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Matthew Henry’s Complete Commentary
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Matthew Henry |
J O H N.
CHAP. XI.
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,
II. The visit he made to Lazarus’s relations when he had heard of his
death, and their entertainment of the visit,
III. The miracle wrought in the raising of Lazarus from the dead,
IV. The effect wrought by this miracle upon others,
| The Death of Lazarus. |
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1 Now a certain man was sick, named Lazarus, of Bethany,
the town of Mary and her sister Martha.
2 (It was that 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 that, 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 his disciples, Let us go into
Judæa again.
8 His 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.
We have in these verses,
I. A particular account of the parties principally concerned in this
story,
1. They lived at Bethany, a village nor far from Jerusalem,
where Christ usually lodged when he came up to the feasts. It is here
called the town of Mary and Martha, that is, the town where they
dwelt, as Bethsaida is called the city of Andrew and Peter,
ch. i. 44.
For I see no reason to think, as some do, that Martha and Mary were
owners of the town, and the rest were their tenants.
2. Here was a brother named Lazarus; his Hebrew name
probably was Eleazar, which being contracted, and a Greek
termination put to it, is made Lazarus. Perhaps in prospect of
this history our Saviour made use of the name of Lazarus in that
parable wherein he designed to set forth the blessedness of the
righteous in the bosom of Abraham immediately after death,
3. Here were two sisters, Martha and Mary, who seem to
have been the housekeepers, and to have managed the affairs of the
family, while perhaps Lazarus lived a retired life, and gave himself to
study and contemplation. Here was a decent, happy, well-ordered family,
and a family that Christ was very much conversant with, where yet there
was neither husband nor wife (for aught that appears), but the house
kept by a brother, and his sisters dwelling together in unity.
4. One of the sisters is particularly described to be that Mary
which anointed the Lord with ointment,
v. 2.
Some think she was that woman that we read of,
who had been a sinner, a bad woman. I rather think it refers to
that anointing of Christ which this evangelist relates
(ch. xii. 3);
for the evangelists do never refer one to another, but John frequently
refers in one place of his gospel to another. Extraordinary acts of
piety and devotion, that come from an honest principle of love to
Christ, will not only find acceptance with him, but gain reputation in
the church,
This was she whose brother Lazarus was sick; and the sickness of
those we love is our affliction. The more friends we have the more
frequently we are thus afflicted by sympathy; and the dearer they are
the more grievous it is. The multiplying of our comforts is but the
multiplying of our cares and crosses.
II. The tidings that were sent to our Lord Jesus of the sickness of
Lazarus,
v. 3.
His sisters knew where Jesus was, a great way off beyond Jordan,
and they sent a special messenger to him, to acquaint him with the
affliction of their family, in which they manifest,
1. The affection and concern they had for their brother. Though, it is
likely, his estate would come to them after his death, yet they
earnestly desired his life, as they ought to do. They showed their love
to him now that he was sick, for a brother is born for
adversity, and so is a sister too. We must weep with our friends
when they weep, as well as rejoice with them when they rejoice.
2. The regard they had to the Lord Jesus, whom they were willing to
make acquainted with all their concerns, and, like Jephthah, to utter
all their words before him. Though God knows all our wants, and
griefs, and cares, he will know them from us, and is honoured by our
laying them before him. The message they sent was very short, not
petitioning, much less prescribing or pressing,
but barely relating the case with the tender insinuation of a powerful
plea, Lord, behold, he whom thou lovest is sick. They do not
say, He whom we love, but he whom thou lovest. Our
greatest encouragements in prayer are fetched from God himself and from
his grace. They do not say, Lord, behold, he who loveth thee,
but he whom thou lovest; for herein is love, not that we
loved God, but that he loved us. Our love to him is not worth
speaking of, but his to us can never be enough spoken of. Note,
(1.) There are some of the friends and followers of the Lord Jesus for
whom he has a special kindness above others. Among the twelve there was
one whom Jesus loved.
(2.) It is no new thing for those whom Christ loves to be sick: all
things come alike to all. Bodily distempers correct the corruption,
and try the graces, of God’s people.
(3.) It is a great comfort to us, when we are sick, to have those about
us that will pray for us.
(4.) We have great encouragement in our prayers for those who are sick,
if we have ground to hope that they are such as Christ loves; and we
have reason to love and pray for those whom we have reason to think
Christ loves and cares for.
III. An account how Christ entertained the tidings brought him of the
illness of his friend.
1. He prognosticated the event and issue of the sickness, and probably
sent it as a message to the sisters of Lazarus by the express, to
support them while he delayed to come to them. Two things he
prognosticates:–
(1.) This sickness is not unto death. It was mortal, proved
fatal, and no doubt but Lazarus was truly dead for four days.
But,
[1.] That was not the errand upon which this sickness was sent; it came
not, as in a common case, to be a summons to the grave, but there was a
further intention in it. Had it been sent on that errand, his rising
from the dead would have defeated it.
[2.] That was not the final effect of this sickness. He died,
and yet it might be said he did not die, for factum non
dicitur quod non perseverat–That is not said to be done which is not
done for a perpetuity. Death is an everlasting farewell to this
world; it is the way whence we shall not return; and in this sense it
was not unto death. The grave was his long home, his
house of eternity. Thus Christ said of the maid whom he proposed
to restore to life, She is not dead. The sickness of good
people, how threatening soever, is nor unto death, for it is not
unto eternal death. The body’s death to this world is the soul’s
birth into another world; when we or our friends are sick, we make it
our principal support that there is hope of a recovery, but in that we
may be disappointed; therefore it is our wisdom to build upon that in
which we cannot be disappointed; if they belong to Christ, let the
worst come to the worst, they cannot be hurt of the second
death, and then not much hurt of the first.
(2.) But it is for the glory of God, that an opportunity may be
given for the manifesting of God’s glorious power. The afflictions of
the saints are designed for the glory of God, that he may have
opportunity of showing them favour; for the sweetest mercies, and the
most effecting, are those which are occasioned by trouble. Let this
reconcile us to the darkest dispensations of Providence, they are all
for the glory of God, this sickness, this loss, or this disappointment,
is so; and, if God be glorified, we ought to be satisfied,
It was for the glory of God, for it was that the Son of God might be
glorified thereby, as it gave him occasion to work that glorious
miracle, the raising of him from the dead. As, before, the man
was born blind that Christ might have the honour of curing him
(ch. ix. 3),
so Lazarus must be sick and die, that Christ may be glorified as the
Lord of life. Let this comfort those whom Christ loves under all their
grievances that the design of them all is that the Son of God may be
glorified thereby, his wisdom, power, and goodness, glorified in
supporting and relieving them; see
2. He deferred visiting his patient,
They had pleaded, Lord, it is he whom thou lovest, and the plea
is allowed
(v. 5):
Jesus loved Martha, and her sister, and Lazarus. Thus the claims
of faith are ratified in the court of heaven. Now one would think it
should follow, When he heard therefore that he was sick he made
all the haste that he could to him; if he loved them, now was a time to
show it by hastening to them, for he knew they impatiently expected
him. But he took the contrary way to show his love: it is not said, He
loved them and yet he lingered; but he loved them and
therefore he lingered; when he heard that his friend was sick,
instead of coming post to him, he abode two days still in the same
place where he was.
(1.) He loved them, that is, had a great opinion of Martha and
Mary, of their wisdom and grace, of their faith and patience, above
others of his disciples, and therefore he deferred coming to them, that
he might try them, that their trial might at last be found to praise
and honour.
(2.) He loved them, that is, he designed to do something great
and extraordinary for them, to work such a miracle for their relief as
he had not wrought for any of his friends; and therefore he delayed
coming to them, that Lazarus might be dead and buried
before he came. If Christ had come presently, and cured the sickness of
Lazarus, he had done no more than he did for many; if he had
raised him to life when newly dead, no more than he had done for
some: but, deferring his relief so long, he had an opportunity
of doing more for him than for any. Note, God hath gracious
intentions even in seeming delays,
&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 every thing is beautiful
in its season.
IV. The discourse he had with his disciples when he was about to visit
his friends at Bethany,
The conference is so very free and familiar as to make out what Christ
saith, I have called you friends. Two things he discourses
about–his own danger and Lazarus’s death.
1. His own danger in going into Judea,
(1.) Here is the notice which Christ gave his disciples of his purpose
to go into Judea towards Jerusalem. His disciples were the men of his
counsel, and to them he saith
(v. 7),
“Let us go into Judea again, though those of Judea are unworthy
of such a favour.” Thus Christ repeats the tenders of his mercy to
those who have often rejected them. Now this may be considered,
[1.] As a purpose of his kindness to his friends at Bethany, whose
affliction, and all the aggravating circumstances of it, he knew very
well, though no more expresses were sent to him; for he was present in
spirit, though absent in body. When he knew they were brought to the
last extremity, when the brother and sisters had given and taken a
final farewell, “Now,” saith he, “let us go to Judea.” Christ will
arise in favour of his people when the time to favour them, yea, the
set time, is come; and the worst time is commonly the set
time–when our hope is lost, and we are cut off for our parts;
then they shall know that I am the Lord when I have opened
the graves,
Ezek. xxxvii. 11, 13.
In the depths of affliction, let this therefore keep us out of the
depths of despair, that man’s extremity is God’s opportunity,
Jehovah-jireh. Or,
[2.] As a trial of the courage of the disciples, whether they would
venture to follow him thither, where they had so lately been frightened
by an attempt upon their Master’s life, which they looked upon as an
attempt upon theirs too. To go to Judea, which was so lately made
too hot for them, was a saying that proved them. But
Christ did not say, “Go you into Judea, and I will stay and take
shelter here;” no, Let us go. Note, Christ never brings his
people into any peril but he accompanies them in it, and is with them
even when they walk through the valley of the shadow of
death.
(2.) Their objection against this journey
(v. 8):
Master, the Jews of late sought to stone thee, and goest thou
thither again? Here,
[1.] They remind him of the danger he had been in there not long since.
Christ’s disciples are apt to make a greater matter of sufferings than
their Master does, and to remember injuries longer. He had put up with
the affront, it was over and gone, and forgotten, but his disciples
could not forget it; of late, nyn—now, as
if it were this very day, they sought to stone thee. Though it
was at least two months ago, the remembrance of the fright was fresh in
their minds.
[2.] They marvel that he will go thither again. “Wilt thou
favour those with thy presence that have expelled thee out of their
coasts?” Christ’s ways in passing by offences are above our
ways. “Wilt thou expose thyself among a people that are so
desperately enraged against thee? Goest thou thither again,
where thou hast been so ill used?” Here they showed great care for
their Master’s safety, as Peter did, when he said, Master, spare
thyself; had Christ been inclined to shift off suffering, he did
not want friends to persuade him to it, but he had opened his mouth
to the Lord, and he would not, he could not, go back. Yet, while
the disciples show a concern for his safety, they discover at the same
time, First, A distrust of his power; as if he could not secure
both himself and them now in Judea as well as he had done formerly. Is
his arm shortened? When we are solicitous for the interests of Christ’s
church and kingdom in the world, we must yet rest satisfied in the
wisdom and power of the Lord Jesus, who knows how to secure a flock of
sheep in the midst of a herd of wolves. Secondly, A secret fear
of suffering themselves; for they count upon this if he suffer. When
our own private interests happen to run in the same channel with those
of the public, we are apt to think ourselves zealous for the Lord of
hosts, when really we are only zealous for our own wealth, credit,
ease, and safety, and seek our own things, under colour of
seeking the things of Christ; we have therefore need to distinguish
upon our principles.
(3.) Christ’s answer to this objection
(v. 9, 10):
Are there not twelve hours in the day? The Jews divided every
day into twelve hours, and made their hours longer or shorter according
as the days were, so that an hour with them was the twelfth part of the
time between sun and sun; so some. Or, lying much more south than we,
their days were nearer twelve hours long than ours. The divine
Providence has given us day-light to work by, and lengthens it out to a
competent time; and, reckoning the year round, every country has
just as much daylight as night, and so much more as the
twilights amount to. Man’s life is a day; this day is
divided into divers ages, states, and opportunities, as into hours
shorter or longer, as God has appointed; the consideration of this
should make us not only very busy, as to the work of life
(if there were twelve hours in the day, each of them ought to be
filled up with duty, and none of them trifled away), but also
very easy as to the perils of life; our day shall be lengthened
out till our work be done, and our testimony finished. This Christ
applies to his case, and shows why he must go to Judea, because he had
a clear call to go. For the opening of this,
[1.] He shows the comfort and satisfaction which a man has in his own
mind while he keeps in the way of his duty, as it is in general
prescribed by the word of God, and particularly determined by the
providence of God: If any man walk in the day, he stumbles not;
that is, If a man keep close to his duty, and mind that, and set the
will of God before him as his rule, with an impartial respect to all
God’s commandments, he does not hesitate in his own mind, but,
walking uprightly, walks surely, and with a holy confidence. As
he that walks in the day stumbles not, but goes on steadily and
cheerfully in his way, because he sees the light of this world,
and by it sees his way before him; so a good man, without any
collateral security or sinister aims, relies upon the word of God as
his rule, and regards the glory of God as his end, because he
sees those two great lights, and keeps his eye upon them; thus he
is furnished with a faithful guide in all his doubts, and a powerful
guard in all his dangers,
Christ, wherever he went, walked in the day, and so shall we, if
we follow his steps.
[2.] He shows the pain and peril a man is in who walks not according to
this rule
(v. 10):
If a man walk in the night, he stumbles; that is, If a man walk
in the way of his heart, and the sight of his eyes, and according to
the course of this world,–if he consult his own carnal reasonings more
than the will and glory of God,–he falls into temptations and snares,
is liable to great uneasiness and frightful apprehensions, trembles at
the shaking of a leaf, and flees when none
pursues; while an upright man laughs at the shaking of the
spear, and stands undaunted when ten thousand invade. See
he stumbles, because there is no light in him, for light in us
is that to our moral actions which light about us is to our natural
actions. He has not a good principle within; he is not sincere; his eye
is evil. Thus Christ not only justifies his purpose of going into
Judea, but encourages his disciples to go along with him, and fear no
evil.
2. The death of Lazarus is here discoursed of between Christ and his
disciples,
where we have,
(1.) The notice Christ gave his disciples of death of Lazarus, and an
intimation that his business into Judea was to look after him,
After he had prepared his disciples for this dangerous march into an
enemy’s country, he then gives them,
[1.] Plain intelligence of the death of Lazarus, though he had received
no advice of it: Our friend Lazarus sleepeth. See here how
Christ calls a believer and a believer’s death.
First, He calls a believer his friend: Our friend
Lazarus. Note,
1. There is a covenant of friendship between Christ and believers, and
a friendly affection and communion pursuant to it, which our Lord Jesus
will own and not be ashamed of. His secret is with the
righteous.
2. Those whom Christ is pleased to own as his friends all his disciples
should take for theirs. Christ speaks of Lazarus as their common
friend: Our friend.
3. Death itself does not break the bond of friendship between Christ
and a believer. Lazarus is dead, and yet he is still our
friend.
Secondly, He calls the death of a believer a sleep: he
sleepeth. It is good to call death by such names and titles as will
help to make it more familiar and less formidable to us.
The death of Lazarus was in a peculiar sense a sleep, as that of
Jairus’s daughter, because he was to be raised again speedily; and,
since we are sure to rise again at last, why should that make
any great difference? And why should not the believing hope of that
resurrection to eternal life make it as easy to us to put off the body
and die as it is to put off our clothes and go to sleep? A good
Christian, when he dies, does but sleep: he rests from the labours of
the day past, and is refreshing himself for the next morning. Nay,
herein death has the advantage of sleep, that sleep is only the
parenthesis, but death is the period, of our cares and
toils. The soul does not sleep, but becomes more active; but the body
sleeps without any toss, without any terror; not distempered nor
disturbed. The grave to the wicked is a prison, and its grave-clothes
as the shackles of a criminal reserved for execution; but to the godly
it is a bed, and all its bands as the soft and downy fetters of an easy
quiet sleep. Though the body corrupt, it will rise in the
morning as if it had never seen corruption; it is but putting off our
clothes to be mended and trimmed up for the marriage day, the
coronation day, to which we must rise. See
Isa. lvii. 2; 1 Thess. iv. 14.
The Greeks called their burying-places
dormitories—koimeteria.
[2.] Particular intimations of his favourable intentions concerning
Lazarus: but I go, that I may awake him out of sleep. He could
have done it, and yet have staid where he was: he that restored at a
distance one that was dying
could have raised at a distance one that was dead; but he would
put this honour upon the miracle, to work it by the grave side: I
go, to awake him. As sleep is a resemblance of death, so a man’s
awaking out of sleep when he is called, especially when he is called by
his own name, is an emblem of the resurrection
(Job xiv. 15):
Then shalt thou call. Christ had no sooner said, Our friend
sleeps, but presently he adds, I go, that I may awake him.
When Christ tells his people at any time how bad the case is he lets
them know in the same breath how easily, how quickly, he can mend it.
Christ’s telling his disciples that this was his business to Judea
might help to take off their fear of going with him thither; he did not
go 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.
(2.) Their mistake of the meaning of this notice, and the blunder they
made about it
(v. 12, 13):
They said, Lord, if he sleep, he shall do well. This intimates,
[1.] Some concern they had for their friend Lazarus; they hoped
he would recover; sothesetai—he shall be saved
from dying at this time. Probably they had understood, by the messenger
who brought news of his illness, that one of the most threatening
symptoms he was under was that he was restless, and could get no sleep;
and now that they heard he slept they concluded the fever was going
off, and the worst was past. Sleep is often nature’s physic, and
reviving to its weak and weary powers. This is true of the sleep of
death; if a good Christian so sleep, he shall do well, better
than he did here.
[2.] A greater concern for themselves; for hereby they insinuate
that it was now needless for Christ to go to him, and expose himself
and them. “If he sleep, he will be quickly well, and we may stay where
we are.” Thus we are willing to hope that the good work which we are
called to do will do itself, or will be done by some other hand, if
there be peril in the doing of it.
(3.) This mistake of theirs rectified
(v. 13):
Jesus spoke of his death. See here,
[1.] How dull of understanding Christ’s disciples as yet were. Let us
not therefore condemn all those as heretics who mistake the sense of
some of Christ’s sayings. It is not good to aggravate our brethren’s
mistakes; yet this was a gross one, for it had easily been
prevented if they had remembered how frequently death is called a sleep
in the Old Testament. They should have understood Christ when he spoke
scripture language. Besides, it would sound oddly for their Master to
undertake a journey of two or three days only to awake a friend out of
a natural sleep, which any one else might do. What Christ undertakes to
do, we may be sure, is something great and uncommon, and a work
worthy of himself.
[2.] How carefully the evangelist corrects this error: Jesus spoke
of his death. Those that speak in an unknown tongue, or use
similitudes, should learn hence to explain themselves, and pray
that they may interpret, to prevent mistakes.
(4.) The plain and express declaration which Jesus made to them of the
death of Lazarus, and his resolution to go to Bethany,
[1.] He gives them notice of the death of Lazarus; what he had before
said darkly he now says plainly, and without a figure: Lazarus is
dead,
v. 14.
Christ takes cognizance of the death of his saints, for it is precious
in his sight
(Ps. cxvi. 15),
and he is not pleased if we do not consider it, and lay it to heart.
See what a compassionate teacher Christ is, and how he condescends to
those that are out of the way, and by his subsequent sayings and doings
explains the difficulties of what went before.
[2.] He gives them the reason why he had delayed so long to go and see
him: I am glad for your sakes that I was not there. If he had
been there time enough, he would have healed his disease and prevented
his death, which would have been much for the comfort of Lazarus’s
friends, but then his disciples would have seen no further proof of his
power than what they had often seen, and, consequently, their faith had
received no improvement; but now that he went and raised him from the
dead, as there were many brought to believe on him who before
did no
(v. 45),
so there was much done towards the perfecting of what was lacking in
the faith of those that did, which Christ aimed at: To the intent
that you may believe.
[3.] He resolves now to go to Bethany, and take his disciples along
with him: Let us go unto him. Not, “Let us go to his sisters, to
comfort them” (which is the utmost we can do), but, Let us go to
him; for Christ can show wonders to the dead. Death, which
will separate us from all our other friends, and cut us off from
correspondence with them, cannot separate us from the love of Christ,
nor put us out of the reach of his calls; as he will maintain his
covenant with the dust, so he can make visits to the dust.
Lazarus is dead, but let us go to him; though perhaps
those who said, If he sleep there is no need to go, were ready
to say, If he be dead it is to no purpose to go.
(5.) Thomas exciting his fellow-disciples cheerfully to attend their
Master’s motions
(v. 16):
Thomas, who is called Didymus. Thomas in Hebrew and Didymus in
Greek signify a twin; it is said of Rebekah
that there were twins in her womb; the word is Thomim.
Probably Thomas was a twin. He said to his
fellow-disciples (who probably looked with fear and concern upon
one another when Christ had said so positively, Let us go to
him), very courageously, Let us also go that we may die with
him; with him, that is,
[1.] With Lazarus, who was now dead; so some take it. Lazarus was a
dear and loving friend both to Christ and his disciples, and perhaps
Thomas had a particular intimacy with him. Now if he be dead, saith he,
let us even go and die with him. For, First, “If
we survive, we know not how to live without him.”
Probably Lazarus had done them many good offices, sheltered them, and
provided for them, and been to them instead of eyes; and now
that he was gone they had no man like-minded, and “Therefore,”
saith he, “we had as good die with him.” Thus we are sometimes ready to
think our lives bound up in the lives of some that were dear to us: but
God will teach us to live, and to live comfortably, upon himself, when
those are gone without whom we thought we could not live. But this is
not all. Secondly, “If we die, we hope to be happy with
him.” Such a firm belief he has of a happiness on the other side
death, and such good hope through grace of their own and Lazarus’s
interest in it, that he is willing they should all go and die with
him. It is better to die, and go along with our Christian friends
to that world which is enriched by their removal to it, than stay
behind in a world that is impoverished by their departure out of it.
The more of our friends are translated hence, the fewer cords we have
to bind us to this earth, and the more to draw our hearts heavenwards.
How pleasantly does the good man speak of dying, as if it were but
undressing and going to bed!
[2.] “Let us go and die with our Master, who is now exposing
himself to death by venturing into Judea;” and so I rather think it is
meant. “If he will go into danger, let us also go and take our lot with
him, according to the command we received, Follow me.” Thomas
knew so much of the malice of the Jews against Christ, and the counsels
of God concerning him, which he had often told them of, that it was no
foreign supposition that he was now going to die. And now Thomas
manifests, First, A gracious readiness to die with Christ
himself, flowing from strong affections to him, though his faith was
weak, as appeared afterwards,
Where thou diest I will die,
Ruth i. 17.
Secondly, A zealous desire to help his fellow-disciples into the
same frame: “Let us go, one and all, and die with him; if
they stone him, let them stone us; who would desire to survive such a
Master?” Thus, in difficult times, Christians should animate one
another. We may each of us say, Let us die with him. Note, The
consideration of the dying of the Lord Jesus should make us willing to
die whenever God calls for us.
| Christ at Bethany. |
|
|
17 Then when Jesus came, he found that he had lain 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 still in the house.
21 Then said Martha unto Jesus, Lord, if thou hadst been here,
my brother had not died.
22 But I know, that even now, whatsoever thou wilt ask of God,
God will give it thee.
23 Jesus saith unto her, Thy brother shall rise again.
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 that, 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.
The matter being determined, that Christ will go to Judea, and his
disciples with him, they address themselves to their journey; in this
journey some circumstances happened which the other evangelists record,
as the healing of the blind man at Jericho, and the conversion of
Zaccheus. We must not reckon ourselves out of our way, while we are in
the way of doing good; nor be so intent upon one good office as to
neglect another.
At length, he comes near to Bethany, which is said to be about
fifteen furlongs from Jerusalem, about two measured miles,
Notice is taken of this, that this miracle was in effect wrought in
Jerusalem, and so was put to her score. Christ’s miracles in
Galilee were more numerous, but those in or near Jerusalem were
more illustrious; there he healed one that had been diseased
thirty-eight years, another that had been blind from his
birth, and raised one that had been dead four days. To
Bethany Christ came, and observe,
I. What posture he found his friends there in. When he had been last
with them it is probable that he left them well, in health and joy; but
when we part from our friends (though Christ knew) we know not what
changes may affect us or them before we meet again.
1. He found his friend Lazarus in the grave,
v. 17.
When he came near the town, probably by the burying-place belonging to
the town, he was told by the neighbours, or some persons whom he met,
that Lazarus had been four days buried. Some think that Lazarus
died the same day that the messenger came to Jesus with the tidings of
his sickness, and so reckon two days for his abode in the same place
and two days for his journey. I rather think that Lazarus died at the
very instant that Jesus, “Our friend sleepeth, he is now newly
fallen asleep;” and that the time between his death and burial (which
among the Jews was but short), with the four days of his lying in the
grave, was taken up in this journey; for Christ travelled publicly, as
appears by his passing through Jericho, and his abode at Zaccheus’s
house took up some time. Promised salvations, though they always come
surely, yet often come slowly.
2. He found his friends that survived in grief. Martha and Mary
were almost swallowed up with sorrow for the death of their brother,
which is intimated where it is said that many of the Jews came to
Martha and Mary to comfort them. Note,
(1.) Ordinarily, where death is there are mourners, especially
when those that were agreeable and amiable to their relations, and
serviceable to their generation, are taken away. The house where death
is called the house of mourning,
Eccl. vii. 2.
When man goes to his long home the mourners go about the streets
(Eccl. xii. 5),
or rather sit alone, and keep silence. Here was Martha’s house,
a house where the fear of God was, and on which his blessing rested,
yet made a house of mourning. Grace will keep sorrow from the
heart
(ch. xiv. 1),
not from the house.
(2.) Where there are mourners there ought to be comforters. It is a
duty we owe to those that are in sorrow to mourn with them, and to
comfort them; and our mourning with them will be some comfort to them.
When we are under the present impressions of grief, we are apt to
forget those things which would minister comfort to us, and therefore
have need of remembrancers. It is a mercy to have remembrancers when we
are in sorrow, and our duty to be remembrancers to those who are in
sorrow. The Jewish doctors laid great stress upon this, obliging their
disciples to make conscience of comforting the mourners after the
burial of the dead. They comforted them concerning their
brother, that is, by speaking to them of him, not only of the good
name he left behind, but of the happy state he was gone to. When godly
relations and friends are taken from us, whatever occasion we have to
be afflicted concerning ourselves, who are left behind and miss them,
we have reason to be comforted concerning those who are gone before us
to a happiness where they have no need of us. This visit which the
Jews made to Martha and Mary is an evidence that they were persons of
distinction, and made a figure; as also that they behaved obligingly to
all; so that though they were followers of Christ, yet those who had no
respect for him were civil to them. There was also a providence in it,
that so many Jews, Jewish ladies it is probable, should come together,
just at this time, to comfort the mourners, that they might be
unexceptionable witnesses of the miracle, and see what miserable
comforters they were, in comparison with Christ. Christ did not
usually send for witnesses to his miracles, and yet had none been by
but relations this would have been excepted against; therefore God’s
counsel so ordered it that these should come together accidentally, to
bear their testimony to it, that infidelity might stop her mouth.
II. What passed between him and his surviving friends at this
interview. When Christ defers his visits for a time they are thereby
made the more acceptable, much the more welcome; so it was here. His
departures endear his returns, and his absence teaches us how to value
his presence. We have here,
1. The interview between Christ and Martha.
(1.) We are told that she went and met him,
v. 20.
[1.] It should seem that Martha was earnestly expecting Christ’s
arrival, and enquiring for it. Either she had sent out messengers, to
bring her tidings of his first approach, or she had often asked, Saw
you him whom my soul loveth? so that the first who discovered him
ran to her with the welcome news. However it was, she heard of his
coming before he arrived. She had waited long, and often asked, Is
he come? and could hear no tidings of him; but long-looked-for came
at last. At the end the vision will speak, and not lie.
[2.] Martha, when the good news was brought that Jesus was coming,
threw all aside, and went and met him, in token of a most
affectionate welcome. She waived all ceremony and compliment to the
Jews who came to visit her, and hastened to go and meet Jesus. Note,
When God by his grace or providence is coming towards us in ways of
mercy and comfort, we should go forth by faith, hope, and prayer to
meet him. Some suggest that Martha went out of the town to meet Jesus,
to let him know that there were several Jews in the house, who were no
friends to him, that if he pleased he might keep out of the way of
them.
[3.] When Martha went to meet Jesus, Mary sat still in the
house. Some think she did not hear the tidings, being in her
drawing-room, receiving visits of condolence, while Martha who was
busied in the household-affairs had early notice of it. Perhaps Martha
would not tell her sister that Christ was coming, being ambitious of
the honour of receiving him first. Sancta est prudentia clam
fratribus clam parentibus ad Christum esse conferre–Holy prudence
conducts us to Christ, while brethren and parents know not what we are
doing.–Maldonat. in locum. Others think she did hear that
Christ was come, but was so overwhelmed with sorrow that she did not
care to stir, choosing rather to indulge her sorrow, and to sit poring
upon her affliction, and saying, I do well to mourn. Comparing
this story with that in
&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: But Mary
sat still in the house. See here how much it will be our wisdom
carefully to watch against the temptations, and improve the advantages,
of our natural temper.
(2.) Here is fully related the discourse between Christ and Martha.
[1.] Martha’s address to Christ,
First, She complains of Christ’s long absence and delay. She
said it, not only with grief for the death of her brother, but with
some resentment of the seeming unkindness of the Master: Lord if you
hadst been here, my brother had not died. Here is,
1. Some evidence of faith. She believed Christ’s power, that,
though her brother’s sickness was very grievous, yet he could have
cured it, and so have prevented his death. She believed his
pity, that if he had but seen Lazarus in his extreme illness,
and his dear relations all in tears about him, he would have had
compassion, and have prevented so sad a breach, for his compassions
fail not. But,
2. Here are sad instances of unbelief. Her faith was true, but weak as
a bruised reed, for she limits the power of Christ, in saying, If
thou hadst been here; whereas she ought to have known that Christ
could cure at a distance, and that his gracious operations were not
limited to his bodily presence. She reflects likewise upon the wisdom
and kindness of Christ, that he did not hasten to them when they sent
for him, as if he had not timed his business well, and now might
as well have staid away, and not have come at all, as to come too late;
and, as for any help now, she can scarcely entertain the thought of
it.
Secondly, Yet she corrects and comforts herself with the
thoughts of the prevailing interest Christ had in heaven; at least, she
blames herself for blaming her Master, and for suggesting that he comes
too late: for I know that even now, desperate as the case is,
whatsoever thou wilt ask of God, God will give it to thee.
Observe,
1. How willing her hope was. Though she had not courage to ask
of Jesus that he should raise him to life again, there having been no
precedent as yet of any one raised to life that had been so long dead,
yet, like a modest petitioner, she humbly recommends the case to the
wise and compassionate consideration of the Lord Jesus. When we know
not what in particular to ask or expect, let us in general refer
ourselves to God, let him do as seemeth him good. Judicii tui est,
non præsumptionis meæ–I leave it to thy judgment, not to
my presumption.–Aug. in locum. When we know not what to pray for,
it is our comfort that the great Intercessor knows what to ask for us,
and is always heard.
2. How weak her faith was. She should have said, “Lord, thou
canst do whatsoever thou wilt;” but she only says, “Thou canst obtain
whatsoever thou prayest for.” She had forgotten that the Son had
life in himself, that he wrought miracles by his own power. Yet
both these considerations must be taken in for the encouragement of our
faith and hope, and neither excluded: the dominion Christ has on earth
and his interest and intercession in heaven. He has in the one hand the
golden sceptre, and in the other the golden censer; his power is always
predominant, his intercession always prevalent.
[2.] The comfortable word which Christ gave to Martha, in an answer to
her pathetic address
(v. 23):
Jesus saith unto her, Thy brother shall rise again. Martha, in
her complaint, looked back, reflecting with regret that Christ was
not there, for then, thinks she, my brother had been now alive. We
are apt, in such cases, to add to our own trouble, by fancying what
might have been. “If such a method had been taken, such a
physician employed, my friend had not died;” which is more than we
know: but what good does this do? When God’s will is done, our business
is to submit to him. Christ directs Martha, and us in her, to look
forward, and to think what shall be, for that is a certainty,
and yields sure comfort: Thy brother shall rise again. First,
This was true of Lazarus in a sense peculiar to him: he was now
presently to be raised; but Christ speaks of it in general as a thing
to be done, not which he himself would do, so humbly did our Lord Jesus
speak of what he did. He also expresses it ambiguously, leaving
her uncertain at first whether he would raise him presently or not till
the last day, that he might try her faith and patience.
Secondly, It is applicable to all the saints, and their
resurrection at the last day. Note, It is a matter of comfort to us,
when we have buried our godly friends and relations, to think that they
shall rise again. As the soul at death is not lost, but gone
before, so the body is not lost, but laid up. Think you hear Christ
saying, “Thy parent, thy child, thy yoke-fellow, shall rise again;
these dry bones shall live.“
[3.] The faith which Martha mixed with this word, and the unbelief
mixed with this faith,
First, She accounts it a faithful saying that he shall
rise again at the last day. Though the doctrine of the resurrection
was to have its full proof from Christ’s resurrection, yet, as it was
already revealed, she firmly believed it,
1. That there shall be a last day, with which all the days of
time shall be numbered and finished.
2. That there shall be a general resurrection at that day, when
the earth and sea shall give up their dead.
3. That there shall be a particular resurrection of each one: “I
know that I shall rise again, and this and the other relation that was
dear to me.” As bone shall return to his bone in that day, so friend to
his friend.
Secondly, Yet she seems to think this saying not so well worthy
of all acceptation as really it was: “I know he shall rise again at
the last day; but what are we the better for that now?” As if the
comforts of the resurrection to eternal life were not worth speaking
of, or yielded not satisfaction sufficient to balance her affliction.
See our weakness and folly, that we suffer present sensible things to
make a deeper impression upon us, both of grief and joy, than those
things which are the objects of faith. I know that he shall rise
again at the last day; and is not this enough? She seems to think
it is not. Thus, by our discontent under present crosses, we greatly
undervalue our future hopes, and put a slight upon them, as if not
worth regarding.
[4.] The further instruction and encouragement which Jesus Christ gave
her; for he will not quench the smoking flax nor break the bruised
reed. He said to her, I am the resurrection and the life,
v. 25, 26.
Two things Christ possesses her with the belief of, in reference to the
present distress; and they are the things which our faith should fasten
upon in the like cases.
First, The power of Christ, his sovereign power: I am the
resurrection and the life, the fountain of life, and the head and
author of the resurrection. Martha believed that at his prayer God
would give any thing, but he would have her know that by his word he
could work anything. Martha believed a resurrection at the last
day; Christ tells her that he had that power lodged in his own
hand, that the dead were to hear his voice
(ch. v. 25),
whence it was easy to infer, He that could raise a world of men that
had been dead many ages could doubtless raise one man that had been
dead but four days. Note, It is an unspeakable comfort to all
good Christians that Jesus Christ is the resurrection and the life, and
will be so to them. Resurrection is a return to life; Christ is
the author of that return, and of that life to which it is a return. We
look for the resurrection of the dead and the life of the
world to come, and Christ is both; the author and principle of
both, and the ground of our hope of both.
Secondly, The promises of the new covenant, which give us
further ground of hope that we shall live. Observe,
a. To whom these promises are made–to those that believe in
Jesus Christ, to those that consent to, and confide in, Jesus Christ as
the only Mediator of reconciliation and communion between God and man,
that receive the record God has given in his word concerning his Son,
sincerely comply with it, and answer all the great intentions of it.
The condition of the latter promise is thus expressed: Whosoever
liveth and believeth in me, which may be understood, either,
(a.) Of natural life: Whosoever lives in this
world, whether he be Jew or Gentile, wherever he lives, if he
believe in Christ, he shall live by him. Yet it limits the time:
Whoever during life, while he is here in this state of
probation, believes in me, shall be happy in me, but after death
it will be too late. Whoever lives and believes, that is,
lives by faith
(Gal. ii. 20),
has a faith that influences his conversation. Or,
(b.) Of spiritual life: He that lives and
believes is he that by faith is born again to a heavenly and
divine life, to whom to live is Christ–that makes Christ the
life of his soul.
b. What the promises are
(v. 25):
Though he die, yet shall he live, nay, he shall never
die,
v. 26.
Man consists of body and soul, and provision is made for the happiness
of both.
(a.) For the body; here is the promise of a blessed
resurrection. Though the body be dead because of sin (there is no
remedy but it will die), yet it shall live again. All the
difficulties that attend the state of the dead are here overlooked, and
made nothing of. Though the sentence of death was just, though the
effects of death be dismal, though the bands of death be strong, though
he be dead and buried, dead and putrefied, though the scattered dust be
so mixed with common dust that no art of man can distinguish, much less
separate them, put the case as strongly as you will on that side, yet
we are sure that he shall live again: the body shall be raised a
glorious body.
(b.) For the soul; here is the promise of a blessed
immortality. He that liveth and believeth, who, being united
to Christ by faith, lives spiritually by virtue of that union, he shall
never die. That spiritual life shall never be extinguished, but
perfected in eternal life. As the soul, being in its nature spiritual,
is therefore immortal; so if by faith it live a spiritual life,
consonant to its nature, its felicity shall be immortal too. It
shall never die, shall never be otherwise than easy and happy,
and there is not any intermission or interruption of its life, as there
is of the life of the body. The mortality of the body shall at
length be swallowed up of life; but the life of the soul, the
believing soul, shall be immediately at death swallowed up of
immortality. He shall not die, eis ton aiona,
for ever–Non morietur in æternum; so Cyprian quotes it. The
body shall not be for ever dead in the grave; it dies (like the
two witnesses) but for a time, times, and the dividing of time;
and when time shall be no more, and all the divisions of it shall be
numbered and finished, a spirit of life from God shall enter into
it. But this is not all; the souls shall not die that death which
is for ever, shall not die eternally, Blessed and holy,
that is, blessed and happy, is he that by faith has part in the
first resurrection, has part in Christ, who is that resurrection;
for on such the second death, which is a death for ever,
shall have no power; see
Christ asks her, “Believest thou this? Canst thou assent
to it with application? Canst thou take my word for it?” Note, When we
have read or heard the word of Christ, concerning the great things of
the other world, we should seriously put it to ourselves, “Do we
believe this, this truth in particular, this which is
attended with so many difficulties, this which is suited to my
case? Does my belief of it realize it to me, and give my soul an
assurance of it, so that I can say not only this I believe, but
thus I believe it?” Martha was doting upon her brother’s being
raised in this world; before Christ gave her hopes of this, he directed
her thoughts to another life, another world: “No matter for
that, but believest thou this that I tell thee concerning
the future state?” The crosses and comforts of this present time
would not make such an impression upon us as they do if we did but
believe the things of eternity as we ought.
[5.] Martha’s unfeigned assent yielded to what Christ said,
We have here Martha’s creed, the good confession she witnessed, the
same with that for which Peter was commended
and it is the conclusion of the whole matter.
First, Here is the guide of her faith, and that is the word of
Christ; without any alteration, exception, or proviso, she takes it
entire as Christ had said it: Yea, Lord, whereby she subscribes
to the truth of all and every part of that which Christ had promised,
in his own sense: Even so. Faith is an echo to divine
revelation, returns the same words, and resolves to abide by them:
Yea, Lord, As the word did make it so I believe and take it,
said queen Elizabeth.
Secondly, The ground of her faith, and that is the
authority of Christ; she believes this because she believes that
he who saith it is Christ. She has recourse to the foundation for the
support of the superstructure. I believe,
pepisteuka, “I have believed that thou art Christ,
and therefore I do believe this.” Observe here,
a. What she believed and confessed concerning Jesus; three
things, all to the same effect:–
(a.) That he was the Christ, or Messiah, promised and expected
under this name and notion, the anointed one.
(b.) That he was the Son of God; so the Messiah was
called
(Ps. ii. 7),
not by office only, but by nature.
(c.) That it was he who should come into the world, the
ho erchomenos. That blessing of blessings which the
church had for so many ages waited for as future, she embraced
as present.
b. What she inferred hence, and what she alleged this for. If
she admits this, that Jesus is the Christ, there is no difficulty in
believing that he is the resurrection and the life; for if he be the
Christ, then,
(a.) He is the fountain of light and truth, and we may take all
his sayings for faithful and divine, upon his own word. If he be the
Christ, he is that prophet whom we are to hear in all things.
(b.) He is the fountain of life and blessedness, and we may
therefore depend upon his ability as well as upon his veracity. How
shall bodies, turned to dust, live again? How shall souls,
clogged and clouded as ours are, live for ever? We could not
believe this, but that we believe him that undertakes it to be the
Son of God, who has life in himself, and has it for us.
2. The interview between Christ and Mary the other sister. And here
observe,
(1.) The notice which Martha gave her of Christ’s coming
(v. 28):
When she had so said, as one that needed to say no more, she
went her way, easy in her mind, and called Mary her sister.
[1.] Martha, having received instruction and comfort from Christ
herself, called her sister to share with her. Time was when Martha
would have drawn Mary from Christ, to come and help her in much
serving
(Luke x. 40);
but, to make her amends for this, here she is industrious to draw her
to Christ.
[2.] She called her secretly, and whispered it in her ear,
because there was company by, Jews, who were no friends to Christ. The
saints are called into the fellowship of Jesus Christ by an
invitation that is secret and distinguishing, given to them and not to
others; they have meat to eat that the world knows not of, joy that a
stranger does not intermeddle with.
[3.] She called her by order from Christ; he bade her go call her
sister. This call that is effectual, whoever brings it, is
sent by Christ. The Master is come, and calleth for thee. First,
She calls Christ the Master, didaskalos, a
teaching master; by that title he was commonly called and known
among them. Mr. George Herbert took pleasure in calling Christ, my
Master. Secondly, She triumphs in his arrival: The Master is
come. He whom we have long wished and waited for, he is come, he
is come; this was the best cordial in the present distress.
“Lazarus is gone, and our comfort in him is gone; but the Master is
come, who is better than the dearest friend, and has that in him
which will abundantly make up all our losses. He is come who is our
teacher, who will teach us how to get good by our sorrow
(Ps. xciv. 12),
who will teach, and so comfort.” Thirdly, She invites her
sister to go and meet him: “He calls for thee, enquires what is
become of thee, and would have thee sent for.” Note, When Christ our
Master comes, he calls for us. He comes in his word and
ordinances, calls us to them, calls us by them, calls us to himself. He
calls for thee in particular, for thee by name
(Ps. xxvii. 8);
and, if he call thee, he will cure thee, he will comfort thee.
(2.) The haste which Mary made to Christ upon this notice given her
(v. 29):
As soon as she heard this good news, that the Master was
come, she arose quickly, and came to him. She little thought
how near he was to her, for he is often nearer to them that mourn in
Zion than they are aware of; but, when she knew how near he was, she
started up, and in a transport of joy ran to meet him. The least
intimation of Christ’s gracious approaches is enough to a lively faith,
which stands ready to take the hint, and answer the first call. When
Christ was come,
[1.] She did not consult the decorum of her mourning, but, forgetting
ceremony, and the common usage in such cases, she ran through the town,
to meet Christ. Let no nice punctilios of decency and honour deprive us
at any time of opportunities of conversing with Christ.
[2.] She did not consult her neighbours, the Jews that were with
her, comforting her; she left them all, to come to him, and did not
only not ask their advice, but not so much as ask their leave, or beg
their pardon for her rudeness.
(3.) We are told
(v. 30)
where she found the Master; he was not yet come into Bethany, but was
at the town’s end, in that place where Martha met him. See here,
[1.] Christ’s love to his work. He staid near the place where the grave
was, that he might be ready to go to it. He would not go into the
town, to refresh himself after the fatigue of his journey, till
he had done the work he came to do; nor would he go into the town, lest
it should look like ostentation, and a design to levy a crowd to be
spectators of the miracle.
[2.] Mary’s love to Christ; still she loved much. Though Christ
had seemed unkind in his delays, yet she could take nothing amiss from
him. Let us go thus to Christ without the camp,
Heb. xiii. 13.
(4.) The misconstruction which the Jews that were with Mary made of her
going away so hastily
(v. 31):
They said, She goes to the grave, to weep there. Martha bore up
better under this affliction than Mary did, who was a woman of a tender
and sorrowful spirit; such was her natural temper. Those that are so
have need to watch against melancholy, and ought to be pitied and
helped. These comforters found that their formalities did her no
service, but that she hardened herself in sorrow: and therefore
concluded when she went out, and turned that way, it was to go to
the grave and weep there. See,
[1.] What often is the folly and fault of mourners; they contrive how
to aggravate their own grief, and to make bad worse. We are apt in
such cases to take a strange pleasure in our own pain, and to say,
We do well to be passionate in our grief, even unto death; we
are apt to fasten upon those things that aggravate the affliction, and
what good does this do us, when it is our duty to reconcile ourselves
to the will of God in it? Why should mourners go to the grave to weep
there, when they sorrow not as those that have no hope? Affliction of
itself is grievous; why should we make it more so?
[2.] What is the wisdom and duty of comforters; and that is, to prevent
as much as may be, in those who grieve inordinately, the revival of the
sorrow, and to divert it. Those Jews that followed Mary were thereby
led to Christ, and became the witnesses of one of his most glorious
miracles. It is good cleaving to Christ’s friends in their sorrows, for
thereby we may come to know him better.
(5.) Mary’s address to our Lord Jesus
(v. 32):
She came, attended with her train of comforters, and fell down at
his feet, as one overwhelmed with a passionate sorrow, and said
with many tears (as appears
v. 33),
Lord, if thou hadst been here, my brother had not died, as
Martha said before, for they had often said it to one another. Now
here,
[1.] Her posture is very humble and submissive: She fell down at his
feet, which was more than Martha did, who had a greater command of
her passions. She fell down not as a sinking mourner, but fell down at
his feet as a humble petitioner. This Mary had sat at Christ’s feet
to hear his word
(Luke x. 39),
and here we find her there on another errand. Note, Those that in a day
of peace place themselves at Christ’s feet, to receive instructions
from him, may with comfort and confidence in a day of trouble cast
themselves at his feet with hope to find favour with him. She fell
at his feet, as one submitting to his will in what was done, and
referring herself to his good-will in what was now to be done. When we
are in affliction we must cast ourselves at Christ’s feet in a penitent
sorrow and self-abasement for sin, and a patient resignation of
ourselves to the divine disposal. Mary’s casting herself at Christ’s
feet was in token of the profound respect and veneration she had for
him. Thus subjects were wont to give honour to their kings and princes;
but, our Lord Jesus not appearing in secular glory as an earthly
prince, those who by this posture of adoration gave honour to him
certainly looked upon him as more than man, and intended hereby to give
him divine honour. Mary hereby made profession of the Christian faith
as truly as Martha did, and in effect said, I believe that thou art
the Christ; bowing the knee to Christ, and confessing him with
the tongue, are put together as equivalent,
Rom. xiv. 11; Phil. ii. 10, 11.
This she did in presence of the Jews that attended her, who,
though friends to her and her family, yet were bitter enemies to
Christ; yet in their sight she fell at Christ’s feet, as one that was
neither ashamed to own the veneration she had for Christ nor afraid of
disobliging her friends and neighbours by it. Let them resent it as
they pleased, she falls at his feet; and, if this be to be vile, she
will be yet more vile; see
We serve a Master of whom we have no reason to be ashamed, and whose
acceptance of our services is sufficient to balance the reproach of men
and all their revilings.
[2.] Her address is very pathetic: Lord, if thou hadst been here, my
brother had not died. Christ’s delay was designed for the best, and
proved so; yet both the sisters very indecently cast the same in his
teeth, and in effect charge him with the death of their brother.
This repeated challenge he might justly have resented, might have told
them he had something else to do than to be at their beck and to attend
them; he must come when his business would permit him: but not a word
of this; he considered the circumstances of their affliction, and that
losers think they may have leave to speak, and therefore overlooked the
rudeness of this welcome, and gave us an example of mildness and
meekness in such cases. Mary added no more, as Martha did; but it
appears, by what follows, that what she fell short in words she made up
in tears; she said less than Martha, but wept more; and tears of devout
affection have a voice, a loud prevailing voice, in the ears of Christ;
no rhetoric like this.
| Christ at the Grave of Lazarus; The Resurrection of Lazarus. |
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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 dead 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 from the place where the
dead was laid. And Jesus lifted up his 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 it, 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.
Here we have,
I. Christ’s tender sympathy with his afflicted friends, and the
share he took to himself in their sorrows, which appeared three
ways:–
1. By the inward groans and troubles of his spirit
(v. 33):
Jesus saw Mary weeping for the loss of a loving brother, and the
Jews that came with her weeping for the loss of a good neighbour
and friend; when he saw what a place of weepers, a
bochim, this was, he groaned in the spirit, and was
troubled. See here,
(1.) The griefs of the sons of men represented in the tears of Mary and
her friends. What an emblem was here of this world, this vale of tears!
Nature itself teaches us to weep over our dear relations, when they are
removed by death; Providence thereby calls to weeping and
mourning. It is probable that Lazarus’s estate devolved upon his
sisters, and was a considerable addition to their fortunes; and in such
a case people say, now-a-days, though they cannot wish their relations
dead (that is, they do not say they do), yet, if they were dead, they
would not wish them alive again; but these sisters, whatever they got
by their brother’s death, heartily wished him alive again. Religion
teaches us likewise to weep with them that weep, as these Jews
wept with Mary, considering that we ourselves also are in the
body. Those that truly love their friends will share with them in
their joys and griefs; for what is friendship but a communication of
affections?
(2.) The grace of the Son of God and his compassion towards those that
are in misery. In all their afflictions he is afflicted,
Isa. lxiii. 9; Judg. x. 16.
When Christ saw them all in tears,
[1.] He groaned in the spirit. He suffered himself to be tempted
(as we are when we are disturbed by some great affliction), yet
without sin. This was an expression, either, First, Of his
displeasure at the inordinate grief of those about him, as
“Why make ye this ado and weep? What a hurry is here! does this
become those that believe in a God, a heaven, and another world?” Or,
Secondly, Of his feeling sense of the calamitous state of human
lie, and the power of death, to which fallen man is subject. Having now
to make a vigorous attack upon death and the grave, he thus stirred up
himself to the encounter, put on the garments of vengeance, and
his fury it upheld him; and that he might the more resolutely
undertake the redress of our grievances, and the cure of our griefs, he
was pleased to make himself sensible of the weight of them, and under
the burden of them he now groaned in spirit. Or, Thirdly,
It was an expression of his kind sympathy with his friends that were in
sorrow. Here was the sounding of the bowels, the mercies which the
afflicted church so earnestly solicits,
Christ not only seemed concerned, but he groaned in the spirit;
he was inwardly and sincerely affected with the case. David’s pretended
friends counterfeited sympathy, to disguise their enmity
(Ps. xli. 6);
but we must learn of Christ to have our love and sympathy without
dissimulation. Christ’s was a deep and hearty sigh.
[2.] He was troubled. He troubled himself; so the phrase
is, very significantly. He had all the passions and affections of the
human nature, for in all things he must be like to his brethren;
but he had a perfect command of them, so that they were never
up, but when and as they were called; he was never
troubled, but when he troubled himself, as he saw cause. He
often composed himself to trouble, but was never discomposed or
disordered by it. He was voluntary both in his passion and in his
compassion. He had power to lay down his grief, and power to take it
again.
2. His concern for them appeared by his kind enquiry after the
poor remains of his deceased friend
(v. 34):
Where have you laid him? He knew where he was laid, and yet
asks, because,
(1.) He would thus express himself as a man, even when he was
going to exert the power of a God. Being found in fashion as a man, he
accommodates himself to the way and manner of the sons of men: Non
nescit, sed quasi nescit–He is not ignorant, but he makes as if he
were, saith Austin here.
(2.) He enquired where the grave was, lest, if he had gone straight to
it of his own knowledge, the unbelieving Jews should have thence taken
occasion to suspect a collusion between him and Lazarus, and a trick in
the case. Many expositors observe this from Chrysostom.
(3.) He would thus divert the grief of his mourning friends, by raising
their expectations of something great; as if he had said, “I did not
come hither with an address of condolence, to mingle a few fruitless
insignificant tears with yours; no, I have other work to do; come, let
us adjourn to the grave, and go about our business there.” Note, A
serious address to our work is the best remedy against inordinate
grief.
(4.) He would hereby intimate to us the special care he takes of the
bodies of the saints while they lie in the grave; he takes notice
where they are laid, and will look after them. There is not only
a covenant with the dust, but a guard upon it.
3. It appeared by his tears. Those about him did not tell him
where the body was buried, but desired him to come and see, and
led him directly to the grave, that his eye might yet more affect his
heart with the calamity.
(1.) As he was going to the grave, as if he had been following the
corpse thither, Jesus wept,
v. 35.
A very short verse, but it affords many useful instructions.
[1.] That Jesus Christ was really and truly man, and partook with the
children, not only of flesh and blood, but of a human soul, susceptible
of the impressions of joy, and grief, and other affections. Christ gave
this proof of his humanity, in both senses of the word; that, as a man,
he could weep, and, as a merciful man, he would weep, before he
gave this proof of his divinity.
[2.] That he was a man of sorrows, and acquainted with
grief, as was foretold,
We never read that he laughed, but more than once we have him in tears.
Thus he shows not only that a mournful state will consist with the love
of God, but that those who sow to the Spirit must sow in tears.
[3.] Tears of compassion well become Christians, and make them most to
resemble Christ. It is a relief to those who are in sorrow to have
their friends sympathize with them, especially such a friend as their
Lord Jesus.
(2.) Different constructions were put upon Christ’s weeping.
[1.] Some made a kind and candid interpretation of it, and what was
very natural
(v. 36):
Then said the Jews, Behold how he loved him! They seem to wonder
that he should have so strong an affection for one to whom he was not
related, and with whom he had not had any long acquaintance, for Christ
spent most of his time in Galilee, a great way from Bethany. It
becomes us, according to this example of Christ, to show our love to
our friends, both living and dying. We must sorrow for our brethren
that sleep in Jesus as those that are full of love, though not void of
hope; as the devout men that buried Stephen,
Though our tears profit not the dead, they embalm their memory. These
tears were indications of his particular love to Lazarus, but he has
given proofs no less evident of his love to all the saints, in that he
died for them. When he only dropped a tear over Lazarus, they said,
See how he loved him! Much more reason have we to say so, for
whom he hath laid down his life: See how he loved us! Greater love
has no man than this
[2.] Others made a peevish unfair reflection upon it, as if these tears
bespoke his inability to help his friend
(v. 37):
Could not this man, who opened the eyes of the blind, have
prevented the death of Lazarus? Here it is slyly insinuated,
First, That the death of Lazarus being (as it seemed by his
tears) a great grief to him, if he could have prevented it he would,
and therefore because he did not they incline to think that he
could not; as, when he was dying, they concluded that he could
not, because he did not, save himself, and come down from the
cross; not considering that divine power is always directed in its
operations by divine wisdom, not merely according to his will, but
according to the counsel of his will, wherein it becomes us to
acquiesce. If Christ’s friends, whom he loves, die,–if his church,
whom he loves, be persecuted and afflicted,–we must not impute it to
any defect either in his power or love, but conclude that it is because
he sees it for the best. Secondly, That therefore it might
justly be questioned whether he did indeed open the eyes of the
blind, that is, whether it was not a sham. His not working this
miracle they thought enough to invalidate the former; at least, it
should seem that he had limited power, and therefore not a divine one.
Christ soon convinced these whisperers, by raising Lazarus from
the dead, which was the greater work, that he could have prevented his
death, but therefore did not because he would glorify himself the
more.
II. Christ’s approach to the grave, and the preparation that was made
for working this miracle.
1. Christ repeats his groans upon his coming near the grave
(v. 38):
Again groaning in himself, he comes to the grave: he groaned,
(1.) Being displeased at the unbelief of those who spoke doubtingly of
his power, and blamed him for not preventing the death of Lazarus; he
was grieved for the hardness of their hearts. He never groaned
so much for his own pains and sufferings as for the sins and follies of
men, particularly Jerusalem’s,
(2.) Being affected with the fresh lamentations which, it is likely,
the mourning sisters made when they came near the grave, more
passionately and pathetically than before, his tender spirit was
sensibly touched with their wailings.
(3.) Some think that he groaned in spirit because, to gratify
the desire of his friends, he was to bring Lazarus again into this
sinful troublesome world, from that rest into which he was newly
entered; it would be a kindness to Martha and Mary, but it would be to
him like thrusting one out to a stormy sea again who was newly got into
a safe and quiet harbour. If Lazarus had been let alone, Christ would
quickly have gone to him into the other world; but, being restored to
life, Christ quickly left him behind in this world.
(4.) Christ groaned as one that would affect himself with the
calamitous state of the human nature, as subject to death, from which
he was now about to redeem Lazarus. Thus he stirred up himself to take
hold on God in the prayer he was to make, that he might offer it up
with strong crying,
Heb. v. 7.
Ministers, when they are sent by the preaching of the gospel to raise
dead souls, should be much affected with the deplorable condition of
those they preach to and pray for, and groan in themselves to think of
it.
2. The grave wherein Lazarus lay is here described: It was a cave,
and a stone lay upon it. The graves of the common people, probably,
were dug as ours are; but persons of distinction were, as with us,
interred in vaults, so Lazarus was, and such was the sepulchre in which
Christ was buried. Probably this fashion was kept up among the Jews, in
imitation of the patriarchs, who buried their dead in the cave of
Machpelah,
This care taken of the dead bodies of their friends intimates their
expectation of their resurrection; they reckoned the solemnity of the
funeral ended when the stone was rolled to the grave, or, as here,
laid upon it, like that on the mouth of the den into which
Daniel was cast
(Dan. vi. 17),
that the purpose might not be changed; intimating that the dead
are separated from the living, and gone the way whence they shall
not return. This stone was probably a gravestone, with an
inscription upon it, which the Greeks called
mnemeion—a memorandum, because it is both a
memorial of the dead and a memento to the living, putting
them in remembrance of that which we are all concerned to remember. It
is called by the Latins, Monumentum, à monendo, because
it gives warning.
3. Orders are given to remove the stone
(v. 39):
Take away the stone. He would have this stone removed that all
the standersby might see the body lie dead in the sepulchre, and that
way might be made for its coming out, and it might appear to be a true
body, and not a ghost or spectre. He would have some of
the servants to remove it, that they might be witnesses, by the smell
of the putrefaction of the body, and that therefore it was truly dead.
It is a good step towards the raising of a soul to spiritual life when
the stone is taken away, when prejudices are removed and got over, and
way made for the word to the heart, that it may do its work there, and
say what it has to say.
4. An objection made by Martha against the opening of the grave:
Lord, by this time he stinketh, or is become noisome, for he
has been dead four days, tetartaios gar esti,
quatriduanus est; he is four days old in the other world;
a citizen and inhabitant of the grave of four days’ standing. Probably
Martha perceived the body to smell, as they were removing the stone,
and therefore cried out thus.
(1.) It is easy to observe hence the nature of human bodies: four days
are but a little while, yet what a great change will this time make
with the body of man, if it be but so long without food, much
more if so long without life! Dead bodies (saith Dr. Hammond)
after a revolution of the humours, which is completed in seventy-two
hours, naturally tend to putrefaction; and the Jews say that by the
fourth day after death the body is so altered that one cannot be sure
it is such a person; so Maimonides in Lightfoot. Christ rose the third
day because he was not to see corruption.
(2.) It is not so easy to say what was Martha’s design in saying this.
[1.] Some think she said it in a due tenderness, and such as decency
teaches to the dead body; now that it began to putrefy, she did not
care it should be thus publicly shown and made a spectacle of.
[2.] Others think she said it out of a concern for Christ, lest the
smell of the dead body should be offensive to him. That which is
very noisome is compared to an open sepulchre,
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,
[3.] It should seem, by Christ’s answer, that it was the language of
her unbelief and distrust: “Lord, it is too late now to attempt any
kindness to him; his body begins to rot, and it is impossible that this
putrid carcase should live.” She gives up his case as helpless
and hopeless, there having been no instances, either of late or
formerly, of any raised to life after they had begun to see corruption.
When our bones are dried, we are ready to say, Our hope is
lost. Yet this distrustful word of hers served to make the miracle
both the more evident and the more illustrious; by this it appeared
that he was truly dead, and not in a trance; for, though the posture of
a dead body might be counterfeited, the smell could not. Her suggesting
that it could not be done puts the more honour upon him that
did it.
5. The gentle reproof Christ gave to Martha for the weakness of her
faith
(v. 40):
Said I not unto thee that if thou wouldest believe thou shouldest
see the glory of God? This word of his to her was not before
recorded; it is probable that he said it to her when she had said
(v. 27),
Lord, I believe: and it is enough that it is recorded here,
where it is repeated. Note,
(1.) Our Lord Jesus has given us all the assurances imaginable that a
sincere faith shall at length be crowned with a blessed vision: “If
thou believe, thou shalt see God’s glorious appearances for thee in
this world, and to thee in the other world.” If we will take Christ’s
word, and rely on his power and faithfulness, we shall see the glory of
God, and be happy in the sight.
(2.) We have need to be often reminded of these sure mercies
with which our Lord Jesus hath encouraged us. Christ does not give a
direct answer to what Martha had said, nor any particular promise of
what he would do, but orders her to keep hold of the general assurances
he had already given: Only believe. We are apt to forget what
Christ has spoken, and need him to put us in mind of it by his Spirit:
“Said I not unto thee so and so? And dost thou think that he
will ever unsay it?”
6. The opening of the grave, in obedience to Christ’s order,
notwithstanding Martha’s objection
(v. 41):
Then they took away the stone. When Martha was satisfied, and
had waived her objection, then they proceeded. If we will see
the glory of God, we must let Christ take his own way, and not
prescribe but subscribe to him. They took away the
stone, and this was all they could do; Christ only could give
life. What man can do is but to prepare the way of the Lord,
to fill the valleys, and level the hills, and, as here, to take away
the stone.
III. The miracle itself wrought. The spectators, invited by the rolling
away of the stone, gathered about the grave, not to commit dust to
dust, earth to earth, but to receive dust from the dust, and earth
from the earth again; and, their expectations being raised, our Lord
Jesus addresses himself to his work.
1. He applies himself to his living Father in heaven, so he had
called him
(ch. vi. 17),
and so eyes him here.
(1.) The gesture he used was very significant: He lifted up his
eyes, an outward expression of the elevation of his mind, and to
show those who stood by whence he derived his power; also to set us an
example; this outward sign is hereby recommended to our practice; see
Look how those will answer it who profanely ridicule it; but that which
is especially charged upon us hereby is to lift up our hearts to
God in the heavens; what is prayer, but the ascent of the soul to God,
and the directing of its affections and motions heavenward? He
lifted up his eyes, as looking above, looking beyond the grave
where Lazarus lay, and overlooking all the difficulties that arose
thence, that he might have his eyes fixed upon the divine omnipotence;
to teach us to do as Abraham, who considered not his own body now
dead, nor the deadness of Sarah’s womb, never took these into his
thoughts, and so gained such a degree of faith as not to stagger at
the promise,
Rom. iv. 20.
(2.) His address to God was with great assurance, and such a confidence
as became him: Father, I thank thee that thou hast heard me.
[1.] He has here taught us, by his own example, First, In prayer
to call God Father, and to draw nigh to him as children to a father,
with a humble reverence, and yet with a holy boldness. Secondly,
In our prayers to praise him, and, when we come to beg
for further mercy, thankfully to acknowledge former favours.
Thanksgivings, which bespeak God’s glory (not our own,
like the Pharisee’s God, I thank thee), are decent forms into
which to put our supplications.
[2.] But our Saviour’s thanksgiving here was intended to express the
unshaken assurance he had of the effecting of this miracle, which he
had in his own power to do in concurrence with his Father: “Father,
I thank thee that my will and thine are in this matter, as always,
the same.” Elijah and Elisha raised the dead, as servants, by
entreaty; but Christ, as a Son, by authority, having life
in himself, and power to quicken whom he would; and he speaks of this
as his own act
(v. 11):
I go, that I may awake him; yet he speaks of it as what he had
obtained by prayer, for his Father heard him: probably he put up
the prayer for it when he groaned in spirit once and again
(v. 33, 38),
in a mental prayer, with groanings which could not be
uttered.
First, Christ speaks of this miracle as an answer to prayer,
1. Because he would thus humble himself; though he was a Son,
yet learned he this obedience, to ask and receive. His
mediatorial crown was granted him upon request, though it is of
right,
Ps. ii. 8, and ch. xvii. 5.
He prays for the glory he had before the world was, though, having
never forfeited it, he might have demanded it.
2. Because he was pleased thus to honour prayer, making it the
key wherewith even he unlocked the treasures of divine power and grace.
Thus he would teach us in prayer, by the lively exercise of faith, to
enter into the holiest.
Secondly, Christ, being assured that his prayer was answered,
professes,
a. His thankful acceptance of this answer: I thank thee that
thou hast heard me. Though the miracle was not yet wrought, yet the
prayer was answered, and he triumphs before the victory. No other can
pretend to such an assurance as Christ had; yet we may by faith in the
promise have a prospect of mercy before it be actually given in, and
may rejoice in that prospect, and give God thanks for it. In David’s
devotions, the same psalm which begins with prayer for a mercy closes
with thanksgivings for it. Note,
(a.) Mercies in answer to prayer ought in a special manner to be
acknowledged with thankfulness. Besides the grant of the mercy itself,
we are to value it as a great favour to have our poor prayers taken
notice of.
(b.) We ought to meet the first appearances of the return
of prayer with early thanksgivings. As God answers us with
mercy, even before we call, and hears while we are yet
speaking, so we should answer him with praise even before he
grants, and give him thanks while he is yet speaking good words and
comfortable words.
b. His cheerful assurance of a ready answer at any time
(v. 42):
And I know that thou hearest me always. Let none think that this
was some uncommon favour granted him now, such as he never had before,
nor should ever have again; no, he had the same divine power going
along with him in his whole undertaking, and undertook nothing but what
he knew to be agreeable to the counsel of God’s will. “I gave
thanks” (saith he) “for being heard in this, because I am sure to
be heard in every thing.” See here,
(a.) The interest our Lord Jesus had in heaven; the Father
heard him always, he had access to the Father upon every
occasion, and success with him in every errand. And we may be sure that
his interest is not the less for his going to heaven, which may
encourage us to depend upon his intercession, and put all our petitions
into his hand, for we are sure that him the Father hears always.
(b.) The confidence he had of that interest: I knew it.
He did not in the least hesitate or doubt concerning it, but had an
entire satisfaction in his own mind of the Father’s complacency in him
and concurrence with him in every thing. We cannot have such a
particular assurance as he had; but this we know, that whatsoever we
ask according to his will he heareth us,
1 John v. 14, 15.
Thirdly, But why should Christ give this public intimation of
his obtaining this miracle by prayer? He adds, It is because of the
people who stand by, that they may believe that thou hast sent me;
for prayer may preach.
1. It was to obviate the objections of his enemies, and their
reflections. It was blasphemously suggested by the Pharisees, and their
creatures, that he wrought his miracles by compact with the devil; now,
to evidence the contrary, he openly made his address to God, using
prayers, and not charms, not peeping and muttering
as those did that used familiar spirits
but, with elevated eyes and voice professing his communication with
Heaven, and dependence on Heaven.
2. It was to corroborate the faith of those that were well inclined to
him: That they may believe that thou hast sent me, not to
destroy men’s lives, but to save them. Moses, to show that God sent
him, made the earth open and swallow men up
(Num. xvi. 31);
Elijah, to show that God sent him, made fire come from heaven and
devour men; for the law was a dispensation of terror and death but
Christ proves his mission by raising to life one that was dead. Some
give this sense: had Christ declared his doing it freely by his own
power, some of his weak disciples, who as yet understood not his divine
nature, would have thought he took too much upon him, and have been
stumbled at it. These babes could not bear that strong
meat, therefore he chooses to speak of his power as received and
derived he speaks self-denyingly of himself, that he might speak the
more plainly to us. Non ita respexit ad swam dignitatem atque ad
nostram salutem—In what he said, he consulted not so much his
dignity as our salvation.–Jansenius.
2. He now applies himself to his dead friend in the earth. He
cried with a loud voice, Lazarus come forth.
(1.) He could have raised Lazarus by a silent exertion of his power and
will, and the indiscernible operations of the Spirit of life; but he
did it by a call, a loud call,
[1.] To be significant of the power then put forth for the raising of
Lazarus, how he created this new thing; he spoke, and it was
done. He cried aloud, to signify the greatness of the work, and of
the power employed in it, and to excite himself as it were to this
attack upon the gates of death, as soldiers engage with a shout.
Speaking to Lazarus, it was proper to cry with a loud voice;
for, First, The soul of Lazarus, which was to be called back,
was at a distance, not hovering about the grave, as the Jews fancied,
but removed to Hades, the world of spirits; now it is natural to speak
loud when we call to those at a distance. Secondly, The body of
Lazarus, which was to be called up, was asleep, and we usually
speak loud when we would awake any out of sleep. He cried with a loud
voice that the scripture might be fulfilled
(Isa. xlv. 19),
I have not spoken in secret, in a dark place of the earth.
[2.] To be typical of other works of wonder, and particularly other
resurrections, which the power of Christ was to effect. This loud call
was a figure, First, Of the gospel call, by which dead souls
were to be brought out of the grave of sin, which resurrection Christ
had formerly spoken of
(ch. v. 25),
and of his word as the means of it
(ch. vi. 63),
and now he gives a specimen of it. By his word, he saith to souls,
Live, yea, he saith to them, Live,
Ezek. xvi. 6.
Arise from the dead,
Eph. v. 14.
The spirit of life from God entered into those that had been dead and
dry bones, when Ezekiel prophesied over them,
Those who infer from the commands of the word to turn and live
that man has a power of his own to convert and regenerate himself might
as well infer from this call to Lazarus that he had a power to raise
himself to life. Secondly, Of the sound of the archangel’s
trumpet at the last day, with which they that sleep in the dust shall
be awakened and summoned before the great tribunal, when Christ shall
descend with a shout, a call, or command, like this here,
Come forth,
Ps. l. 4.
He shall call both to the heavens for their souls, and
to the earth for their bodies, that he may judge his
people.
(2.) This loud call was but short, yet mighty through
God to the battering down of the strongholds of the grave.
[1.] He calls him by name, Lazarus, as we call those by their names
whom we would awake out of a fast sleep. God said to Moses, as a mark
of his favour, I know thee by name. The naming of him intimates
that the same individual person that died shall rise again at the last
day. He that calls the stars by their names can distinguish by
name his stars that are in the dust of the earth, and will lose none of
them.
[2.] He calls him out of the grave, speaking to him as if he
were already alive, and had nothing to do but to come out of his grave.
He does not say unto him, Live; for he himself must give life;
but he saith to him, Move, for when by the grace of Christ we
live spiritually we must stir up ourselves to move; the grave of
sin and this world is no place for those whom Christ has quickened, and
therefore they must come forth.
[3.] The event was according to the intention: He that was dead came
forth,
v. 44.
Power went along with the word of Christ to reunite the soul and the
body of Lazarus, and then he came forth. The miracle is described, not
by its invisible springs, to satisfy our curiosity, but by its visible
effects, to conform our faith. Do any ask where the soul of Lazarus was
during the four days of its separation? We are not told, but have
reason to think it was in paradise; in joy and felicity; but you
will say, “Was it not then really an unkindness to it to cause it to
return into the prison of the body?” And if it were, yet, being for the
honour of Christ and the serving of the interests of his kingdom, it
was no more an injury to him than it was to St. Paul to continue in the
flesh when he knew that to depart to Christ was so much better. If any
ask whether Lazarus, after he was raised, could give an account or
description of his soul’s removal out of the body or return to it, or
what he saw in the other world, I suppose both those changes were so
unaccountable to himself that he must say with Paul, Whether in the
body or out of the body, I cannot tell; and of what he saw and
heard, that it was not lawful nor possible to express it. In a world
of sense we cannot frame to ourselves, much less communicate to others,
any adequate ideas of the world of spirits and the affairs of that
world. Let us not covet to be wise above what is written, and this is
all that is written concerning the resurrection of that Lazarus, that
he that was dead came forth. Some have observed that though we
read of many who were raised from the dead, who no doubt conversed
familiarly with men afterwards, yet the scripture has not recorded one
word spoken by any of them, except by our Lord Jesus only.
(3.) This miracle was wrought,
[1.] Speedily. Nothing intervenes between the command, Come
forth, and the effect, He came forth; dictum factum–no sooner
said than done; let there be life, and there was life. Thus the
change in the resurrection will be in a moment, in the twinkling of
an eye,
1 Cor. xv. 52.
The almighty power that can do it can do it in an instant: Then
shalt thou call and I will answer; will come at the call, as
Lazarus, Here am I.
[2.] Perfectly. He was so thoroughly revived that he got up out
of his grave as strongly as ever he got up out of his bed, and returned
not only to life, but health. He was not raised to serve a present
turn, but to live as other men.
[3.] With this additional miracle, as some reckon it, that he came out
of his grave, though he was fettered with his grave-clothes, with which
he was bound hand and foot, and his face bound about with a
napkin (for so the manner of the Jews was to bury); and he came
forth in the same dress wherein he was buried, that it might appear
that it was he himself and not another, and that he was not only alive,
but strong, and able to walk, after a sort, even in his grave-clothes.
The binding of his face with a napkin proved that he had been
really dead, for otherwise, in less than so many days’ time, that would
have smothered him. And the standers-by, in unbinding him, would
handle him, and see him, that it was he himself, and so be
witnesses of the miracle. Now see here, First, How little we
carry away with us, when we leave the world–only a winding-sheet and a
coffin; there is no change of raiment in the grave, nothing but a
single suit of grave-clothes. Secondly, What condition we shall
be in in the grave. What wisdom or device can there be where the
eyes are hoodwinked, or what working where the hands and feet are
fettered? And so it will be in the grave, whither we are going. Lazarus
being come forth, hampered and embarrassed with his
grave-clothes, we may well imagine that those about the grave were
exceedingly surprised and frightened at it; we should be so if we
should see a dead body rise; but Christ, to make the thing familiar,
sets them to work: “Loose him, slacken his grave-clothes, that
they may serve for day-clothes till he comes to his house, and then he
will go himself, so clad, without guide or supporter to his own house.”
As, in the Old Testament, the translations of Enoch and Elias were
sensible demonstrations of an invisible and future state, the one about
the middle of the patriarchal age, the other of the Mosaic economy, so
the resurrection of Lazarus, in the New Testament, was designed for the
confirmation of the doctrine of the resurrection.
| The Consultation of the Pharisees; The Prophecy of Caiaphas; A Conspiracy against Christ. |
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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 men will believe on him: and
the Romans shall come and take away both our place and nation.
49 And one of them, named 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
it, that they might take him.
We have here an account of the consequences of this glorious miracle,
which were as usual; to some it was a savour of life unto life, to
others of death unto death.
I. Some were invited by it, and induced to believe. Many of the Jews,
when they saw the things that Jesus did, believed on him, and
well they might, for it was an incontestable proof of his divine
mission. They had often heard of his miracles, and yet evaded the
conviction of them, by calling in question the matter of fact; but now
that they had themselves seen this done their unbelief was conquered,
and they yielded at last. But blessed are those who have not seen
and yet have believed. The more we see of Christ the more cause we
shall see to love him and confide in him. These were some of those Jews
that came to Mary, to comfort her. When we are doing good offices to
others we put ourselves in the way of receiving favours from God, and
have opportunities of getting good when we are doing good.
II. Others were irritated by it, and hardened in their unbelief.
1. The informers were so
(v. 46):
Some of them, who were eye-witnesses of the miracle, were so far
from being convinced that they went to the Pharisees, whom they
knew to be his implacable enemies, and told them what things Jesus
had done; not merely as a matter of news worthy their notice, much
less as an inducement to them to think more favourably of Christ, but
with a spiteful design to excite those who needed no spur the more
vigorously to prosecute him. Here is a strange instance,
(1.) Of a most obstinate infidelity, refusing to yield to the
most powerful means of conviction; and it is hard to imagine how they
could evade the force of this evidence, but that the god of this
world had blinded their minds.
(2.) Of a most inveterate enmity. If they would not be satisfied
that he was to be believed in as the Christ, yet one would think they
should have been mollified, and persuaded not to persecute him; but, if
the water be not sufficient to quench the fire, it will
inflame it. They told what Jesus had done, and told no
more than what was true; but their malice gave a tincture of diabolism
to their information equal to that of lying; perverting what is
true is as bad as forging what is false. Doeg is called a
false, lying, and deceitful tongue
though what he said was true.
2. The judges, the leaders, the blind leaders, of the people
were no less exasperated by the report made to them, and here we are
told what they did.
(1.) A special council is called and held
(v. 47):
Then gathered the chief priests and Pharisees a council, as was
foretold,
The rulers take counsel together against the Lord. Consultations
of the sanhedrim were intended for the public good; but here, under
colour of this, the greatest injury and mischief are done to the
people. The things that belong to the nation’s peace were hid from the
eyes of those that were entrusted with its counsels. This council was
called, not only for joint advice, but for mutual irritation; that as
iron sharpens iron, and as coals are to burning coals and wood to fire,
so they might exasperate and inflame one another with enmity and rage
against Christ and his doctrine.
(2.) The case is proposed, and shown to be weighty and of great
consequence.
[1.] The matter to be debated was what course they should take with
this Jesus, to stop the growth of his interest; they said What do
we? For this man doeth many miracles. The information given about
the raising of Lazarus was produced, and the men, brethren, and
fathers were called in to help as solicitously as if a formidable
enemy had been with an army in the heart of their country.
First, They own the truth of Christ’s miracles, and that he had
wrought many of them; they are therefore witnesses against themselves,
for they acknowledge his credentials and yet deny his commission.
Secondly, They consider what is to be done, and chide themselves
that they have not done something sooner effectually to crush him. They
do not take it at all into their consideration whether they shall not
receive him and own him as the Messiah, though they profess to expect
him, and Jesus gave pregnant proofs of his being so; but they take it
for granted that he is an enemy, and as such is to be run down:
“What do we? Have we no care to support our church? Is it
nothing to us that a doctrine so destructive to our interest spreads
thus? Shall we tamely yield up the ground we have got in the affections
of the people? Shall we see our authority brought into contempt, and
the craft by which we get our living ruined, and not bestir ourselves?
What have we been doing all this while? And what are we now thinking
of? Shall we be always talking, and bring nothing to pass?”
[2.] That which made this matter weighty was the peril they apprehended
their church and nation to be in from the Romans
(v. 48):
“If we do not silence him, and take him off, all men will believe on
him; and, this being the setting up of a new king, the Romans will
take umbrage at it, and will come with an army, and take away
our place and nation, and therefore it is no time to trifle.” See
what an opinion they have,
First, Of their own power. They speak as if they thought
Christ’s progress and success in his work depended upon their
connivance; as if he could not go on to work miracles, and make
disciples, unless they let him alone; as if it were in their
power to conquer him who had conquered death, or as if they could
fight against God, and prosper. But he that sits in heaven
laughs at the fond conceit which impotent malice has of its own
omnipotence.
Secondly, Of their own policy. They fancy themselves to
be men of mighty insight and foresight, and great sagacity in their
moral prognostications.
a. They take on them to prophecy that, in a little time, if he
have liberty to go on, all men will believe on him, hereby
owning, when it was to serve their purpose, that his doctrine and
miracles had a very convincing power in them, such as could not be
resisted, but that all men would become his proselytes and votaries.
Thus do they now make his interest formidable, though, to serve another
turn, these same men strove to make it contemptible,
Have any of the rulers believed on him? This was the thing they
were afraid of, that men would believe on him, and then all
their measures were broken. Note, The success of the gospel is the
dread of its adversaries; if souls be saved, they are undone.
b. They foretel that if the generality of the nation be drawn
after him, the rage of the Romans will be drawn upon them.
They will come and take away our place; the country in general,
especially Jerusalem, or the temple, the holy place, and
their place, their darling, their idol; or, their
preferments in the temple, their places of power and
trust. Now it was true that the Romans had a very jealous eye upon
them, and knew they wanted nothing but power and opportunity to shake
off their yoke. It was likewise true that if the Romans should pour an
army in upon them it would be very hard for them to make any head
against it; yet here appeared a cowardice which one would not have
found in the priests of the Lord if they had not by their wickedness
forfeited their interest in God and all good men. Had they kept their
integrity, they needed not to have feared the Romans; but they speak
like a dispirited people, as the men of Judah when they basely said to
Samson, Knowest thou not that the Philistines rule over us?
Judg. xv. 11.
When men lose their piety they lose their courage. But,
(a.) It was false that there was any danger of the Romans’ being
irritated against their nation by the progress of Christ’s gospel, for
it was no way hurtful to kings nor provinces, but highly
beneficial. The Romans had no jealousy at all of his growing interest;
for he taught men to give tribute to Cæsar, and not to resist
evil, but to take up the cross. The Roman governor, at his trial,
could find no fault in him. There was more danger of the Romans’
being incensed against the Jewish nation by the priests than by Christ.
Note, Pretended fears are often the colour of malicious designs.
(b.) Had there really been some danger of displeasing the Romans
by tolerating Christ’s preaching, yet this would not justify their
hating and persecuting a good man. Note,
[a.] The enemies of Christ and his gospel have often coloured
their enmity with a seeming care for the public good and the
common safety, and, in order to this, have branded his prophets
and ministers as troublers of Israel, and men that turn the world
upside down.
[b.] Carnal policy commonly sets up reasons of state, in
opposition to rules of justice. When men are concerned for their
own wealth and safety more than for truth and duty, it is wisdom from
beneath, which is earthly, sensual, and devilish. But see what
was the issue; they pretended to be afraid that their tolerating
Christ’s gospel would bring desolation upon them by the Romans, and
therefore, right or wrong, set themselves against it; but it
proved that their persecuting the gospel brought upon them that which
they feared, filled up the measure of their iniquity, and the Romans
came and took away their place and nation, and their place
knows them no more. Note, That calamity, which we seek to escape
by sin we take the most effectual course to bring upon our own heads;
and those who think by opposing Christ’s kingdom to secure or advance
their own secular interest will find Jerusalem a more burdensome
stone than they think it is,
The fear of the wicked it shall come upon them,
Prov. x. 24.
(3.) Caiaphas makes a malicious but mystical speech in the council on
this occasion.
[1.] The malice of it appears evident at first view,
He, being the high priest, and so president of the council, took upon
him to decide the matter before it was debated: “You know nothing at
all, your hesitating betrays your ignorance, for it is not a thing
that will bear a dispute, it is soon determined, if you consider that
received maxim, That it is expedient for us that one man should die
for the people.” Here,
First, The counsellor was Caiaphas, who was high priest that
same year. The high priesthood was by divine appointment settled
upon the heir male of the house of Aaron, for and during the term of
his natural life, and then to his heir male; but in those degenerate
times it was become, though not an annual office, like a consulship,
yet frequently changed, as they could make an interest with the Roman
powers. Now it happened that this year Caiaphas wore the
mitre.
Secondly, The drift of the advice was, in short, this, That some
way or other must be found out to put Jesus to death. We have reason to
think that they strongly suspected him to be indeed the Messiah; but
his doctrine was so contrary to their darling traditions and secular
interest, and his design did so thwart their notions of the Messiah’s
kingdom, that they resolve, be he who he will, he must be put to death.
Caiaphas does not say, Let him be silenced, imprisoned, banished,
though amply sufficient for the restraint of one they thought
dangerous; but die he must. Note, Those that have set themselves
against Christianity have commonly divested themselves of humanity, and
been infamous for cruelty.
Thirdly, This is plausibly insinuated, with all the subtlety as
well as malice of the old serpent.
1. He suggests his own sagacity, which we must suppose him as high
priest to excel in, though the Urim and Thummim were long
since lost. How scornfully does he say, “You know nothing, who
are but common priests; but you must give me leave to see further into
things than you do!” Thus it is common for those in authority to impose
their corrupt dictates by virtue of that; and, because they should
be the wisest and best, to expect that every body should believe
they are so.
2. He takes it for granted that the case is plain and past dispute, and
that those are very ignorant who do not see it to be so. Note, Reason
and justice are often run down with a high hand. Truth is fallen in
the streets, and, when it is down, down with it; and equity
cannot enter, and, when it is out, out with it,
3. He insists upon a maxim in politics, That the welfare of communities
is to be preferred before that of particular persons. It is
expedient for us as priests, whose all lies at stake, that one
man die for the people. Thus far it holds true, that it is
expedient, and more than so, it is truly honourable, for
a man to hazard his life in the service of his country
(Phil. ii. 17; 1 John iii. 16);
but to put an innocent man to death under colour of consulting the
public safety is the devil’s policy. Caiaphas craftily insinuates that
the greatest and best man, though major singulis–greater than any
one individual, is minor universis–less than the collected
mass, and ought to think his life well spent, nay well lost, to
save his country from ruin. But what is this to the murdering of one
that was evidently a great blessing under pretence of preventing an
imaginary mischief to the country? The case ought to have been put
thus: Was it expedient for them to bring upon themselves and upon their
nation the guilt of blood, a prophet’s blood, for the securing of their
civil interests from a danger which they had no just reason to be
afraid of? Was it expedient for them to drive God and their glory from
them, rather than venture the Romans’ displeasure, who could do them no
harm if they had God on their side? Note, Carnal policy, which steers
only by secular considerations, while it thinks to save all by
sin, ruins all at last.
[2.] The mystery that was in this counsel of Caiaphas does not
appear at first view, but the evangelist leads us into it
(v. 51, 52):
This spoke he not of himself, it was not only the language of
his own enmity and policy, but in these words he prophesied, though he
himself was not aware of it, that Jesus should die for that
nation. Here is a precious comment upon a pernicious text; the
counsel of cursed Caiaphas so construed as to fall in with the counsels
of the blessed God. Charity teaches us to put the most favourable
construction upon men’s words and actions that they will fear; but
piety teaches us to make a good improvement of them, even contrary to
that for which they were intended. If wicked men, in what they
do against us, are God’s hand to humble and reform us,
why may they not in what they say against us be God’s mouth to instruct
and convince us? But in this of Caiaphas there was an extraordinary
direction of Heaven prompting him to say that which was capable of a
very sublime sense. As the hearts of all men are in God’s hand, so are
their tongues. Those are deceived who say, “Our tongues are our
own, so that either we may say what we will, and are not
accountable to God’s judgment, or we can say what we will, and
are not restrainable by his providence and power.” Balaam could not say
what he would, when he came to curse Israel, nor Laban when he pursued
Jacob.
(4.) The evangelist explains and enlarges upon Caiaphas’s words.
[1.] He explains what he said, and shows how it not only was, but was
intended to be, accommodated to an excellent purpose. He did not
speak it of himself. As it was an artifice to stir up the
council against Christ, he spoke it of himself, or of the devil rather;
but as it was an oracle, declaring it the purpose and design of
God by the death of Christ to save God’s spiritual Israel from sin and
wrath, he did not speak it of himself, for he knew nothing of the
matter, he meant not so, neither did his heart think so, for
nothing was in his heart but to destroy and cut off,
First, He prophesied, and those that prophesied did not,
in their prophesying, speak of themselves. But is Caiaphas also
among the prophets? He is so, pro hâc vice–this once,
though a bad man, and an implacable enemy to Christ and his gospel.
Note,
1. God can and often does make wicked men instruments to serve his own
purposes, even contrary to their own intentions; for he has them not
only in a chain, to restrain them from doing the mischief they
would, but in a bridle, to lead them to do the service they
would not.
2. Words of prophecy in the mouth are no infallible evidence of a
principle of grace in the heart. Lord, Lord, have we not prophesied
in thy name? will be rejected as a frivolous plea.
Secondly, He prophesied, being high priest that year; not
that his being high priest did at all dispose or qualify him to be a
prophet; we cannot suppose the pontifical mitre to have first inspired
with prophecy the basest head that ever wore it; but,
1. Being high priest, and therefore of note and eminence in the
conclave, God was pleased to put this significant word into his mouth
rather than into the mouth of any other, that it might be the more
observed or the non-observance of it the more aggravated. The
apophthegms of great men have been thought worthy of special regard:
A divine sentence is in the lips of the king; therefore this
divine sentence was put into the lips of the high priest, that even out
of his mouth this word might be established, That Christ died for
the good of the nation, and not for any iniquity in his
hands. He happened to be high priest that year which was fixed to
be the year of the redeemed, when Messiah the prince must be
cut off, but not for himself
(Dan. ix. 26),
and he must own it.
2. Being high priest that year, that famous year, in which there
was to be such a plentiful effusion of the Spirit, more than had ever
been yet, according to the prophecy
compared with
some drops of the blessed shower light upon Caiaphas, as the crumbs
(says Dr. Lightfoot) of the children’s bread, which fall from the table
among the dogs. This year was the year of the expiration of the
Levitical priesthood; and out of the mouth of him who was that year
high priest was extorted an implicit resignation of it to him who
should not (as they had done for many ages) offer beasts for that
nation, but offer himself, and so make an end of the
sin-offering. This resignation he made inwittingly, as
Isaac gave the blessing to Jacob.
Thirdly, The matter of his prophecy was that Jesus should die
for that nation, the very thing to which all the prophets bore
witness, who testified beforehand the sufferings of Christ
(1 Pet. i. 11),
that the death of Christ must be the life and salvation of Israel; he
meant by that nation those in it that obstinately adhered to
Judaism, but God meant those in it that would receive the doctrine of
Christ, and become followers of him, all believers, the spiritual seed
of Abraham. The death of Christ, which Caiaphas was now projecting,
proved the ruin of that interest in the nation of which he intended it
should be the security and establishment, for it brought wrath upon
them to the uttermost; but it proved the advancement of that interest
of which he hoped it would have been the ruin, for Christ, being lifted
up from the earth, drew all men unto him. It is a great thing that is
here prophesied: That Jesus should die, die for others, not only
for their good, but in their stead, dies for that nation,
for they had the first offer made them of salvation by his death. If
the whole nation of the Jews had unanimously believed in Christ, and
received his gospel, they had been not only saved eternally, but saved
as a nation from their grievances. The fountain was first opened to
the house of David,
Zech. xiii. 1.
He so died for that nation as that the whole nation should
not perish, but that a remnant should be saved,
Rom. xi. 5.
[2.] The evangelist enlarges upon this word of Caiaphas
(v. 52),
not for that nation only, how much soever it thought itself the
darling of Heaven, but that also he should gather together in one
the children of God that were scattered abroad. Observe here,
First, The persons Christ died for: Not for the nation of
the Jews only (it would have been comparatively but a light
thing for the Son of God to go through so vast an undertaking only
to restore the preserved of Jacob, and the outcasts of
Israel); no, he must be salvation to the ends of the earth,
Isa. xlix. 6.
He must die for the children of God that were scattered abroad.
1. Some understand it of the children of God that were then in
being, scattered abroad in the Gentile world, devout men of
every nation
(Acts ii. 5),
that feared God
(Acts x. 2),
and worshipped him
(Acts xvii. 4),
proselytes of the gate, who served the God of Abraham, but submitted
not to the ceremonial law of Moses, persons that had a savour of
natural religion, but were dispersed in the nations, had no
solemn assemblies of their own, nor any peculiar profession to unite in
or distinguish themselves by. Now Christ died to incorporate these in
one great society, to be denominated from him and governed by him; and
this was the setting up of a standard, to which all that had a regard
to God and a concern for their souls might have recourse, and under
which they might enlist themselves.
2. Others take in with these all that belong to the election of grace,
who are called the children of God, though not yet born, because they
are predestinated to the adoption of children,
Eph. i. 5.
Now these are scattered abroad in several places of the
earth, out of all kindreds and tongues
(Rev. vii. 9),
and in several ages of the world, to the end of time; there are
those that fear him throughout all generations, to all these he
had an eye in the atonement he made by his blood; as he prayed, so he
died, for all that should believe on him.
Secondly, The purpose and intention of his death concerning those
persons; he died to gather in those who wandered, and to
gather together in one those who were scattered; to invite those
to him who were at a distance from him, and to unite those in him who
were at a distance from each other. Christ’s dying is,
1. The great attractive of our hearts; for this end he is lifted
up, to draw men to him. The conversion of souls is the gathering to
them in to Christ as their ruler and refuge, as the doves to their
windows; and he died to effect this. By dying he purchased them to
himself, and the gift of the Holy Ghost for them; his love in dying for
us is the great loadstone of our love.
2. The great centre of our unity. He gathers them together in
one,
Eph. i. 10.
They are one with him, one body, one spirit, and one with each other in
him. All the saints in all places and ages meet in Christ, as all the
members in the head, and all the branches in the root. Christ by the
merit of his death recommended all the saints in one to the
grace and favour of God
and by the motive of his death recommends them all severally to the
love and affection one of another,
(5.) The result of this debate is a resolve of the council to put Jesus
to death
(v. 53):
From that day they took counsel together, to put him to death.
They now understood one another’s minds, and so each was fixed in his
own, that Jesus must die; and, it should seem, a committee was
appointed to sit, de die in diem–daily, to consider of it, to
consult about it, and to receive proposals for effecting it. Note, The
wickedness of the wicked ripens by degrees,
Two considerable advances were now made in their accursed design
against Christ.
[1.] What before they had thought of severally now they
jointly concurred in, and so strengthened the hands one of
another in this wickedness, and proceeded with the greater assurance.
Evil men confirm and encourage themselves and one another in evil
practices, by comparing notes; men of corrupt minds bless themselves
when they find others of the same mind: then the wickedness
which before seemed impracticable appears not only possible, but easy
to be effected, vis unita fortior–energies, when united, become
more efficient.
[2.] What before they wished done, but wanted a colour for, now
they are furnished with a plausible pretence to justify themselves in,
which will serve, if not to take off the guilt (that is the least of
their care), yet to take off the odium, and so satisfy, if not the
personal, yet the political conscience, as some subtly distinguish.
Many will go on very securely in doing an evil thing as long as they
have but something to say in excuse for it. Now this resolution of
theirs to put him to death, right or wrong, proves that all the
formality of a trial, which he afterwards underwent, was but show and
pretence; they were before determined what to do.
(6.) Christ hereupon absconded, knowing very well what was the vote of
their close cabal,
[1.] He suspended his public appearances: He walked no more openly
among the Jews, among the inhabitants of Judea, who were properly
called Jews, especially those at Jerusalem; ou
periepatei—he did not walk up and down among them, did
not go from place to place, preaching and working miracles with the
freedom and openness that he had done, but while he staid in Judea, he
was there incognito. Thus the chief priests put the light of
Israel under a bushel.
[2.] He withdrew into an obscure part of the country, so obscure that
the name of the town he retired to is scarcely met with any where else.
He went to a country near the wilderness, as if he were driven
out from among men, or rather wishing, with Jeremiah, that he might
have in the wilderness a lodging place of way-faring men,
Jer. ix. 2.
He entered into a city called Ephraim, some think Ephratah, that is,
Bethlehem, where he was born, and which bordered upon the wilderness of
Judah; others think Ephron, or Ephraim, mentioned
Thither his disciples went with him; neither would they leave him in
solitude, nor would he leave them in danger. There he continued,
dietribe, there he conversed, he knew how to
improve this time of retirement in private conversation, when he had
not an opportunity of preaching publicly. He conversed with his
disciples, who were his family, when he was forced from the temple,
and his diatribai, or discourses there, no doubt,
were very edifying. We must do the good we can, when we cannot do the
good we would. But why would Christ abscond now? It was not because he
either feared the power of his enemies or distrusted his own power; he
had many ways to save himself, and was neither averse to suffering nor
unprepared for it; but he retired, First, To put a mark of his
displeasure upon Jerusalem and the people of the Jews. They rejected
him and his gospel; justly therefore did he remove himself and his
gospel from them. The prince of teachers was now removed into
a corner
(Isa. xxx. 20);
there was no open vision of him; and it was a sad presage of
that thick darkness which was shortly to come upon Jerusalem, because
she knew not the day of her visitation. Secondly, To render the
cruelty of his enemies against him the more inexcusable. If that which
was grievous to them, and thought dangerous to the public, was his
public appearance, he would try whether their anger would be
turned away by his retirement into privacy; when David had fled to
Gath, Saul was satisfied, and sought no more for him,
But it was the life, the precious life, that these wicked men
hunted after. Thirdly, His hour was not yet come, and
therefore he declined danger, and did it in a way common to men, both
to warrant and encourage the flight of his servants in time of
persecution and to comfort those who are forced from their usefulness,
and buried alive in privacy and obscurity; the disciple is not
better than his Lord. Fourthly, His retirement, for awhile, was to
make his return into Jerusalem, when his hour was come, the more
remarkable and illustrious. This swelled the acclamations of joy with
which his well-wishers welcomed him at his next public appearance, when
he rode triumphantly into the city.
(7.) The strict enquiry made for him during his recess,
[1.] The occasion of it was the approach of the passover, at which they
expected his presence, according to custom
(v. 55):
The Jews’ passover was nigh at hand; a festival which shone
bright in their calendar, and which there was great expectation of for
some time before. This was Christ’s fourth and last passover, since he
entered upon his public ministry, and it might truly be said (as,
There never was such a passover in Israel, for in it Christ
our passover was sacrificed for us. Now the passover being at hand,
many went out of all parts of the country to Jerusalem, to
purify themselves. This was either, First, A necessary
purification of those who had contracted any ceremonial pollution;
they came to be sprinkled with the water of purification, and to
perform the other rites of cleansing according to the law, for they
might not eat the passover in their uncleanness,
Thus before our gospel passover we must renew our repentance, and by
faith wash in the blood of Christ, and so compass God’s altar.
Or, Secondly, A voluntary purification, or
self-sequestration, by fasting and prayer, and other religious
exercises, which many that were more devout than their neighbours spent
some time in before the passover, and chose to do it at Jerusalem,
because of the advantage of the temple-service. Thus must we by solemn
preparation set bounds about the mount on which we expect to meet with
God.
[2.] The enquiry was very solicitous: They said, What think you,
that he will not come to the feast?
v. 56.
First, Some think this was said by those who wished well to him,
and expected his coming, that they might hear his doctrine and see his
miracles. Those who came early out of the country, that they might
purify themselves, were very desirous to meet with Christ, and perhaps
came up the sooner with that expectation, and therefore as they
stood in the temple, the place of their purification, they enquired
what news of Christ? Could any body give them hopes of seeing him? If
there were those, and those of the most devout people, and best
affected to religion, who showed this respect to Christ, it was a check
to the enmity of the chief priests, and a witness against them.
Secondly, It should rather seem that they were his enemies who
made this enquiry after him, who wished for an opportunity to lay hands
on him. They, seeing the town begin to fill with devout people out of
the country, wondered they did not find him among them. When they
should have been assisting those that came to purify themselves,
according to the duty of their place, they were plotting against
Christ. How miserably degenerate was the Jewish church, when the
priests of the Lord were become like the priests of the calves, a
snare upon Mizpeh, and a net spread upon Tabor, and were
profound to make slaughter
(Hos. v. 1, 2),
–when, instead of keeping the feast with unleavened bread, they were
themselves soured with the leaven of the worst malice! Their asking,
What think you? Will he not come up to the feast? implies,
1. An invidious reflection upon Christ, as if he would omit his
attendance on the feast of the Lord for fear of exposing himself. If
others, through irreligion, be absent, they are not animadverted upon;
but if Christ be absent, for his own preservation (for God will have
mercy, and not sacrifice), it is turned to his reproach, as it was to
David’s that his seat was empty at the feast, though Saul wanted him
only that he might have an opportunity of nailing him to the wall with
his javelin,
&c. It is sad to see holy ordinances prostituted to such unholy
purposes.
2. A fearful apprehension that they had of missing their game: “Will
he not come up to the feast? If he do not, our measures are broken,
and we are all undone; for there is no sending a pursuivant into the
country, to fetch him up.”
[3.] The orders issued out by the government for the apprehending of
him were very strict,
The great sanhedrim issued out a proclamation, strictly charging and
requiring that if any person in city or country knew where he
was (pretending that he was a criminal, and had fled from justice)
they should show it, that he might be taken, probably promising a
reward to any that would discover him, and imposing a penalty on such
as harboured him; so that hereby he was represented to the people as an
obnoxious dangerous man, an outlaw, whom any one might have a blow at.
Saul issued out such a proclamation for the apprehending of David, and
Ahab of Elijah. See, First, How intent they were upon this
prosecution, and how indefatigably they laboured in it, now at a time
when, if they had had any sense of religion and the duty of their
function, they would have found something else to do. Secondly,
How willing they were to involve others in the guilt with them; if any
man were capable of betraying Christ, they would have him think himself
bound to do it. Thus was the interest they had in the people abused to
the worst purposes. Note, It is an aggravation of the sins of wicked
rulers that they commonly make those that are under them instruments of
their unrighteousness. But notwithstanding this proclamation, though
doubtless many knew where he was, yet such was his interest in the
affections of some, and such God’s hold of the consciences of others,
that he continued undiscovered, for the Lord hid him.
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