mh_parser/vol_split/43 - John/Chapter 11.xml

<div2 id="John.xii" n="xii" next="John.xiii" prev="John.xi" progress="84.15%" title="Chapter XI">
<h2 id="John.xii-p0.1">J O H N.</h2>
<h3 id="John.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="John.xii-p1">In this chapter we have the history of that
illustrious miracle which Christ wrought a little before his
death—the raising of Lazarus to life, which is recorded only by
this evangelist; for the other three confine themselves to what
Christ did in Galilee, where he resided most, and scarcely ever
carried their history into Jerusalem till the passion-week: whereas
John's memoirs relate chiefly to what passed at Jerusalem; this
passage therefore was reserved for his pen. Some suggest that, when
the other evangelists wrote, Lazarus was alive, and it would not
well agree either with his safety or with his humility to have it
recorded till now, when it is supposed he was dead. It is more
largely recorded than any other of Christ's miracles, not only
because there are many circumstances of it so very instructive and
the miracle of itself so great a proof of Christ's mission, but
because it was an earnest of that which was to be the crowning
proof of all—Christ's own resurrection. Here is, I. The tidings
sent to our Lord Jesus of the sickness of Lazarus, and his
entertainment of those tidings, <scripRef id="John.xii-p1.1" osisRef="Bible:John.11.1-John.11.16" parsed="|John|11|1|11|16" passage="Joh 11:1-16">ver. 1-16</scripRef>. II. The visit he made to
Lazarus's relations when he had heard of his death, and their
entertainment of the visit, <scripRef id="John.xii-p1.2" osisRef="Bible:John.11.17-John.11.32" parsed="|John|11|17|11|32" passage="Joh 11:17-32">ver.
17-32</scripRef>. III. The miracle wrought in the raising of
Lazarus from the dead, <scripRef id="John.xii-p1.3" osisRef="Bible:John.11.33-John.11.44" parsed="|John|11|33|11|44" passage="Joh 11:33-44">ver.
33-44</scripRef>. IV. The effect wrought by this miracle upon
others, <scripRef id="John.xii-p1.4" osisRef="Bible:John.11.45-John.11.57" parsed="|John|11|45|11|57" passage="Joh 11:45-57">ver. 45-57</scripRef>.</p>
<scripCom id="John.xii-p1.5" osisRef="Bible:John.11" parsed="|John|11|0|0|0" passage="Joh 11" type="Commentary"/>
<scripCom id="John.xii-p1.6" osisRef="Bible:John.11.1-John.11.16" parsed="|John|11|1|11|16" passage="Joh 11:1-16" type="Commentary"/><div class="Commentary" id="Bible:John.11.1-John.11.16">
<h4 id="John.xii-p1.7">The Death of Lazarus.</h4>
<p class="passage" id="John.xii-p2">1 Now a certain <i>man</i> was sick,
<i>named</i> Lazarus, of Bethany, the town of Mary and her sister
Martha.   2 (It was <i>that</i> Mary which anointed the Lord
with ointment, and wiped his feet with her hair, whose brother
Lazarus was sick.)   3 Therefore his sisters sent unto him,
saying, Lord, behold, he whom thou lovest is sick.   4 When
Jesus heard <i>that,</i> he said, This sickness is not unto death,
but for the glory of God, that the Son of God might be glorified
thereby.   5 Now Jesus loved Martha, and her sister, and
Lazarus.   6 When he had heard therefore that he was sick, he
abode two days still in the same place where he was.   7 Then
after that saith he to <i>his</i> disciples, Let us go into Judæa
again.   8 <i>His</i> disciples say unto him, Master, the Jews
of late sought to stone thee; and goest thou thither again?  
9 Jesus answered, Are there not twelve hours in the day? If any man
walk in the day, he stumbleth not, because he seeth the light of
this world.   10 But if a man walk in the night, he stumbleth,
because there is no light in him.   11 These things said he:
and after that he saith unto them, Our friend Lazarus sleepeth; but
I go, that I may awake him out of sleep.   12 Then said his
disciples, Lord, if he sleep, he shall do well.   13 Howbeit
Jesus spake of his death: but they thought that he had spoken of
taking of rest in sleep.   14 Then said Jesus unto them
plainly, Lazarus is dead.   15 And I am glad for your sakes
that I was not there, to the intent ye may believe; nevertheless
let us go unto him.   16 Then said Thomas, which is called
Didymus, unto his fellow disciples, Let us also go, that we may die
with him.</p>
<p class="indent" id="John.xii-p3">We have in these verses,</p>
<p class="indent" id="John.xii-p4">I. A particular account of the parties
principally concerned in this story, <scripRef id="John.xii-p4.1" osisRef="Bible:John.11.1-John.11.2" parsed="|John|11|1|11|2" passage="Joh 11:1,2"><i>v.</i> 1, 2</scripRef>. 1. They lived at
<i>Bethany,</i> a village nor far from Jerusalem, where Christ
usually lodged when he came up to the feasts. It is here called the
<i>town of Mary and Martha,</i> that is, the town where they dwelt,
as Bethsaida is called the <i>city of Andrew and Peter,</i>
<scripRef id="John.xii-p4.2" osisRef="Bible:John.1.44" parsed="|John|1|44|0|0" passage="Joh 1:44"><i>ch.</i> i. 44</scripRef>. For I see
no reason to think, as some do, that Martha and Mary were owners of
the town, and the rest were <i>their</i> tenants. 2. Here was a
brother named <i>Lazarus;</i> his <i>Hebrew</i> name probably was
<i>Eleazar,</i> which being contracted, and a Greek termination put
to it, is made <i>Lazarus.</i> Perhaps in prospect of this history
our Saviour made use of the name of <i>Lazarus</i> in that parable
wherein he designed to set forth the blessedness of the righteous
in the bosom of Abraham immediately after death, <scripRef id="John.xii-p4.3" osisRef="Bible:Luke.16.22" parsed="|Luke|16|22|0|0" passage="Lu 16:22">Luke xvi. 22</scripRef>. 3. Here were two sisters,
<i>Martha</i> and <i>Mary,</i> who seem to have been the
housekeepers, and to have managed the affairs of the family, while
perhaps Lazarus lived a retired life, and gave himself to study and
contemplation. Here was a decent, happy, well-ordered family, and a
family that Christ was very much conversant with, where yet there
was neither husband nor wife (for aught that appears), but the
house kept by a brother, and his sisters dwelling together in
unity. 4. One of the sisters is particularly described to be
<i>that Mary which anointed the Lord with ointment,</i> <scripRef id="John.xii-p4.4" osisRef="Bible:John.11.2" parsed="|John|11|2|0|0" passage="Joh 11:2"><i>v.</i> 2</scripRef>. Some think she was that
woman that we read of, <scripRef id="John.xii-p4.5" osisRef="Bible:Luke.7.37-Luke.7.38" parsed="|Luke|7|37|7|38" passage="Lu 7:37,38">Luke vii. 37,
38</scripRef>, who had been a <i>sinner,</i> a bad woman. I rather
think it refers to that anointing of Christ which this evangelist
relates (<scripRef id="John.xii-p4.6" osisRef="Bible:John.12.3" parsed="|John|12|3|0|0" passage="Joh 12:3"><i>ch.</i> xii.
3</scripRef>); for the evangelists do never refer one to another,
but John frequently refers in one place of his gospel to another.
Extraordinary acts of piety and devotion, that come from an honest
principle of love to Christ, will not only find acceptance with
him, but gain reputation in the church, <scripRef id="John.xii-p4.7" osisRef="Bible:Matt.26.13" parsed="|Matt|26|13|0|0" passage="Mt 26:13">Matt. xxvi. 13</scripRef>. This was she <i>whose brother
Lazarus was sick;</i> and the sickness of those we love is our
affliction. The more friends we have the more frequently we are
thus afflicted by sympathy; and the dearer they are the more
grievous it is. The multiplying of our comforts is but the
multiplying of our cares and crosses.</p>
<p class="indent" id="John.xii-p5">II. The tidings that were sent to our Lord
Jesus of the sickness of Lazarus, <scripRef id="John.xii-p5.1" osisRef="Bible:John.11.3" parsed="|John|11|3|0|0" passage="Joh 11:3"><i>v.</i> 3</scripRef>. <i>His sisters</i> knew where
Jesus was, a great way off beyond Jordan, and they sent a special
messenger to him, to acquaint him with the affliction of their
family, in which they manifest, 1. The affection and concern they
had for their brother. Though, it is likely, his estate would come
to them after his death, yet they earnestly desired his life, as
they ought to do. They showed their love to him now that he was
sick, for a <i>brother is born for adversity,</i> and so is a
sister too. We must weep with our friends when they weep, as well
as rejoice with them when they rejoice. 2. The regard they had to
the Lord Jesus, whom they were willing to make acquainted with all
their concerns, and, like Jephthah, to utter all their words before
him. Though God knows all our wants, and griefs, and cares, he will
know them from us, and is honoured by our laying them before him.
The message they sent was very short, not <i>petitioning,</i> much
less <i>prescribing</i> or <i>pressing,</i> but barely relating the
case with the tender insinuation of a powerful plea, <i>Lord,
behold, he whom thou lovest is sick.</i> They do not say, He whom
<i>we</i> love, but <i>he whom thou lovest.</i> Our greatest
encouragements in prayer are fetched from God himself and from his
grace. They do not say, Lord, behold, he <i>who loveth thee,</i>
but <i>he whom thou lovest;</i> for <i>herein is love, not that we
loved God, but that he loved us.</i> Our love to him is not worth
speaking of, but his to us can never be enough spoken of. Note,
(1.) There are some of the friends and followers of the Lord Jesus
for whom he has a special kindness above others. Among the twelve
there was one whom Jesus loved. (2.) It is no new thing for those
whom Christ loves to be sick: all things come alike to all. Bodily
distempers correct the corruption, and try the graces, of God's
people. (3.) It is a great comfort to us, when we are sick, to have
those about us that will pray for us. (4.) We have great
encouragement in our prayers for those who are sick, if we have
ground to hope that they are such as Christ loves; and we have
reason to love and pray for those whom we have reason to think
Christ loves and cares for.</p>
<p class="indent" id="John.xii-p6">III. An account how Christ entertained the
tidings brought him of the illness of his friend.</p>
<p class="indent" id="John.xii-p7">1. He prognosticated the event and issue of
the sickness, and probably sent it as a message to the sisters of
Lazarus by the express, to support them while he delayed to come to
them. Two things he prognosticates:—</p>
<p class="indent" id="John.xii-p8">(1.) <i>This sickness is not unto
death.</i> It was mortal, proved <i>fatal,</i> and no doubt but
Lazarus was truly dead for four days. But, [1.] That was not the
errand upon which this sickness was sent; it came not, as in a
common case, to be a summons to the grave, but there was a further
intention in it. Had it been sent on that errand, his <i>rising
from the dead would have defeated it.</i> [2.] That was not the
final effect of this sickness. He <i>died,</i> and yet it might be
said he did not <i>die,</i> for <i>factum non dicitur quod non
perseverat—That is not said to be done which is not done for a
perpetuity.</i> Death is an everlasting farewell to this world; it
is the way whence we shall not return; and in this sense it was
<i>not unto death.</i> The grave was his <i>long home,</i> his
<i>house of eternity.</i> Thus Christ said of the maid whom he
proposed to restore to life, <i>She is not dead.</i> The sickness
of good people, how threatening soever, is <i>nor unto death,</i>
for it is not unto <i>eternal</i> death. The body's death to this
world is the soul's birth into another world; when we or our
friends are sick, we make it our principal support that there is
hope of a recovery, but in that we may be disappointed; therefore
it is our wisdom to build upon that in which we cannot be
disappointed; if they belong to Christ, let the worst come to the
worst, they cannot be <i>hurt of the second death,</i> and then not
much hurt of the first.</p>
<p class="indent" id="John.xii-p9">(2.) <i>But it is for the glory of God,</i>
that an opportunity may be given for the manifesting of God's
glorious power. The afflictions of the saints are designed for the
glory of God, that he may have opportunity of showing them favour;
for the sweetest mercies, and the most effecting, are those which
are occasioned by trouble. Let this reconcile us to the darkest
dispensations of Providence, they are all for the glory of God,
this sickness, this loss, or this disappointment, is so; and, if
God be glorified, we ought to be satisfied, <scripRef id="John.xii-p9.1" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">Lev. x. 3</scripRef>. It was for the glory of God, for it
was <i>that the Son of God might be glorified thereby,</i> as it
gave him occasion to work that glorious miracle, the <i>raising of
him from the dead.</i> As, before, the man was <i>born blind</i>
that Christ might have the honour of curing him (<scripRef id="John.xii-p9.2" osisRef="Bible:John.9.3" parsed="|John|9|3|0|0" passage="Joh 9:3"><i>ch.</i> ix. 3</scripRef>), so Lazarus must be sick and
die, that Christ may be glorified as the Lord of life. Let this
comfort those whom Christ loves under all their grievances that the
design of them all is that <i>the Son of God may be glorified
thereby,</i> his wisdom, power, and goodness, glorified in
supporting and relieving them; see <scripRef id="John.xii-p9.3" osisRef="Bible:2Cor.12.9-2Cor.12.10" parsed="|2Cor|12|9|12|10" passage="2Co 12:9,10">2 Cor. xii. 9, 10</scripRef>.</p>
<p class="indent" id="John.xii-p10">2. He deferred visiting his patient,
<scripRef id="John.xii-p10.1" osisRef="Bible:John.11.5-John.11.6" parsed="|John|11|5|11|6" passage="Joh 11:5,6"><i>v.</i> 5, 6</scripRef>. They had
pleaded, <i>Lord, it is he whom thou lovest,</i> and the plea is
allowed (<scripRef id="John.xii-p10.2" osisRef="Bible:John.11.5" parsed="|John|11|5|0|0" passage="Joh 11:5"><i>v.</i> 5</scripRef>):
<i>Jesus loved Martha, and her sister, and Lazarus.</i> Thus the
claims of faith are ratified in the court of heaven. Now one would
think it should follow, <i>When he heard therefore that he was
sick</i> he made all the haste that he could to him; if he loved
them, now was a time to show it by hastening to them, for he knew
they impatiently expected him. But he took the contrary way to show
his love: it is not said, He loved them and <i>yet</i> he lingered;
but he loved them and <i>therefore</i> he lingered; when he heard
that his friend was sick, instead of coming post to him, he abode
<i>two days still in the same place where he was.</i> (1.) He
<i>loved them,</i> that is, had a great opinion of Martha and Mary,
of their wisdom and grace, of their faith and patience, above
others of his disciples, and therefore he deferred coming to them,
that he might try them, that their trial might at last <i>be found
to praise and honour.</i> (2.) He <i>loved them,</i> that is, he
designed to do something great and extraordinary for them, to work
such a miracle for their relief as he had not wrought for any of
his friends; and therefore he delayed coming to them, that Lazarus
might be <i>dead</i> and <i>buried</i> before he came. If Christ
had come presently, and cured the sickness of Lazarus, he had done
no more than he did for <i>many;</i> if he had raised him to life
when newly dead, no more than he had done for <i>some:</i> but,
deferring his relief so long, he had an opportunity of doing more
for him than for <i>any.</i> Note, God hath gracious intentions
even in seeming delays, <scripRef id="John.xii-p10.3" osisRef="Bible:Isa.54.7-Isa.54.8 Bible:Isa.49.14" parsed="|Isa|54|7|54|8;|Isa|49|14|0|0" passage="Isa 54:7,8,49:14">Isa.
liv. 7, 8; xlix. 14</scripRef>, &amp;c. Christ's friends at Bethany
were not out of his thoughts, though, when he heard of their
distress, he made no haste to them. When the work of deliverance,
temporal or spiritual, public or personal, stands at a stay, it
does but stay the time, and <i>every thing is beautiful in its
season.</i></p>
<p class="indent" id="John.xii-p11">IV. The discourse he had with his disciples
when he was about to visit his friends at Bethany, <scripRef id="John.xii-p11.1" osisRef="Bible:John.11.7-John.11.16" parsed="|John|11|7|11|16" passage="Joh 11:7-16"><i>v.</i> 7-16</scripRef>. The conference is
so very free and familiar as to make out what Christ saith, <i>I
have called you friends.</i> Two things he discourses about—his
own <i>danger</i> and Lazarus's <i>death.</i></p>
<p class="indent" id="John.xii-p12">1. His own danger in going into Judea,
<scripRef id="John.xii-p12.1" osisRef="Bible:John.11.7-John.11.10" parsed="|John|11|7|11|10" passage="Joh 11:7-10"><i>v.</i> 7-10</scripRef>.</p>
<p class="indent" id="John.xii-p13">(1.) Here is the notice which Christ gave
his disciples of his purpose to go into Judea towards Jerusalem.
His disciples were the men of his counsel, and to them he saith
(<scripRef id="John.xii-p13.1" osisRef="Bible:John.11.7" parsed="|John|11|7|0|0" passage="Joh 11:7"><i>v.</i> 7</scripRef>), "<i>Let us
go into Judea again,</i> though those of Judea are unworthy of such
a favour." Thus Christ repeats the tenders of his mercy to those
who have often rejected them. Now this may be considered, [1.] As a
purpose of his kindness to his friends at Bethany, whose
affliction, and all the aggravating circumstances of it, he knew
very well, though no more expresses were sent to him; for he was
present in spirit, though absent in body. When he knew they were
brought to the last extremity, when the brother and sisters had
given and taken a final farewell, "Now," saith he, "let us go to
Judea." Christ will arise in favour of his people when <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> <scripRef id="John.xii-p13.2" osisRef="Bible:Ezek.37.11 Bible:Ezek.37.13" parsed="|Ezek|37|11|0|0;|Ezek|37|13|0|0" passage="Eze 37:11,13">Ezek. xxxvii. 11, 13</scripRef>. 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 class="indent" id="John.xii-p14">(2.) Their objection against this journey
(<scripRef id="John.xii-p14.1" osisRef="Bible:John.11.8" parsed="|John|11|8|0|0" passage="Joh 11:8"><i>v.</i> 8</scripRef>): <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 class="indent" id="John.xii-p15">(3.) Christ's answer to this objection
(<scripRef id="John.xii-p15.1" osisRef="Bible:John.11.9-John.11.10" parsed="|John|11|9|11|10" passage="Joh 11:9,10"><i>v.</i> 9, 10</scripRef>):
<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, <scripRef id="John.xii-p15.2" osisRef="Bible:Gal.6.4 Bible:Ps.119.6" parsed="|Gal|6|4|0|0;|Ps|119|6|0|0" passage="Ga 6:4,Ps 119:6">Gal. vi. 4; Ps. cxix. 6</scripRef>.
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 (<scripRef id="John.xii-p15.3" osisRef="Bible:John.11.10" parsed="|John|11|10|0|0" passage="Joh 11:10"><i>v.</i> 10</scripRef>): <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
<scripRef id="John.xii-p15.4" osisRef="Bible:Isa.33.14-Isa.33.16" parsed="|Isa|33|14|33|16" passage="Isa 33:14-16">Isa. xxxiii. 14-16</scripRef>, 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 class="indent" id="John.xii-p16">2. The death of Lazarus is here discoursed
of between Christ and his disciples, <scripRef id="John.xii-p16.1" osisRef="Bible:John.11.11-John.11.16" parsed="|John|11|11|11|16" passage="Joh 11:11-16"><i>v.</i> 11-16</scripRef>, where we have,</p>
<p class="indent" id="John.xii-p17">(1.) The notice Christ gave his disciples
of death of Lazarus, and an intimation that his business into Judea
was to look after him, <scripRef id="John.xii-p17.1" osisRef="Bible:John.11.11" parsed="|John|11|11|0|0" passage="Joh 11:11"><i>v.</i>
11</scripRef>. After he had prepared his disciples for this
dangerous march into an enemy's country, he then gives them,</p>
<p class="indent" id="John.xii-p18">[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 class="indent" id="John.xii-p19"><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 class="indent" id="John.xii-p20"><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 <scripRef id="John.xii-p20.1" osisRef="Bible:Isa.57.2 Bible:1Thess.4.14" parsed="|Isa|57|2|0|0;|1Thess|4|14|0|0" passage="Isa 57:2,1Th 4:14">Isa. lvii. 2;
1 Thess. iv. 14</scripRef>. The Greeks called their burying-places
<i>dormitories</i>—<b><i>koimeteria</i></b>.</p>
<p class="indent" id="John.xii-p21">[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> (<scripRef id="John.xii-p21.1" osisRef="Bible:John.4.50" parsed="|John|4|50|0|0" passage="Joh 4:50"><i>ch.</i> iv.
50</scripRef>) 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 (<scripRef id="John.xii-p21.2" osisRef="Bible:Job.14.15" parsed="|Job|14|15|0|0" passage="Job 14:15">Job xiv.
15</scripRef>): <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 class="indent" id="John.xii-p22">(2.) Their mistake of the meaning of this
notice, and the blunder they made about it (<scripRef id="John.xii-p22.1" osisRef="Bible:John.11.12-John.11.13" parsed="|John|11|12|11|13" passage="Joh 11:12,13"><i>v.</i> 12, 13</scripRef>): 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 class="indent" id="John.xii-p23">(3.) This mistake of theirs rectified
(<scripRef id="John.xii-p23.1" osisRef="Bible:John.11.13" parsed="|John|11|13|0|0" passage="Joh 11:13"><i>v.</i> 13</scripRef>): <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 class="indent" id="John.xii-p24">(4.) The plain and express declaration
which Jesus made to them of the death of Lazarus, and his
resolution to go to Bethany, <scripRef id="John.xii-p24.1" osisRef="Bible:John.11.14-John.11.15" parsed="|John|11|14|11|15" passage="Joh 11:14,15"><i>v.</i> 14, 15</scripRef>. [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>
<scripRef id="John.xii-p24.2" osisRef="Bible:John.11.14" parsed="|John|11|14|0|0" passage="Joh 11:14"><i>v.</i> 14</scripRef>. Christ takes
cognizance of the death of his saints, for it is precious in his
sight (<scripRef id="John.xii-p24.3" osisRef="Bible:Ps.116.15" parsed="|Ps|116|15|0|0" passage="Ps 116:15">Ps. cxvi. 15</scripRef>), 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 (<scripRef id="John.xii-p24.4" osisRef="Bible:John.11.45" parsed="|John|11|45|0|0" passage="Joh 11:45"><i>v.</i>
45</scripRef>), 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 class="indent" id="John.xii-p25">(5.) Thomas exciting his fellow-disciples
cheerfully to attend their Master's motions (<scripRef id="John.xii-p25.1" osisRef="Bible:John.11.16" parsed="|John|11|16|0|0" passage="Joh 11:16"><i>v.</i> 16</scripRef>): <i>Thomas, who is called
Didymus.</i> Thomas in Hebrew and Didymus in Greek signify a
<i>twin;</i> it is said of Rebekah (<scripRef id="John.xii-p25.2" osisRef="Bible:Gen.25.24" parsed="|Gen|25|24|0|0" passage="Ge 25:24">Gen. xxv. 24</scripRef>) 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 class="indent" id="John.xii-p26">[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 class="indent" id="John.xii-p27">[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, <scripRef id="John.xii-p27.1" osisRef="Bible:John.14.5 Bible:John.20.25" parsed="|John|14|5|0|0;|John|20|25|0|0" passage="Joh 14:5,20:25"><i>ch.</i> xiv. 5; xx. 25</scripRef>. <i>Where
thou diest I will die,</i> <scripRef id="John.xii-p27.2" osisRef="Bible:Ruth.1.17" parsed="|Ruth|1|17|0|0" passage="Ru 1:17">Ruth i.
17</scripRef>. <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>
</div><scripCom id="John.xii-p27.3" osisRef="Bible:John.11.17-John.11.32" parsed="|John|11|17|11|32" passage="Joh 11:17-32" type="Commentary"/><div class="Commentary" id="Bible:John.11.17-John.11.32">
<h4 id="John.xii-p27.4">Christ at Bethany.</h4>
<p class="passage" id="John.xii-p28">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.</p>
<p class="indent" id="John.xii-p29">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 class="indent" id="John.xii-p30">At length, he comes near to Bethany, which
is said to be about <i>fifteen furlongs</i> from Jerusalem, about
two measured miles, <scripRef id="John.xii-p30.1" osisRef="Bible:John.11.18" parsed="|John|11|18|0|0" passage="Joh 11:18"><i>v.</i>
18</scripRef>. 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 class="indent" id="John.xii-p31">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 class="indent" id="John.xii-p32">1. He found his friend Lazarus <i>in the
grave,</i> <scripRef id="John.xii-p32.1" osisRef="Bible:John.11.17" parsed="|John|11|17|0|0" passage="Joh 11:17"><i>v.</i> 17</scripRef>.
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 class="indent" id="John.xii-p33">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> <scripRef id="John.xii-p33.1" osisRef="Bible:Eccl.7.2" parsed="|Eccl|7|2|0|0" passage="Ec 7:2">Eccl. vii. 2</scripRef>.
When man goes to his long home the <i>mourners go about the
streets</i> (<scripRef id="John.xii-p33.2" osisRef="Bible:Eccl.12.5" parsed="|Eccl|12|5|0|0" passage="Ec 12:5">Eccl. xii. 5</scripRef>),
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 (<scripRef id="John.xii-p33.3" osisRef="Bible:John.14.1" parsed="|John|14|1|0|0" passage="Joh 14:1"><i>ch.</i> xiv.
1</scripRef>), 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 class="indent" id="John.xii-p34">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 class="indent" id="John.xii-p35">1. The interview between Christ and
Martha.</p>
<p class="indent" id="John.xii-p36">(1.) We are told that she <i>went and met
him,</i> <scripRef id="John.xii-p36.1" osisRef="Bible:John.11.20" parsed="|John|11|20|0|0" passage="Joh 11:20"><i>v.</i> 20</scripRef>.
[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 <scripRef id="John.xii-p36.2" osisRef="Bible:Luke.10.38" parsed="|Luke|10|38|0|0" passage="Lu 10:38">Luke x.
38</scripRef>, &amp;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 class="indent" id="John.xii-p37">(2.) Here is fully related the discourse
between Christ and Martha.</p>
<p class="indent" id="John.xii-p38">[1.] Martha's address to Christ, <scripRef id="John.xii-p38.1" osisRef="Bible:John.11.21-John.11.22" parsed="|John|11|21|11|22" passage="Joh 11:21,22"><i>v.</i> 21, 22</scripRef>.</p>
<p class="indent" id="John.xii-p39"><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 class="indent" id="John.xii-p40"><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 class="indent" id="John.xii-p41">[2.] The comfortable word which Christ gave
to Martha, in an answer to her pathetic address (<scripRef id="John.xii-p41.1" osisRef="Bible:John.11.23" parsed="|John|11|23|0|0" passage="Joh 11:23"><i>v.</i> 23</scripRef>): <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 class="indent" id="John.xii-p42">[3.] The faith which Martha mixed with this
word, and the unbelief mixed with this faith, <scripRef id="John.xii-p42.1" osisRef="Bible:John.11.24" parsed="|John|11|24|0|0" passage="Joh 11:24"><i>v.</i> 24</scripRef>.</p>
<p class="indent" id="John.xii-p43"><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, <scripRef id="John.xii-p43.1" osisRef="Bible:Acts.24.15" parsed="|Acts|24|15|0|0" passage="Ac 24:15">Acts xxiv. 15</scripRef>.
1. That there shall be a <i>last day,</i> with which all the days
of time shall be numbered and finished. 2. That there shall be a
<i>general</i> resurrection at that day, when the earth and sea
shall give up their dead. 3. That there shall be a
<i>particular</i> resurrection of each one: "I know that I shall
rise again, and this and the other relation that was dear to me."
As bone shall return to his bone in that day, so friend to his
friend.</p>
<p class="indent" id="John.xii-p44"><i>Secondly,</i> Yet she seems to think
this saying not so well worthy of all acceptation as really it was:
"<i>I know he shall rise again at the last day;</i> but what are we
the better for that now?" As if the comforts of the resurrection to
eternal life were not worth speaking of, or yielded not
satisfaction sufficient to balance her affliction. See our weakness
and folly, that we suffer present sensible things to make a deeper
impression upon us, both of grief and joy, than those things which
are the objects of faith. <i>I know that he shall rise again at the
last day;</i> and is not this enough? She seems to think it is not.
Thus, by our discontent under present crosses, we greatly
undervalue our future hopes, and put a slight upon them, as if not
worth regarding.</p>
<p class="indent" id="John.xii-p45">[4.] The further instruction and
encouragement which Jesus Christ gave her; for he will not quench
the smoking flax nor break the bruised reed. He said to her, <i>I
am the resurrection and the life,</i> <scripRef id="John.xii-p45.1" osisRef="Bible:John.11.25-John.11.26" parsed="|John|11|25|11|26" passage="Joh 11:25,26"><i>v.</i> 25, 26</scripRef>. Two things Christ
possesses her with the belief of, in reference to the present
distress; and they are the things which our faith should fasten
upon in the like cases.</p>
<p class="indent" id="John.xii-p46"><i>First,</i> The power of Christ, his
sovereign power: <i>I am the resurrection and the life,</i> the
fountain of life, and the head and author of the resurrection.
Martha believed that at his prayer God would give any thing, but he
would have her know that by his word he could work anything. Martha
believed a resurrection at the <i>last day;</i> Christ tells her
that he had that power lodged in his own hand, that the dead were
to <i>hear his voice</i> (<scripRef id="John.xii-p46.1" osisRef="Bible:John.5.25" parsed="|John|5|25|0|0" passage="Joh 5:25"><i>ch.</i>
v. 25</scripRef>), whence it was easy to infer, He that could raise
a world of men that had been dead many ages could doubtless raise
one man that had been dead but <i>four days.</i> Note, It is an
unspeakable comfort to all good Christians that Jesus Christ is the
resurrection and the life, and will be so to them.
<i>Resurrection</i> is a return to life; Christ is the author of
that return, and of that life to which it is a return. We look for
the <i>resurrection of the dead</i> and the <i>life of the world to
come,</i> and Christ is both; the author and principle of both, and
the ground of our hope of both.</p>
<p class="indent" id="John.xii-p47"><i>Secondly,</i> The promises of the new
covenant, which give us further ground of hope that <i>we shall
live.</i> Observe,</p>
<p class="indent" id="John.xii-p48"><i>a.</i> To whom these promises are
made—to those that believe in Jesus Christ, to those that consent
to, and confide in, Jesus Christ as the only Mediator of
reconciliation and communion between God and man, that receive the
record God has given in his word concerning his Son, sincerely
comply with it, and answer all the great intentions of it. The
condition of the latter promise is thus expressed: <i>Whosoever
liveth and believeth in me,</i> which may be understood, either,
(<i>a.</i>) Of <i>natural</i> life: <i>Whosoever lives in this
world,</i> whether he be Jew or Gentile, wherever he lives, if he
believe in Christ, he shall live by him. Yet it limits the time:
Whoever during <i>life,</i> while he is here in this state of
probation, <i>believes in me,</i> shall be happy in me, but after
death it will be too late. Whoever <i>lives</i> and
<i>believes,</i> that is, lives by faith (<scripRef id="John.xii-p48.1" osisRef="Bible:Gal.2.20" parsed="|Gal|2|20|0|0" passage="Ga 2:20">Gal. ii. 20</scripRef>), has a faith that influences his
conversation. Or, (<i>b.</i>) Of <i>spiritual</i> life: He that
<i>lives</i> and <i>believes</i> is he that by faith is born again
to a heavenly and divine life, to whom <i>to live is
Christ</i>—that makes Christ the life of his soul.</p>
<p class="indent" id="John.xii-p49"><i>b.</i> What the promises are (<scripRef id="John.xii-p49.1" osisRef="Bible:John.11.25" parsed="|John|11|25|0|0" passage="Joh 11:25"><i>v.</i> 25</scripRef>): <i>Though he die, yet
shall he live,</i> nay, <i>he shall never die,</i> <scripRef id="John.xii-p49.2" osisRef="Bible:John.11.26" parsed="|John|11|26|0|0" passage="Joh 11:26"><i>v.</i> 26</scripRef>. Man consists of body
and soul, and provision is made for the happiness of both.</p>
<p class="indent" id="John.xii-p50">(<i>a.</i>) For the <i>body;</i> here is
the promise of a <i>blessed resurrection.</i> Though the body be
dead because of sin (there is no remedy but it will die), yet it
<i>shall live again.</i> All the difficulties that attend the state
of the dead are here overlooked, and made nothing of. Though the
sentence of death was just, though the effects of death be dismal,
though the bands of death be strong, though he be dead and buried,
dead and putrefied, though the scattered dust be so mixed with
common dust that no art of man can distinguish, much less separate
them, put the case as strongly as you will on that side, yet we are
sure that <i>he shall live</i> again: the body shall be raised a
glorious body.</p>
<p class="indent" id="John.xii-p51">(<i>b.</i>) For the <i>soul;</i> here is
the promise of a <i>blessed 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, and there is not any intermission or interruption of its
life, as there 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>, <i>for ever—Non morietur in æternum;</i> so Cyprian
quotes it. The body shall not be <i>for ever</i> dead in the grave;
it dies (like the 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 it.</i> But this is not all; the souls
shall not die that death which 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, <i>shall have no power;</i>
see <scripRef id="John.xii-p51.1" osisRef="Bible:John.6.40" parsed="|John|6|40|0|0" passage="Joh 6:40"><i>ch.</i> vi. 40</scripRef>.
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>
<p class="indent" id="John.xii-p52">[5.] Martha's unfeigned assent yielded to
what Christ said, <scripRef id="John.xii-p52.1" osisRef="Bible:John.11.27" parsed="|John|11|27|0|0" passage="Joh 11:27"><i>v.</i>
27</scripRef>. We have here Martha's creed, the good confession she
witnessed, the same with that for which Peter was commended
(<scripRef id="John.xii-p52.2" osisRef="Bible:Matt.16.16-Matt.16.17" parsed="|Matt|16|16|16|17" passage="Mt 16:16,17">Matt. xvi. 16, 17</scripRef>), and
it is the <i>conclusion of the whole matter.</i></p>
<p class="indent" id="John.xii-p53"><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>
<p class="indent" id="John.xii-p54"><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 class="indent" id="John.xii-p55"><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 (<scripRef id="John.xii-p55.1" osisRef="Bible:Ps.2.7" parsed="|Ps|2|7|0|0" passage="Ps 2:7">Ps. ii. 7</scripRef>), 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 class="indent" id="John.xii-p56"><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 class="indent" id="John.xii-p57">2. The interview between Christ and Mary
the other sister. And here observe,</p>
<p class="indent" id="John.xii-p58">(1.) The notice which Martha gave her of
Christ's coming (<scripRef id="John.xii-p58.1" osisRef="Bible:John.11.28" parsed="|John|11|28|0|0" passage="Joh 11:28"><i>v.</i>
28</scripRef>): <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> (<scripRef id="John.xii-p58.2" osisRef="Bible:Luke.10.40" parsed="|Luke|10|40|0|0" passage="Lu 10:40">Luke x. 40</scripRef>); 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 (<scripRef id="John.xii-p58.3" osisRef="Bible:Ps.94.12" parsed="|Ps|94|12|0|0" passage="Ps 94:12">Ps. xciv.
12</scripRef>), 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> (<scripRef id="John.xii-p58.4" osisRef="Bible:Ps.27.8" parsed="|Ps|27|8|0|0" passage="Ps 27:8">Ps. xxvii. 8</scripRef>); and, if he call thee, he will
cure thee, he will comfort thee.</p>
<p class="indent" id="John.xii-p59">(2.) The haste which Mary made to Christ
upon this notice given her (<scripRef id="John.xii-p59.1" osisRef="Bible:John.11.29" parsed="|John|11|29|0|0" passage="Joh 11:29"><i>v.</i>
29</scripRef>): <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 class="indent" id="John.xii-p60">(3.) We are told (<scripRef id="John.xii-p60.1" osisRef="Bible:John.11.30" parsed="|John|11|30|0|0" passage="Joh 11:30"><i>v.</i> 30</scripRef>) 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> <scripRef id="John.xii-p60.2" osisRef="Bible:Heb.13.13" parsed="|Heb|13|13|0|0" passage="Heb 13:13">Heb. xiii. 13</scripRef>.</p>
<p class="indent" id="John.xii-p61">(4.) The misconstruction which the Jews
that were with Mary made of her going away so hastily (<scripRef id="John.xii-p61.1" osisRef="Bible:John.11.31" parsed="|John|11|31|0|0" passage="Joh 11:31"><i>v.</i> 31</scripRef>): 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 class="indent" id="John.xii-p62">(5.) Mary's address to our Lord Jesus
(<scripRef id="John.xii-p62.1" osisRef="Bible:John.11.32" parsed="|John|11|32|0|0" passage="Joh 11:32"><i>v.</i> 32</scripRef>): 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 <scripRef id="John.xii-p62.2" osisRef="Bible:John.11.33" parsed="|John|11|33|0|0" passage="Joh 11:33"><i>v.</i>
33</scripRef>), <i>Lord, if thou hadst been here, my brother had
not died,</i> as Martha said before, for they had often said it to
one another. Now here, [1.] Her posture is very humble and
submissive: <i>She fell down at his 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> (<scripRef id="John.xii-p62.3" osisRef="Bible:Luke.10.39" parsed="|Luke|10|39|0|0" passage="Lu 10:39">Luke x. 39</scripRef>),
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 sorrow and self-abasement for sin, and
a patient resignation of ourselves to the divine disposal. Mary's
casting herself at Christ's feet was in token of the profound
respect and veneration she had for him. Thus subjects were wont to
give honour to their kings and princes; but, our Lord Jesus not
appearing in secular glory as an earthly prince, those who by this
posture of adoration gave honour to him certainly looked upon him
as more than man, and intended hereby to give him divine honour.
Mary hereby made profession of the Christian faith as truly as
Martha did, and in effect said, <i>I believe that thou art the
Christ; bowing the knee to</i> Christ, and <i>confessing him with
the tongue,</i> are put together as equivalent, <scripRef id="John.xii-p62.4" osisRef="Bible:Rom.14.11 Bible:Phil.2.10-Phil.2.11" parsed="|Rom|14|11|0|0;|Phil|2|10|2|11" passage="Ro 14:11,Php 2:10,11">Rom. xiv. 11; Phil. ii. 10, 11</scripRef>.
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 <scripRef id="John.xii-p62.5" osisRef="Bible:Song.8.1" parsed="|Song|8|1|0|0" passage="So 8:1">Cant. viii. 1</scripRef>. We serve a Master of whom we
have no reason to be ashamed, and whose acceptance of our services
is sufficient to balance the reproach of men and all their
revilings. [2.] Her address is very pathetic: <i>Lord, if thou
hadst been here, my brother had not died.</i> Christ's delay was
designed for the best, and proved so; yet both the sisters very
indecently <i>cast the same in his teeth,</i> and in effect charge
him with the death of their brother. This repeated challenge he
might justly have resented, might have told them he had something
else to do than to be at their beck and to attend them; he must
come when his business would permit him: but not a word of this; he
considered the circumstances of their affliction, and that losers
think they may have leave to speak, and therefore overlooked the
rudeness of this welcome, and gave us an example of mildness and
meekness in such cases. Mary added no more, as Martha did; but it
appears, by what follows, that what she fell short in words she
made up in tears; she said less than Martha, but wept more; and
tears of devout affection have a voice, a loud prevailing voice, in
the ears of Christ; no rhetoric like this.</p>
</div><scripCom id="John.xii-p62.6" osisRef="Bible:John.11.33-John.11.44" parsed="|John|11|33|11|44" passage="Joh 11:33-44" type="Commentary"/><div class="Commentary" id="Bible:John.11.33-John.11.44">
<h4 id="John.xii-p62.7">Christ at the Grave of Lazarus; The
Resurrection of Lazarus.</h4>
<p class="passage" id="John.xii-p63">33 When Jesus therefore saw her weeping, and the
Jews also weeping which came with her, he groaned in the spirit,
and was troubled,   34 And said, Where have ye laid him? They
said unto him, Lord, come and see.   35 Jesus wept.   36
Then said the Jews, Behold how he loved him!   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?   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?   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.</p>
<p class="indent" id="John.xii-p64">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 class="indent" id="John.xii-p65">1. By the inward groans and troubles of his
spirit (<scripRef id="John.xii-p65.1" osisRef="Bible:John.11.33" parsed="|John|11|33|0|0" passage="Joh 11:33"><i>v.</i> 33</scripRef>):
<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 class="indent" id="John.xii-p66">(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? <scripRef id="John.xii-p66.1" osisRef="Bible:Job.16.5" parsed="|Job|16|5|0|0" passage="Job 16:5">Job xvi.
5</scripRef>.</p>
<p class="indent" id="John.xii-p67">(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> <scripRef id="John.xii-p67.1" osisRef="Bible:Isa.63.9 Bible:Judg.10.16" parsed="|Isa|63|9|0|0;|Judg|10|16|0|0" passage="Isa 63:9,Jdg 10:16">Isa. lxiii. 9; Judg. x. 16</scripRef>. When
Christ saw them all in tears,</p>
<p class="indent" id="John.xii-p68">[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 <scripRef id="John.xii-p68.1" osisRef="Bible:Mark.5.39" parsed="|Mark|5|39|0|0" passage="Mk 5:39">Mark v. 39</scripRef>: "<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, <scripRef id="John.xii-p68.2" osisRef="Bible:Isa.63.15" parsed="|Isa|63|15|0|0" passage="Isa 63:15">Isa. lxiii.
15</scripRef>. 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 (<scripRef id="John.xii-p68.3" osisRef="Bible:Ps.41.6" parsed="|Ps|41|6|0|0" passage="Ps 41:6">Ps. xli. 6</scripRef>);
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 class="indent" id="John.xii-p69">[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 class="indent" id="John.xii-p70">2. His concern for them appeared by his
<i>kind enquiry</i> after the poor remains of his deceased friend
(<scripRef id="John.xii-p70.1" osisRef="Bible:John.11.34" parsed="|John|11|34|0|0" passage="Joh 11:34"><i>v.</i> 34</scripRef>): 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 class="indent" id="John.xii-p71">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 class="indent" id="John.xii-p72">(1.) As he was going to the grave, as if he
had been following the corpse thither, <i>Jesus wept,</i> <scripRef id="John.xii-p72.1" osisRef="Bible:John.11.35" parsed="|John|11|35|0|0" passage="Joh 11:35"><i>v.</i> 35</scripRef>. 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, <scripRef id="John.xii-p72.2" osisRef="Bible:Isa.53.3" parsed="|Isa|53|3|0|0" passage="Isa 53:3">Isa. liii. 3</scripRef>. 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 class="indent" id="John.xii-p73">(2.) Different constructions were put upon
Christ's weeping. [1.] Some made a kind and candid interpretation
of it, and what was very natural (<scripRef id="John.xii-p73.1" osisRef="Bible:John.11.36" parsed="|John|11|36|0|0" passage="Joh 11:36"><i>v.</i> 36</scripRef>): <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, <scripRef id="John.xii-p73.2" osisRef="Bible:Acts.8.2" parsed="|Acts|8|2|0|0" passage="Ac 8:2">Acts viii. 2</scripRef>. 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 (<scripRef id="John.xii-p73.3" osisRef="Bible:John.11.37" parsed="|John|11|37|0|0" passage="Joh 11:37"><i>v.</i>
37</scripRef>): <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 class="indent" id="John.xii-p74">II. Christ's approach to the grave, and the
preparation that was made for working this miracle.</p>
<p class="indent" id="John.xii-p75">1. Christ repeats his groans upon his
coming near the grave (<scripRef id="John.xii-p75.1" osisRef="Bible:John.11.38" parsed="|John|11|38|0|0" passage="Joh 11:38"><i>v.</i>
38</scripRef>): <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, <scripRef id="John.xii-p75.2" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii.
37</scripRef>. (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> <scripRef id="John.xii-p75.3" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>. 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 class="indent" id="John.xii-p76">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,
<scripRef id="John.xii-p76.1" osisRef="Bible:Gen.23.19" parsed="|Gen|23|19|0|0" passage="Ge 23:19">Gen. xxiii. 19</scripRef>. 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 (<scripRef id="John.xii-p76.2" osisRef="Bible:Dan.6.17" parsed="|Dan|6|17|0|0" passage="Da 6:17">Dan. vi.
17</scripRef>), 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 class="indent" id="John.xii-p77">3. Orders are given to remove the stone
(<scripRef id="John.xii-p77.1" osisRef="Bible:John.11.39" parsed="|John|11|39|0|0" passage="Joh 11:39"><i>v.</i> 39</scripRef>): <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 class="indent" id="John.xii-p78">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 class="indent" id="John.xii-p79">(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 class="indent" id="John.xii-p80">(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, <scripRef id="John.xii-p80.1" osisRef="Bible:Ps.5.9" parsed="|Ps|5|9|0|0" passage="Ps 5:9">Ps. v.
9</scripRef>. 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, <scripRef id="John.xii-p80.2" osisRef="Bible:Ps.14.3" parsed="|Ps|14|3|0|0" passage="Ps 14:3">Ps. xiv.
3</scripRef>. [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 class="indent" id="John.xii-p81">5. The gentle reproof Christ gave to Martha
for the weakness of her faith (<scripRef id="John.xii-p81.1" osisRef="Bible:John.11.40" parsed="|John|11|40|0|0" passage="Joh 11:40"><i>v.</i> 40</scripRef>): <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 (<scripRef id="John.xii-p81.2" osisRef="Bible:John.11.27" parsed="|John|11|27|0|0" passage="Joh 11:27"><i>v.</i> 27</scripRef>), <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 class="indent" id="John.xii-p82">6. The opening of the grave, in obedience
to Christ's order, notwithstanding Martha's objection (<scripRef id="John.xii-p82.1" osisRef="Bible:John.11.41" parsed="|John|11|41|0|0" passage="Joh 11:41"><i>v.</i> 41</scripRef>): <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 class="indent" id="John.xii-p83">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 class="indent" id="John.xii-p84">1. He applies himself to his <i>living
Father in heaven,</i> so he had called him (<scripRef id="John.xii-p84.1" osisRef="Bible:John.6.17" parsed="|John|6|17|0|0" passage="Joh 6:17"><i>ch.</i> vi. 17</scripRef>), and so eyes him here.</p>
<p class="indent" id="John.xii-p85">(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 <scripRef id="John.xii-p85.1" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1"><i>ch.</i> xvii. 1</scripRef>. 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> <scripRef id="John.xii-p85.2" osisRef="Bible:Rom.4.20" parsed="|Rom|4|20|0|0" passage="Ro 4:20">Rom. iv. 20</scripRef>.</p>
<p class="indent" id="John.xii-p86">(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 class="indent" id="John.xii-p87">[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 class="indent" id="John.xii-p88">[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 (<scripRef id="John.xii-p88.1" osisRef="Bible:John.11.11" parsed="|John|11|11|0|0" passage="Joh 11:11"><i>v.</i> 11</scripRef>): <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 (<scripRef id="John.xii-p88.2" osisRef="Bible:John.11.33 Bible:John.11.38" parsed="|John|11|33|0|0;|John|11|38|0|0" passage="Joh 11:33,38"><i>v.</i> 33,
38</scripRef>), in a <i>mental</i> prayer, with groanings which
could not be <i>uttered.</i></p>
<p class="indent" id="John.xii-p89"><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> <scripRef id="John.xii-p89.1" osisRef="Bible:Ps.2.8 Bible:John.17.5" parsed="|Ps|2|8|0|0;|John|17|5|0|0" passage="Ps 2:8,Joh 17:5">Ps. ii. 8, and <i>ch.</i> xvii.
5</scripRef>. 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 class="indent" id="John.xii-p90"><i>Secondly,</i> Christ, being assured that
his prayer was answered, professes,</p>
<p class="indent" id="John.xii-p91"><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 class="indent" id="John.xii-p92"><i>b.</i> His cheerful assurance of a ready
answer at any time (<scripRef id="John.xii-p92.1" osisRef="Bible:John.11.42" parsed="|John|11|42|0|0" passage="Joh 11:42"><i>v.</i>
42</scripRef>): <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> <scripRef id="John.xii-p92.2" osisRef="Bible:1John.5.14-1John.5.15" parsed="|1John|5|14|5|15" passage="1Jo 5:14,15">1 John v. 14,
15</scripRef>.</p>
<p class="indent" id="John.xii-p93"><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>
(<scripRef id="John.xii-p93.1" osisRef="Bible:Isa.8.19" parsed="|Isa|8|19|0|0" passage="Isa 8:19">Isa. viii. 19</scripRef>), 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 (<scripRef id="John.xii-p93.2" osisRef="Bible:Num.16.31" parsed="|Num|16|31|0|0" passage="Nu 16:31">Num. xvi.
31</scripRef>); 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 class="indent" id="John.xii-p94">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 class="indent" id="John.xii-p95">(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 class="indent" id="John.xii-p96">[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 (<scripRef id="John.xii-p96.1" osisRef="Bible:Isa.45.19" parsed="|Isa|45|19|0|0" passage="Isa 45:19">Isa. xlv. 19</scripRef>), <i>I have not spoken
in secret, in a dark place of the earth.</i></p>
<p class="indent" id="John.xii-p97">[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
(<scripRef id="John.xii-p97.1" osisRef="Bible:John.5.25" parsed="|John|5|25|0|0" passage="Joh 5:25"><i>ch.</i> v. 25</scripRef>), and of
his word as the means of it (<scripRef id="John.xii-p97.2" osisRef="Bible:John.6.63" parsed="|John|6|63|0|0" passage="Joh 6:63"><i>ch.</i> vi. 63</scripRef>), 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> <scripRef id="John.xii-p97.3" osisRef="Bible:Ezek.16.6" parsed="|Ezek|16|6|0|0" passage="Eze 16:6">Ezek. xvi. 6</scripRef>. <i>Arise from the dead,</i>
<scripRef id="John.xii-p97.4" osisRef="Bible:Eph.5.14" parsed="|Eph|5|14|0|0" passage="Eph 5:14">Eph. v. 14</scripRef>. The spirit of
life from God entered into those that had been dead and dry bones,
when Ezekiel prophesied over them, <scripRef id="John.xii-p97.5" osisRef="Bible:Ezek.37.10" parsed="|Ezek|37|10|0|0" passage="Eze 37:10">Ezek. xxxvii. 10</scripRef>. 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> <scripRef id="John.xii-p97.6" osisRef="Bible:Ps.50.4" parsed="|Ps|50|4|0|0" passage="Ps 50:4">Ps. l. 4</scripRef>.
<i>He shall call</i> both <i>to the heavens</i> for their souls,
<i>and to the earth</i> for their bodies, <i>that he may judge his
people.</i></p>
<p class="indent" id="John.xii-p98">(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. [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. [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> [3.] The event was according to the intention: <i>He
that was dead came forth,</i> <scripRef id="John.xii-p98.1" osisRef="Bible:John.11.44" parsed="|John|11|44|0|0" passage="Joh 11:44"><i>v.</i> 44</scripRef>. 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>
<p class="indent" id="John.xii-p99">(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> <scripRef id="John.xii-p99.1" osisRef="Bible:1Cor.15.52" parsed="|1Cor|15|52|0|0" passage="1Co 15:52">1 Cor. xv.
52</scripRef>. 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>
</div><scripCom id="John.xii-p99.2" osisRef="Bible:John.11.45-John.11.57" parsed="|John|11|45|11|57" passage="Joh 11:45-57" type="Commentary"/><div class="Commentary" id="Bible:John.11.45-John.11.57">
<h4 id="John.xii-p99.3">The Consultation of the Pharisees; The
Prophecy of Caiaphas; A Conspiracy against Christ.</h4>
<p class="passage" id="John.xii-p100">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.</p>
<p class="indent" id="John.xii-p101">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 class="indent" id="John.xii-p102">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 class="indent" id="John.xii-p103">II. Others were irritated by it, and
hardened in their unbelief.</p>
<p class="indent" id="John.xii-p104">1. The <i>informers</i> were so (<scripRef id="John.xii-p104.1" osisRef="Bible:John.11.46" parsed="|John|11|46|0|0" passage="Joh 11:46"><i>v.</i> 46</scripRef>): <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> (<scripRef id="John.xii-p104.2" osisRef="Bible:Ps.52.2-Ps.52.4 Bible:Ps.120.2-Ps.120.3" parsed="|Ps|52|2|52|4;|Ps|120|2|120|3" passage="Ps 52:2-4;120:2,3">Ps. lii. 2-4;
cxx. 2, 3</scripRef>), though what he said was <i>true.</i></p>
<p class="indent" id="John.xii-p105">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 class="indent" id="John.xii-p106">(1.) A special council is called and held
(<scripRef id="John.xii-p106.1" osisRef="Bible:John.11.47" parsed="|John|11|47|0|0" passage="Joh 11:47"><i>v.</i> 47</scripRef>): <i>Then
gathered the chief priests and Pharisees a council,</i> as was
foretold, <scripRef id="John.xii-p106.2" osisRef="Bible:Ps.2.2" parsed="|Ps|2|2|0|0" passage="Ps 2:2">Ps. ii. 2</scripRef>, <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 class="indent" id="John.xii-p107">(2.) The case is proposed, and shown to be
weighty and of great consequence.</p>
<p class="indent" id="John.xii-p108">[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 class="indent" id="John.xii-p109">[2.] That which made this matter weighty
was the peril they apprehended their church and nation to be in
from the Romans (<scripRef id="John.xii-p109.1" osisRef="Bible:John.11.48" parsed="|John|11|48|0|0" passage="Joh 11:48"><i>v.</i>
48</scripRef>): "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 class="indent" id="John.xii-p110"><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 class="indent" id="John.xii-p111"><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 class="indent" id="John.xii-p112"><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, <scripRef id="John.xii-p112.1" osisRef="Bible:John.7.48" parsed="|John|7|48|0|0" passage="Joh 7:48"><i>ch.</i> vii. 48</scripRef>, <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 class="indent" id="John.xii-p113"><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> <scripRef id="John.xii-p113.1" osisRef="Bible:Judg.15.11" parsed="|Judg|15|11|0|0" passage="Jdg 15:11">Judg. xv.
11</scripRef>. 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, <scripRef id="John.xii-p113.2" osisRef="Bible:Zech.12.3" parsed="|Zech|12|3|0|0" passage="Zec 12:3">Zech.
xii. 3</scripRef>. The <i>fear of the wicked it shall come upon
them,</i> <scripRef id="John.xii-p113.3" osisRef="Bible:Prov.10.24" parsed="|Prov|10|24|0|0" passage="Pr 10:24">Prov. x. 24</scripRef>.</p>
<p class="indent" id="John.xii-p114">(3.) Caiaphas makes a malicious but
mystical speech in the council on this occasion.</p>
<p class="indent" id="John.xii-p115">[1.] The <i>malice</i> of it appears
evident at first view, <scripRef id="John.xii-p115.1" osisRef="Bible:John.11.49-John.11.50" parsed="|John|11|49|11|50" passage="Joh 11:49,50"><i>v.</i>
49, 50</scripRef>. 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 class="indent" id="John.xii-p116"><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 class="indent" id="John.xii-p117"><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 class="indent" id="John.xii-p118"><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,
<scripRef id="John.xii-p118.1" osisRef="Bible:Isa.59.14" parsed="|Isa|59|14|0|0" passage="Isa 59:14">Isa. lix. 14</scripRef>. 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 (<scripRef id="John.xii-p118.2" osisRef="Bible:Phil.2.17 Bible:1John.3.16" parsed="|Phil|2|17|0|0;|1John|3|16|0|0" passage="Php 2:17,1Jo 3:16">Phil. ii. 17; 1
John iii. 16</scripRef>); 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 class="indent" id="John.xii-p119">[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 (<scripRef id="John.xii-p119.1" osisRef="Bible:John.11.51-John.11.52" parsed="|John|11|51|11|52" passage="Joh 11:51,52"><i>v.</i> 51, 52</scripRef>): <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 class="indent" id="John.xii-p120">(4.) The evangelist explains and enlarges
upon Caiaphas's words.</p>
<p class="indent" id="John.xii-p121">[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, <scripRef id="John.xii-p121.1" osisRef="Bible:Isa.10.7" parsed="|Isa|10|7|0|0" passage="Isa 10:7">Isa.
x. 7</scripRef>.</p>
<p class="indent" id="John.xii-p122"><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 class="indent" id="John.xii-p123"><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> (<scripRef id="John.xii-p123.1" osisRef="Bible:Dan.9.26" parsed="|Dan|9|26|0|0" passage="Da 9:26">Dan. ix.
26</scripRef>), 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 (<scripRef id="John.xii-p123.2" osisRef="Bible:Joel.2.28-Joel.2.29" parsed="|Joel|2|28|2|29" passage="Joe 2:28,29">Joel ii.
28, 29</scripRef>, compared with <scripRef id="John.xii-p123.3" osisRef="Bible:Acts.2.17" parsed="|Acts|2|17|0|0" passage="Ac 2:17">Acts
ii. 17</scripRef>), 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 class="indent" id="John.xii-p124"><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> (<scripRef id="John.xii-p124.1" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11">1 Pet.
i. 11</scripRef>), 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> <scripRef id="John.xii-p124.2" osisRef="Bible:Zech.13.1" parsed="|Zech|13|1|0|0" passage="Zec 13:1">Zech. xiii. 1</scripRef>. 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> <scripRef id="John.xii-p124.3" osisRef="Bible:Rom.11.5" parsed="|Rom|11|5|0|0" passage="Ro 11:5">Rom. xi. 5</scripRef>.</p>
<p class="indent" id="John.xii-p125">[2.] The evangelist enlarges upon this word
of Caiaphas (<scripRef id="John.xii-p125.1" osisRef="Bible:John.11.52" parsed="|John|11|52|0|0" passage="Joh 11:52"><i>v.</i>
52</scripRef>), <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 class="indent" id="John.xii-p126"><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> <scripRef id="John.xii-p126.1" osisRef="Bible:Isa.49.6" parsed="|Isa|49|6|0|0" passage="Isa 49:6">Isa. xlix. 6</scripRef>. 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 (<scripRef id="John.xii-p126.2" osisRef="Bible:Acts.2.5" parsed="|Acts|2|5|0|0" passage="Ac 2:5">Acts ii. 5</scripRef>), that <i>feared God</i>
(<scripRef id="John.xii-p126.3" osisRef="Bible:Acts.10.2" parsed="|Acts|10|2|0|0" passage="Ac 10:2">Acts x. 2</scripRef>), and worshipped
him (<scripRef id="John.xii-p126.4" osisRef="Bible:Acts.17.4" parsed="|Acts|17|4|0|0" passage="Ac 17:4">Acts xvii. 4</scripRef>),
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> <scripRef id="John.xii-p126.5" osisRef="Bible:Eph.1.5" parsed="|Eph|1|5|0|0" passage="Eph 1:5">Eph. i. 5</scripRef>. Now
these are <i>scattered abroad</i> in several <i>places of the
earth,</i> out of all kindreds and tongues (<scripRef id="John.xii-p126.6" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev. vii. 9</scripRef>), 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 class="indent" id="John.xii-p127"><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> <scripRef id="John.xii-p127.1" osisRef="Bible:Eph.1.10" parsed="|Eph|1|10|0|0" passage="Eph 1:10">Eph. i. 10</scripRef>. 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> (<scripRef id="John.xii-p127.2" osisRef="Bible:Heb.2.11-Heb.2.13" parsed="|Heb|2|11|2|13" passage="Heb 2:11-13">Heb. ii.
11-13</scripRef>), and by the motive of his death recommends them
all severally to the love and affection one of another, <scripRef id="John.xii-p127.3" osisRef="Bible:John.13.34" parsed="|John|13|34|0|0" passage="Joh 13:34"><i>ch.</i> xiii. 34</scripRef>.</p>
<p class="indent" id="John.xii-p128">(5.) The result of this debate is a resolve
of the council to put Jesus to death (<scripRef id="John.xii-p128.1" osisRef="Bible:John.11.53" parsed="|John|11|53|0|0" passage="Joh 11:53"><i>v.</i> 53</scripRef>): <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, <scripRef id="John.xii-p128.2" osisRef="Bible:Jas.1.15 Bible:Ezek.7.10" parsed="|Jas|1|15|0|0;|Ezek|7|10|0|0" passage="Jam 1:15,Eze 7:10">James i. 15; Ezek. vii. 10</scripRef>. 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>
<p class="indent" id="John.xii-p129">(6.) Christ hereupon absconded, knowing
very well what was the vote of their close cabal, <scripRef id="John.xii-p129.1" osisRef="Bible:John.11.54" parsed="|John|11|54|0|0" passage="Joh 11:54"><i>v.</i> 54</scripRef>.</p>
<p class="indent" id="John.xii-p130">[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 class="indent" id="John.xii-p131">[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> <scripRef id="John.xii-p131.1" osisRef="Bible:Jer.9.2" parsed="|Jer|9|2|0|0" passage="Jer 9:2">Jer. ix. 2</scripRef>. 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 <scripRef id="John.xii-p131.2" osisRef="Bible:2Chr.13.19" parsed="|2Chr|13|19|0|0" passage="2Ch 13:19">2
Chron. xiii. 19</scripRef>. 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> (<scripRef id="John.xii-p131.3" osisRef="Bible:Isa.30.20" parsed="|Isa|30|20|0|0" passage="Isa 30:20">Isa. xxx. 20</scripRef>); 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, <scripRef id="John.xii-p131.4" osisRef="Bible:1Sam.27.4" parsed="|1Sam|27|4|0|0" passage="1Sa 27:4">1 Sam. xxvii. 4</scripRef>. 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 class="indent" id="John.xii-p132">(7.) The strict enquiry made for him during
his recess, <scripRef id="John.xii-p132.1" osisRef="Bible:John.11.55-John.11.57" parsed="|John|11|55|11|57" passage="Joh 11:55-57"><i>v.</i>
55-57</scripRef>.</p>
<p class="indent" id="John.xii-p133">[1.] The occasion of it was the approach of
the passover, at which they expected his presence, according to
custom (<scripRef id="John.xii-p133.1" osisRef="Bible:John.11.55" parsed="|John|11|55|0|0" passage="Joh 11:55"><i>v.</i> 55</scripRef>):
<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, <scripRef id="John.xii-p133.2" osisRef="Bible:2Chr.35.18" parsed="|2Chr|35|18|0|0" passage="2Ch 35:18">2 Chron. xxxv.
18</scripRef>), <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, <scripRef id="John.xii-p133.3" osisRef="Bible:Num.9.6" parsed="|Num|9|6|0|0" passage="Nu 9:6">Num. ix.
6</scripRef>. 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 class="indent" id="John.xii-p134">[2.] The enquiry was very solicitous:
<i>They said, What think you, that he will not come to the
feast?</i> <scripRef id="John.xii-p134.1" osisRef="Bible:John.11.56" parsed="|John|11|56|0|0" passage="Joh 11:56"><i>v.</i>
56</scripRef>.</p>
<p class="indent" id="John.xii-p135"><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 class="indent" id="John.xii-p136"><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>
(<scripRef id="John.xii-p136.1" osisRef="Bible:Hos.5.1-Hos.5.2" parsed="|Hos|5|1|5|2" passage="Ho 5:1,2">Hos. v. 1, 2</scripRef>),—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,
<scripRef id="John.xii-p136.2" osisRef="Bible:1Sam.20.25-1Sam.20.27" parsed="|1Sam|20|25|20|27" passage="1Sa 20:25-27">1 Sam. xx. 25-27</scripRef>,
&amp;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 class="indent" id="John.xii-p137">[3.] The orders issued out by the
government for the apprehending of him were very strict, <scripRef id="John.xii-p137.1" osisRef="Bible:John.11.57" parsed="|John|11|57|0|0" passage="Joh 11:57"><i>v.</i> 57</scripRef>. 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>
</div></div2>