as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses.' 39. Four days. This shows that there could be no deception in this case. It could not have been a case of suspend--Jesus never prayed in vain. He need animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth. 40. Said I not unto thee. This was implied in what he had said about the resurrection of her brother. Vs. 23-25. There would be a manifestation of the glory of God in raising him up, which she would be permitted, with all others, to behold. ¶ The glory of God. The power and goodness displayed in the resurrection. It is probable that Martha did not expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive. 41. Lifted up his eyes. In an attitude of prayer. See Luke xviii. 13. Matt. xiv. 19. I thank thee that thou hast heard me. It is possible that John has recorded here only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently in view of the fact that power had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognised his union to the Father, and his dependence on him as Mediator. 42. And I know. As for me. So far ver attempted to work a miracle in vain. And in all his miracles, the ground of his joy was not that he was to be praised or honored, but that others were to be benefited, and God glorified. 1 Thess. 43. A loud voice. Greek, A great voice." Syriac, "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. See Notes on Isa. viii. 19. Jesus spoke openly and audibly, and asserted thus his power. So also in the day of judgment, he will call the dead with a great sound of a trumpet. Matt. xxiv. 31. iv. 16. Lazarus, come forth. Here we may remark, 1st. That Jesus did this by his own power. 2d. The power of raising the dead is the highest power of which we can conceive. The ancient Heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine. 3d. This is a striking illustration of the general re surrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible: shows the way in which it will be done by the voice of the Son of God; and demon he cried with a loud voice, Lazarus, | forth, bound hand and foot with come forth! grave-clothes; and his face ↳ was bound about with a napkin. Jesus 44 And he that was dead came a 1 Ki.17.22. 2 Ki.4.34,35. Lu.7.14,15. Ac. 20.9-12. strates the certainty that he will do it. O how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life! 44. He that was dead. The same man, body and soul. ¶ Bound hand and foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts v. 6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding-sheet. The custom which still exists in Western Asia is the following; and the accompanying illustration will give probably a correct view of what occurred here. No coffins being used, the body itself is more carefully and elaborately wrapt and swathed b c.20.7. than is common or desirable where cof fins are used. In this method the body is stretched out, and the arms laid straight by the sides, after which the whole body, from head to foot, is wrapt round tightly, in many folds of linen or cotton cloth. Or, to be more precise, a great length of cloth is taken, and rolled around the body until the whole is enveloped and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, forming, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence it is clearly impossible for a person thus treated to move his arms or legs, if restored to existence. THE MODE OF ENFOLDING THE DEAD IN GRAVE-CLOTHES. The word rendered 'grave-clothes' | denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. And his face, &c. This was a common thing when they buried their dead. See ch. xx. 7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies, it is only the forehead that is thus bound. Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been, that many believed on him. It may be remarked in regard to it, that there could not be a more striking proof of the divine mission and power of Jesus. There could be, here, no possibility of deception. 1st. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive. 2d. He was four days dead. It could not be a case, therefore, of suspended animation. 3d. Jesus was at a distance at the time of his death. There. was, therefore, no agreement to attempt to impose on others, 4th. No higher power can be conceived saith unto them, Loose him, and let him go. 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 a c.2.23. 10.42. 12.11,18. ways to the Pharisees, and told them what things Jesus had done. 47 Then b 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 b Ps.2.2. c Ac.4.16. cles. See Matt. xxiv. 24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt (Ex. vii. viii.), and by the passage in Deut. xiii. 1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law (ch. ix. 16.), they did not suppose themselves bound to follow him even if he did work miracles. than that of raising the dead. 5th. It Doeth many miracles. If they admit was not possible to impose on his sisters, ted that he performed miracles, it was and to convince them that he was re- clear what they ought to do. They stored to life, if it was not really so. should have received him as the Mes6th. There were many present who siah. It may be asked, if they really were convinced also. God had so or- believed that he worked miracles, why dered it in his providence that to this did they not believe on him? To this miracle there should be many witnesses. may be answered, that they did not There was no concealment, no juggle-doubt that impostors might work mirary, no secresy. It was done publicly, in open day, and witnessed by many who followed them to the grave. (Ver. 31.) 7th. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm-the very reason why they went-was, that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for, 8th. Lazarus was yet alive (ch. xii. 10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle, his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false we ask that the Christian religion is from God. ask that the Christian religion is from 46. Some of them, &c. We see here the different effect which the word and works of God will have on different individuals. Some are converted, and others are hardened. Yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced. 47. A council. A meeting of the sanhedrim, or great council of the nation. Note, Matt. ii. 4. They claimed the right of regulating all the affairs of religion. Note, John i. 19. What do we? What measures are we taking to arrest the progress of his sentiments ? VOL. II.-27 48. All men. That is, all men among the Jews. The whole nation. ¶ And the Romans shall come. They were then subject to the Romans; tributary, and dependent. Whatever privileges they had, they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a temporal kingdom. As he claimed to be the Messiah, so they supposed of course that he designed to be a temporal prince; and they professed to believe that this claim was in fact hostility to the Roman emperor. They supposed that it would involve the nation of course in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate. Luke xxiii. 2, 3. Will take away. This expression means to destroy, to ruin, to overthrow. Luke viii. 12. Acts vi. 13, 14. Our place. This probably refers to the temple. Acts vi. 13, 14. It was called the place' by way of eminence, as being the chief or principal place on earth, being the seat of the peculiar worship of God. This place was utterly destroyed by the Romans. See Notes on Matt. xxiv. And nation. ent; it was infinitely desirable, that JeThe nation or people of the Jews. sus should die for that, and for all peo49. Caiaphas. See Note on Luke iii.ple, to save them from perishing. 2. ¶ Being high priest that same year. It 51. Not of himself. Though he utis probable that the office of high priest tered what proved to be a true prowas at first for life, if there was no con- phecy, yet it was accomplished in a duct that rendered the person unworthy way which he did not intend. He had the office. In that case the incumbent a wicked design. He was plotting murwas removed. Thus, Abiathar was re-der and crime. Yet, wicked as he was, moved by Solomon. 1 Kings ii. 27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high priest at pleasure; so that, in the time of the Romans, the office was held but a short time. [See the Chronological Table at the end of this volume.] Caiaphas held the office about ten years. Ye know nothing at all. That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the sanhedrim, that was secretly in favor of Jesus as the Messiah. Of that party Nicodemus was certainly one. See ch. iii. 1, vii. 50, 51, xi. 45, xii. 42. Among the chief rulers, many believed on him," &c. 66 66 50. It is expedient for us. It is better for us. Literally, It is profitable for us." That one man should die. Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans. Ver. 48. If he was put to death, they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice. But his words might also express that; and though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it, there was no truth in the observation, nor occasion for it. But in the sense which the words might convey, there was real and most important truth. It was expedi and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark, 1st. God may fulfil the words of the wicked in a manner which they do not wish or intend. 2d. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfilment of their plans, God may make the fulfilment of his; yet so as directly to overthrow their designs, and prostrate them in ruin. 3d. Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others. ¶ Being high priest that year. It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words. But his words express the truth about the atonement of Jesus; and John records it as a remarkable circumstance, that the high priest of the nation should, unwittingly, deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty. Num. xxvii. 21. It is not certain, or probable, that the high priest ever was endowed with the gift of prophecy; but he sustained a high office, the authority of his name was great, and it was thence remarkable that he uttered a declaration which the result showed to be true, though not in the sense that he intended. ¶ He prophe mult among the people. Compare Matt xxvi. 5. 54. No more openly. No more pub licly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. But though the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life. ¶ The wilderness. See Note, Matt. iii. 1. ¶A city called Ephraim. This was probably a small town in the tribe of Ephraim, about five miles west of Jericho. sied. He uttered words which proved to be prophetic; or, he expressed at that time a sentiment which proved to be true. It does not mean that he was inspired, or that he deserved to be ranked among the true prophets: but his words were such that they expressed a future event. The word prophecy is to be taken, here, not in the strict sense, but in a sense which is not uncommon in the sacred writers. Acts xxi. 9: "And the same man had four daughters, virgins, which did prophesy.' See Notes on Rom. xi. 6. 1 Cor. xiv. 1. 55. Jews' passover. See Note, Matt. Compare Matt. xxvi. 68; Luke xxii. 64. xxvi. 2-17. Its being called the Jews' That Jesus should die. Die in the passover, shows that John wrote this place of men, or as an atonement for gospel among people who were not sinners. This is evidently the meaning Jews, and to whom it was necessary which John attaches to the words. For therefore to explain their customs. ¶ To that nation. For the Jews. As a sacri- purify themselves. This purifying confice for their sins. In no other sense sisted in preparing themselves for the whatever could it be said that he died proper observation of the passover, acfor them. His death, so far from sav-cording to the commands of the law. ing them in the sense in which the high priest understood it, was the very occasion of their destruction. They invoked the vengeance of God when they said, "His blood be on us and on our children" (Matt. xxvii. 25), and all these calamities came upon them because they would not come to him and be saved; that is, because they rejected him and put him to death. Matt. xxiii. 37-39. 52. Should gather together in one. All his chosen among the Jews and Gentiles. See ch. x. 16. ¶ The children of God. This is spoken not of those who were then Christians, but of all whom God would bring to him. All who would be, in the mercy of God, called, chosen, sanctified, among all nations. Ch. x. 16. 53. They took counsel. The judgment of the high priest silenced opposition, and they began to devise measures to vat him to death without exciting tu If any were defiled in any manner by contact with the dead, or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification. Lev. xxii. 1-6. For want of this, great inconvenience was sometimes experienced. See 2 Chron. xxx. 17, 18. Different periods were necessary in order to be cleansed from ceremonial pollution. For example, one who had been polluted by the touch of a dead body, of a sepulchre, or by the bones of the dead, was sprinkled on the third and seventh days by a clean person, with hyssop dipped in water mixed in the ashes of the red heifer. After washing his body and clothes, he was then clean. These persons who went up before the passover, were doubtless those who had in some manner been ceremo nially polluted. 56. Will not come to the feast? They |