> once and again
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:33,38"><I>v.</I> 33, 38</A>),
|
|
|
|
in a <I>mental</I> prayer, with groanings which could not be
|
|
<I>uttered.</I></P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> Christ speaks of this miracle as an answer to prayer,
|
|
|
|
1. Because he would thus <I>humble himself;</I> though he was a Son,
|
|
yet <I>learned he this obedience,</I> to ask and receive. His
|
|
mediatorial crown was granted him upon request, though it is <I>of
|
|
right,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:8,Joh+17:5">Ps. ii. 8, and <I>ch.</I> xvii. 5</A>.
|
|
|
|
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 <I>honour prayer,</I> 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
|
|
<I>enter into the holiest.</I></P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> Christ, being assured that his prayer was answered,
|
|
professes,</P>
|
|
|
|
<P>
|
|
|
|
<I>a.</I> His thankful acceptance of this answer: <I>I thank thee that
|
|
thou hast heard me.</I> 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,
|
|
|
|
(<I>a.</I>) 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.
|
|
|
|
(<I>b.</I>) We ought to <I>meet</I> the first appearances of the return
|
|
of prayer with early thanksgivings. As God <I>answers</I> us with
|
|
mercy, even <I>before we call,</I> and <I>hears while we are yet
|
|
speaking,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
<I>b.</I> His cheerful assurance of a ready answer at any time
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:42"><I>v.</I> 42</A>):
|
|
|
|
<I>And I know that thou hearest me always.</I> 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 <I>gave
|
|
thanks</I>" (saith he) "for being heard in this, because I am sure to
|
|
be heard in every thing." See here,
|
|
|
|
(<I>a.</I>) The interest our Lord Jesus had in heaven; the Father
|
|
<I>heard him always,</I> 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 <I>hears always.</I>
|
|
|
|
(<I>b.</I>) The confidence he had of that interest: <I>I knew it.</I>
|
|
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 <I>whatsoever we
|
|
ask according to his will he heareth us,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+5:14,15">1 John v. 14, 15</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>Thirdly,</I> But why should Christ give this public intimation of
|
|
his obtaining this miracle by prayer? He adds, It is <I>because of the
|
|
people who stand by, that they may believe that thou hast sent me;</I>
|
|
for <I>prayer may preach.</I>
|
|
|
|
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
|
|
<I>prayers,</I> and not <I>charms,</I> not <I>peeping and muttering</I>
|
|
as those did that used <I>familiar spirits</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:19">Isa. viii. 19</A>),
|
|
|
|
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: <I>That they may believe that thou hast sent me,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+16:31">Num. xvi. 31</A>);
|
|
|
|
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 <I>babes</I> could not bear that <I>strong
|
|
meat,</I> 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. <I>Non ita respexit ad swam dignitatem atque ad
|
|
nostram salutem</I>--<I>In what he said, he consulted not so much his
|
|
dignity as our salvation.</I>--Jansenius.</P>
|
|
|
|
<P>
|
|
|
|
2. He now applies himself to his <I>dead friend in the earth.</I> He
|
|
<I>cried with a loud voice, Lazarus come forth.</I></P>
|
|
|
|
<P>
|
|
|
|
(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,</P>
|
|
|
|
<P>
|
|
|
|
[1.] To be significant of the power then put forth for the raising of
|
|
Lazarus, how he <I>created this new thing;</I> he <I>spoke, and it was
|
|
done.</I> 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 <I>cry with a loud voice;</I>
|
|
for, <I>First,</I> 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. <I>Secondly,</I> The body of
|
|
Lazarus, which was to be called up, was <I>asleep,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+45:19">Isa. xlv. 19</A>),
|
|
|
|
<I>I have not spoken in secret, in a dark place of the earth.</I></P>
|
|
|
|
<P>
|
|
|
|
[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, <I>First,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:25"><I>ch.</I> v. 25</A>),
|
|
|
|
and of his word as the means of it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:63"><I>ch.</I> vi. 63</A>),
|
|
|
|
and now he gives a specimen of it. By his word, he saith to souls,
|
|
<I>Live, yea, he</I> saith to them, <I>Live,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+16:6">Ezek. xvi. 6</A>.
|
|
|
|
<I>Arise from the dead,</I>
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:14">Eph. v. 14</A>.
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The spirit of life from God entered into those that had been dead and
|
|
dry bones, when Ezekiel prophesied over them,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+37:10">Ezek. xxxvii. 10</A>.
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Those who infer from the commands of the word to <I>turn and live</I>
|
|
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. <I>Secondly,</I> 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
|
|
<I>descend with a shout, a call, or command,</I> like this here,
|
|
<I>Come forth,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:4">Ps. l. 4</A>.
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<I>He shall call</I> both <I>to the heavens</I> for their souls, <I>and
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|
to the earth</I> for their bodies, <I>that he may judge his
|
|
people.</I></P>
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|
<P>
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|
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|
(2.) This <I>loud call</I> was but <I>short,</I> yet <I>mighty through
|
|
God</I> to the battering down of the strongholds of the grave.
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|
|
|
[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>I know thee by name.</I> The naming of him intimates
|
|
that the same individual person that died shall rise again at the last
|
|
day. He that <I>calls the stars by their names</I> can distinguish by
|
|
name his stars that are in the dust of the earth, and will lose none of
|
|
them.
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[2.] He calls him <I>out of the grave,</I> 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, <I>Live;</I> for he himself must give life;
|
|
but he saith to him, <I>Move,</I> for when by the grace of Christ we
|
|
live spiritually we must stir up ourselves to <I>move;</I> the grave of
|
|
sin and this world is no place for those whom Christ has quickened, and
|
|
therefore they must <I>come forth.</I>
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|
|
|
[3.] The event was according to the intention: <I>He that was dead came
|
|
forth,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:44"><I>v.</I> 44</A>.
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|
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; <I>in joy and felicity;</I> 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, <I>Whether in the
|
|
body or out of the body, I cannot tell;</I> 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
|
|
<I>he that was dead came forth.</I> 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.</P>
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|
<P>
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|
(3.) This miracle was wrought,
|
|
|
|
[1.] <I>Speedily.</I> Nothing intervenes between the command, <I>Come
|
|
forth,</I> and the effect, <I>He came forth; dictum factum--no sooner
|
|
said than done;</I> let there be life, and there was life. Thus the
|
|
change in the resurrection will be <I>in a moment, in the twinkling of
|
|
an eye,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:52">1 Cor. xv. 52</A>.
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|
|
The almighty power that can do it can do it in an instant: <I>Then
|
|
shalt thou call and I will answer;</I> will come at the call, as
|
|
Lazarus, <I>Here am I.</I>
|
|
|
|
[2.] <I>Perfectly.</I> 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 <I>bound hand and foot,</I> and <I>his face bound about with a
|
|
napkin</I> (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 <I>binding of his face with a napkin</I> 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
|
|
<I>handle him, and see him, that it was he himself,</I> and so be
|
|
witnesses of the miracle. Now see here, <I>First,</I> 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. <I>Secondly,</I> What condition we shall
|
|
be in in the grave. What <I>wisdom or device</I> 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 <I>come forth,</I> 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: "<I>Loose him,</I> 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.</P>
|
|
|
|
<A NAME="Joh11_45"> </A>
|
|
<A NAME="Joh11_46"> </A>
|
|
<A NAME="Joh11_47"> </A>
|
|
<A NAME="Joh11_48"> </A>
|
|
<A NAME="Joh11_49"> </A>
|
|
<A NAME="Joh11_50"> </A>
|
|
<A NAME="Joh11_51"> </A>
|
|
<A NAME="Joh11_52"> </A>
|
|
<A NAME="Joh11_53"> </A>
|
|
<A NAME="Joh11_54"> </A>
|
|
<A NAME="Joh11_55"> </A>
|
|
<A NAME="Joh11_56"> </A>
|
|
<A NAME="Joh11_57"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Consultation of the Pharisees; The Prophecy of Caiaphas; A Conspiracy against Christ.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>45 Then many of the Jews which came to Mary, and had seen the
|
|
things which Jesus did, believed on him.
|
|
46 But some of them went their ways to the Pharisees, and told
|
|
them what things Jesus had done.
|
|
47 Then gathered the chief priests and the Pharisees a council,
|
|
and said, What do we? for this man doeth many miracles.
|
|
48 If we let him thus alone, all <I>men</I> will believe on him: and
|
|
the Romans shall come and take away both our place and nation.
|
|
49 And one of them, <I>named</I> Caiaphas, being the high priest
|
|
that same year, said unto them, Ye know nothing at all,
|
|
50 Nor consider that it is expedient for us, that one man
|
|
should die for the people, and that the whole nation perish not.
|
|
51 And this spake he not of himself: but being high priest that
|
|
year, he prophesied that Jesus should die for that nation;
|
|
52 And not for that nation only, but that also he should gather
|
|
together in one the children of God that were scattered abroad.
|
|
53 Then from that day forth they took counsel together for to
|
|
put him to death.
|
|
54 Jesus therefore walked no more openly among the Jews; but
|
|
went thence unto a country near to the wilderness, into a city
|
|
called Ephraim, and there continued with his disciples.
|
|
55 And the Jews' passover was nigh at hand: and many went out
|
|
of the country up to Jerusalem before the passover, to purify
|
|
themselves.
|
|
56 Then sought they for Jesus, and spake among themselves, as
|
|
they stood in the temple, What think ye, that he will not come to
|
|
the feast?
|
|
57 Now both the chief priests and the Pharisees had given a
|
|
commandment, that, if any man knew where he were, he should show
|
|
<I>it,</I> that they might take him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
I. Some were invited by it, and induced to believe. Many of the Jews,
|
|
when they <I>saw the things that Jesus did, believed on him,</I> 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 <I>blessed are those who have not seen
|
|
and yet have believed.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
II. Others were irritated by it, and hardened in their unbelief.</P>
|
|
|
|
<P>
|
|
|
|
1. The <I>informers</I> were so
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:46"><I>v.</I> 46</A>):
|
|
|
|
<I>Some of them,</I> who were eye-witnesses of the miracle, were so far
|
|
from being convinced that they <I>went to the Pharisees,</I> whom they
|
|
knew to be his implacable enemies, and <I>told them what things Jesus
|
|
had done;</I> 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 <I>obstinate infidelity,</I> 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 <I>god of this
|
|
world</I> had <I>blinded their minds.</I>
|
|
|
|
(2.) Of a most <I>inveterate enmity.</I> 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 <I>quench</I> the fire, it will
|
|
<I>inflame</I> it. They told <I>what Jesus had done,</I> and told no
|
|
more than what was true; but their malice gave a tincture of diabolism
|
|
to their information equal to that of <I>lying;</I> perverting what is
|
|
true is as bad as forging what is false. <I>Doeg</I> is called a
|
|
<I>false, lying,</I> and <I>deceitful tongue</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:2-4.120:2,3">Ps. lii. 2-4; cxx. 2, 3</A>),
|
|
|
|
though what he said was <I>true.</I></P>
|
|
|
|
<P>
|
|
|
|
2. The judges, the leaders, the <I>blind leaders,</I> of the people
|
|
were no less exasperated by the report made to them, and here we are
|
|
told what they did.</P>
|
|
|
|
<P>
|
|
|
|
(1.) A special council is called and held
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:47"><I>v.</I> 47</A>):
|
|
|
|
<I>Then gathered the chief priests and Pharisees a council,</I> as was
|
|
foretold,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:2">Ps. ii. 2</A>,
|
|
|
|
<I>The rulers take counsel together against the Lord.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The case is proposed, and shown to be weighty and of great
|
|
consequence.</P>
|
|
|
|
<P>
|
|
|
|
[1.] The matter to be debated was what course they should take with
|
|
this Jesus, to stop the growth of his interest; they said <I>What do
|
|
we? For this man doeth many miracles.</I> The information given about
|
|
the raising of Lazarus was produced, and the <I>men, brethren, and
|
|
fathers</I> were called in to help as solicitously as if a formidable
|
|
enemy had been with an army in the heart of their country.
|
|
<I>First,</I> 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.
|
|
<I>Secondly,</I> 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:
|
|
"<I>What do we?</I> 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?"</P>
|
|
|
|
<P>
|
|
|
|
[2.] That which made this matter weighty was the peril they apprehended
|
|
their church and nation to be in from the Romans
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:48"><I>v.</I> 48</A>):
|
|
|
|
"If we do not silence him, and take him off, <I>all men will believe on
|
|
him;</I> and, this being the setting up of a new king, the Romans will
|
|
take umbrage at it, <I>and will come</I> with an army, and <I>take away
|
|
our place and nation,</I> and therefore it is no time to trifle." See
|
|
what an opinion they have,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> Of their own <I>power.</I> 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 <I>let him alone;</I> as if it were in their
|
|
power to conquer him who had conquered death, or as if they could
|
|
<I>fight against God,</I> and prosper. But he that sits in heaven
|
|
laughs at the fond conceit which impotent malice has of its own
|
|
omnipotence.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> Of their own <I>policy.</I> They fancy themselves to
|
|
be men of mighty insight and foresight, and great sagacity in their
|
|
moral prognostications.</P>
|
|
|
|
<P>
|
|
|
|
<I>a.</I> They take on them to prophecy that, in a little time, if he
|
|
have liberty to go on, <I>all men will believe on him,</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:48"><I>ch.</I> vii. 48</A>,
|
|
|
|
<I>Have any of the rulers believed on him?</I> This was the thing they
|
|
were afraid of, that men would <I>believe on him,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
<I>b.</I> They foretel that if the generality of the nation be <I>drawn
|
|
after him,</I> the rage of the Romans will be <I>drawn upon them.</I>
|
|
They <I>will come and take away our place;</I> the country in general,
|
|
especially Jerusalem, or the temple, the <I>holy place,</I> and
|
|
<I>their</I> place, their darling, their idol; or, their
|
|
<I>preferments</I> in the temple, their <I>places</I> 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, <I>Knowest thou not that the Philistines rule over us?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+15:11">Judg. xv. 11</A>.
|
|
|
|
When men lose their piety they lose their courage. But,
|
|
|
|
(<I>a.</I>) 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 <I>hurtful to kings nor provinces,</I> but highly
|
|
beneficial. The Romans had no jealousy at all of his growing interest;
|
|
for he taught men to give tribute to Cæsar, and not to <I>resist
|
|
evil,</I> but to take up the cross. The Roman governor, at his trial,
|
|
could <I>find no fault in him.</I> 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.
|
|
|
|
(<I>b.</I>) 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,
|
|
|
|
[<I>a.</I>] The enemies of Christ and his gospel have often coloured
|
|
their enmity with a seeming care for the <I>public good</I> and the
|
|
<I>common safety,</I> and, in order to this, have branded his prophets
|
|
and ministers as troublers of Israel, and men that <I>turn the world
|
|
upside down.</I>
|
|
|
|
[<I>b.</I>] Carnal policy commonly sets up <I>reasons of state,</I> in
|
|
opposition to <I>rules of justice.</I> When men are concerned for their
|
|
own wealth and safety more than for truth and duty, it is wisdom from
|
|
beneath, which is <I>earthly, sensual, and devilish.</I> 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, <I>right or wrong,</I> 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 <I>took away their place and nation,</I> and their place
|
|
<I>knows them no more.</I> 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 <I>burdensome
|
|
stone</I> than they think it is,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+12:3">Zech. xii. 3</A>.
|
|
|
|
The <I>fear of the wicked it shall come upon them,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+10:24">Prov. x. 24</A>.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Caiaphas makes a malicious but mystical speech in the council on
|
|
this occasion.</P>
|
|
|
|
<P>
|
|
|
|
[1.] The <I>malice</I> of it appears evident at first view,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:49,50"><I>v.</I> 49, 50</A>.
|
|
|
|
He, being the high priest, and so president of the council, took upon
|
|
him to decide the matter before it was debated: "<I>You know nothing at
|
|
all,</I> 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, <I>That it is expedient for us that one man should die
|
|
for the people.</I>" Here,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> The counsellor was Caiaphas, who was <I>high priest that
|
|
same year.</I> 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 <I>this year</I> Caiaphas wore the
|
|
mitre.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> 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 <I>restraint</I> of one they thought
|
|
dangerous; but <I>die he must.</I> Note, Those that have set themselves
|
|
against Christianity have commonly divested themselves of humanity, and
|
|
been infamous for cruelty.</P>
|
|
|
|
<P>
|
|
|
|
<I>Thirdly,</I> 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 <I>Urim</I> and <I>Thummim</I> were long
|
|
since lost. How scornfully does he say, "<I>You know nothing,</I> 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 <I>should
|
|
be</I> the wisest and best, to expect that every body should believe
|
|
they <I>are so.</I>
|
|
|
|
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. <I>Truth is fallen in
|
|
the streets,</I> and, when it is down, down with it; and <I>equity
|
|
cannot enter,</I> and, when it is out, out with it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+59:14">Isa. lix. 14</A>.
|
|
|
|
3. He insists upon a maxim in politics, That the welfare of communities
|
|
is to be preferred before that of particular persons. <I>It is
|
|
expedient for us</I> as priests, whose all lies at stake, that <I>one
|
|
man die for the people.</I> Thus far it holds true, that it is
|
|
<I>expedient,</I> and more than so, it is truly <I>honourable,</I> for
|
|
a man to hazard his life in the service of his country
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:17,1Jo+3:16">Phil. ii. 17; 1 John iii. 16</A>);
|
|
|
|
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 <I>major singulis--greater than any
|
|
one individual,</I> is <I>minor universis--less than the collected
|
|
mass,</I> 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 <I>save all</I> by
|
|
sin, <I>ruins all</I> at last.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The <I>mystery</I> that was in this counsel of Caiaphas does not
|
|
appear at first view, but the evangelist leads us into it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:51,52"><I>v.</I> 51, 52</A>):
|
|
|
|
<I>This spoke he not of himself,</I> 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, <I>that Jesus should die for that
|
|
nation.</I> 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
|
|
<I>do</I> against us, <I>are God's hand</I> 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, "<I>Our tongues are our
|
|
own,</I> so that either we <I>may</I> say what we will, and are not
|
|
accountable to God's judgment, or we <I>can</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(4.) The evangelist explains and enlarges upon Caiaphas's words.</P>
|
|
|
|
<P>
|
|
|
|
[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
|
|
<I>speak it of himself.</I> 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 <I>oracle,</I> 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 <I>meant not so, neither did his heart think so,</I> for
|
|
nothing was in his heart but to destroy and cut off,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+10:7">Isa. x. 7</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> He <I>prophesied,</I> and those that prophesied did not,
|
|
in their prophesying, <I>speak of themselves.</I> But is Caiaphas also
|
|
among the prophets? He is so, <I>pro hâc vice--this once,</I>
|
|
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 <I>in a chain,</I> to restrain them from doing the mischief they
|
|
would, but <I>in a bridle,</I> 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. <I>Lord, Lord, have we not prophesied
|
|
in thy name?</I> will be rejected as a frivolous plea.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> He prophesied, <I>being high priest that year;</I> 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:
|
|
<I>A divine sentence is in the lips of the king;</I> 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
|
|
<I>the good of the nation,</I> and not <I>for any iniquity in his
|
|
hands.</I> He happened to be high priest that year which was fixed to
|
|
be the <I>year of the redeemed,</I> when Messiah the prince <I>must be
|
|
cut off, but not for himself</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:26">Dan. ix. 26</A>),
|
|
|
|
and he must own it.
|
|
|
|
2. Being high priest <I>that year,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:28,29">Joel ii. 28, 29</A>,
|
|
|
|
compared with
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:17">Acts ii. 17</A>),
|
|
|
|
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
|
|
<I>sin-offering.</I> This resignation he made <I>inwittingly,</I> as
|
|
Isaac gave the blessing to Jacob.</P>
|
|
|
|
<P>
|
|
|
|
<I>Thirdly,</I> The matter of his prophecy was <I>that Jesus should die
|
|
for that nation,</I> the very thing to which all the prophets bore
|
|
witness, who <I>testified beforehand the sufferings of Christ</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:11">1 Pet. i. 11</A>),
|
|
|
|
that the death of Christ must be the life and salvation of Israel; he
|
|
meant by <I>that nation</I> 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 <I>die,</I> die for others, not only
|
|
<I>for their good,</I> but <I>in their stead, dies for that nation,</I>
|
|
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 <I>opened to
|
|
the house of David,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+13:1">Zech. xiii. 1</A>.
|
|
|
|
He so died for <I>that nation</I> as that <I>the whole nation should
|
|
not perish,</I> but that <I>a remnant should be saved,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:5">Rom. xi. 5</A>.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The evangelist enlarges upon this word of Caiaphas
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:52"><I>v.</I> 52</A>),
|
|
|
|
<I>not for that nation only,</I> how much soever it thought itself the
|
|
darling of Heaven, but <I>that also he should gather together in one
|
|
the children of God that were scattered abroad.</I> Observe here,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> The persons Christ died for: <I>Not for the nation</I> of
|
|
the Jews <I>only</I> (it would have been comparatively but <I>a light
|
|
thing</I> for the Son of God to go through so vast an undertaking only
|
|
to restore the <I>preserved of Jacob,</I> and <I>the outcasts of
|
|
Israel</I>); no, he must be <I>salvation to the ends of the earth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+49:6">Isa. xlix. 6</A>.
|
|
|
|
He must die for <I>the children of God that were scattered abroad.</I>
|
|
|
|
1. Some understand it of the children of God that were then <I>in
|
|
being,</I> scattered abroad in the Gentile world, <I>devout men</I> of
|
|
every nation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:5">Acts ii. 5</A>),
|
|
|
|
that <I>feared God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:2">Acts x. 2</A>),
|
|
|
|
and worshipped him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:4">Acts xvii. 4</A>),
|
|
|
|
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 <I>dispersed</I> 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 <I>predestinated to the adoption of children,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:5">Eph. i. 5</A>.
|
|
|
|
Now these are <I>scattered abroad</I> in several <I>places of the
|
|
earth,</I> out of all kindreds and tongues
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+7:9">Rev. vii. 9</A>),
|
|
|
|
and in several <I>ages of the world,</I> to the end of time; there are
|
|
those that <I>fear him throughout all generations,</I> to all these he
|
|
had an eye in the atonement he made by his blood; as he prayed, so he
|
|
died, for <I>all that should believe on him.</I></P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> The purpose and intention of his death concerning those
|
|
persons; he died to <I>gather in</I> those who wandered, and to
|
|
<I>gather together in one</I> 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 <I>attractive of our hearts;</I> 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 <I>centre of our unity.</I> He gathers them together <I>in
|
|
one,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:10">Eph. i. 10</A>.
|
|
|
|
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 <I>one</I> to the
|
|
grace and favour <I>of God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:11-13">Heb. ii. 11-13</A>),
|
|
|
|
and by the motive of his death recommends them all severally to the
|
|
love and affection one of another,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:34"><I>ch.</I> xiii. 34</A>.</P>
|
|
|
|
<P>
|
|
|
|
(5.) The result of this debate is a resolve of the council to put Jesus
|
|
to death
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:53"><I>v.</I> 53</A>):
|
|
|
|
<I>From that day they took counsel together, to put him to death.</I>
|
|
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, <I>de die in diem--daily,</I> to consider of it, to
|
|
consult about it, and to receive proposals for effecting it. Note, The
|
|
wickedness of the wicked ripens by degrees,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:15,Eze+7:10">James i. 15; Ezek. vii. 10</A>.
|
|
|
|
Two considerable advances were now made in their accursed design
|
|
against Christ.
|
|
|
|
[1.] What before they had thought of <I>severally</I> now they
|
|
<I>jointly</I> 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 <I>the same mind:</I> then the wickedness
|
|
which before seemed impracticable appears not only possible, but easy
|
|
to be effected, <I>vis unita fortior--energies, when united, become
|
|
more efficient.</I>
|
|
|
|
[2.] What before they wished done, but <I>wanted a colour for,</I> 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.</P>
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|
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<P>
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|
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(6.) Christ hereupon absconded, knowing very well what was the vote of
|
|
their close cabal,
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:54"><I>v.</I> 54</A>.</P>
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|
|
|
<P>
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|
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[1.] He suspended his public appearances: <I>He walked no more openly
|
|
among the Jews,</I> among the inhabitants of Judea, who were properly
|
|
called Jews, especially those at Jerusalem; <B><I>ou
|
|
periepatei</I></B>--<I>he did not walk up and down</I> 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 <I>incognito.</I> Thus the chief priests put the light of
|
|
Israel <I>under a bushel.</I></P>
|
|
|
|
<P>
|
|
|
|
[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 <I>near the wilderness,</I> as if he were driven
|
|
out from among men, or rather wishing, with Jeremiah, that he might
|
|
have in the wilderness a <I>lodging place of way-faring men,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+9:2">Jer. ix. 2</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+13:19">2 Chron. xiii. 19</A>.
|
|
|
|
Thither his disciples went with him; neither would they leave him in
|
|
solitude, nor would he leave them in danger. There he continued,
|
|
<B><I>dietribe</I></B>, there he <I>conversed,</I> he knew how to
|
|
improve this time of retirement in private conversation, when he had
|
|
not an opportunity of preaching publicly. He <I>conversed with his
|
|
disciples,</I> who were his family, when he was forced from the temple,
|
|
and his <B><I>diatribai</I></B>, or <I>discourses</I> 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, <I>First,</I> 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 <I>teachers</I> was now <I>removed into
|
|
a corner</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+30:20">Isa. xxx. 20</A>);
|
|
|
|
there was <I>no open vision</I> 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. <I>Secondly,</I> 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
|
|
<I>public appearance,</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+27:4">1 Sam. xxvii. 4</A>.
|
|
|
|
But it was the <I>life,</I> the precious life, that these wicked men
|
|
hunted after. <I>Thirdly,</I> His hour was <I>not yet come,</I> 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; <I>the disciple is not
|
|
better than his Lord. Fourthly,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(7.) The strict enquiry made for him during his recess,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:55-57"><I>v.</I> 55-57</A>.</P>
|
|
|
|
<P>
|
|
|
|
[1.] The occasion of it was the approach of the passover, at which they
|
|
expected his presence, according to custom
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:55"><I>v.</I> 55</A>):
|
|
|
|
<I>The Jews' passover was nigh at hand;</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+35:18">2 Chron. xxxv. 18</A>),
|
|
|
|
<I>There never was such a passover in Israel,</I> for in it <I>Christ
|
|
our passover was sacrificed for us.</I> Now the passover being at hand,
|
|
<I>many went out</I> of all parts of <I>the country to Jerusalem, to
|
|
purify themselves.</I> This was either, <I>First,</I> A <I>necessary
|
|
purification</I> of those who had contracted any ceremonial pollution;
|
|
they came to be sprinkled with the <I>water of purification,</I> and to
|
|
perform the other rites of cleansing according to the law, for they
|
|
might not eat the passover in their uncleanness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+9:6">Num. ix. 6</A>.
|
|
|
|
Thus before our gospel passover we must renew our repentance, and by
|
|
faith wash in the blood of Christ, and so <I>compass God's altar.</I>
|
|
Or, <I>Secondly,</I> A <I>voluntary purification,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The enquiry was very solicitous: <I>They said, What think you,
|
|
that he will not come to the feast?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:56"><I>v.</I> 56</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> 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 <I>as they
|
|
stood in the temple,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> 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
|
|
<I>snare upon Mizpeh, and a net spread upon Tabor,</I> and were
|
|
<I>profound to make slaughter</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+5:1,2">Hos. v. 1, 2</A>),
|
|
|
|
--when, instead of keeping the feast with unleavened bread, they were
|
|
themselves soured with the leaven of the worst malice! Their asking,
|
|
<I>What think you? Will he not come up to the feast?</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+20:25-27">1 Sam. xx. 25-27</A>,
|
|
|
|
&c. It is sad to see holy ordinances prostituted to such unholy
|
|
purposes.
|
|
|
|
2. A fearful apprehension that they had of missing their game: "<I>Will
|
|
he not come up to the feast?</I> 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."</P>
|
|
|
|
<P>
|
|
|
|
[3.] The orders issued out by the government for the apprehending of
|
|
him were very strict,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:57"><I>v.</I> 57</A>.
|
|
|
|
The great sanhedrim issued out a proclamation, strictly charging and
|
|
requiring that if any person in city or country <I>knew where he
|
|
was</I> (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, <I>First,</I> 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. <I>Secondly,</I>
|
|
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 <I>Lord hid him.</I></P>
|
|
|
|
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