{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.11.1-2.1","start":1,"end":2,"heading":"Homily LXII. John xi. 1, 2","excerpt":"[1.] Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, “Behold, he whom Thou lovest is sick.” But let us consider the passage from the beginning. “A certain man,” It saith, “was sick, Lazarus of Bethany.” Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus’ sisters; and, moreover, what Mary had more (than the other), going on to say, “It was that Mary which anointed the Lord with ointment.” Here some doubting say, “How did the Lord endure that a woman should do this?” In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew ( Matt. xxvi. 7 ), or the one in Luke ( Luke vii. 37 ), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed. It is then clear, that this Mary was not the harlot. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[{"at":1087,"text":"Matt. xxvi. 7","label":"Matthew 26:7","href":"/mat/26/#v7","status":"detected"},{"at":1125,"text":"Luke vii. 37","label":"Luke 7:37","href":"/luk/7/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p5"},{"id":"chrysostom.JHN.11.3-5.1","start":3,"end":5,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 5. “Jesus loved Martha, and her sister, and Lazarus.”\n\nThat we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.\n\nVer. 3. “Behold, he whom thou lovest is sick.”\n\nThey desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, “If thou hadst been here, he had not died,” and from their saying, not, “Behold, Lazarus is sick,” but “Behold, he whom thou lovest is sick.” What then said Christ?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[{"at":172,"text":"Ver. 3","label":"John 11:3","href":"/jhn/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p7"},{"id":"chrysostom.JHN.11.4.1","start":4,"end":4,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 4. “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”\n\nObserve how He again asserteth that His glory and the Father’s is One; for after saying “of God,” He hath added, “that the Son of God might be glorified.”\n\n“This sickness is not unto death.” Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus’ sisters, that after hearing that the sickness was “not unto death,” and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him, and did not think that He had spoken falsely.\n\nThe expression “that” in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p14"},{"id":"chrysostom.JHN.11.6-7.1","start":6,"end":7,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 6. “And having said this, He tarried two days.”\n\nWherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, but not death. On this account He tarried so long, that corruption began, and they said, “He now stinketh.”\n\nVer. 7. “Then saith He to his disciples, Let us go into Judea.”\n\nWhy, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[{"at":361,"text":"Ver. 7","label":"John 11:7","href":"/jhn/11/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p19"},{"id":"chrysostom.JHN.11.8-9.1","start":8,"end":9,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 8. “The Jews of late sought to stone Thee, and goest Thou thither again?”\n\nThey therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, “Let us go, that we also may die with Him” ( ver. 16 ), because Thomas was weaker and more unbelieving than the rest. But see how Jesus encourageth them by what He saith.\n\nVer. 9. “Are there not twelve hours of the day?”\n\nHe either saith this, that “he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death”; or else that, “he who ‘seeth the light of this world’ is in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate not himself from Me.” Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[{"at":277,"text":"ver. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"},{"at":404,"text":"Ver. 9","label":"John 11:9","href":"/jhn/11/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p26"},{"id":"chrysostom.JHN.11.11-14.1","start":11,"end":14,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 11, 12. “Our friend Lazarus,” He saith, “sleepeth, but I go that I may awake him out of sleep.”\n\nThat is, “I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend.”\n\nVer. 12. “Then said His disciples, Lord, if he sleep he shall do well.”\n\nThis they said not without a cause, but desiring to hinder the going thither. “Sayest Thou,” asks one of them, “that he sleepeth? Then there is no urgent reason for going.” Yet on this account He had said, “Our friend,” to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said,\n\n[2.] Ver. 14. “He is dead.”\n\nThe former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, “He is dead.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.1","cites":[{"at":224,"text":"Ver. 12","label":"John 11:12","href":"/jhn/11/#v12","status":"detected"},{"at":633,"text":"Ver. 14","label":"John 11:14","href":"/jhn/11/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p34"},{"id":"chrysostom.JHN.11.15.1","start":15,"end":15,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 15. “And I am glad for your sakes.”\n\nWhy “for your sakes”? “Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit.” Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, “He sleepeth,” He added, “I go to awake him”; but when He said, “He is dead,” He added not, “I go to raise him”; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, “I will come and heal him Matt. viii. 7 ,) it was to show the faith of the centurion that He said this. If any one ask, “How did the disciples imagine sleep? How did they not understand that death was meant from His saying, ‘I go to awake him?’ for it was folly if they expected that He would go fifteen stadia to awake him”; we would reply, that they deemed this to be a dark saying, such as He often spake to them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.2","cites":[{"at":816,"text":"Matt. viii. 7","label":"Matthew 8:7","href":"/mat/8/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p41"},{"id":"chrysostom.JHN.11.16.1","start":16,"end":16,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said,\n\nVer. 16. “Let us go, that we also may die with Him.”\n\nSome say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.2","cites":[{"at":97,"text":"Ver. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p43"},{"id":"chrysostom.JHN.11.17-19.1","start":17,"end":19,"heading":"Homily LXII. John xi. 1, 2","excerpt":"But if Bethany was “fifteen furlongs off,” which is two miles, how was Lazarus “dead four days”? Jesus tarried two days, on the day before those two one had come with the message, (on which same day Lazarus died,) then in the course of the fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place; nor did those women who were beloved by Him come themselves, but others were sent.\n\nVer. 18. “Now Bethany was about fifteen furlongs off.”\n\nNot without cause doth he mention this, but desires to inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds,\n\nVer. 19. “Many of the Jews came to comfort them.”\n\nBut how should they comfort women beloved of Christ, when they had agreed, that if any should confess Christ, he should be put out of the synagogue? It was either because of the grievous nature of the calamity, or that they respected them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.2","cites":[{"at":456,"text":"Ver. 18","label":"John 11:18","href":"/jhn/11/#v18","status":"detected"},{"at":697,"text":"Ver. 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p48"},{"id":"chrysostom.JHN.11.20.1","start":20,"end":20,"heading":"Homily LXII. John xi. 1, 2","excerpt":"[3.] But why did not [Martha,] when she went to meet Christ, take her sister with her? She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, “Mary hath chosen that good part.” ( Luke x. 42.) “How then,” saith one, “doth Martha appear more zealous?” She was not more zealous, but it was because the other had not yet been informed, since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, “By this time he stinketh, for he hath been dead four days.” ( Ver. 39.) But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing, saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.3","cites":[{"at":389,"text":"Luke x. 42","label":"Luke 10:42","href":"/luk/10/#v42","status":"detected"},{"at":725,"text":"Ver. 39","label":"John 11:39","href":"/jhn/11/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p59"},{"id":"chrysostom.JHN.11.21-22.1","start":21,"end":22,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 21. “Lord, if Thou hadst been here, my brother had not died.”\n\nSee how great is the heavenly wisdom of the women, although their understanding be weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way; for they did not yet certainly know either that He was God, or that He did these things by His own power and authority; on both which points He taught them. For they showed their ignorance of the former, by saying, “If thou hadst been here, our brother had not died”; and of the latter, by saying,\n\nVer. 22. “Whatsoever thou wilt ask of God, He will give it thee.”\n\nAs though they spoke of some virtuous and approved mortal. But see what Christ saith;","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.3","cites":[{"at":733,"text":"Ver. 22","label":"John 11:22","href":"/jhn/11/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p64"},{"id":"chrysostom.JHN.11.23-24.1","start":23,"end":24,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 23. “Thy brother shall rise again.”\n\nHe thus far refuteth the former saying, “Whatsoever thou wilt ask”; for He said not, “I ask,” but what? “Thy brother shall rise again.” To have said, “Woman, thou still lookest below, I need not the help of another, but do all of Myself,” would have been grievous, and a stumblingblock in her way, but to say, “He shall rise again,” was the act of one who chose a middle mode of speech. And by means of that which follows, He alluded to the points I have mentioned; for when Martha saith,\n\nVer. 24. “I know that he shall rise again in the last day,” to prove more clearly His authority, He replieth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.3","cites":[{"at":532,"text":"Ver. 24","label":"John 11:24","href":"/jhn/11/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p71"},{"id":"chrysostom.JHN.11.25-26.1","start":25,"end":26,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 25. “I am the Resurrection and the Life.”\n\nShowing that He needed no other to help Him, if so be that He Himself is the Life; since if He needed another, how could He be “the Resurrection and the Life”? Yet He did not plainly state this, but merely hinted it. But when she saith again, “Whatsoever thou wilt ask,” He replieth,\n\n“He that believeth in Me, though he were dead, yet shall he live.”\n\nShowing that He is the Giver of good things, and that we must ask of Him.\n\nVer. 26. “And whosoever liveth and believeth in Me, shall never die.”\n\nObserve how He leadeth her mind upward; for to raise Lazarus was not the only thing sought; it was necessary that both she and they who were with her should learn the Resurrection. Wherefore before the raising of the dead He teacheth heavenly wisdom by words. But if He is “the Resurrection,” and “the Life,” He is not confined by place, but, present everywhere, knoweth how to heal. If therefore they had said, as did the centurion, “Speak the word, and my servant shall be healed” ( Matt. viii. 8 ), He would have done so; but since they summoned Him to them, and begged Him to come, He condescendeth in order to raise them from the humble opinion they had formed of Him, and cometh to the place. Still while condescending, He showed that even when absent He had power to heal. On this account also He delayed, for the mercy would not have been appar ent as soon as it was given, had there not been first an ill savor (from the corpse). But how did the woman know that there was to be a Resurrection? They had heard Christ say many things about the Resurrection, yet still she now desired to see Him. And observe how she still lingers below; for after hearing, “I am the Resurrection and the Life,” not even so did she say, “Raise him,” but,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.3","cites":[{"at":476,"text":"Ver. 26","label":"John 11:26","href":"/jhn/11/#v26","status":"detected"},{"at":1032,"text":"Matt. viii. 8","label":"Matthew 8:8","href":"/mat/8/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p76"},{"id":"chrysostom.JHN.11.27.1","start":27,"end":27,"heading":"Homily LXII. John xi. 1, 2","excerpt":"Ver. 27. “I believe that Thou art the Christ, the Son of God.”\n\nWhat is Christ’s reply? “He that believeth on Me, though he were dead, yet shall he live,” (here speaking of this death which is common to all.) “And whosoever liveth and believeth on Me, shall never die” ( ver. 26 ), signifying that other death. “Since then I am the Resurrection and the Life, be not thou troubled, though thy brother be already dead, but believe, for this is not death.” For a while He comforted her on what had happened; and gave her glimpses of hope, by saying, “He shall rise again,” and, “I am the Resurrection”; and that having risen again, though he should again die, he shall suffer no harm, so that it needs not to fear this death. What He saith is of this kind: “Neither is this man dead, nor shall ye die.” “Believest thou this?” She saith, “I believe that Thou art the Christ, the Son of God.”\n\n“Which should come into the world.”\n\nThe woman seems to me not to understand the saying; she was conscious that it was some great thing, but did not perceive the whole meaning, so that when asked one thing, she answered another. Yet for a while at least she had this gain, that she moderated her grief; such was the power of the words of Christ. On this account Martha went forth first, and Mary followed. For their affection to their Teacher did not allow them strongly to feel their present sorrow; so that the minds of these women were truly wise as well as loving.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","locus":"62.3","cites":[{"at":271,"text":"ver. 26","label":"John 11:26","href":"/jhn/11/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/62/#iv.lxiv-p84"},{"id":"chrysostom.JHN.11.28-31.1","start":28,"end":31,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"... Behold, for example, how this woman by practicing true wisdom even here received her reward. For when all were sitting by her as she mourned and lamented, she did not wait that the Master should come to her, nor did she maintain what might have seemed her due, nor was she restrained by her sorrow, (for, in addition to the other wretchedness, mourning women have this malady, that they wish to be made much of on account of their case,) but she was not at all so affected; as soon as she heard, she quickly came to Him. “Jesus was not yet come into the town.” He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, “riseth up quickly,” or else he showeth that she ran so as to anticipate Christ’s arrival. She came not alone, but drawing after her the Jews that were in the house. Very wisely did her sister call her secretly, so as not to disturb those who had come together, and not mention the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. By these means again it is proved that Lazarus was dead.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:28–30","href":"/jhn/11/#v28-catena"}],"inFull":"/works/chrysostom/63/#iv.lxv-p5"},{"id":"chrysostom.JHN.11.32-33.1","start":32,"end":33,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"Ver. 32. “And she fell at His feet.”\n\nShe is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, “Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?” ( ver. 37 ); but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master. And what saith she?\n\n“Lord, if Thou hadst been here, my brother had not died.”\n\nWhat doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since many were to believe by means of it, lest to work it without their presence should prove a stumbling-block to the multitude, and so they should gain nothing by its greatness, in order that He might not lose the quarry, He draweth to Him many witnesses by His condescension, and showeth proof of His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He “groaned in spirit” meaneth, “restrained His trouble,”) He asked,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.1","cites":[{"at":314,"text":"ver. 37","label":"John 11:37","href":"/jhn/11/#v37","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:33–34","href":"/jhn/11/#v33-catena"}],"inFull":"/works/chrysostom/63/#iv.lxv-p15"},{"id":"chrysostom.JHN.11.34-35.1","start":34,"end":35,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"Ver. 34. “Where have ye laid him?”\n\nSo that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on (the miracle), but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion.\n\n“They say unto Him, Come and see.”\n\nVer. 35. “Jesus wept.”\n\nSeest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him; at least they said,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.1","cites":[{"at":317,"text":"Ver. 35","label":"John 11:35","href":"/jhn/11/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/63/#iv.lxv-p24"},{"id":"chrysostom.JHN.11.36-37.1","start":36,"end":37,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"Ver. 36, 37. “Behold how he loved him! 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?”\n\nNot even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marveled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shown to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without waiting the end of the matter. Seest thou how corrupt was their judgment?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/63/#iv.lxv-p29"},{"id":"chrysostom.JHN.11.38.1","start":38,"end":38,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"[2.] He cometh then to the tomb; and again rebuketh His feelings. Why doth the Evangelist carefully in several places mention that “He wept,” and that, “He groaned”? That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they. For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith, “I have power to lay down My life” ( c. x. 18 ), and then He uttereth no lowly word; therefore at the Passion they attribute to Him much that is human, to show the reality of the Dispensation. And Matthew proves this by the Agony, the trouble, the trembling, and the sweat; but John by His sorrow. For had He not been of our nature, He would not once and again have been mastered by grief. What did Jesus? He made no defense with regard to their charges; for why should He silence by words those who were soon to be silenced by deeds? a means less annoying, and more adapted to shame them.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.2","cites":[{"at":810,"text":"c. x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/63/#iv.lxv-p31"},{"id":"chrysostom.JHN.11.39.1","start":39,"end":39,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"Ver. 39. “He saith, Take ye away the stone.”\n\nWhy did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise while the stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that same voice have been able to move a stone; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone; why then did He not so? In order to make them witnesses of the miracle; that they might not say as they did in the case of the blind man, “It is he,” “It is not he.” For their hands and their coming to the tomb testified that it was indeed he. If they had not come, they might have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands; the fact that the friends who bore him from the tomb, knew from the grave-clothes that it was he; that his sisters were not left behind; that one of them said, “He now stinketh, for he hath been dead four days”; all these things, I say, were sufficient to silence the ill-disposed, as they were made witnesses of the miracle. On this account He biddeth them take away the stone from the tomb, to show that He raiseth the man. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:39–41","href":"/jhn/11/#v39-catena"}],"inFull":"/works/chrysostom/63/#iv.lxv-p37"},{"id":"chrysostom.JHN.11.40.1","start":40,"end":40,"heading":"Homily LXIII. John xi. 30, 31","excerpt":"Therefore I said with good reason, that the woman did not at all understand Christ’s words, “Though he were dead, yet shall he live.” At least observe, that she speaketh as though the thing were impossible on account of the time which had intervened. For indeed it was a strange thing to raise a corpse which had been dead four days, and was corrupt. To the disciples Jesus said, “That the Son of Man may be glorified,” referring to Himself; but to the woman, “Thou shalt see the glory of God,” speaking of the Father. Seest thou that the weakness of the hearers is the cause of the difference of the words? He therefore remindeth her of what He had spoken unto her, well nigh rebuking her, as being forgetful. Yet He did not wish at present to confound the spectators, wherefore He saith,\n\nVer. 40. “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","locus":"63.2","cites":[{"at":791,"text":"Ver. 40","label":"John 11:40","href":"/jhn/11/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/63/#iv.lxv-p41"},{"id":"chrysostom.JHN.11.41.1","start":41,"end":41,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"[2.] And why say I that the Son did this, when the Father also who took not the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” ( Gen. xviii. 21 ); and, “Now I know that thou fearest God” ( Gen. xxii. 12 ); and, “If they will hear” ( Ezek. iii. 11 ); and, “If they will understand” ( Deut. v. 29 ); and, “Who shall give the heart of this people to be so?” and the expression, “There is none like unto Thee among the gods, O Lord” ( Ps. lxxx. 29 ); these and many other like sentences in the Old Testament, if a man should pick them out, he will find to be unworthy of the dignity of God. In the case of Ahab it is said, “Who shall entice Ahab for Me?” ( 2 Chron. xviii. 19.) And the continually preferring Himself to the gods of the heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He careth not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in humble (garments), unworthy if one looks to His dignity, but worthy if one consider the unspeakable riches of His lovingkindness. And there is another cause of the humility of His words. What is that? It is that they knew and confessed the Father, but Him they knew not. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.2","cites":[{"at":250,"text":"Gen. iii. 9","label":"Genesis 3:9","href":"/gen/3/#v9","status":"detected"},{"at":351,"text":"Gen. xviii. 21","label":"Genesis 18:21","href":"/gen/18/#v21","status":"detected"},{"at":411,"text":"Gen. xxii. 12","label":"Genesis 22:12","href":"/gen/22/#v12","status":"detected"},{"at":455,"text":"Ezek. iii. 11","label":"Ezekiel 3:11","href":"/ezk/3/#v11","status":"detected"},{"at":505,"text":"Deut. v. 29","label":"Deuteronomy 5:29","href":"/deu/5/#v29","status":"detected"},{"at":653,"text":"Ps. lxxx. 29","label":"Psalms 80:29","href":"/psa/80/#v29","status":"detected"},{"at":875,"text":"2 Chron. xviii. 19","label":"2 Chronicles 18:19","href":"/2ch/18/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p23"},{"id":"chrysostom.JHN.11.41-42.1","start":41,"end":42,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"But it is time now to go through the passage from the beginning. “Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me.” Let us then ask the heretic, Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( c. v. 8 ); and, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and to the sea, “Peace, be still.” ( Mark iv. 39.) In short, what hath He more than the Apostles, if so be that He also worketh by prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed. When He wholly made man, what manner of prayer did He need? was there not then great equality of honor? “Let Us make,” It saith, “man.” ( Gen. i. 26 .) What could be greater sign of weakness, if He needed prayer? But let us see what the prayer was; “I thank Thee that Thou hast heard Me.” Who now ever prayed in this manner? Before uttering any prayer, He saith, “I thank Thee,” showing that He needed not prayer. “And I knew that Thou hearest Me always.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.2","cites":[{"at":556,"text":"Mark ix. 25","label":"Mark 9:25","href":"/mrk/9/#v25","status":"detected"},{"at":602,"text":"Mark i. 41","label":"Mark 1:41","href":"/mrk/1/#v41","status":"detected"},{"at":648,"text":"c. v. 8","label":"John 5:8","href":"/jhn/5/#v8","status":"detected"},{"at":694,"text":"Matt. ix. 2","label":"Matthew 9:2","href":"/mat/9/#v2","status":"detected"},{"at":746,"text":"Mark iv. 39","label":"Mark 4:39","href":"/mrk/4/#v39","status":"detected"},{"at":1252,"text":"Gen. i. 26","label":"Genesis 1:26","href":"/gen/1/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p29"},{"id":"chrysostom.JHN.11.43.1","start":43,"end":43,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"Ver. 43. “And when He had thus spoken, He cried with a loud voice.”\n\nWhy said He not, “In the name of My Father come forth”? Or why said He not, “Father, raise him up”? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proveth this very point by what He saith, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He saith,\n\n“Lazarus, come forth.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p35"},{"id":"chrysostom.JHN.11.44.1","start":44,"end":44,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"“He called, and the dead man came forth wrapped.” Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith,\n\n“Let him go.”\n\nSeest thou His freedom from boastfulness? He doth not lead him on, nor bid him go about with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p44"},{"id":"chrysostom.JHN.11.45-47.1","start":45,"end":47,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"When the sign had been wrought, some wondered, others went and told it to the Pharisees. What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others.\n\nVer. 47. “And they said, What do we? for this man doeth many miracles.”\n\nThey still call Him “man,” these who had received such proof of His divinity. “What do we?” They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.3","cites":[{"at":327,"text":"Ver. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p49"},{"id":"chrysostom.JHN.11.48.1","start":48,"end":48,"heading":"Homily LXIV. John xi. 41, 42","excerpt":"Ver. 48. “If we let him thus alone, the Romans will come, and will take away both our nation and city.”\n\nWhat is it which they counsel to do? They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. “For if,” saith one of them, “the Romans learn that this Man is leading the multitudes, they will suspect us, and will come and destroy our city.” Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Cæsar? Did not ye wish to make Him a king, and He fly from you? Did He not follow a mean and unpretending life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. “But,” saith some one, “we conjecture from former (impostors).” But they taught revolt, He the contrary. Seest thou that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Him pompous guards? had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling, say that all the city is in danger, that the common weal is being plotted against, and that they have to fear the worst. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","locus":"64.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/64/#iv.lxvi-p53"},{"id":"chrysostom.JHN.11.49-50.1","start":49,"end":50,"heading":"Homily LXV. John xi. 49, 50","excerpt":"[1.] “The heathen are stuck fast in the destruction which they made; in the trap which they hid is their foot taken.” ( Ps. ix. 15 , LXX.) This hath been the case with the Jews. They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? “They desired,” It saith, “from that day forth to kill Him” ( ver. 53 ), for they said, “The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said,” (being more shameless than the rest,) “Ye know nothing.” What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously. For what saith he? “Ye know nothing, nor consider that it is expedient that one man should die, and that the whole nation perish not.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.1","cites":[{"at":120,"text":"Ps. ix. 15","label":"Psalms 9:15","href":"/psa/9/#v15","status":"detected"},{"at":627,"text":"ver. 53","label":"John 11:53","href":"/jhn/11/#v53","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:48–51","href":"/jhn/11/#v48-catena"}],"inFull":"/works/chrysostom/65/#iv.lxvii-p4"},{"id":"chrysostom.JHN.11.51.1","start":51,"end":51,"heading":"Homily LXV. John xi. 49, 50","excerpt":"But what is, “being High Priest that year”? This matter as well as the rest had become corrupt; for from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives, but for a year. Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then It left them, and removed to the Apostles. This the rending of the veil declared, and the voice of Christ which said, “Behold, your house is left unto you desolate.” ( Matt. xxiii. 38.) And Josephus, who lived a short time after, saith, that certain Angels who yet remained with them, (to see) if they would alter their ways, left them. While the vineyard stood, all things went on; but when they had slain the Heir, no longer so, but they perished. And God having taken it from the Jews, as a glorious garment from an unprofitable son, gave it to right-minded servants of the Gentiles, leaving the others desolate and naked. It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What meaneth, “That He might gather together those near and those afar off” ( ver. 52 )? He made them one Body. The dweller in Rome deemeth the Indians a member of himself. What is equal to this “gathering together”? And the Head of all is Christ.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.1","cites":[{"at":537,"text":"Matt. xxiii. 38","label":"Matthew 23:38","href":"/mat/23/#v38","status":"detected"},{"at":1334,"text":"ver. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/65/#iv.lxvii-p8"},{"id":"chrysostom.JHN.11.51-52.1","start":51,"end":52,"heading":"Homily LXV. John xi. 49, 50","excerpt":"Ver. 51. “And this spake he not of himself, but being High Priest he prophesied.”\n\nSeest thou how great is the force of the High Priest’s authority? or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold things to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh, Balaam; and the reason of all is evident. But what he saith is of this kind. “Ye still sit quiet, ye give heed but carelessly to this matter, and know not how to despise one man’s safety for the sake of the community.” See how great is the power of the Spirit; from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calleth the Gentiles “children of God,” from what was about to be: as also Christ Himself saith, “Other sheep I have” ( c. x. 16 ), so calling them from what should afterwards come to pass.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.1","cites":[{"at":956,"text":"c. x. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/65/#iv.lxvii-p5"},{"id":"chrysostom.JHN.11.53-54.1","start":53,"end":54,"heading":"Homily LXV. John xi. 49, 50","excerpt":"Ver. 53. “From that day forth the Jews took counsel to put Him to death.”\n\nAnd, in truth, had sought to do so before; for the Evangelist saith, “Therefore the Jews sought to kill Him” ( c. v. 18 ); and, “Why seek ye to kill Me?” ( c. vii. 19.) But then they only sought, now they ratified their determination, and treated the action as their business.\n\nVer. 54. “But Jesus walked no more openly in Jewry.”\n\n[2.] Again He saveth Himself in a human manner, and this He doth continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How thinkest thou that those disciples were confounded when they beheld Him saving Himself after the manner of a man? After this no man followed Him. For since the Feast was nigh, all were running to Jerusalem; but they, at a time when all others were rejoicing and holding solemn assembly, hide themselves, and are in danger. Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke recordeth that He said, “I abode with you in temptations”; and this He said, showing that they were strengthened by His influence.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.1","cites":[{"at":186,"text":"c. v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":231,"text":"c. vii. 19","label":"John 7:19","href":"/jhn/7/#v19","status":"detected"},{"at":353,"text":"Ver. 54","label":"John 11:54","href":"/jhn/11/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/65/#iv.lxvii-p13"},{"id":"chrysostom.JHN.11.55-57.1","start":55,"end":57,"heading":"Homily LXV. John xi. 49, 50","excerpt":"Ver. 55. “And many went up from the country to purify themselves.”\n\nVer. 57. “And the High Priests and Pharisees had commanded that they should lay hands on Him.”\n\nA marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!\n\nVer. 56. “And they said, Think ye that he will not come to the feast?”\n\nBy means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restraineth them when they take counsel to kill Him, and maketh them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","locus":"65.2","cites":[{"at":68,"text":"Ver. 57","label":"John 11:57","href":"/jhn/11/#v57","status":"detected"},{"at":265,"text":"Ver. 56","label":"John 11:56","href":"/jhn/11/#v56","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/65/#iv.lxvii-p22"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.11.1.1","start":1,"end":1,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"4. So then the Lord also raised Lazarus to life. You have heard what type of character he represents; in other words, what is meant by the resurrection of Lazarus. Let us now, therefore, read over the passage; and as there is much in this lesson clear already, we shall not go into any detailed exposition, so as to take up more thoroughly the necessary points. “Now a certain man was sick, [named] Lazarus, of Bethany, the town of Mary and Martha, his sisters.” In the previous lesson you remember that the Lord escaped from the hands of those who sought to stone Him, and went away beyond Jordan, where John baptized. When the Lord therefore had taken up His abode there, Lazarus fell sick in Bethany, which was a town lying close to Jerusalem.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p12"},{"id":"augustine.JHN.11.2-3.1","start":2,"end":3,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"5. “But Mary was she who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. Therefore his sisters sent unto Him, saying.” We now understand whither it was they sent, namely, where the Lord was; for He was away, as you know, beyond the Jordan. They sent messengers to the Lord to tell Him that their brother was ill. He delayed to heal, that He might be able to raise to life. But what was the message sent by his sisters? “Lord, behold, he whom Thou lovest is sick.” They did not say, Come; for the intimation was all that was needed for one who loved. They did not venture to say, Come and heal him: they ventured not to say, Command there, and it shall be done here. And why not so with them, if on these very grounds the centurion’s faith was commended? For he said, “I am not worthy that Thou shouldest enter under my roof; but speak the word only, and my servant shall be healed.” No such words said these women, but only, “Lord, behold, he whom Thou lovest is sick.” It is enough that Thou knowest; for Thou art not one that loveth and forsaketh. But says some one, How could a sinner be represented by Lazarus, and be so loved by the Lord? Let him listen to Him, when He says, “I came not to call the righteous, but sinners.” For had not God loved sinners, He would not have come down from heaven to earth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.5","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:3–5","href":"/jhn/11/#v3-catena"}],"inFull":"/works/augustine/49/#iii.l-p14"},{"id":"augustine.JHN.11.4.1","start":4,"end":4,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"6. “But when Jesus heard [that], He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified.” Such a glorifying of Himself did not add to His dignity, but benefited us. Hence He says, “is not unto death,” because even that death itself was not unto death, but rather unto the working of a miracle whereby men might be led to faith in Christ, and so escape the real death. And mark how the Lord, as it were indirectly, called Himself God, for the sake of some who deny that the Son is God. For there are heretics who make such a denial, that the Son of God is God. Let them hearken here: “This sickness,” He says, “is not unto death, but for the glory of God.” For what glory? For the glory of what God? Hear what follows: “That the Son of God may be glorified.” “This sickness,” therefore, He says, “is not unto death, but for the glory of God, that the Son of God maybe glorified thereby.” By what? By that sickness.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:4–5","href":"/jhn/11/#v4-catena"}],"inFull":"/works/augustine/49/#iii.l-p17"},{"id":"augustine.JHN.11.5-7.1","start":5,"end":7,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"7. “Now Jesus loved Martha, and her sister Mary, and Lazarus.” The one sick, the others sad, all of them beloved: but He who loved them was both the Saviour of the sick, nay more, the Raiser of the dead and the Comforter of the sad. “When He heard therefore that he was sick, He abode then two days still in the same place.” They sent Him word: He abode where He was: and the time ran on till four days were completed. And not in vain, were it only that perhaps, nay that certainly, even the very number of days has some sacramental significance. “Then after that He saith again to His disciples, Let us go into Judea:” where He had been all but stoned, and from which He had apparently departed for the very purpose to escape being stoned. For as man He departed; but returned as if in forgetfulness of all infirmity, to show His power. “Let us go,” He said, “into Judea.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p18"},{"id":"augustine.JHN.11.8-10.1","start":8,"end":10,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"8. And now see how the disciples were terrified at His words. “The disciples say unto Him, Master, the Jews of late sought to stone Thee, and goest Thou thither again? Jesus answered, Are there not twelve hours in the day? “What means such an answer? They said to Him, “The Jews of late sought to stone Thee, and goest Thou thither again” to be stoned? And the Lord, “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: but if he walk in the night, he stumbleth, because there is no light in him.” He spoke indeed of the day, but to our understanding as if it were still the night. Let us call upon the Day to chase away the night, and illuminate our hearts with the light. For what did the Lord mean? As far as I can judge, and as the height and depth of His meaning breaks into light, He wished to argue down their doubting and unbelief. For they wished by their counsel to keep the Lord from death, who had come to die, to save themselves from death. In a similar way also, in another passage, St. Peter, who loved the Lord, but did not yet fully understand the reason of His coming, was afraid of His dying, and so displeased the Life, to wit, the Lord Himself; for when He was intimating to the disciples what He was about to suffer at Jerusalem at the hands of the Jews, Peter made reply among the rest, and said, “Far be it from Thee, Lord; pity Thyself: this shall not be unto Thee.” And at once the Lord replied, “Get thee behind me, Satan: for thou savorest not the things that be of God, but those that be of men.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.8","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:9–10","href":"/jhn/11/#v9-catena"}],"inFull":"/works/augustine/49/#iii.l-p19"},{"id":"augustine.JHN.11.11.1","start":11,"end":11,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"9. “And after that He saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.” It was true what He said. To his sisters he was dead, to the Lord he was asleep. He was dead to men, who could not raise him again; but the Lord aroused him with as great ease from the tomb as one arouseth a sleeper from his bed. Hence it was in reference to His own power that He spoke of him as sleeping: for others also, who are dead, are frequently spoken of in Scripture as sleeping; as when the apostle says, “But I would not have you to be ignorant, brethren, concerning those who are asleep, that ye sorrow not, even as others who have no hope.” Therefore he also spoke of them as sleeping, because foretelling their resurrection. And so, all the dead are sleeping, both good and bad. But just as, in the case of those who sleep and waken day by day, there is a great difference as to what they severally see in their sleep: some experience pleasant dreams; others, dreams so frightful that the waking are afraid to fall asleep for fear of their recurrence: so every individual sleeps and wakens in circumstances peculiar to himself. And there is a difference as to the kind of custody one may be placed in, who is afterwards to be taken before the judge. For the kind of custody in which men are placed depends on the merits of the case: some are required to be guarded by lictors, an office humane and mild, and becoming a citizen; others are given up to subordinates; some, again, are sent to prison: and in the prison itself all are not thrust together into its lowest dungeons, but dealt with in proportion to the merits and superior gravity of the charges. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.9","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:11–12","href":"/jhn/11/#v11-catena"}],"inFull":"/works/augustine/49/#iii.l-p24"},{"id":"augustine.JHN.11.11-15.1","start":11,"end":15,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"11. “Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said His disciples”—according to their understanding they replied—“Lord, if he sleep, he shall do well.” For the sleep of the sick is usually a sign of returning health. “Howbeit Jesus spake of his death, but they thought that He spake of the taking of rest in sleep. Then said Jesus unto them plainly,”—for He said somewhat obscurely, “He sleepeth;”—therefore He said plainly, “Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe.” I even know that he is dead, and I was not there: for he had been reported not as dead, but sick. But what could remain hid from Him who had created it, and into whose hands the soul of the dying man had departed? This is why He said, “I am glad for your sakes that I was not there, to the intent ye may believe;” that they might now begin to wonder that the Lord could assert his death, which He had neither seen nor heard of. For here we ought specially to bear in mind that as yet the disciples themselves, who already believed in Him, had their faith built up by miracles: not that a faith, utterly wanting till then, might begin to exist; but that what had previously come into being might be increased; although He made use of such an expression as if only then they would begin to believe. For He said not, “I am glad for your sakes,” that your faith may be increased or confirmed; but, “that ye may believe;” which is to be understood as meaning, that your faith may be fuller and more vigorous.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p29"},{"id":"augustine.JHN.11.15-16.1","start":15,"end":16,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"12. “Nevertheless, let us go unto him. Then said Thomas, who is called Didymus, unto his fellow disciples, Let us also go, that we may die with Him. Therefore Jesus came, and found that he had [lain] in the grave four days already.” Much might be said of the four days, according to the wont of the obscure passages of Scripture, which bear as many senses as there is diversity of those who understand them. Let us express also our opinion of what is meant by one four days dead. For as in the former case of the blind man we understand in a way the human race, so in the case of this dead man many perhaps are also to be understood; for one thing may be signified by different figures. When a man is born, he is born already in a state of death; for he inherits sin from Adam. Hence the apostle says: “By one man sin entered into the world, and death by sin; and so that passed upon all men, wherein all have sinned.” Here you have one day of death because man inherits it from the seed stock of death. Thereafter he grows, and begins to approach the years of reason that he may know the law of nature, which every one has had implanted in his heart: What thou wouldst not have done to thyself, do not to another. Is this learned from the pages of a book, and not in a measure legible in our very nature? Hast thou any desire to be robbed? Certainly not. See here, then, the law in thy heart: What thou art unwilling to suffer, be unwilling to do. This law also is transgressed by men; and here, then, we have the second day of death. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.12","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:17–18","href":"/jhn/11/#v17-catena"}],"inFull":"/works/augustine/49/#iii.l-p30"},{"id":"augustine.JHN.11.17-22.1","start":17,"end":22,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"13. “And many of the Jews had come to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met Him; but Mary sat [still] in the house. Then said Martha unto Jesus, Lord, if Thou hadst been here, my brother had not died. But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee.” She did not say, But even now I ask Thee to raise my brother to life again. For how could she know if such a resurrection would be of benefit to her brother? She only said, I know that Thou canst, and whatsoever Thou art pleased, Thou doest: for Thy doing it is dependent on Thine own judgment, not on my presumption. “But even now I know that, whatsoever Thou wilt ask of God, God will give it Thee.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.13","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:23–24","href":"/jhn/11/#v23-catena"}],"inFull":"/works/augustine/49/#iii.l-p33"},{"id":"augustine.JHN.11.23-25.1","start":23,"end":25,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"14. “Jesus saith unto her, Thy brother shall rise again.” This was ambiguous. For He said not, Even now I will raise thy brother; but, “Thy brother shall rise again. Martha saith unto Him, I know that he shall rise again in the resurrection, at the last day.” Of that resurrection I am sure, but uncertain about this. “Jesus saith unto her, I am the resurrection.” Thou sayest, My brother shall rise again at the last day: true; but by Him, through whom he shall rise then, can he rise even now, for “I,” He says, “am the resurrection and the life.” Give ear, brethren, give ear to what He says. Certainly the universal expectation of the bystanders was that Lazarus, one who had been dead four days, would live again; let us hear, and rise again. How many are there in this audience who are crushed down under the weighty mass of some sinful habit! Perhaps some are hearing me to whom it may be said, “Be not drunk with wine, wherein is excess;” and they say, We cannot. Some others, it may be, are hearing me, who are unclean, and stained with lusts and crimes, and to whom it is said, Refrain from such conduct, that ye perish not; and they reply, We cannot give up our habits. O Lord, raise them again. “I am,” He says, “the resurrection and the life.” The resurrection because the life.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.14","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:23–24","href":"/jhn/11/#v23-catena"}],"inFull":"/works/augustine/49/#iii.l-p34"},{"id":"augustine.JHN.11.25-27.1","start":25,"end":27,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"15. “He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.” What meaneth this? “He that believeth in me, though he were dead,” just as Lazarus is dead, “yet shall he live;” for He is not the God of the dead, but of the living. Such was the answer He gave the Jews concerning their fathers, long ago dead, that is, concerning Abraham, and Isaac, and Jacob: I am the God of Abraham, and the God of Isaac, and the God of Jacob: He is not the God of the dead, but of the living; for all live unto Him.” Believe then, and though thou wert dead, yet shalt thou live: but if thou believest not, even while thou livest thou art dead. Let us prove this likewise, that if thou believest not, though thou livest thou art dead. To one who was delaying to follow Him, and saying, “Let me first go and bury my father,” the Lord said, “Let the dead bury their dead; but come thou and follow me.” There was there a dead man requiring to be buried, there were there also dead men to bury the dead: the one was dead in the flesh, the others in soul. And how comes death on the soul? When faith is wanting. How comes death on the body? When the soul is wanting. Therefore thy soul’s soul is faith. “He that believeth in me,” says Christ, though he were dead in the flesh, yet shall he live in the spirit; till the flesh also rise again, never more to die. This is “he that believeth in me,” though he die, “yet shall he live. And whosoever liveth” in the flesh, “and believeth in me,” though he shall die in time on account of the death of the flesh, “shall never die,” because of the life of the spirit, and the immortality of the resurrection. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.15","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:25","href":"/jhn/11/#v25-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:25","href":"/jhn/11/#v25-catena"}],"inFull":"/works/augustine/49/#iii.l-p37"},{"id":"augustine.JHN.11.28-29.1","start":28,"end":29,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"16. “And when she had so said, she went her way, and called Mary her sister silently, saying, The Master is come, and calleth for thee.” It is worthy of notice the way in which the whispering of her voice was denominated silence. For how could she be silent, when she said, “The Master is come, and calleth for thee”? It is also to be noticed why it is that the evangelist has not said where, or when, or how the Lord called for Mary; namely, that in order to preserve the brevity of the narrative, it may rather be understood from the words of Martha.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.16","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p40"},{"id":"augustine.JHN.11.30-31.1","start":30,"end":31,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"17. “As soon as she heard that, she arose quickly, and came unto Him. For Jesus was not yet come into the town, but was still in that place where Martha met Him. The Jews, then, who 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.” What cause had the evangelist to tell us this? To show us what it was that occasioned the numerous concourse of people to be there when Lazarus was raised to life. For the Jews, thinking that her reason for hastening away was to seek in weeping the solace of her grief, followed her; that the great miracle of one rising again who had been four days dead, might have the presence of many witnesses.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.17","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p41"},{"id":"augustine.JHN.11.32-34.1","start":32,"end":34,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"18. “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. When Jesus therefore saw her weeping, and the Jews also weeping, who were with her, He groaned in the spirit, and troubled Himself, and said, Where have ye laid him?” Something there is, did we but know it, that He has suggested to us by groaning in the spirit, and troubling Himself. For who could trouble Him, save He Himself? Therefore, my brethren, first give heed here to the power that did so, and then look for the meaning. Thou art troubled against thy will; Christ was troubled because He willed. Jesus hungered, it is true, but because He willed; Jesus slept, it is true, but because He willed; He was sorrowful, it is true, but because He willed; He died, it is true, but because He willed: in His own power it lay to be thus and thus affected or not. For the Word assumed soul and flesh, fitting on Himself our whole human nature in the oneness of His person. For the soul of the apostle was illuminated by the Word; so was the soul of Peter, the soul of Paul, of the other apostles, and the holy prophets,—the souls of all were illuminated by the Word; but of none was it said, “The Word was made flesh;” of none was it said,” I and the Father are one.” The soul and flesh of Christ is one person with the Word of God, one Christ. And by this [Word] wherein resided the supreme power, was infirmity made use of at the beck of His will; and in this way “He troubled Himself.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.18","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p42"},{"id":"augustine.JHN.11.34.1","start":34,"end":34,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"20. “And He said, Where have ye laid him?” Thou knewest that he was dead, and art Thou ignorant of the place of his burial? The meaning here is, that a man thus lost becomes, as it were, unknown to God. I have not ventured to say, Is unknown—for what is unknown to Him? but, As it were unknown. And how do we prove this? Listen to the Lord, who will yet say in the judgment, “I know you not: depart from me.” What does that mean, “I know you not”? I see you not in that light of mine—in that righteousness which I know. So here, also, as if knowing nothing of such a sinner, He said, “Where have ye laid him?” Similar in character was God’s voice in Paradise after man had sinned: “Adam, where art thou?” “They say unto Him, Lord, come and see.” What means this “see”? Have pity. For the Lord sees when He pities. Hence it is said to Him, “Look upon my humility [affliction] and my pain, and forgive all my sins.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.20","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p50"},{"id":"augustine.JHN.11.35-37.1","start":35,"end":37,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"21. “Jesus wept. Then said the Jews, Behold how He loved him!” “Loved him,” what does that mean? “I came not to call the righteous, but sinners to repentance.” “But some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not die?” But He, who would do nought to hinder his dying, had something greater in view in raising him from the dead.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.21","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:36–39","href":"/jhn/11/#v36-catena"}],"inFull":"/works/augustine/49/#iii.l-p54"},{"id":"augustine.JHN.11.38-39.1","start":38,"end":39,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"22. “Jesus therefore again groaning in Himself, cometh to the tomb.” May His groaning have thee also for its object, if thou wouldst re-enter into life! Every man who lies in that dire moral condition has it said to him, “He cometh to the tomb.” “It was a cave, and a stone had been laid upon it.” Dead under that stone, guilty under the law. For you know that the law, which was given to the Jews, was inscribed on stone. And all the guilty are under the law: the right-living are in harmony with the law. The law is not laid on a righteous man. What mean then the words, “Take ye away the stone”? Preach grace. For the Apostle Paul calleth himself a minister of the New Testament, not of the letter, but of the spirit; “for the letter,” he says, “killeth, but the spirit giveth life.” The letter that killeth is like the stone that crusheth. “Take ye away,” He saith, “the stone.” Take away the weight of the law; preach grace. “For if there had been a law given, which could have given life, verily righteousness should be by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” Therefore “take ye away the stone.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.22","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p56"},{"id":"augustine.JHN.11.39-40.1","start":39,"end":40,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"23. “Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been [dead] four days. Jesus saith unto her, Have I not said unto thee, that, if thou believest, thou shalt see the glory of God?” What does He mean by this, “thou shalt see the glory of God”? That He can raise to life even one who is putrid and hath been four days [dead]. “For all have sinned, and come short of the glory of God; and, “Where sin abounded, grace also did superabound.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.23","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p61"},{"id":"augustine.JHN.11.41-44.1","start":41,"end":44,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"24. “Then they took away the stone. And Jesus lifted up His eyes, and said, Father, I thank Thee, that Thou hast heard me. And I knew that Thou hearest me always: but because of the people that stand by I said it, that they may believe that Thou hast sent me. And when He had thus spoken, He cried with a loud voice.” He groaned, He wept, He cried with a loud voice. With what difficulty does one rise who lies crushed under the heavy burden of a habit of sinning! And yet he does rise: he is quickened by hidden grace within; and after that loud voice he riseth. For what followed? “He cried with a loud voice, Lazarus, come forth. And immediately he that was dead came forth, bound hand and foot with bandages; and his face was bound about with a napkin.” Dost thou wonder how he came forth with his feet bound, and wonderest not at this, that after four days’ interment he rose from the dead? In both events it was the power of the Lord that operated, and not the strength of the dead. He came forth, and yet still was bound. Still in his burial shroud, he has already come outside the tomb. What does it mean? While thou despisest [Christ], thou liest in the arms of death; and if thy contempt reacheth the lengths I have mentioned, thou art buried as well: but when thou makest confession, thou comest forth. For what is this coming forth, but the open acknowledgment thou makest of thy state, in quitting, as it were, the old refuges of darkness? But the confession thou makest is effected by God, when He crieth with a loud voice, or in other words, calleth thee in abounding grace. Accordingly, when the dead man had come forth, still bound; confessing, yet guilty still; that his sins also might be taken away, the Lord said to His servants: “Loose him, and let him go.” What does He mean by such words? What soever ye shall loose on earth shall be loosed in heaven.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.24","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:43","href":"/jhn/11/#v43-catena"}],"inFull":"/works/augustine/49/#iii.l-p65"},{"id":"augustine.JHN.11.45-46.1","start":45,"end":46,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"25. “Then many of the Jews who had come to Mary, and had seen the things which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them what things Jesus had done.” All of the Jews who had come to Mary did not believe, but many of them did. “But some of them,” whether of the Jews who had come, or of those who had believed, “went away to the Pharisees, and told them what things Jesus had done:” whether in the way of conveying intelligence, in order that they also might believe, or rather in the spirit of treachery, to arouse their anger. But whoever were the parties, and whatever their motive, intelligence of these events was carried to the Pharisees.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.25","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p68"},{"id":"augustine.JHN.11.47-48.1","start":47,"end":48,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"26. “Then gathered the chief priests and the Pharisees a council, and said, What do we?” But they did not say, Let us believe. For these abandoned men were more occupied in considering what evil they could do to effect His ruin, than in consulting for their own preservation: and yet they were afraid, and took counsel of a kind together. For “they said, What do we? for this man doeth many miracles: 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.” They were afraid of losing their temporal possessions, and thought not of life eternal; and so they lost both. For the Romans, after our Lord’s passion and entrance into glory, took from them both their place and nation, when they took the one by storm and transported the other: and now that also pursues them, which is said elsewhere, “But the children of the kingdom shall go into outer darkness.” But this was what they feared, that if all believed on Christ, there would be none remaining to defend the city of God and the temple against the Romans; just because they had a feeling that Christ’s teaching was directed against the temple itself and their own paternal laws.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.26","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:48–51","href":"/jhn/11/#v48-catena"}],"inFull":"/works/augustine/49/#iii.l-p69"},{"id":"augustine.JHN.11.49-52.1","start":49,"end":52,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"27. “And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this spake he not of himself; but being high priest that year, he prophesied.” We are here taught that the Spirit of prophecy used the agency even of wicked men to foretell what was future; which, however, the evangelist attributes to the divine sacramental fact that he was pontiff, which is to say, the high priest. It may, however, be a question in what way he is called the high priest of that year, seeing that God appointed one person to be high priest, who was to be succeeded only at his death by another. But we are to understand that ambitious schemes and contentions among the Jews led to the appointment afterwards of more than one, and to their annual turn of service. For it is said also of Zacharias: “And it came to pass that, while he executed the priest’s office before God in the order of his course, according to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.” From which it is evident that there were more than one, and that each had his turn: for it was lawful for the high priest alone to place the incense on the altar. And perhaps also there were several in actual service in the same year, who were succeeded next year by several others, and that it fell by lot to one of them to burn incense. What was it, then, that Caiaphas prophesied? “That Jesus should die for the nation; and not for the nation only, but that also He should gather together in one the children of God that were scattered abroad.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.27","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:51–52","href":"/jhn/11/#v51-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:51–52","href":"/jhn/11/#v51-catena"}],"inFull":"/works/augustine/49/#iii.l-p71"},{"id":"augustine.JHN.11.53-54.1","start":53,"end":54,"heading":"Tractate XLIX. Chapter XI. 1–54","excerpt":"28. “Then, from that day forth, they took counsel together for to put Him to death. 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.” Not that there was any failure in His power, by which, had He only wished, He might have continued His intercourse with the Jews, and received no injury at their hands; but in His human weakness He furnished His disciples with an example of living, by which He might make it manifest that it was no sin in His believing ones, who are His members, to withdraw from the presence of their persecutors, and escape the fury of the wicked by concealment, rather than inflame it by showing themselves openly.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","locus":"49.28","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/49/#iii.l-p76"},{"id":"augustine.JHN.11.55.1","start":55,"end":55,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"2. “And the Jews’ passover was nigh at hand.” The Jews wished to have that feast-day crimsoned with the blood of the Lord. On it that Lamb was slain, who hath consecrated it as a feast-day for us by His own blood. There was a plot among the Jews about slaying Jesus: and He, who had come from heaven to suffer, wished to draw near to the place of His suffering, because the hour of His passion was at hand. Therefore “many went out of the country up to Jerusalem before the passover, to sanctify themselves.” The Jews did so in accordance with the command of the Lord delivered by holy Moses in the law, that on the feast-day of the passover all should assemble from every part of the land, and be sanctified in celebrating the services of the day. But that celebration was a shadow of the future. And why a shadow? It was a prophetic intimation of the Christ to come, a prophecy of Him who on that day was to suffer for us: that so the shadow might vanish and the light come; that the sign might pass away, and the truth be retained. The Jews therefore held the passover in a shadowy form, but we in the light. For what need was there that the Lord should command them to slay a sheep on the very day of the feast, save only because of Him it was prophesied, “He is led as a sheep to the slaughter”? The door-posts of the Jews were sealed with the blood of the slaughtered animal: with the blood of Christ are our foreheads sealed. And that sealing—for it had a real significance—was said to keep away the destroyer from the houses that were sealed: Christ’s seal drives away the destroyer from us, if we receive the Saviour into our hearts. But why have I said this? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 11:55–56","href":"/jhn/11/#v55-catena"}],"inFull":"/works/augustine/50/#iii.li-p4"},{"id":"augustine.JHN.11.56.1","start":56,"end":56,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"3. “Then sought they for Jesus:” but with evil intent. For happy are they who seek for Jesus in a way that is good. They sought for Him, with the intent that neither they nor we should have Him more: but in departing from them, He has been received by us. Some who seek Him are blamed, others who do so are commended; for it is the spirit animating the seeker that finds either praise or condemnation. Thence you have it also in the psalms, “Let them be confounded and put to shame that seek after my soul:” such are those who sought with evil purpose. But in another place he says, “Refuge hath failed me, and there is no one that seeketh after my soul.” Those who sought, and those who did not, are blamed alike. Therefore let us seek for Christ, that He may be ours, that we may keep Him, and not that we may slay Him; for these men sought to get hold of Him, but only for the purpose of speedily getting quit of Him for ever. “Therefore they sought for Him, and spake among themselves: What think ye, that He will not come to the feast?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p7"},{"id":"augustine.JHN.11.57.1","start":57,"end":57,"heading":"Tractate L. Chapter XI. 55–57; XII","excerpt":"4. “Now 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.” Let us for our parts show the Jews where Christ is. Would, indeed, that all the seed of those who had given commandment to have it shown them where Christ was, would but hear and apprehend! Let them come to the church and hear where Christ is, and take Him. They may hear it from us, they may hear it from the gospel. He was slain by their forefathers, He was buried, He rose again, He was recognized by the disciples, He ascended before their eyes into heaven, and there sitteth at the right hand of the Father; and He who was judged is yet to come as Judge of all: let them hear, and hold fast. Do they reply, How shall I take hold of the absent? how shall I stretch up my hand into heaven, and take hold of one who is sitting there? Stretch up thy faith, and thou hast got hold. Thy forefathers held by the flesh, hold thou with the heart; for the absent Christ is also present. But for His presence, we ourselves were unable to hold Him. But since His word is true, “Lo, I am with you alway, even to the end of the world,” He is away, and He is here; He has returned, and will not forsake us; for He has carried His body into heaven, but His majesty He has never withdrawn from the world.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html","locus":"50.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/50/#iii.li-p10"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.11.1-2.1","start":1,"end":2,"heading":"Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.","excerpt":"Aug. The resurrection of Lazarus is more spoken of than any of our Lord's miracles. But if we bear in mind who He was who wrought this miracle, we shall feel not so much of wonder, as of delight. He who made the man, raised the man; and it is a greater thing to create a man, than to revive him. Lazarus was sick at Bethany, the town of Mary and her sister Martha. The place was near Jerusalem. Alcuin. And as there were many women of this name, He distinguishes her by her act: It was that Mary which anointed the Lord with ointment, and wiped His feet with her hail-, whose brother Lazarus was sick.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.3-5.1","start":3,"end":5,"heading":"Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.","excerpt":"Aug. John here confirms the passage in where this is said to have taken place in the house one Simon a Pharisee: Mary had done this act therefore on a former occasion. That she did it again at Bethany is not mentioned in the narrative of but is in the other three Gospels. Aug. A cruel sickness had seized Verb. i i i ,. i Dom. Lazarus; a wasting fever was eating away the body of the wretched man day by day: his two sisters sat sorrowful at his bedside, grieving for the sick youth continually. They sent to Jesus: Therefore his sisters sent unto Him, saying, Lord, behold he whom Thou lovest is sick. Aug. They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom Thou lovest is sick. As if to say, It is enough that Thou know it, Thou art not one to love and then to desert whom Thou lovest. Chrys. They hope to excite Christ's pity these words, Whom as yet they thought to be a man only. Like the centurion and nobleman, they sent, not went, to Christ; partly from their great faith in Him, for they knew Him intimately, partly because their sorrow kept them at home. Theophyl. And because they were women, and it did not become them to leave their home if they could help it. Great devotion and faith is expressed in these words, Behold, he whom Thou lovest is sick. Such was their idea of our Lord's power, that they were surprised, that one, whom He loved, could be seized with sickness.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 5","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p14","status":"detected","href":"/jhn/11/#v2-augustine","ref":"John 11:2–3"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.4-5.1","start":4,"end":5,"heading":"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.","excerpt":"Aug. When 'Jesus heard that, He said, This sickness is not unto death. For this death itself was not unto death, but to give occasion for a miracle; whereby men might be brought to believe in Christ, and so escape real death. It was for the glory of God, wherein observe that our Lord calls Himself God by implication, thus confounding those heretics who say that the Son of God is not God. For the glory of what God? Hear what follows, That the Son of God might be glorified by that sickness. Chrys. That here signifies not the cause, but the event. The sickness sprang from natural causes, but He turned it to the glory of God.. Now Jesus loved Martha, and her sister, and Lazarus. Aug. He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick. Wherein the Evangelist instructs us not to be sad, if sickness ever falls upon good men, and friends of God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p17","status":"detected","href":"/jhn/11/#v4-augustine","ref":"John 11:4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.6-8.1","start":6,"end":8,"heading":"When he had heard therefore that he was sick, he abode two days still in the same place where he was.","excerpt":"Alcuin. Our Lord heard of the sickness of Lazarus, but suffered four days to pass before He cured it; that the recovery might be a more wonderful one. When He had heard therefore that lie was sick, He abode two days still in the place where He was. Chrys. To give time for his death and burial, that they might say, he stinketh, and none doubt that it was death, arid not a trance, from which he was raised. Then after that saith He to His disciples, Let us go into Judaea again. Aug. Where He had just escaped being A stoned; for this was the cause of His leaving. He left indeed as man: He left in weakness, but He returns in power. Chrys. He had not as yet told His disciples where He was going; but now He tells them, in order to prepare them beforehand, for they are in great alarm, when they hear of it: His disciples say unto Him, Master, the Jews sought to stone Thee, and goest Thou thither again? They feared both for Him, and for themselves; for they were not yet confirmed in faith.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.9-10.1","start":9,"end":10,"heading":"Jesus answered, Are there not twelve hours in the day? Tf any man walk in the day, he stumbleth not, because he seeth the light of this world.","excerpt":"Aug. When men presumed to give advice to God, disciples to their Master, our Lord rebuked them: Jesus answered, Are there not twelve hours in the day? He shewed Himself to be the day, by appointing twelve disciples: i. reckoning Matthias in the place of Judas, and passing over the latter altogether. The hours are lightened by the day; that by the preaching of the hours, the world may believe on the day. Follow Me then, saith our Lord, if ye wish not to stumble: If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night he stumbleth, because there is no light in him. Chrys. As if to say, The upright need fear no evil: the wicked only have cause to fear. We have done nothing worthy of death, and therefore are in no danger. Or, If any one seeth this world's light, he is safe; much more he who is with Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 8","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p19","status":"detected","href":"/jhn/11/#v8-augustine","ref":"John 11:8–10"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.10.1","start":10,"end":10,"heading":"But if a man walk in the night, he stumbleth, because there is no light in him.","excerpt":"Theophyl. Some understand the day to be the time preceding the Passion, the night to be the Passion. In this sense, while it is day, would mean, before My Passion; Ye will not stumble before My Passion, because the Jews will not persecute you; but when the night, i. My Passion, cometh, then shall ye be beset with darkness and difficulties.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.11-12.1","start":11,"end":12,"heading":"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.","excerpt":"Chrys. After He has comforted His disciples in one way, He comforts them in another, by telling them that they were not going to Jerusalem, but to Bethany: These things saith He: and after that He saith unto them, Our friend Lazarus sleepeth; but I go that I may awake him out of sleep: as if to say, I am not going to dispute again with the Jews, but to awaken our friend. Our friend, He says, to shew how strongly they were bound to go. Aug. It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as thou awakest a sleeper from his bed. He calls him then asleep, with reference to His own power, as the Apostle saith, But Thess. would not have you to be ignorant, concerning them which are asleep. Asleep, He says, because He is speaking of their resurrection which was to be. But as it matters to those who sleep and wake again daily, what they see in their sleep, some having pleasant dreams, others painful ones, so it is in death; every one sleeps and rises again with his own account Chrys. The disciples however wished to prevent Him going to Judaea: Then said His disciples, Lord, if he sleep, he shall do well. Sleep is a good sign in sickness. And therefore if he sleep, say they, what need to go and awake him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 9","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p24","status":"detected","href":"/jhn/11/#v11-augustine","ref":"John 11:11"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.11-14.1","start":11,"end":14,"heading":"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.","excerpt":"Chrys. But if any one say, that the disciples could not but have known that our Lord meant Lazarus's death, when He said, that I may awake him; because it would have been absurd to have gone such a distance merely to awake Lazarus out of sleep; we answer, that our Lord's words were a kind of enigma to the disciples, here as elsewhere often. Aug. He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead. Chrys. But He does not add here, I go that may awake him. He did not wish to anticipate the miracle by talking of it; a hint to us to shun vain glory, and abstain from empty promises.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.15-16.1","start":15,"end":16,"heading":"And I am glad for your sakes I was not there, to the intent ye may helieve; nevertheless let us go unto him.","excerpt":"Theophyl. Some have understood this place thus. rejoice, He says, for your sakes; for if I had been there, I should have only cured a sick man; which is but an inferior sign of power. But since in My absence he has died, ye will now see that I can raise even the dead putrefying body; and your faith will be strengthened. Chrys. The disciples all dreaded the Jews; and especially Thomas; Then said Thomas, which is called Didymus, unto his Let us also go, that we may die with him, But he who was now the most weak and unbelieving of all the disciples, afterwards became stronger than any. And he who dared not go to Bethany, afterwards went over the whole earth, in the midst of those who wished his death, with a spirit indomitable. Bede. The disciples, checked by our Lord's answer to them, dared no longer oppose; and Thomas, more forward than the rest, says, Let us also go that we may die with him. What an appearance of firmness ! He speaks as if he could really do what he said; unmindful, like Peter, of his frailty.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.17-18.1","start":17,"end":18,"heading":"Then when Jesus came, he found that he had Iain in the grave four days already.","excerpt":"Alcuin. Our Lord delayed His coming for four days, that the resurrection of Lazarus might be the more glorious: Then when Jesus came, He found that He had lain in the grave four days already. Chrys. Our Lord had stayed two days, and the messenger had come the day before; the very day on which Lazarus died. This brings us to the fourth day. Aug. Of the four days many things may be said. They refer to one thing, but one thing viewed in different ways. There is one day of death which the law of our birth brings upon us. Men transgress the natural law, and this is another day of death. The written law is given to men by the hands of Moses, and that is despised — a third day of death. The Gospel comes, and ,men transgress it — a fourth day of death. But Christ doth not disdain to awaken even these. Alcuin. The first sin was elation of heart, the second assent, the third act, the fourth habit. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 12","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p30","status":"detected","href":"/jhn/11/#v15-augustine","ref":"John 11:15–16"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.19-20.1","start":19,"end":20,"heading":"And many of the Jews came to Martha and Mary, to comfort them concerning their brother.","excerpt":"Chrys. Two miles. This is mentioned account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to shew respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus. Bede. Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was coming, went and met Him: but Mary sat still in the house, Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.21-22.1","start":21,"end":22,"heading":"Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.","excerpt":"Theophyl. At first she does not tell her sister, for fear, if she came, the Jews present might accompany her. And she did not wish them to know of our Lord's coming-. Then saith Martha unto Jesus, Lord, if Thou hadst been here, my brother had not died. Chrys. She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If Thou hadst been here, my brother had not died. Theophyl. She did not know that He could have restored her brother as well absent as present. Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee. She only thinks Him some very gifted man.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.23-24.1","start":23,"end":24,"heading":"Jesus saith unto her, Thy brother shall rise again.","excerpt":"Aug. She 'does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, know that Thou canst do so, if Thou wilt; but what Thou wilt do is for Thy judgment, not for my presumption to determine. Chrys. But our Lord taught ner tne truths which she did not know: Jesus saith unto her, Thy brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself; a declaration which would have been too much for the woman; Au?- but something between the two, He shall rise again, Aug.... Shall rise again, is ambiguous: for He does not say, now. And therefore it follows: Martha saith unto Him, I know that he shall rise again in the resurrection at the last day: of that resurrection I am certain; of this I am doubtful....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 13","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p33","status":"detected","href":"/jhn/11/#v17-augustine","ref":"John 11:17–22"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p34","status":"detected","href":"/jhn/11/#v23-augustine","ref":"John 11:23–25"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.25.1","start":25,"end":25,"heading":"Jesus said unto her, T am the resurrection, and the life : he that believeth in me, though he were dead, yet shall he live:","excerpt":"Chrys. Jesus now declares His power more plainly: Jesus said unto her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is every where, and can heal every where. Alcuin. am the resurrection, because I am the life; as through Me he will rise at the general resurrection, through Me he may rise now. Chrys. To Martha's, Whatsoever Thou shalt ask, Chrys. He replies, He that believeth in Me, though he were dead, yet shall he live: shewing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been enquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share. He that believeth in Me, though he were dead: i. Aug. though his flesh die, his soul shall live till the flesh rise?! again, never to die more. For faith is the life of the soul. And whosoever liveth, in the flesh, and believeth in Me, though he die for a time in the flesh, shall not die eternally.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p37","status":"detected","href":"/jhn/11/#v25-augustine","ref":"John 11:25–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.25.2","start":25,"end":25,"heading":"Jesus said unto her, T am the resurrection, and the life : he that believeth in me, though he were dead, yet shall he live:","excerpt":"Aug. When I believed that Thou wert the Son of God, I believed that Thou wert the resurrection, that Thou wert life; and that he that believeth in Thee, though he were dead, shall live.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p37","status":"detected","href":"/jhn/11/#v25-augustine","ref":"John 11:25–27"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.26-27.1","start":26,"end":27,"heading":"And whosoever liveth and believeth in me shall never die. Believest thou this?","excerpt":"Alcuin. Because He hath attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession unto salvation: Believest thou this? She saith unto Him, Yea, Lord, I believe that Thou art the Christ the Son of God, which should come into the world.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.27.1","start":27,"end":27,"heading":"She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.","excerpt":"Chrys. She seems not to have understood His words; i. she that He meant something great, but did not see what that was. She is asked one thing, and answers another.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.28-30.1","start":28,"end":30,"heading":"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.","excerpt":"Chrys. Christ's words had the effect of stopping Martha's grief. In her devotion to her Master she had no time to think of her afflictions: And when she had so said, she went. her way, and called Mary her sister secretly. Aug. Silently speaking in a low voice. For she did speak, say ing, Master is come, and calleth for thee, Chrys. She calls her sister secretly, in order not to let the Jews know that Christ was coming. For had they known, they would have gone, and not been witnesses of the miracle. Aug. We may observe that the Evangelist has not said, where, or when, or the Lord called Mary, but for brevity's sake has left it to be gathered from Martha's words. Theophyl. Perhaps she thought the presence of Christ in itself a call, as if it were inexcusable, when Christ came, that she should not go out to meet Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxiv.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html#iv.lxv-p5","status":"detected","href":"/jhn/11/#v28-chrysostom","ref":"John 11:28–31"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.30-31.1","start":30,"end":31,"heading":"Now Jesus was not yet come into the town, but was in that place where Martha met him.","excerpt":"Aug. So we see, if she had known of His arrival before, she would not have let Martha go without her. Now Jesus was not yet come into the town, but was in that place where Martha met Him. Chrys. He went slowly, that He might not seem to catch at an occasion of working a miracle, but to have it forced upon Him by others asking. Mary, it is said, arose quickly, and thus anticipated His coming. The Jews accompanied her: The Jews then which were with her in the house, and comforted her, when they saw Mary that she arose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. The Evangelist mentions this to shew how it was that so many were present at Lazarus' resurrection, and witness of that great miracle. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet. Chrys. She is more fervent than her sister. Forgetful of the crowd around her, and of hat. the Jews, some of whom were enemies to Christ, she threw herself at her Master's feet. In His presence all earthly things were nought to her; she thought of nothing but giving Him honour.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.32.1","start":32,"end":32,"heading":"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.","excerpt":"Theophyl. But her faith seems as yet imperfect: Lord, if Thou hadst been here, my brother had not died. Alcuin. As if to say, Lord, while Thou wert with us, no disease, no sickness dared to shew itself, amongst those with whom the Life deigned to take up His abode. O faithless assembly! Whilst Thou art yet in the world, Lazarus Thy friend dieth! If the friend dies, what will Hi. enemy suppose? Is it a small thing that they will not serve Thee upon earth? lo, hell hath taken Thy beloved. Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.33-34.1","start":33,"end":34,"heading":"When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,","excerpt":"Chrys. Christ did not answer Mary, as He had her on account of the people present. In condescension to them He humbled Himself, and let His human nature be seen, in order to gain them as witnesses to the miracle: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, and was troubled. Aug. For who but Himself could trouble Him? Christ was troubled, because it pleased Him to be troubled; He hungered, because it pleased Him to hunger. It was in His own power to be affected in this or that way, or not. The Word took up soul and flesh, and whole man, and fitted it to Himself in unity of person. And thus according to the nod and will of that higher nature in Him, in which the sovereign power resides, He becomes weak and troubled. Theophyl. To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways, both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief. For the absence altogether of sympathy and sorrow is brutal, the excess of them is womanly. And said, Where have ye laid him? He knew where, but He asked to try the faith of the people. Chrys. He did not wish to thrust the miracle upon them, but to make them ask for it, and thus do away with all suspicions.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html#iv.lxv-p19","status":"detected","href":"/jhn/11/#v32-chrysostom","ref":"John 11:32–33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.34.1","start":34,"end":34,"heading":"And said, Where have ye laid him? They said unto him, Lord, come and see.","excerpt":"Aug. The question has an allusion too to our hidden calling. That predestination by which we are called, is hidden; and the qvTTxv heing so is our Lord asking the question: He being as it were in ignorance, so long as we are ignorant ourselves. Or because our Lord elsewhere shews that He knows not sinners, saying, know you not, because in keeping His commandments there is no sin. They said unto Him, Lord, come and see. Chrys. He had not yet raised any one from the dead; and seemed as if He came to weep, not to raise to life. Wherefore they say to Him, Come and see. Aug. The Lord sees when He pities, as we read, Look upon my adversity and misery, and forgive me all my sin. Jesus wept. Alcuin. Because He was the fountain of pity. He wept in His human nature for him whom He was able to raise again by His divine.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.36-39.1","start":36,"end":39,"heading":"Then said the Jews, Behold how he loved him !","excerpt":"Bede. It is customary to mourn over the death of friends; and thus the Jews explained our Lord's weeping: Then said the Jews, Behold how He loved him. Aug. Loved him. Our Lord came not to call the righteous but sinners to repentance. 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? He was about to do more than this, to raise him from death. Chrys. It was His enemies who said this. The very works, which should have evidenced His power, they turn against Him, as if He had not really done them. This is the way that they speak of the miracle of opening the eyes of the man that was born blind. They even prejudge Christ before He has come to the grave, and have not the patience to wait for the issue of the matter. Jesus therefore again groaning in Himself, cometh to the grave. That He wept, and He groaned, are mentioned to shew us the reality of His human nature. John who enters into higher statements as to His nature than any of the other Evangelists, also descends lower than any in describing His bodily affections. Aug. And do thou too groan in thyself, if thou wouldest rise to new life. To every man is this said, who is weighed down by any vicious habit. It was a cave, and a stone lay upon it. The dead under the stone is the guilty under the Law. For the Law, which was given to the Jews, was graven on stone. And all the guilty are under the Law, for the Law was not made for a righteous man. A cave is a hollow in a rock. It is called a monument, because it reminds us of the dead. Jesus said, Take ye away the stone.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 21","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p54","status":"detected","href":"/jhn/11/#v35-augustine","ref":"John 11:35–37"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.39.1","start":39,"end":39,"heading":"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.","excerpt":"... Could not He who moved a dead body by His voice, much more have moved a stone? He purposely did not do so, in order that the miracle might take place in the sight of all; to give no room for saying, as they had said in the case of the blind man, This is not he. Now they might go into the grave, and feel and see that this was the man. ye away the stone; mystically, Take away the burden of the law, proclaim grace.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.39.2","start":39,"end":39,"heading":"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.","excerpt":"Aug. Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise the dead, did not fully believe that He could raise their brother; Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh, for he hath been dead four days. Theophyl. Martha said this from weakness of faith, thinking it impossible that Christ could raise her brother, so long after death.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.39-41.1","start":39,"end":41,"heading":"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.","excerpt":"Chrys. Thus every thing tends to stop the mouths of the unbelieving. Their hands take away the stone, their ears hear Christ's voice, their eyes see Lazarus come forth, they perceive the smell of the dead body. Theophyl. Christ reminds Martha of what He had told her before, which she had forgotten: Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Chrys. She did not remember what He said above, He that believeth in Me, though he were dead, yet shall he live. To the disciples He had said, That the Son of God might be glorified thereby; here it is the glory of the Father He speaks of. The difference is made to suit the different hearers. Our Lord could not rebuke her before such a number, but only says, Thou shall see the glory of God. Aug. Herein is the glory of God, 'that he that stinketh and hath been dead four days, is brought to life again. Then they took away the stone. Origen. The delay taking away the stone was caused by the sister of the dead, who said, By this time he stinketh, for he hath been dead four days. If she had not said this, it would not be said, Jesus said, Take away the stone. Some delay had arisen; it is best to let nothing come between the commands of Jesus and doing them. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html#iv.lxv-p38","status":"detected","href":"/jhn/11/#v39-chrysostom","ref":"John 11:39"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 63","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.42.1","start":42,"end":42,"heading":"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.","excerpt":"Alcuin. Christ, as man, being inferior to the Father, prays to Him for Lazarus's resurrection; and declares that He is heard: And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. Origen. He lifted up His eyes; mystically, He lifted up the human mind by prayer to the Father above. We should pray after Christ's pattern, Lift up the eyes of our heart, and raise them above present things in memory, in thought, in intention. If to them who pray worthily after this fashion is given the promise in Thou shalt cry, and He shall say, Herein lam; what answer, think we, our Lord and Saviour would receive? He was about to pray for the resurrection of Lazarus. He was heard by the Father before He prayed; His request was granted before made. And therefore He begins with giving thanks; thank Thee, Father, that Thou hast heard Me. Chrys. i. There is no difference of will between Me and Thee. Thou hast heard Me, does not shew any lack of power in Him, or that He is inferior to the Father. It is a phrase that is used between friends and equals. That the prayer is not really necessary for Him, appears from the words that follow, And I knew that Thou heardest always: as if He said, I need not prayer to persuade Thee; for Ours is one will. He hides His meaning on account of the weak faith of His hearers. For God regards not so much His own dignity, as our salvation; and therefore seldom speaks loftily of Himself, and, even when He does, speaks in an obscure way; whereas humble expressions abound in His discourses.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 64","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.42.2","start":42,"end":42,"heading":"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.","excerpt":"Hilary. He did not therefore need to pray: He prayed for sakes, that we might know Him to be the Son: But because of the people which stand by I said it, that they may believe that Thou hast sent Me. His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction. He did not say, That they may believe that I am to Thee, in that I cannot do this without prayer, but, that Thou hast sent Me. He saith not, hast sent Me weak, acknowledging subjection, doing nothing of Myself, but hast sent Me in such sense, as that man may see that I am from God, not contrary to God; and that I do this miracle in accordance with His will.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43.1","start":43,"end":43,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"Aug. Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave: And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43.2","start":43,"end":43,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"Aug. And lxv. yet our Lord loved Lazarus. For had He not loved sinners, He would never have come down from heaven to save them. js said of one of sinful habits, that He stinketh. He , mam hath a bad report already, as it were the foulest odour. Well may she say, He hath been dead four days, For the earth is the last of the elements. It signifies the pit of earthly sins, i. carnal lusts. Aug. The Lord groaned, wept, cried with a loud voice. It is hard for Him to arise, who is bowed down with the weight of evil habits. Christ Himself, to signify to thee that thou shouldest be troubled, when thou art pressed and weighed down with such a mass of sin. Faith groaneth, he that is displeased with himself groaneth, and accuseth his own evil deeds; that so the habit of sin may yield to the violence of repentance. When thou sayest, I have done such a thing, and God has spared me; I have heard the Gospel, and despised it; what shall do? then Christ groaneth, because faith groaneth; and in the voice of thy groaning appeareth the hope of thy rising again.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 19","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p46","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43.3","start":43,"end":43,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"Aug. When thou despisest, thou liest dead; when thou confessest, thou comest forth. For what is to come forth, but to go out, as it were, of thy hiding place, and shew thyself? But thou canst not make this confession, except God move thee to it, by crying with a loud voice, i. calling thee with great grace. But even after the dead man has come forth, he remains bound for some time, i. is as yet only a penitent....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 24","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p65","status":"detected","href":"/jhn/11/#v41-augustine","ref":"John 11:41–44"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43.4","start":43,"end":43,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"... Alcuin. Christ awakes, because His power it is which quickens us inwardly: the disciples loose, because by the ministry of the priesthood, they who are quickened are absolved. Bede. By those who went and told the Pharisees, are meant those who seeing the good works of God's servants, hate them on that very account, persecute, and calumniate them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43-44.1","start":43,"end":44,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"Chrys. He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father's name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to shew His power by acts. This is His general way. His words shew humility, His acts power. Theophyl. The voice which roused Lazarus, is the symbol of that trumpet which will sound at the general resurrection. (He spoke loud, to contradict the Gentile fable, that the soul remained in the tomb. The soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it.) And as the general resurrection is to take place in the twinkling of an eye, so did this single one: And he that was dead came forth, bound hand and foot with grave clothes, and his face was bound about with a napkin. Now is accomplished what was said above, The hour is coming, when the shall hear the voice of the Son of God, and they that hear shall live.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.43-44.2","start":43,"end":44,"heading":"And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.","excerpt":"Origen. His cry and loud voice it was which awoke him, as Christ had said, go to awake him. The resurrection of Lazarus is the work of the Father also, in that He heard the prayer of the Son. It is the joint work of Father and Son, one praying, the other hearing; for as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. Chrys. He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus saith unto them, Loose him, that by going near and touching him they might be certain he was the very person. And let him go. His humility is shewn here; He does not take Lazarus about with Him for the sake of display.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.44.1","start":44,"end":44,"heading":"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.","excerpt":"Greg. Lazarus is bid to come forth, i. to Moral, come forth and condemn himself with his own mouth, without excuse or reservation: that so he that lies buried in a guilty conscience, may come forth out of himself by confession....","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.44.2","start":44,"end":44,"heading":"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.","excerpt":"... That Lazarus came forth from the grave, signifies the soul's deliverance from carnal sins. That he came bound up in grave clothes means, that even we who are delivered from carnal things, and serve with the mind the law of God, yet cannot, so long as we are in the body, be free from the besetments of the flesh. That his face was bound about with a napkin means, that we do not attain to full knowledge in this life. And when our Lord says, Loose him, and let him go, we learn that in another world all veils will be removed, and that we shall see face to face.","source_url":"https://archive.org/stream/a6788682p204thomuoft/a6788682p204thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.45.1","start":45,"end":45,"heading":"Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.","excerpt":"Origen. Our Lord had said above, Because of the people that stand by I said it, that they may believe that Thou hast sent Me. It would have been ignorance of the future, if He had said this, and none believed, after all. Therefore it follows: Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their way to the Pharisees, and told them what things Jesus had done. It is doubtful from these words, whether those who went to the Pharisees, were of those many who believed, and meant to conciliate the opponents of Christ; or whether they were of the unbelieving party, and wished to inflame the envy of the Pharisees against Him. The latter seems to me the true supposition; especially as the Evangelist describes those who believed as the larger party. Many believed; whereas it is only a few who go to the Pharisees: Some of them went to the Pharisees, and told them what things Jesus had done. Aug. Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief them as facts. Aug. Every one that sinneth, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, understand to testify the resurrection of the soul. Greg. The maiden is restored to life in tne house, the young man outside the gate, Lazarus in his grave. She that lies dead in the house, is the sinner lying in sin: he that is carried out by the gate is the openly and notoriously wicked.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p8","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.45.2","start":45,"end":45,"heading":"Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.","excerpt":"Aug. Or, it is death within; when the evil 'thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate. Greg. And one there is who lies dead in his grave, 'with a load of earth upon him; i. who is weighed down by habits of sin. But the Divine grace has regard even unto and enlightens them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p8","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.47.1","start":47,"end":47,"heading":"Then gathered the chief priests and the Phari- sees a council, and said, What do we? for this man doeth many miracles.","excerpt":"Theophyl. Such a miracle as this should have drawn forth wonder and praise. But they make it a reason of plotting against His life: Then gathered the chief priests and Pharisees a council, and said, What do we? Aug. tjjey no thought of believing. The miserable men only consulted how they might hurt and kill Him, not how themselves might be saved from death. What do we? for this Man doeth many miracles. Chrys. Him of whose divinity they had received such certain proofs, they call only a man.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 93, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xciv.html#iii.xciv-p15","status":"detected","href":"/jhn/16/#v2-augustine","ref":"John 16:2–3"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.48.1","start":48,"end":48,"heading":"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.","excerpt":"Origen. This speech is an evidence of their city and blindness: of their audacity, because they testified that He had done many miracles, and yet thought that they could contend successfully against Him, and that He would have no power of withstanding their plots; of their blindness, because they did not reflect that He who had wrought such miracles could easily escape out of their hands; unless indeed they denied that these miracles were done by Divine power. They resolved then not to let Him go; thinking that they should thus place an impediment in the way of those who wished to believe in Him, and also prevent the Romans from taking away their place and nation. 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, Chrys. They say this to alarm the people; as if were incurring the suspicion of setting up an usurper. If, say they, the Romans in crowds follow Him, they will suspect us of setting up a tyranny, and will destroy our state. But this was wholly a fiction of their own. For what was the fact? Did He take armed men about with Him, did He go with horsemen in His train? Did He not rather choose desert places to go to? However, that they might not be suspected of consulting only their own interests, they declare the whole state is in danger.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 64","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.48-51.1","start":48,"end":51,"heading":"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.","excerpt":"Aug. Or, they were Aug. afraid that, if all believed in Christ, none would remain to defend the city of God and the temple against the Romans: since they thought that Christ's teaching was directed against the temple, and their laws. They were afraid of losing temporal things, and thought not of eternal life; and thus they lost both. For the Romans, after our Lord had suffered and was glorified, did come and take away their place and nation, reducing the one by siege, and dispersing the other. Origen. Mystically: It was fit that the Gentiles Orig. should occupy the place of them of the circumcision; because by their fall salvation came to the Gentiles. Romans represent the Gentiles, being the rulers of the Gentile world. Their nation again was taken away, because they who had been the people of God, were made not a people. When they hesitated, and asked, What do we? one Chrys. of them gave most cruel and shameless advice, viz. Caiaphas, who was High Priest that same year.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 26","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p69","status":"detected","href":"/jhn/11/#v47-augustine","ref":"John 11:47–48"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 65, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html#iv.lxvii-p4","status":"detected","href":"/jhn/11/#v49-chrysostom","ref":"John 11:49–50"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.49.1","start":49,"end":49,"heading":"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,","excerpt":"Origen. Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in who says, I know Thee who Thou art, the Holy One of God; the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God Tim. should taste death for all men; that He is the Saviour of all men, specially of them that believe. And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one man should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.49-50.1","start":49,"end":50,"heading":"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,","excerpt":"Aug. How is it that he is called the High Priest of that year, when God appointed one hereditary High Priest? This was owing to the ambition and contention of parties amongst the Jews themselves, which had ended in the appointment of several High Priests, who took the office in turn, year by year. And sometimes even there seems to have been more than one in office. Alcuin. Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum. Origen. Orig. The character of Caiaphas is shewn by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. i.e. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.51.1","start":51,"end":51,"heading":"And this spake he not of himself: but being- high priest that year, he prophesied that Jesus should die for that nation;","excerpt":"Theophyl. He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.51-52.1","start":51,"end":52,"heading":"And this spake he not of himself: but being- high priest that year, he prophesied that Jesus should die for that nation;","excerpt":"... And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. And this spake he not of himself Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophecy, because he does 'Kit....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.51-52.2","start":51,"end":52,"heading":"And this spake he not of himself: but being- high priest that year, he prophesied that Jesus should die for that nation;","excerpt":"... Thus Paul too speaks of some teachers Tim. of the law, who understand neither what they say, nor 'whereof they affirm. Aug. We learn hence that even bad Aug. men may foretell things to come by the spirit of prophecy, which power the Evangelist ascribes to a divine sacrament, he being Pontifex, i.e. High Priest. Chrys. See the great Chrys. virtue of the Holy Spirit, in drawing forth a prophecy from ajXv wicked man. And see too the virtue of the pontifical office, which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace only used his mouth; it touched not his corrupt heart. Aug. Caiaphas prophesied of the Jewish nation alone; in which nation were the sheep, of which our Lord says, I am not sent but unto the lost sheep of the house of Israel. But the Evangelist knew that there ' were other sheep, not of this fold, which were to be brought in, and therefore adds, And not for that nation only, but also that He should gather together in one the children of God that were scattered abroad; i. those who were predestined to be so: for as yet there were neither sheep, nor children of God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 27","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p71","status":"detected","href":"/jhn/11/#v49-augustine","ref":"John 11:49–52"},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 65","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 49, section 27","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.l.html#iii.l-p71","status":"detected","href":"/jhn/11/#v49-augustine","ref":"John 11:49–52"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.53.1","start":53,"end":53,"heading":"Then from that day forth they took counsel together for to put him to death.","excerpt":"Greg. His persecutors accomplished this wicked purpose, and put Him to death, thinking to extinguish the devotion of His followers; but faith grew from the very thing which these cruel and unbelieving men thought would destroy it. That which human cruelty had executed against Him, He turned to the purposes of His mercy. Origen. Inflamed by the speech of Caiaphas, they Orig. determined on killing our Lord: Then from that day forth they took counsel together to put Him to death. Was then the work of the Holy Spirit, as well as the former, or was it another spirit which did both first speak by the mouth of a wicked man, and then excite others like him to kill Christ? Answer: It is not necessary that both should be the work of the same spirit. As some turn the Scriptures themselves, which were given for our good, to the support of bad doctrines; so this true prophecy respecting our Saviour was understood in a wrong sense, as if it were a call to put Him to death.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.54.1","start":54,"end":54,"heading":"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 con- tinued with his disciples.","excerpt":"Origen. Mystically, Jesus walked openly among the Jews, when the Word used to come to them by the Prophets. But this Word ceased, i. Jesus went thence. And He went to that town near the wilderness, whereof Isaiah says, More are children of the desolate, than the children of the married wife. Ephraim signifies fertility. Ephraim was the younger brother of Manasses: Manasses stands for the elder people forgotten; the word Manasses meaning forgotten. When the elder people were forgotten and passed over, there came an abundant harvest from the Gentiles. Our Lord left the Jews, and went forth into a country — the whole world — near the wilderness, the deserted Church, to Ephraim, the fruitful city; and there continues with His disciples up to this day.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.55-56.1","start":55,"end":56,"heading":"And the Jews' passover was nigh at hand : and many went out of the country up to Jerusalem before the passover, to purify themselves.","excerpt":"Aug. He who came from heaven to suffer, wished draw near the place of His Passion, His hour being now at hand: And the Jews' passover was nigh at hand. they had resolved to celebrate by shedding our Lord's blood; the blood which consecrated the Passover, the blood of the Lamb. The Law obliged every one to go up to the feast: And many went out of the country up to Jerusalem before the passover to purify them. But ours is the true Passover; the Jewish one was a shadow. The Jews held their passover in the dark, we in the light: their posts were stained with the blood of a slain animal, our foreheads are signed with the blood of Christ. Theophyl. They went up before the passover, to be purified. For whoever had sinned willingly or unwillingly could not keep the passover, unless they were first purified by washings, fastings, and shaving of the head, and also offering certain stated oblations. While engaged in these purifications, they were plotting our Lord's death: 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?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 50, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.li.html#iii.li-p4","status":"detected","href":"/jhn/11/#v55-augustine","ref":"John 11:55"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.11.55-57.1","start":55,"end":57,"heading":"And the Jews' passover was nigh at hand : and many went out of the country up to Jerusalem before the passover, to purify themselves.","excerpt":"Origen. Wherefore the Evangelist does not call it the Lord's passover, but the Jews' passover. For then it was that they plotted our Lord's death. Alcuin. They sought Jesus with bad intent. We seek Him, standing in God's temple, mutually encouraging one another, and praying Him to come to our feast, and sanctify us by His presence. Theophyl. If the common people only had done these things, the Passion would have seemed owing to men's ignorance; but the Pharisees it is, who order Him to be taken: Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should shew it, that they might take Him. Origen. Observe, they did not know where He was; they knew that He had gone away. Mystically, they did not know where He was, because, in the place of the divine commandments, they taught the doctrines and commandments of men. Aug. Let us at least shew the Jews where He is; O that they would hear, that they would come to the Church, and take hold of Him for themselves !","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.11.1.1","start":1,"end":1,"heading":"And one named Lazarus was sick","excerpt":"1. And one named Lazarus was sick. The Evangelist passes on to another narrative, which contains a miracle eminently worthy of being recorded. For not only did Christ give a remarkable proof of his Divine power in raising Lazarus, but he likewise placed before our eyes a lively image of our future resurrection. This might indeed be said to be the latest and concluding action of his life, for the time of his death was already at hand. We need not wonder, therefore, if he illustrated his own glory, in an extraordinary manner, in that work, the remembrance of which he wished to be deeply impressed on their minds, that it might seal, in some respects, all that had gone before. There were others whom Christ had raised from the dead, but he now displays his power on a rotting corpse. But the circumstances which tend to magnify the glory of God in this miracle shall be pointed out in their proper place and order.\n\nLazarus of Bethany, the village of Mary and her sister Martha. The probable reason why this circumstance is mentioned is, that Lazarus had not acquired so great celebrity among believers as his sisters had; for these holy women were accustomed to entertain Christ with their hospitality, as is evident from what is related by the Evangelist Luke, (Luke 10:38.) It is really too ridiculous a blunder, to suppose that Monks, and such fry as the Papists have, made this small town or village a castle.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[{"at":1269,"text":"Luke 10:38","label":"Luke 10:38","href":"/luk/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.2.1","start":2,"end":2,"heading":"It was that Mary who anointed the Lord","excerpt":"2. It was that Mary who anointed the Lord. It is a similar display of ignorance, to imagine that this Mary, the sister of Lazarus, was that woman of wicked and infamous life, who is mentioned by Luke, (Luke 7:37.) This mistake was occasioned by the anointing; as if it were not evident enough that Christ was anointed on various occasions, and even at different places. The woman who was a sinner, of whom Luke gives an account, anointed Christ at Jerusalem, where he dwelt; but Mary afterwards anointed him at Bethany, which was her own village. The past tense employed by the Evangelist, who anointed, must be referred, not to the time of the occurrence which he is now relating, but to the time when he wrote; as if he had said, “It was this Mary who afterwards poured on the head of Christ the ointment, on account of which a murmuring arose among the disciples,” (Matthew 26:7.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[{"at":202,"text":"Luke 7:37","label":"Luke 7:37","href":"/luk/7/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.3.1","start":3,"end":3,"heading":"Lo, he whom thou lovest is sick","excerpt":"3. Lo, he whom thou lovest is sick. The message is short, but Christ might easily learn from it what the two sisters wished; for, under this complaint, they modestly state their request that he would be pleased to grant them relief. We are not forbidden, indeed, to use a longer form of prayer; but our principal object ought to be, to pour into the bosom of God all our cares, and every thing that distresses us, that he may afford deliverance. Such is the manner in which the women act towards Christ: they plainly tell him their distress, in consequence of which they expect some alleviation. We ought also to observe that, from Christ’s love, they are led to entertain a confident hope of obtaining assistance, he whom thou lovest; and this is the invariable rule of praying aright; for, where the love of God is, there deliverance is certain and at hand, because God cannot forsake him whom he loveth","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.4.1","start":4,"end":4,"heading":"Now Jesus, having heard this, said, This sickness is not to death","excerpt":"4. Now Jesus, having heard this, said, This sickness is not to death. He intended by this reply to free his disciples from anxiety, that they might not take it amiss, when they saw him giving himself so little concern about the danger of his friend. That they might not be alarmed, therefore, about the life of Lazarus, he declares that the disease is not deadly, and even promises that it will be an additional occasion of promoting his own glory. Though Lazarus died, yet as Christ soon afterwards restored him to life, he now declares, looking to this result, that the disease is not to death\n\nBut for the glory of God. This clause is not contrasted with death, as if it were an argument that would always hold; for we know that, even though the reprobate die, the glory of God is not less strikingly displayed in their destruction than in the salvation of believers. But Christ strictly meant, in this passage, the glory of God, which was connected with his office. The power of God, which was displayed in the miracles of Christ, was not fitted to strike terror, but was kind and gentle. When he says that there is no danger of death, because he intends to display in it his own glory and the glory of his Father, we ought to inquire for what purpose, and with what intention, he was sent by the Father; which was, to save, and not to destroy.\n\nFor the glory, of God, that the Son of God may be glorified. This expression is highly emphatic; for we learn from it that God wishes to be acknowledged in the person of his Son in such a manner, that all the reverence which he requires to be given to his own majesty may be ascribed to the Son. Hence we were told formerly,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.5.1","start":5,"end":5,"heading":"And Jesus loved Martha and her sister, and Lazarus","excerpt":"5. And Jesus loved Martha and her sister, and Lazarus. These two things appear to be inconsistent with each other, that Christ remains two days beyond Jordan, as if he did not care about the life of Lazarus, and yet the Evangelist says, that Christ loved him and his sisters; for, since love produces anxiety, he ought to have hastened immediately. As Christ is the only mirror of the grace of God, we are taught by this delay on his part, that we ought not to judge of the love of God from the condition which we see before our eyes. When we have prayed to him, he often delays his assistance, either that he may increase still more our ardor in prayer, or that he may exercise our patience, and, at the same time, accustom us to obedience. Let believers then implore the assistance of God, but let them also learn to suspend their desires, if he does not stretch out his hand for their assistance as soon as they may think that necessity requires; for, whatever may be his delay, he never sleeps, and never forgets his people. Yet let us also be fully assured that he wishes all whom he loves to be saved.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.7.1","start":7,"end":7,"heading":"And after this, he saith to his disciples","excerpt":"7. And after this, he saith to his disciples. At length he now shows that he cared about Lazarus, though the disciples thought that he had forgotten him, or, at least, that there were other matters which he reckoned of more importance than the life of Lazarus. He therefore enjoins them to cross the Jordan, and go to Judea","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.8.1","start":8,"end":8,"heading":"Rabbi, the Jews but lately sought to stone thee","excerpt":"8. Rabbi, the Jews but lately sought to stone thee. When the disciples dissuade him from going, they do so, not so much perhaps on his account as on their own, for each of them is alarmed about himself, as the danger was common to all. Avoiding the cross, and being ashamed to own it, they allege — what is more plausible — that they are anxious about their Master. The same thing happens every day with many. For they who, through a dread of the cross, shrink from the performance of their duty, eagerly seek excuses to conceal their indolence, that they may not be thought to rob God of the obedience due to him, when they have no good cause to do so.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.9.1","start":9,"end":9,"heading":"Are there not twelve hours in the day?","excerpt":"9. Are there not twelve hours in the day? This passage has been explained in various ways. Some have thought the meaning of these words to be, that men sometimes adopt a new and different resolution every hour. This is very far from Christ’s meaning; and indeed I would not have reckoned it worthy of being mentioned, had it not been that it has passed into a common proverb. Let us therefore be satisfied with the simple and natural meaning.\n\nFirst, Christ borrows a comparison from Day and Night. For if any man perform a journey in the dark, we need not wonder if he frequently stumble, or go astray, or fall; but the light of the sun by day points out the road, so that there is no danger. Now the calling of God is like the light of day, which does not allow us to mistake our road or to stumble. Whoever, then, obeys the word of God, and undertakes nothing but according to his command, always has God to guide and direct him from heaven, and with this confidence he may safely and boldly pursue his journey. For, as we are informed,\n\nWhosoever walketh in his ways hath angels to guard him, and, under their direction, is safe, so that he cannot strike his foot against a stone, (Psalm 91:11.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.9.2","start":9,"end":9,"heading":"","excerpt":"Relying on this protection, therefore, Christ advances boldly into Judea, without any dread of being stoned; for there is no danger of going astray, when God, performing the part of the sun, shines on us, and directs our course.\n\nWe are taught by these words, that whenever a man allows himself to be guided by his own suggestions, without the calling of God, his whole life is nothing else than a course of wandering and mistake; and that they who think themselves exceedingly wise, when they do not inquire at the mouth of God, and have not his Spirit to govern their actions, are blind men groping in the dark; that the only proper way is, to be fully assured of our divine calling, and to have always God before our eyes as our guide. This rule of regulating our life well is followed by a confident expectation of a prosperous result, because it is impossible that God shall not govern successfully. And this knowledge is highly necessary to us; for believers can scarcely move a foot to follow him, but Satan shall immediately interpose a thousand obstructions, hold out a variety of dangers on every side, and contrive, in every possible way, to oppose their progress. But when the Lord invites us to go forward, by holding out, as it were, his lamp to us, we ought to go forward courageously, though many deaths besiege our path; for he never commands us to advance without at the same time adding a promise to encourage us, so that we may be fully convinced, that whatever we undertake agreeably to his command will have a good and prosperous issue. This is our chariot, and whoever betakes himself to it will never fail through weariness; and even though the obstacles were so formidable that we could not be conveyed through them by a chariot, yet, furnished with these wings, we shall always succeed, till we reach the goal. Not that believers never meet with any adversity, but because adverse occurrences are aids to their salvation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.9.3","start":9,"end":9,"heading":"","excerpt":"It amounts to this, that the eyes of God will always be attentive to guard those who shall be attentive to his instructions. Hence we learn also that, whenever men overlook and disregard the word of God, and consequently indulge themselves foolishly, and undertake whatever they think right, the whole course of their life is accursed by God, and vengeance is always ready to punish their presumption and their blind passions. Again, Christ here divides the day into twelve hours, according to ancient custom; for though the days are longer in summer and shorter in winter, yet they had always twelve hours of the day, and twelve of the night.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.11.1","start":11,"end":11,"heading":"Our friend Lazarus sleepeth","excerpt":"11. Our friend Lazarus sleepeth. Having formerly asserted that the disease was not deadly, that his disciples may not be too much distressed at seeing what they did not expect, he now informs them also that Lazarus is dead, and excites a hope of his resurrection. It is a proof of amazing ignorance, that they believe that Christ spoke about sleep; for, though it is a metaphorical form of expression, still it is so frequent and common in Scripture, that it ought to have been familiarly known to all the Jews.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.12.1","start":12,"end":12,"heading":"If he sleepeth, he will recover","excerpt":"12. If he sleepeth, he will recover. Replying that sleep will have a salutary effect on Lazarus, they thus endeavor indirectly to dissuade Christ from going thither. And yet they do not craftily or deceitfully turn aside Christ’s words to suit their own purpose, on the pretense of not understanding what he said; but, thinking that he spoke about sleep, they gladly seize this opportunity of avoiding danger. Augustine, and many writers since his time, speculate about the word sleep, alleging that the reason why it is applied to death is, because it is as easy for God to raise the dead to life, as it is for us to perform the customary act of awaking those who are asleep. But that nothing of this sort came into the mind of Christ, may be inferred from the constant use of the term in Scripture; and since even profane writers usually apply this word Sleep to Death, there was unquestionably no other reason why it came into use, but because a lifeless corpse lies without feeling, just as the body of a man who is in a profound sleep. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.12.2","start":12,"end":12,"heading":"","excerpt":"... Since this word denotes only the sleep of the body, it is prodigiously absurd to apply it — as some fanatics have done — to souls, as if, by being deprived of understanding, they were subject to death.\n\nBut I go to awake him. Christ asserts his own power, when he says that he will come to awake Lazarus; for, though, as we have said, the word sleep does not express the facility of the resurrection, yet Christ shows that he is Lord of death, when he says, that he awakes those whom he restores to life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.14.1","start":14,"end":14,"heading":"Then Jesus told them plainly, Lazarus is dead","excerpt":"14. Then Jesus told them plainly, Lazarus is dead. The goodness of Christ was astonishing, in being able to bear with such gross ignorance in the disciples. And indeed the reason why he delayed, for a time, to bestow upon them the grace of the Spirit in larger measure, was, that the miracle of renewing them in a moment might be the greater.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.15.1","start":15,"end":15,"heading":"And I rejoice, on your account, that I was not there","excerpt":"15. And I rejoice, on your account, that I was not there. He means that his absence was profitable to them, because his power would have been less illustriously displayed, if he had instantly given assistance to Lazarus. For the more nearly the works of God approach to the ordinary course of nature, the less highly are they valued, and the less illustriously is their glory displayed. This is what we experience daily; for if God immediately stretches out his hand, we do not perceive his assistance. That the resurrection of Lazarus, therefore, might be acknowledged by the disciples to be truly a Divine work, it must be delayed, that it might be very widely removed from a human remedy.\n\nWe ought to remember, however, what I formerly observed, that the fatherly kindness of God towards us is here represented in the person of Christ. When God permits us to be overwhelmed with distresses, and to languish long under them, let us know that, in this manner, he promotes our salvation. At such a time, no doubt, we groan and are perplexed and sorrowful, but the Lord rejoices on account of our benefit, and gives a twofold display of his kindness to us in this respect, that he not only pardons our sins, but gladly finds means of correcting them.\n\nThat you may believe. He does not mean that this was the first feeble commencement of faith in them, but that it was a confirmation of faith already begun, though it was still exceedingly small and weak. Yet he indirectly suggests that, if the hand of God had not been openly displayed, they would not have believed.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.16.1","start":16,"end":16,"heading":"Then Thomas","excerpt":"16. Then Thomas. Hitherto the disciples had endeavored to hinder Christ from going. Thomas is now prepared to follow, but it is without confidence; or, at least, he does not fortify himself by the promise of Christ, so as to follow hint with cheerfulness and composure.\n\nLet us go, that we may die with him. This is the language of despair, for they ought to have entertained no fears about their own life. The phrase, with him, may be explained as referring either to Lazarus or to Christ. If we refer it to Lazarus, it will be ironical, as if Thomas had said, “Of what use will it be to go thither, unless it be that we cannot discharge the duty of friends in any other manner than by seeking to die along with him?” Yet I greatly prefer the other meaning, that Thomas does not refuse to die with Christ But this, as I have said, proceeds from inconsiderate zeal; for he ought rather to have taken courage from faith in the promise.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.18.1","start":18,"end":18,"heading":"Now Bethany was near Jerusalem","excerpt":"18. Now Bethany was near Jerusalem. The Evangelist diligently follows out all that contributes to the certainty of the narrative. He relates how near Jerusalem was to the village of Bethany, that no one may be astonished that, for the purpose of comforting the sisters, many friends came from Jerusalem, whom God intended to be witnesses of the miracle. For, though the desire of performing an office of kindness was their inducement to go, yet they were assembled there, by a secret decree of God, for another purpose, that the resurrection of Lazarus might not remain unknown, or that the witnesses might not be only those who belonged to the family. Now it is a convincing proof of the base ingratitude of the nation, that this striking demonstration of Divine power at a well-known place, amidst a vast crowd of men, and near the gates of the city, and which might almost be said to be erected on a stage, instantly vanishes from the eyes of men. We should rather say that the Jews, by maliciously shutting their eyes, intentionally do not see what is before their eyes. Nor is it a new or uncommon occurrence, that men who, with excessive eagerness, continually gape for miracles, are altogether dull and stupid in the consideration of them.\n\nAbout fifteen furlongs This distance between the two places was somewhat less than two thousand paces, or, two miles; for the Stadium, or furlong, contains six hundred feet; that is, one hundred and twenty-five paces.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.19.1","start":19,"end":19,"heading":"To comfort them concerning their brother","excerpt":"19. To comfort them concerning their brother. This was, no doubt, the object which they had in view, but God had another object to accomplish, as we have stated. It is evident from what is here mentioned, that the house of Lazarus and his sisters was greatly respected and honored. Again, as it is natural that the death of friends should occasion grief and mourning to men, this duty, which the Evangelist mentions, ought not to be blamed, unless on this ground, that sinful excess, which prevails in this and in other departments of life, corrupts what is not in itself sinful.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.20.1","start":20,"end":20,"heading":"Martha having heard that Jesus was coming. Martha","excerpt":"20. Martha having heard that Jesus was coming. Martha travels beyond the village, as we shall afterwards see, not only perhaps on account of the reverence which she bore to Christ, but that she might meet him more secretly; for his danger was fresh in his recollection, and the rage of enemies had not well subsided, which had been a little abated by Christ’s departure into Galilee, but might, on their hearing of his arrival, break out anew with greater violence.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.21.1","start":21,"end":21,"heading":"Lord, if thou hadst been here","excerpt":"21. Lord, if thou hadst been here. She begins with a complaint, though in doing so she modestly expresses her wish. Her meaning may be expressed thus — “By thy presence thou mightst have delivered my brother from death, and even now thou canst do it, for God will not refuse thee any thing.” By speaking in this manner, she gives way to her feelings, instead of restraining them under the rule of faith. I acknowledge that her words proceeded partly from faith, but I say that there were disorderly passions mixed with them, which hurried her beyond due bounds. For when she assures herself that her brother would not have died, if Christ had been present, what ground has she for this confidence? Certainly, it did not arise from any promise of Christ.\n\nThe only conclusion therefore is, that she inconsiderately yields to her own wishes, instead of subjecting herself to Christ. When she ascribes to Christ power and supreme goodness, this proceeds from faith; but when she persuades herself of more than she had heard Christ declare, that has nothing to do with faith; for we must always hold the mutual agreement between the word and faith, that no man may rashly forge anything for himself, without the authority of the word of God. Besides, Martha attached too much importance to the bodily presence of Christ. The consequence is, that Martha’s faith, though mixed up and interwoven with ill-regulated desires, and even not wholly free from superstition, could not shine with full brightness; so that we perceive but a few sparks of it in these words.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.23.1","start":23,"end":23,"heading":"Thy brother shall rise again","excerpt":"23. Thy brother shall rise again. The kindness of Christ is amazing, in forgiving those faults of Martha which we have mentioned, and in promising her, of his own accord, more than she had ventured plainly and directly to ask.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.24.1","start":24,"end":24,"heading":"I know that he shall rise again","excerpt":"24. I know that he shall rise again. We now see Martha’s excessive timidity in extenuating the meaning of Christ’s words. We have said that she went farther than she had a right to do, when she fabricated a hope for herself out of the feelings of her own mind. She now falls into an opposite fault; for when Christ stretches forth his hand, she stops short, as if she were alarmed. We ought, therefore to guard against both of these extremes. On the one hand, we must not, without the authority of God’s word, drink in empty hopes, which will prove to be nothing but wind; and, on the other hand, when God opens his mouth, it is not proper that he should find our hearts either blocked up, or too firmly closed. Again, by this reply, Martha intended to ascertain more than she ventured to expect from the words of Christ, as if she had said: “If you mean the last resurrection, I have no doubt that my brother will be raised again at the last day, and I comfort myself with this confident expectation, but I do not know if you direct my attention to something greater.”","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.25.1","start":25,"end":25,"heading":"I am the resurrection and the life","excerpt":"25. I am the resurrection and the life. Christ first declares that he is the resurrection and the life, and then he explains, separately and distinctly, each clause of this sentence. His first statement is, that he is the resurrection, because the restoration from death to life naturally comes before the state of life. Now the whole human race is plunged in death; and, therefore, no man will be a partaker of life until he is risen from the dead. Thus Christ shows that he is the commencement of life, and he afterwards adds, that the continuance of life is also a work of his grace. That he is speaking about spiritual life, is plainly shown by the exposition which immediately follows,\n\nHe who believeth in me, though, he were dead, shall live. Why then is Christ the resurrection? Because by his Spirit he regenerates the children of Adam, who had been alienated from God by sin, so that they begin to live a new life. On this subject, I have spoken more fully under John 5:21 and 24; and Paul is an excellent interpreter of this passage, (Ephesians 2:5, and Ephesians 5:8.) Away now with those who idly talk that men are prepared for receiving the grace of God by the movement of nature. They might as well say that the dead walk. For that men live and breathe, and are endued with sense, understanding, and will, all this tends to their destruction, because there is no part or faculty of the soul that is not corrupted and turned aside from what is right. Thus it is that death everywhere holds dominion, for the death of the soul is nothing else than its being estranged and turned aside from God. Accordingly, they who believe in Christ, though they were formerly dead, begin to live, because faith is a spiritual resurrection of the soul, and — so to speak — animates the soul itself that it may live to God; according to that passage,","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[{"at":973,"text":"John 5:21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":1046,"text":"Ephesians 2:5","label":"Ephesians 2:5","href":"/eph/2/#v5","status":"detected"},{"at":1065,"text":"Ephesians 5:8","label":"Ephesians 5:8","href":"/eph/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.26.1","start":26,"end":26,"heading":"And whosoever liveth, and believeth in me","excerpt":"26. And whosoever liveth, and believeth in me. This is the exposition of the second clause, how Christ is the life; and he is so, because he never permits the life which he has once bestowed to be lost, but preserves it to the end. For since flesh is so frail, what would become of men, if, after having once obtained life, they were afterwards left to themselves? The perpetuity of the life must, therefore, be founded on the power of Christ himself, that he may complete what he has begun.\n\nShall never die. The reason why it is said that believers never die is, that their souls, being born again of incorruptible seed, (1 Peter 1:23,) have Christ dwelling in them, from whom they derive perpetual vigor; for, though\n\nthe body be subject to death on account of sin, yet the spirit is life on account of righteousness, (Romans 8:10.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[{"at":624,"text":"1 Peter 1:23","label":"1 Peter 1:23","href":"/1pe/1/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.26.2","start":26,"end":26,"heading":"","excerpt":"That the outward man daily decays in them is so far from taking anything away from their true life, that it aids the progress of it, because the inward man is renewed from day to day, (2 Corinthians 4:16.) What is still more, death itself is a sort of emancipation from the bondage of death.\n\nDost thou believe this? Christ seems, at first sight, to discourse about spiritual life, for the purpose of withdrawing the mind of Martha from her present desire. Martha wished that her brother should be restored to life Christ replies, that he is the Author of a more excellent life; and that is, because he quickens the souls of believers by divine power. Yet I have no doubt that he intended to include both favors; and therefore he describes, in general terms, that spiritual life which he bestows on all his followers, but wishes to give them some opportunity of knowing this power, which he was soon afterwards to manifest in raising Lazarus.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[{"at":185,"text":"2 Corinthians 4:16","label":"2 Corinthians 4:16","href":"/2co/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.27.1","start":27,"end":27,"heading":"Yes, Lord","excerpt":"27. Yes, Lord. To prove that she believes what she had heard Christ say about himself, that he is the resurrection and the life, Martha replies, that she believes that he is the Christ, and the Son of God; and indeed this knowledge includes the sum of all blessings; for we ought always to remember for what purpose the Messiah was promised, and what duty the prophets ascribe to him. Now when Martha confesses that it was he who was to come into the world, she strengthens her faith by the predictions of the prophets. Hence it follows, that we ought to expect from him the full restoration of all things and perfect happiness; and, in short, that he was sent to erect and prepare the true and perfect state of the kingdom of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.28.1","start":28,"end":28,"heading":"And called Mary, her sister","excerpt":"28. And called Mary, her sister. It was probably at the request of Martha, that Christ remained on the outside of the village, that he might not enter into so great an assembly of people; for she dreaded the danger, because Christ had but lately escaped with difficulty from instant death. Accordingly, that the rumor about his arrival might not spread farther, she makes it known privately to her sister.\n\nThe Master is here. The word Master shows in what estimation Christ was held among those pious women. Though they had not hitherto profited so much as they might have done, still it was a great matter that they were entirely devoted to him as his disciples; and Mary’s sudden departure, to come and meet him, was a proof that she regarded him with no ordinary reverence.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.31.1","start":31,"end":31,"heading":"Then the Jews who were with her","excerpt":"31. Then the Jews who were with her. Though Martha was permitted by Christ to return home for the purpose of withdrawing her sister from the numerous assembly, yet Christ had another design in view, which was, that the Jews might be witnesses of the miracle. True, they have no thought of it, but it was no new thing that men should be led, as it were in darkness, and by the secret providence of God, where they did not intend to go. They think that Mary is going to the tomb, according to the custom of those who seek excitements of their grief. For it is a very prevalent disease, that husbands deprived of their wives, parents deprived of their children, and, on the other hand, wives deprived of their husbands, and children deprived of their parents or other relatives and friends, are eager to increase their grief by every possible method. It is also customary to resort to various contrivances for this purpose. The affections of men are already sufficiently disordered; but it is still worse, that they inflame them by new excitements, that they may rush against God with greater ardor and violence. It was their duty to dissuade Mary from going, that the sight of the tomb might not give fresh occasion for her grief; yet they do not venture to apply so harsh a remedy, but even themselves contribute to the excess of her grief, by accompanying her to the tomb. Thus it frequently happens, that they who treat too gently the excesses of their friends do them little good by their consolations.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.32.1","start":32,"end":32,"heading":"She fell at his feet","excerpt":"32. She fell at his feet. From her falling down at his feet we learn that Christ was honored in that house beyond the ordinary custom of men. For, though it was customary to throw themselves down on the ground in the presence of kings and great men, yet as Christ had nothing about him, according to the flesh, that was royal or magnificent, it was for a different purpose that Mary fell down at his feet Indeed, she would not have done so, if she had not been convinced that he was the Son of God.\n\nLord, if thou hadst been here. Though she appears to speak of Christ respectfully, yet we have lately pointed out what is faulty in these words; for the power of Christ, which filled heaven and earth, ought not to have been limited to his bodily presence.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.33.1","start":33,"end":33,"heading":"","excerpt":"... For the cause of this feeling is, in my opinion, expressed by the Evangelist, when he says that Christ saw Mary and the rest weeping Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; for he knew well what had been enjoined on him by the Father, and why he was sent into the world, namely, to free us from all evils. As he has actually done this, so he intended to show that he accomplished it with warmth and earnestness. Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.33.2","start":33,"end":33,"heading":"","excerpt":"But how do groaning and trouble of mind belong to the person of the Son of God? As some reckon it absurd to say that Christ, as one of the number of human beings, was subject to human passions, they think that the only way in which he experienced grief or joy was, that he received in himself those feelings, whenever he thought proper, by some secret dispensation. It is in this sense, Augustine thinks, that the Evangelist says that he was troubled, because other men are hurried along by their feelings, which exercise dominion, or rather tyranny, to trouble their minds. He considers the meaning therefore to be, that Christ, though otherwise tranquil and free from all passion, brought groaning and grief upon himself of his own accord. But this simplicity will, in my opinion, be more agreeable to Scripture, if we say that the Son of God, having clothed himself with our flesh, of his own accord clothed himself also with human feelings, so that he did not differ at all from his brethren, sin only excepted. In this way we detract nothing from the glory of Christ, when we say that it was a voluntary submission, by which he was brought to resemble us in the feelings of the soul. Besides, as he submitted from the very commencement, we must not imagine that he was free and exempt from those feelings; and in this respect he proved himself to be our brother, in order to assure us, that we have a Mediator, who willingly pardons our infirmities, and who is ready to assist those infirmities which he has experienced in himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.33.3","start":33,"end":33,"heading":"","excerpt":"It will perhaps be objected, that the passions of men are sinful, and therefore it cannot be admitted that we have them in common with the Son of God. I reply, there is a wide difference between Christ and us. For the reason why our feelings are sinful is, that they rush on without restraint, and suffer no limit; but in Christ the feelings were adjusted and regulated in obedience to God, and were altogether free from sin. To express it more fully, the feelings of men are sinful and perverse on two accounts; first, because they are hurried along by impetuous motion, and are not regulated by the true rule of modesty; and, secondly, because they do not always arise from a lawful cause, or, at least, are not directed to a lawful end. I say that there is excess, because no person rejoices or grieves, so far only as is sufficient, or as God permits, and there are even some who shake themselves loose from all restraint. The vanity of our understanding brings us grief or sadness, on account of trifles, or for no reason whatever, because we are too much devoted to the world. Nothing of this nature was to be found in Christ; for he had no passion or affection of his own that ever went beyond its proper bounds; he had not one that was not proper, and founded on reason and sound judgment.\n\nTo make this matter still more clear, it will be of importance for us to distinguish between man’s first nature, as it was created by God, and this degenerate nature, which is corrupted by sin. When God created man, he implanted affections in him, but affections which were obedient and submissive to reason. That those affections are now disorderly and rebellious is an accidental fault; that is, it proceeds from some other cause than from the Creator. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.36.1","start":36,"end":36,"heading":"Behold, how he loved him!","excerpt":"36. Behold, how he loved him! The Evangelist John here describes to us two different opinions which were formed about Christ. As to the former, who said, Behold, how he loved him! though they think less highly of Christ than they ought to have done, since they ascribe to him nothing but what may belong to a man, yet they speak of him with greater candor and modesty than the latter, who maliciously slander him for not having hindered Lazarus from dying. For, though they applaud the power of Christ, of which the former said nothing, yet they do so, not without bringing against him some reproach. It is evident enough from their words, that the miracles which Christ had performed were not unknown to them; but so much the more base is their ingratitude, that they do not scruple to complain, because now, in a single instance, he abstained from working. Men have always been ungrateful to God in the same manner, and continue to be so. If he does not grant all our wishes, we immediately launch into complaints: “Since he has been accustomed to aid us hitherto, why does he now forsake and disappoint us?” There is here a twofold disease. First, though we rashly desire what is not expedient for us, yet we wish to subject God to the perverse desires of the flesh. Secondly, we are rude in our demands, and the ardor of impatience hurries us before the time.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.38.1","start":38,"end":38,"heading":"Jesus therefore again groaning within himself","excerpt":"38. Jesus therefore again groaning within himself. Christ does not approach the sepulcher as an idle spectator, but as a champion who prepares for a contest; and therefore we need not wonder that he again groans; for the violent tyranny of death, which he had to conquer, is placed before his eyes. Some explain this groan to have arisen from indignation, because he was offended at that unbelief of which we have spoken. But another reason appears to me far more appropriate, namely, that he contemplated the transaction itself rather than the men. Next follow various circumstances, which tend to display more fully the power of Christ in raising Lazarus. I refer to the time of four days, during which the tomb had been secured by a stone, which Christ commands to be removed in presence of all.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.39.1","start":39,"end":39,"heading":"Lord, he already stinketh","excerpt":"39. Lord, he already stinketh. This is an indication of distrust, for she promises herself less from the power of Christ than she ought to have done. The root of the evil consists in measuring the infinite and incomprehensible power of God by the perception of her flesh. There being nothing more inconsistent with life than putrefaction and offensive smell, Martha infers that no remedy can be found. Thus, when our minds are preoccupied by foolish thoughts, we banish God from us, if we may be allowed the expression, so that he cannot accomplish in us his own work. Certainly, it was not owing to Martha, that her brother did not lie continually in the tomb, for she cuts off the expectation of life for him, and, at the same time, endeavors to hinder Christ from raising him; and yet nothing was farther from her intention. This arises from the weakness of faith. Distracted in various ways, we fight with ourselves, and while we stretch out the one hand to ask assistance from God, we repel, with the other hand, that very assistance, as soon as it is offered. True, Martha did not speak falsely, when she said, I know that whatsoever thou shalt ask from God he will give thee; but a confused faith is of little advantage, unless it be put in operation, when we come to a practical case.\n\nWe may also perceive in Martha how various are the effects of faith, even in the most excellent persons. She was the first that came to meet Christ; this was no ordinary proof of her piety; and yet she does not cease to throw difficulties in his way. That the grace of God may have access to us, let us learn to ascribe to it far greater power than our senses can comprehend; and, if the first and single promise of God has not sufficient weight with us, let us, at least, follow the example of Martha by giving our acquiescence, when he confirms us a second and third time.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.40.1","start":40,"end":40,"heading":"Did not I tell thee?","excerpt":"40. Did not I tell thee? He reproves Martha’s distrust, in not forming a hope sufficiently vigorous from the promise which she had heard. It is evident from this passage, that something more was said to Martha than John has literally related; though, as I have suggested, this very thing was meant by Christ, when he called himself the resurrection and the life Martha is therefore blamed for not expecting some Divine work.\n\nIf thou believe. This is said, not only because faith opens our eyes, that we may be able to see the power of God shining in his works, but because our faith prepares the way for the power, mercy, and goodness of God, that they may be displayed towards us, as it is said, Open thy mouth wide, and I will fill it, (Psalm 81:10.) In like manner, unbelief, on the other hand, hinders God from approaching us, and may be said to keep his hands shut. On this account it is said elsewhere, that Jesus\n\ncould not perform any miracle there on account of their unbelief, (Matthew 13:58.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[{"at":740,"text":"Psalm 81:10","label":"Psalms 81:10","href":"/psa/81/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.40.2","start":40,"end":40,"heading":"","excerpt":"Not that the power of God is bound by the caprice of men, but because, as far as they are able, their malice opposes the exercise of that power, and therefore they do not deserve that it should be manifested to them. Frequently, indeed, does God overcome such obstacles; but yet, whenever he withdraws his hand, so as not to assist unbelievers, this is done because, shut up within the narrow limits of their unbelief, they do not allow it to enter.\n\nThou shalt see the glory of God. Observe, that a miracle is called the glory of God, because God, displaying in it the power of his hand, glorifies his name. But Martha, now satisfied with Christ’s second declaration, permits the stone to be removed. As yet she sees nothing, but, hearing the Son of God, not without a good reason, give this order, she willingly relies on his authority alone.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.41.1","start":41,"end":41,"heading":"And Jesus again raised his eyes","excerpt":"41. And Jesus again raised his eyes. This was the token of a mind truly prepared for prayer; for before any one calls on God aright, he must be brought into communication with him, and this can only be done when, raised above the earth, he ascends even to heaven. True, this is not done by the eyes; for hypocrites, who are plunged in the deep filth of their flesh, appear to draw down heaven to them by their stern aspect; but what they only pretend to do must be sincerely accomplished by the children of God. And yet he who raises his eyes to heaven ought not, in his thoughts, to limit God to heaven; for He is present everywhere, and fills heaven and earth, (Jeremiah 23:24.) But as men can never free themselves from gross imaginations, so as not to form some low and earthly conception about God, unless when they are raised above the world, Scripture sends them to heaven, and declares that heaven is the habitation of God, (Isaiah 66:1.)\n\nSo far as relates to the eyes, it is not a custom that must be perpetually observed, so that without it prayer is not lawful; for the publican, who prays with his face cast down to the ground, does not the less, on this account, pierce heaven by his faith, (Luke 18:13.) Yet this exercise is profitable, because men are aroused by it to seek God; and not only so, but the ardor of prayer often affects the body in such a manner that, without thinking of it, the body follows the mind of its own accord. Certainly, we cannot doubt that, when Christ raised his eyes to heaven, he was carried towards it with extraordinary vehemence. Besides, as all his thoughts were with the Father, so he also wished to bring others to the Father along with him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[{"at":664,"text":"Jeremiah 23:24","label":"Jeremiah 23:24","href":"/jer/23/#v24","status":"detected"},{"at":933,"text":"Isaiah 66:1","label":"Isaiah 66:1","href":"/isa/66/#v1","status":"detected"},{"at":1206,"text":"Luke 18:13","label":"Luke 18:13","href":"/luk/18/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.41.2","start":41,"end":41,"heading":"Father, I thank thee","excerpt":"Father, I thank thee. He begins with thanksgiving, though he has asked nothing; but though the Evangelist does not relate that he prayed in a form of words, yet there can be no doubt whatever that, before this, there was a prayer, for otherwise it could not have been heard. And there is reason to believe that he prayed amidst those groanings which the Evangelist mentions; for nothing could be more absurd than to suppose that he was violently agitated within himself, as stupid men are wont to be. Having obtained the life of Lazarus, he now thanks the Father By saying that he has received this power from the Father, and by not ascribing it to himself, he does nothing more than acknowledge that he is the servant of the Father For, accommodating himself to the capacity of men, he at one time openly proclaims his Divinity, and claims for himself whatever belongs to God; and, at another time, he is satisfied with sustaining the character of a man, and yields to the Father the whole glory of Divinity. Here both are admirably brought together by the Evangelist in one word, when he says that the Father heard Christ, but that he gives thanks, that men may know that he was sent by the Father, that is, that they may acknowledge him to be the Son of God. The majesty of Christ being incapable of being perceived in its true elevation, the power of God, which appeared in his flesh, gradually raised to this elevation the gross and dull senses of men. For since he intended to be wholly ours, we need not wonder if he accommodates himself to us in various ways; and as he even allowed himself to be emptied (Philippians 2:7) for us, there is no absurdity in saying that he abases himself on our account.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[{"at":1614,"text":"Philippians 2:7","label":"Philippians 2:7","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.42.1","start":42,"end":42,"heading":"And I knew that thou hearest me always","excerpt":"42. And I knew that thou hearest me always. This is an anticipation, lest any one should think that he did not stand so high in favor with the Father, as to be able easily to perform as many miracles as he chose. He means, therefore, that there is so great an agreement between him and the Father, that the Father refuses him nothing; and even that he had no need to pray, because he only executed what he knew that the Father had enjoined; but in order that men may be more fully assured that this is truly a divine work, for this reason he called on the name of the Father. It will perhaps be objected, Why then did he not raise all the dead? The reply is easy. A certain fixed limit was assigned to miracles by the purpose of God, so far as he knew to be sufficient for confirming the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.43.1","start":43,"end":43,"heading":"He cried with a loud voice","excerpt":"43. He cried with a loud voice. By not touching with the hand, but only crying with the voice, his Divine power is more fully demonstrated. At the same time, he holds out to our view the secret and astonishing efficacy of his word. For how did Christ restore life to the dead but by the word? And therefore, in raising Lazarus, he exhibited a visible token of his spiritual grace, which we experience every day by the perception of faith, when he shows that his voice gives life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.44.1","start":44,"end":44,"heading":"Bound hand and foot with bandages","excerpt":"44. Bound hand and foot with bandages. The Evangelist is careful to mention the napkin and bandages, in order to inform us that Lazarus went out of the tomb, in the same manner that he was laid in it. This mode of burying is retained to the present day by the Jews, who cover the body with a shroud, and wrap the head separately in a handkerchief.\n\nLoose him, and let him go. To magnify the glory of the miracle, it only remained that the Jews should even touch with their hands that Divine work which they had beheld with their eyes. For Christ might have removed the bandages with which Lazarus was bound, or made them to give way of themselves; but Christ intended to employ the hands of the spectators as his witnesses.\n\nThe Papists act an excessively ridiculous part, by endeavoring to draw auricular confession from this passage. They say, “Christ, after having restored Lazarus to life, commanded his disciples to loose him; and therefore it is not enough for us to be reconciled to God, unless the Church also pardon our sins.” But whence do they conjecture that the disciples were enjoined to loose Lazarus? On the contrary, we may infer that the order was given to the Jews, in order to take from them every ground of doubt or hesitation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.45.1","start":45,"end":45,"heading":"Many therefore of the Jews believed on him","excerpt":"45. Many therefore of the Jews believed on him. Christ did not permit the miracle which he had wrought to be without fruit, for by means of it he drew some persons to the faith. For we ought to understand that miracles have a twofold use. They are intended either to prepare us for faith, or to confirm us in faith. The former is here denoted by the Evangelist; for he means that those of whom he speaks regarded Christ with admiration and reverence, so as to submit to be his disciples; otherwise the bare miracle could not have been sufficient to produce faith. Accordingly, by the word believe we must not suppose anything else to be meant than a willingness to embrace the doctrine of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.46.1","start":46,"end":46,"heading":"But some of them went away to the Pharisees","excerpt":"46. But some of them went away to the Pharisees. In those who accuse Christ we behold detestable ingratitude, or rather horrible rage, from which we infer how blind and mad is their impiety. The resurrection of Lazarus ought undoubtedly to have softened even hearts of stone; but there is no work of God which impiety will not infect and corrupt by the bitterness of its poison. So then, before men can profit by miracles, their hearts must be purified; for they who have no fear of God, and no reverence for him, though they saw heaven and earth mingled, will never cease to reject sound doctrine through obstinate ingratitude. Thus you will see in the present day many enemies of the Gospel, like fanatics, fighting with the open and visible hand of God. And yet they demand miracles from us, but it is for no other purpose than to show that, in stubborn resistance, they are monsters of men. As to the report being carried to the Pharisees rather than to any others, it is because, in proportion to their hypocrisy, they were more fierce in opposing the Gospel. For the same reason he soon afterwards makes express mention of them, when he relates that the council was assembled. They were indeed a part of the priests, but are specially named by the Evangelist, because they served the purpose of bellows to kindle the rage of the whole council","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.47.1","start":47,"end":47,"heading":"Then the chief priests and the Pharisees assembled the council","excerpt":"47. Then the chief priests and the Pharisees assembled the council. Not less monstrous is the blindness of the priests, which is here described. If they had not been exceedingly stupid and brutish, they would at least have been impressed with some reverence for Christ, after so striking a demonstration of his Divine power. They now assemble deliberately and intentionally to bury the glory of God, at the sight of which they are constrained to be astonished. True, they do not openly proclaim that they wish to make war with God, but as they cannot extinguish Christ but by overturning the power of God, they unquestionably fight against that power openly by presumption and sacrilege. Infidelity indeed is always haughty, and despises God, but does not all at once break out to such an extent as to raise its horns against God. But when men have long struggled against God, the result at which they ultimately arrive is, that they endeavor to ascend above heaven, after the manner of the giants, without any dread of the Divine majesty; for they acknowledge that Christ doth many miracles And whence proceeds his great power? They therefore openly prepare to crush the power of God, which shines in the miracles of Christ. Yet God is not unemployed; but though he wink at them for a time, he laughs at their foolish arrogance, till the time come for executing his wrath, as it is said, (Psalm 2:4, 12.)\n\nWhat do we? By these words they accuse themselves of sloth, as if they said that it is on account of their doing nothing, that Christ continues to make advances, because by active exertion they may stop his progress. Such is the confidence of wicked men, by which they lay claim to everything, as if it were in their power to do as they please, and as if even the result of the work depended on their wishes. And if the whole be duly weighed, they here employ their own industry as a shield against the Divine power, as if by perseverance they could vanquish God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[{"at":1390,"text":"Psalm 2:4, 12","label":"Psalms 2:4","href":"/psa/2/#v4","status":"detected"},{"at":1390,"text":"Psalm 2:4, 12","label":"Psalms 2:12","href":"/psa/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.48.1","start":48,"end":48,"heading":"If we let him alone thus","excerpt":"48. If we let him alone thus. What if they do not let him alone? In that case, as we have already said, they are fully convinced that it lies in their power to block up Christ’s path, so that he shall go no farther, provided that they earnestly strive against him. If Christ had been some impostor, their duty would have been to employ their exertions, that he might not lead away the sheep from the Lord’s flock; but by confessing his miracles, they make it sufficiently evident that they do not care much about God, whose power they so boldly and disdainfully despise.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.48.2","start":48,"end":48,"heading":"The Romans will come","excerpt":"The Romans will come. They cloak their wickedness by a plausible disguise, their zeal for the public good. The fear that chiefly distressed them was, that their tyranny would be destroyed; but they pretend to be anxious about the temple and worship of God, about the name of the nation, and about the condition of the people. And what is the object of all this? For they do not appear to seek pretences of this nature in order to deceive. They are not haranguing the people, but are holding in secrecy a private consultation among themselves. Being all aware that they are guilty of the same treachery, why do they not openly bring forward their plans and opinions? It is because impiety, though gross and manifest, is almost always accompanied by hypocrisy, and thus wraps itself in indirect evasions or subterfuges, so as to deceive under the semblance of virtue. Their chief design undoubtedly was, to hold out some appearance of gravity, moderation, and prudence, so as to practice imposition upon others; but it may readily be believed that, when they pretended to have just ground for persecuting Christ, they were themselves deceived by that poor disguise. Thus hypocrites, though their conscience reproves them within, are afterwards intoxicated by vain imaginations, so that in sinning they appear to be innocent. Yet they evidently contradict themselves; for at first they confessed that Christ did many miracles, and now they dread the Romans, as if there had not been abundantly sufficient protection in the power of God, which showed itself to be present by those miracles","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.48.3","start":48,"end":48,"heading":"The Romans will come","excerpt":"The Romans will come. The Evangelist means, that the chief object of their consultation was, to guard against imminent danger. “If the Romans,” they say, “knew that any innovation was made in public matters, there is reason to fear that they would send an army to ruin our nation, together with the temple and worship of God.” Now it is wicked to consult about guarding against dangers, which we cannot avoid, unless we choose to depart from the right path. Our first inquiry ought to be, What does God command and choose to be done? By this we ought to abide, whatever may be the consequence to ourselves. Those men, on the other hand, resolve that Christ shall be removed from the midst of them, that no inconvenience may arise by allowing him to proceed, as he has begun. But what if he has been sent by God? Shall they banish a prophet of God from among them, to purchase peace with the Romans? Such are the schemes of those who do not truly and sincerely fear God. What is right and lawful gives them no concern, for their whole attention is directed to the consequences.\n\nBut the only way to deliberate in a proper and holy manner is this. First, we ought to inquire what is the will of God. Next, we ought to follow boldly whatever he enjoins, and not to be discouraged by any fear, though we were besieged by a thousand deaths; for our actions must not be moved by any gust of wind, but must be constantly regulated by the will of God alone. He who boldly despises dangers, or, at least, rising above the fear of them, sincerely obeys God, will at length have a prosperous result; for, contrary to the expectation of all, God blesses that firmness which is founded on obedience to his word. Unbelievers, on the other hand, are so far from deriving any advantage from their precautions, that, the more timorous they are, the more numerous are the snares in which they entangle themselves.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.49.1","start":49,"end":49,"heading":"Then one of them, named Caiaphas","excerpt":"49. Then one of them, named Caiaphas. It was a short consultation, for Caiaphas did not allow them to hesitate long. He holds out that there is but one way of purchasing safety, and that is, to slay an innocent man. To what a pitch of wickedness do men proceed, who, destitute of the fear of God, form their plans rather from the judgment of their flesh than from the word of God, and who confidently believe that they will derive advantage from that which is not permitted by the Author of every blessing. For what Caiaphas meant may be thus expressed. “They must provoke the wrath of God, in order that they may be happy and prosperous.” Wherefore, let us learn never to separate what is useful from what is lawful, since we ought not to expect any prosperity or success but from the blessing of God, which is promised not to wicked and rebellious persons, who ask assistance from the devil, but to believers who sincerely walk in their ways, (Psalm 91:11.) And yet there was some plausibility in this argument, for the public advantage ought always to have the preference. But — as I have already said — a people is no better protected by the unjust death of an innocent man, than the whole body of a man is protected, when you only cut his throat, or pierce his breast with a sword.\n\nWho was the high priest of that year. He does not call him the high priest of that year, as if he meant that the office was annual, and lasted only for a year; but because it had become a gift that could be purchased with money, and was conveyed to various persons contrary to the injunction of the Law. God did not intend that this dignity should be terminated but by the death of him who held it; but, in consequence of trouble and confusion in public affairs, the Romans frequently changed the priests according to their fancy.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[{"at":946,"text":"Psalm 91:11","label":"Psalms 91:11","href":"/psa/91/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.51.1","start":51,"end":51,"heading":"Now he spoke this, not of himself","excerpt":"51. Now he spoke this, not of himself. When the Evangelist says that Caiaphas did not speak this of himself, he does not mean that Caiaphas — like one who was mad, or out of his senses — uttered what he did not understand; for he spoke what was his own opinion. But the Evangelist means that a higher impulse guided his tongue, because God intended that he should make known, by his mouth, something higher than what occurred to his mind. Caiaphas, therefore, might be said, at that time, to have two tongues; for he vomited out the wicked and cruel design of putting Christ to death, which he had conceived in his mind; but God turned his tongue to a different purpose, so that, under ambiguous words, he likewise uttered a prediction. God intended that the heavenly oracle should proceed from the high priest’s seat, that the Jews might have less excuse. For, though not one person in the whole assembly had his conscience moved, yet they afterwards perceived that their insensibility was not entitled to forgiveness. Nor did the wickedness of Caiaphas prevent his tongue from being the organ of the Holy Spirit, for God looked at the priesthood which he had instituted rather than at the person of the man. And this was the reason which I glanced at, that a voice uttered from a lofty place might be more distinctly heard, and might have greater reverence and authority. In the same manner, God intended to bless his people by the mouth of Balaam, on whom he had bestowed the spirit of prophecy.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.51.2","start":51,"end":51,"heading":"","excerpt":"But it is highly ridiculous in the Papists to infer from this that we ought to reckon as an oracle whatever the Roman high priest may think fit to pronounce. First, granting what is false, that every man who is a high priest is also a prophet, still they will be under the necessity of proving that the Roman high priest is appointed by the command of God; for the priesthood was abolished by the coming of one man, who is Christ, and we no where read that it was afterwards enjoined by God that any one man should be the ruler of the whole Church. Granting to them, in the second place, that the power and title of high priest was conveyed to the Bishop of Rome, we must see of what advantage it was to the priests that they accepted the prediction of Caiaphas In order to concur in his opinion, they conspire to put Christ to death. But far from us be that kind of obedience which drives us to horrid apostacy by denying the Son of God. With the same voice Caiaphas blasphemes and also prophesies. They who follow his suggestion despise the prophecy, and adopt the blasphemy. We ought to guard against the same thing happening to us, if we listen to the Caiaphas of Rome; for otherwise the comparison would be defective. Besides, I ask, Must we conclude that, because Caiaphas once prophesied, every word uttered by the high priest is always a prophecy? But soon afterwards Caiaphas condemned as blasphemy (Matthew 26:65) the most important article of our faith. Hence we conclude, that what the Evangelist now relates was an extraordinary occurrence, and that it would be foolish to adduce it as an example.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[{"at":1409,"text":"Matthew 26:65","label":"Matthew 26:65","href":"/mat/26/#v65","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.51.3","start":51,"end":51,"heading":"That Jesus would die","excerpt":"That Jesus would die. First, the Evangelist shows that the whole of our salvation consists in this, that Christ should assemble us into one; for in this way he reconciles us to the Father, in whom is the fountain of life, (Psalm 36:9.) Hence, also, we infer, that the human race is scattered and estranged from God, until the children of God are assembled under Christ their Head. Thus, the communion of saints is a preparation for eternal life, because all whom Christ does not gather to the Father remain in death, as we shall see again under the seventeenth chapter. For the same reason Paul also teaches that Christ was sent, in order\n\nthat he might gather together all things which are in heaven and in earth, (Ephesians 1:10.)\n\nWherefore, that we may enjoy the salvation brought by Christ, discord must be removed, and we must be made one with God and with angels, and among ourselves. The cause and pledge of this unity was the death of Christ, by which he drew all things to himself; but we are daily gathered by the Gospel into the fold of Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[{"at":223,"text":"Psalm 36:9","label":"Psalms 36:9","href":"/psa/36/#v9","status":"detected"},{"at":716,"text":"Ephesians 1:10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.52.1","start":52,"end":52,"heading":"And not for that nation only","excerpt":"52. And not for that nation only. The Evangelist means that the reconciliation effected by Christ is also extended to the Gentiles. But how comes it that they who, in consequence of being wretchedly scattered and wandering, became the enemies of God, are here called the children of God? I answer, as has been already said, God had in his breast children, who in themselves were wandering and lost sheep, or rather who were the farthest possible from being sheep, but, on the contrary, were wolves and wild beasts. It is therefore by election that he reckons as the children of God, even before they are called, those who at length begin to be manifested by faith both to themselves and to others.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.53.1","start":53,"end":53,"heading":"They consulted to put him to death","excerpt":"53. They consulted to put him to death. The Evangelist relates that Christ again fled, knowing that his enemies sought him with so great rage. Yet let us remember that he did not fly in order to withdraw from his Father’s calling; for he had no other intention than to present himself to undergo voluntary death at the time which God had appointed. This consultation, which the Evangelist mentions, related not so much to slaying Christ as to find out some method of crushing him. They had already determined to put him to death; it only remained to advise in what way they could carry their resolution into effect.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.54.1","start":54,"end":54,"heading":"Which is called Ephraim","excerpt":"54. Which is called Ephraim. As to the name of the town which is mentioned here, I think that either it was pronounced at that time in a corrupted manner, or it was entirely new. For we know how greatly the language was changed after the captivity into Babylon, and likewise how different was the appearance of the country; so that we need not be surprised that some places are mentioned, which in ancient times were altogether unknown.\n\nAnd there he dwelt with his disciples. By calling them disciples of Christ, he means not those who had received his doctrine, but those who were his constant companions, and who were wont to live under the same roof.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.55.1","start":55,"end":55,"heading":"Many from that country went up to Jerusalem","excerpt":"55. Many from that country went up to Jerusalem. It was not absolutely enjoined that they should purify themselves before sacrificing the passover; and, therefore, the Evangelist does not say that all came, but many No unclean person, indeed, was permitted to eat; but I say that this sanctification was undertaken voluntarily and from their own inclination, so that others were not forbidden to eat, though they had not been prepared by such a ceremony before the day of the feast","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.11.56.1","start":56,"end":56,"heading":"They therefore sought Jesus","excerpt":"56. They therefore sought Jesus. The design of the Evangelist is, to show how extensively the fame of Christ was diffused through the whole of Judea; for they who assemble in the temple, from whatever quarter they come, are eager to seek Christ, and are employed in holding conversations among themselves concerning him. It is true that they seek him after a human fashion, but yet, in seeking him, they discover that it is the tyranny of the priests which prevents him from appearing openly.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xvii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.11.1-2.1","start":1,"end":2,"heading":"A particular account of the parties principally concerned in this story","excerpt":"I. A particular account of the parties principally concerned in this story, v. 1, 2. 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, Luke xvi. 22. 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, Luke vii. 37, 38, who had been a sinner, a bad woman. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":76,"text":"v. 1, 2","label":"John 11:1–2","href":"/jhn/11/#v1","status":"detected"},{"at":340,"text":"ch. i. 44","label":"John 1:44","href":"/jhn/1/#v44","status":"detected"},{"at":834,"text":"Luke xvi. 22","label":"Luke 16:22","href":"/luk/16/#v22","status":"detected"},{"at":1421,"text":"v. 2","label":"John 11:2","href":"/jhn/11/#v2","status":"detected"},{"at":1474,"text":"Luke vii. 37, 38","label":"Luke 7:37–38","href":"/luk/7/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.1-2.2","start":1,"end":2,"heading":"","excerpt":"... 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, Matt. xxvi. 13. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":88,"text":"ch. xii. 3","label":"John 12:3","href":"/jhn/12/#v3","status":"detected"},{"at":389,"text":"Matt. xxvi. 13","label":"Matthew 26:13","href":"/mat/26/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.3.1","start":3,"end":3,"heading":"The tidings that were sent to our Lord Jesus of the sickness of Lazarus","excerpt":"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.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":77,"text":"v. 3","label":"John 11:3","href":"/jhn/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.3.2","start":3,"end":3,"heading":"","excerpt":"... 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.\n\nIII. An account how Christ entertained the tidings brought him of the illness of his friend.\n\n1. 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:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.4.1","start":4,"end":4,"heading":"This sickness is not unto death","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.4.2","start":4,"end":4,"heading":"","excerpt":"(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, Lev. x. 3. 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 Cor. xii. 9, 10.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":536,"text":"Lev. x. 3","label":"Leviticus 10:3","href":"/lev/10/#v3","status":"detected"},{"at":808,"text":"ch. ix. 3","label":"John 9:3","href":"/jhn/9/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.5-6.1","start":5,"end":6,"heading":"He deferred visiting his patient","excerpt":"2. He deferred visiting his patient, v. 5, 6. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":37,"text":"v. 5, 6","label":"John 11:5–6","href":"/jhn/11/#v5","status":"detected"},{"at":122,"text":"v. 5","label":"John 11:5","href":"/jhn/11/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.5-6.2","start":5,"end":6,"heading":"","excerpt":"... 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, Isa. liv. 7, 8; xlix. 14, &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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":344,"text":"Isa. liv. 7, 8","label":"Isaiah 54:7–8","href":"/isa/54/#v7","status":"detected"},{"at":360,"text":"xlix. 14","label":"Isaiah 49:14","href":"/isa/49/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.7.1","start":7,"end":7,"heading":"","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":172,"text":"v. 7","label":"John 11:7","href":"/jhn/11/#v7","status":"detected"},{"at":1045,"text":"Ezek. xxxvii. 11, 13","label":"Ezekiel 37:11","href":"/ezk/37/#v11","status":"detected"},{"at":1045,"text":"Ezek. xxxvii. 11, 13","label":"Ezekiel 37:13","href":"/ezk/37/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.8.1","start":8,"end":8,"heading":"Their objection against this journey","excerpt":"(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? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":43,"text":"v. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.8.2","start":8,"end":8,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.9-10.1","start":9,"end":10,"heading":"Christ's answer to this objection","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":40,"text":"v. 9, 10","label":"John 11:9–10","href":"/jhn/11/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.9-10.2","start":9,"end":10,"heading":"","excerpt":"... 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, Gal. vi. 4; Ps. cxix. 6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1040,"text":"Gal. vi. 4","label":"Galatians 6:4","href":"/gal/6/#v4","status":"detected"},{"at":1052,"text":"Ps. cxix. 6","label":"Psalms 119:6","href":"/psa/119/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.10.1","start":10,"end":10,"heading":"","excerpt":"... [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 Isa. xxxiii. 14-16, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":87,"text":"v. 10","label":"John 11:10","href":"/jhn/11/#v10","status":"detected"},{"at":600,"text":"Isa. xxxiii. 14-16","label":"Isaiah 33:14–16","href":"/isa/33/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.11.1","start":11,"end":11,"heading":"","excerpt":"(1.) The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, v. 11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them,\n\n[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.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":133,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.11.2","start":11,"end":11,"heading":"He calls the death of a believer a sleep","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1415,"text":"Isa. lvii. 2","label":"Isaiah 57:2","href":"/isa/57/#v2","status":"detected"},{"at":1429,"text":"1 Thess. iv. 14","label":"1 Thessalonians 4:14","href":"/1th/4/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.11.3","start":11,"end":11,"heading":"Particular intimations of his favourable intentions concerning Lazarus","excerpt":"[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 (ch. iv. 50) 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":229,"text":"ch. iv. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"},{"at":556,"text":"Job xiv. 15","label":"Job 14:15","href":"/job/14/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.12-13.1","start":12,"end":13,"heading":"Their mistake of the meaning of this notice, and the blunder they made about it","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":86,"text":"v. 12, 13","label":"John 11:12–13","href":"/jhn/11/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.13.1","start":13,"end":13,"heading":"This mistake of theirs rectified","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":39,"text":"v. 13","label":"John 11:13","href":"/jhn/11/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.14-15.1","start":14,"end":15,"heading":"","excerpt":"(4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, v. 14, 15. [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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":126,"text":"v. 14, 15","label":"John 11:14–15","href":"/jhn/11/#v14","status":"detected"},{"at":279,"text":"v. 14","label":"John 11:14","href":"/jhn/11/#v14","status":"detected"},{"at":371,"text":"Ps. cxvi. 15","label":"Psalms 116:15","href":"/psa/116/#v15","status":"detected"},{"at":1199,"text":"v. 45","label":"John 11:45","href":"/jhn/11/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.14-15.2","start":14,"end":15,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.16.1","start":16,"end":16,"heading":"Thomas exciting his fellow-disciples cheerfully to attend their Master's motions","excerpt":"(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 (Gen. xxv. 24) 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":87,"text":"v. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"},{"at":203,"text":"Gen. xxv. 24","label":"Genesis 25:24","href":"/gen/25/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.16.2","start":16,"end":16,"heading":"With Lazarus, who was now dead","excerpt":"[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!","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.16.3","start":16,"end":16,"heading":"","excerpt":"[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, ch. xiv. 5; xx. 25. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":631,"text":"ch. xiv. 5; xx. 25","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":680,"text":"Ruth i. 17","label":"Ruth 1:17","href":"/rut/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.17.1","start":17,"end":17,"heading":"He found his friend Lazarus in the grave","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":45,"text":"v. 17","label":"John 11:17","href":"/jhn/11/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.18.1","start":18,"end":18,"heading":"","excerpt":"At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, v. 18. 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,\n\nI. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":122,"text":"v. 18","label":"John 11:18","href":"/jhn/11/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.19.1","start":19,"end":19,"heading":"He found his friends that survived in grief","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":472,"text":"Eccl. vii. 2","label":"Ecclesiastes 7:2","href":"/ecc/7/#v2","status":"detected"},{"at":552,"text":"Eccl. xii. 5","label":"Ecclesiastes 12:5","href":"/ecc/12/#v5","status":"detected"},{"at":769,"text":"ch. xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.19.2","start":19,"end":19,"heading":"","excerpt":"... 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.\n\nII. 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,\n\n1. The interview between Christ and Martha.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.20.1","start":20,"end":20,"heading":"We are told that she went and met him","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":44,"text":"v. 20","label":"John 11:20","href":"/jhn/11/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.20.2","start":20,"end":20,"heading":"","excerpt":"... 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 Luke x. 38, &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.\n\n(2.) Here is fully related the discourse between Christ and Martha.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":452,"text":"Luke x. 38","label":"Luke 10:38","href":"/luk/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.21-22.1","start":21,"end":22,"heading":"Martha's address to Christ","excerpt":"[1.] Martha's address to Christ, v. 21, 22.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":33,"text":"v. 21, 22","label":"John 11:21–22","href":"/jhn/11/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.21-22.2","start":21,"end":22,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.23.1","start":23,"end":23,"heading":"The comfortable word which Christ gave to Martha, in an answer to her pathetic address","excerpt":"[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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":93,"text":"v. 23","label":"John 11:23","href":"/jhn/11/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.24.1","start":24,"end":24,"heading":"The faith which Martha mixed with this word, and the unbelief mixed with this faith","excerpt":"[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, v. 24.\n\nFirst, 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, Acts xxiv. 15. 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.\n\nSecondly, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":90,"text":"v. 24","label":"John 11:24","href":"/jhn/11/#v24","status":"detected"},{"at":333,"text":"Acts xxiv. 15","label":"Acts 24:15","href":"/act/24/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.25.1","start":25,"end":25,"heading":"What the promises are","excerpt":"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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":26,"text":"v. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"},{"at":93,"text":"v. 26","label":"John 11:26","href":"/jhn/11/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.25.2","start":25,"end":25,"heading":"For the soul","excerpt":"(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 ch. vi. 40. Christ asks her, \"Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?\" ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1473,"text":"ch. vi. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.25.3","start":25,"end":25,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.25-26.1","start":25,"end":26,"heading":"The further instruction and encouragement which Jesus Christ gave her","excerpt":"[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.\n\nFirst, 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.\n\nSecondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":196,"text":"v. 25, 26","label":"John 11:25–26","href":"/jhn/11/#v25","status":"detected"},{"at":807,"text":"ch. v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.25-26.2","start":25,"end":26,"heading":"To whom these promises are made","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":835,"text":"Gal. ii. 20","label":"Galatians 2:20","href":"/gal/2/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.27.1","start":27,"end":27,"heading":"Martha's unfeigned assent yielded to what Christ said","excerpt":"[5.] Martha's unfeigned assent yielded to what Christ said, v. 27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Matt. xvi. 16, 17), and it is the conclusion of the whole matter.\n\nFirst, 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.\n\nSecondly, 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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":60,"text":"v. 27","label":"John 11:27","href":"/jhn/11/#v27","status":"detected"},{"at":181,"text":"Matt. xvi. 16, 17","label":"Matthew 16:16–17","href":"/mat/16/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.27.2","start":27,"end":27,"heading":"What she believed and confessed concerning Jesus","excerpt":"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.\n\nb. 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.\n\n2. The interview between Christ and Mary the other sister. And here observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":261,"text":"Ps. ii. 7","label":"Psalms 2:7","href":"/psa/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.28.1","start":28,"end":28,"heading":"The notice which Martha gave her of Christ's coming","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":58,"text":"v. 28","label":"John 11:28","href":"/jhn/11/#v28","status":"detected"},{"at":392,"text":"Luke x. 40","label":"Luke 10:40","href":"/luk/10/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.28.2","start":28,"end":28,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":84,"text":"Ps. xciv. 12","label":"Psalms 94:12","href":"/psa/94/#v12","status":"detected"},{"at":466,"text":"Ps. xxvii. 8","label":"Psalms 27:8","href":"/psa/27/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.29.1","start":29,"end":29,"heading":"The haste which Mary made to Christ upon this notice given her","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":69,"text":"v. 29","label":"John 11:29","href":"/jhn/11/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.30.1","start":30,"end":30,"heading":"We are told","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":18,"text":"v. 30","label":"John 11:30","href":"/jhn/11/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.31.1","start":31,"end":31,"heading":"The misconstruction which the Jews that were with Mary made of her going away so hastily","excerpt":"(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":95,"text":"v. 31","label":"John 11:31","href":"/jhn/11/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.32.1","start":32,"end":32,"heading":"Mary's address to our Lord Jesus","excerpt":"(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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":39,"text":"v. 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"},{"at":205,"text":"v. 33","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"},{"at":638,"text":"Luke x. 39","label":"Luke 10:39","href":"/luk/10/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.32.2","start":32,"end":32,"heading":"","excerpt":"... 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 Cant. viii. 1. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":519,"text":"Rom. xiv. 11","label":"Romans 14:11","href":"/rom/14/#v11","status":"detected"},{"at":533,"text":"Phil. ii. 10, 11","label":"Philippians 2:10–11","href":"/php/2/#v10","status":"detected"},{"at":982,"text":"Cant. viii. 1","label":"Song of Songs 8:1","href":"/sng/8/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.32.3","start":32,"end":32,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.33.1","start":33,"end":33,"heading":"By the inward groans and troubles of his spirit","excerpt":"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,\n\n(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? Job xvi. 5.\n\n(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,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":52,"text":"v. 33","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"},{"at":1276,"text":"Job xvi. 5","label":"Job 16:5","href":"/job/16/#v5","status":"detected"},{"at":1417,"text":"Isa. lxiii. 9","label":"Isaiah 63:9","href":"/isa/63/#v9","status":"detected"},{"at":1432,"text":"Judg. x. 16","label":"Judges 10:16","href":"/jdg/10/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.33.2","start":33,"end":33,"heading":"He groaned in the spirit","excerpt":"[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 Mark v. 39: \"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, Isa. lxiii. 15. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":247,"text":"Mark v. 39","label":"Mark 5:39","href":"/mrk/5/#v39","status":"detected"},{"at":1105,"text":"Isa. lxiii. 15","label":"Isaiah 63:15","href":"/isa/63/#v15","status":"detected"},{"at":1315,"text":"Ps. xli. 6","label":"Psalms 41:6","href":"/psa/41/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.33.3","start":33,"end":33,"heading":"He was troubled","excerpt":"[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.34.1","start":34,"end":34,"heading":"","excerpt":"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.\n\n3. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":100,"text":"v. 34","label":"John 11:34","href":"/jhn/11/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.35.1","start":35,"end":35,"heading":"","excerpt":"(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, Isa. liii. 3. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":95,"text":"v. 35","label":"John 11:35","href":"/jhn/11/#v35","status":"detected"},{"at":625,"text":"Isa. liii. 3","label":"Isaiah 53:3","href":"/isa/53/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.36.1","start":36,"end":36,"heading":"Different constructions were put upon Christ's weeping","excerpt":"(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, Acts viii. 2. 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? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":143,"text":"v. 36","label":"John 11:36","href":"/jhn/11/#v36","status":"detected"},{"at":675,"text":"Acts viii. 2","label":"Acts 8:2","href":"/act/8/#v2","status":"detected"},{"at":1231,"text":"v. 37","label":"John 11:37","href":"/jhn/11/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.36.2","start":36,"end":36,"heading":"","excerpt":"... 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.\n\nII. Christ's approach to the grave, and the preparation that was made for working this miracle.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.37.1","start":37,"end":37,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":152,"text":"v. 37","label":"John 11:37","href":"/jhn/11/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.38.1","start":38,"end":38,"heading":"Christ repeats his groans upon his coming near the grave","excerpt":"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, Matt. xxiii. 37. (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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":61,"text":"v. 38","label":"John 11:38","href":"/jhn/11/#v38","status":"detected"},{"at":438,"text":"Matt. xxiii. 37","label":"Matthew 23:37","href":"/mat/23/#v37","status":"detected"},{"at":1509,"text":"Heb. v. 7","label":"Hebrews 5:7","href":"/heb/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.38.2","start":38,"end":38,"heading":"The grave wherein Lazarus lay is here described","excerpt":"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, Gen. xxiii. 19. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":423,"text":"Gen. xxiii. 19","label":"Genesis 23:19","href":"/gen/23/#v19","status":"detected"},{"at":720,"text":"Dan. vi. 17","label":"Daniel 6:17","href":"/dan/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.39.1","start":39,"end":39,"heading":"Orders are given to remove the stone","excerpt":"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.\n\n4. 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.\n\n(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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":41,"text":"v. 39","label":"John 11:39","href":"/jhn/11/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.39.2","start":39,"end":39,"heading":"It is not so easy to say what was Martha's design in saying this","excerpt":"(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, Ps. v. 9. 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, Ps. xiv. 3. [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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":451,"text":"Ps. v. 9","label":"Psalms 5:9","href":"/psa/5/#v9","status":"detected"},{"at":731,"text":"Ps. xiv. 3","label":"Psalms 14:3","href":"/psa/14/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.40.1","start":40,"end":40,"heading":"The gentle reproof Christ gave to Martha for the weakness of her faith","excerpt":"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?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":75,"text":"v. 40","label":"John 11:40","href":"/jhn/11/#v40","status":"detected"},{"at":277,"text":"v. 27","label":"John 11:27","href":"/jhn/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.41.1","start":41,"end":41,"heading":"The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection","excerpt":"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.\n\nIII. 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.\n\n1. He applies himself to his living Father in heaven, so he had called him (ch. vi. 17), and so eyes him here.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":97,"text":"v. 41","label":"John 11:41","href":"/jhn/11/#v41","status":"detected"},{"at":936,"text":"ch. vi. 17","label":"John 6:17","href":"/jhn/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.41.2","start":41,"end":41,"heading":"The gesture he used was very significant","excerpt":"(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 ch. xvii. 1. 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.\n\n(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.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":270,"text":"ch. xvii. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"},{"at":968,"text":"Rom. iv. 20","label":"Romans 4:20","href":"/rom/4/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.41.3","start":41,"end":41,"heading":"","excerpt":"[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.\n\nFirst, 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.\n\nSecondly, Christ, being assured that his prayer was answered, professes,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":479,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":675,"text":"v. 33, 38","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"},{"at":1000,"text":"Ps. ii. 8","label":"Psalms 2:8","href":"/psa/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.41.4","start":41,"end":41,"heading":"His thankful acceptance of this answer","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.42.1","start":42,"end":42,"heading":"His cheerful assurance of a ready answer at any time","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":57,"text":"v. 42","label":"John 11:42","href":"/jhn/11/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.42.2","start":42,"end":42,"heading":"But why should Christ give this public intimation of his obtaining this miracle by prayer","excerpt":"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 (Isa. viii. 19), 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.\n\n2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":585,"text":"Isa. viii. 19","label":"Isaiah 8:19","href":"/isa/8/#v19","status":"detected"},{"at":945,"text":"Num. xvi. 31","label":"Numbers 16:31","href":"/num/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.42.3","start":42,"end":42,"heading":"","excerpt":"(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? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1030,"text":"v. 44","label":"John 11:44","href":"/jhn/11/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.42.4","start":42,"end":42,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.43.1","start":43,"end":43,"heading":"","excerpt":"(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,\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1009,"text":"Isa. xlv. 19","label":"Isaiah 45:19","href":"/isa/45/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.43.2","start":43,"end":43,"heading":"","excerpt":"[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, Ezek. xxxvii. 10. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":294,"text":"ch. v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":342,"text":"ch. vi. 63","label":"John 6:63","href":"/jhn/6/#v63","status":"detected"},{"at":457,"text":"Ezek. xvi. 6","label":"Ezekiel 16:6","href":"/ezk/16/#v6","status":"detected"},{"at":492,"text":"Eph. v. 14","label":"Ephesians 5:14","href":"/eph/5/#v14","status":"detected"},{"at":620,"text":"Ezek. xxxvii. 10","label":"Ezekiel 37:10","href":"/ezk/37/#v10","status":"detected"},{"at":1111,"text":"Ps. l. 4","label":"Psalms 50:4","href":"/psa/50/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.44.1","start":44,"end":44,"heading":"","excerpt":"... [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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":80,"text":"v. 44","label":"John 11:44","href":"/jhn/11/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.45.1","start":45,"end":45,"heading":"Some were invited by it, and induced to believe","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.46.1","start":46,"end":46,"heading":"The informers were so","excerpt":"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 (Ps. lii. 2-4; cxx. 2, 3), though what he said was true.\n\n2. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":26,"text":"v. 46","label":"John 11:46","href":"/jhn/11/#v46","status":"detected"},{"at":1266,"text":"Ps. lii. 2-4","label":"Psalms 52:2–4","href":"/psa/52/#v2","status":"detected"},{"at":1280,"text":"cxx. 2, 3","label":"Psalms 120:2–3","href":"/psa/120/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.47.1","start":47,"end":47,"heading":"A special council is called and held","excerpt":"(1.) A special council is called and held (v. 47): Then gathered the chief priests and Pharisees a council, as was foretold, Ps. ii. 2, 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.\n\n(2.) The case is proposed, and shown to be weighty and of great consequence.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":43,"text":"v. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"},{"at":125,"text":"Ps. ii. 2","label":"Psalms 2:2","href":"/psa/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.47.2","start":47,"end":47,"heading":"","excerpt":"[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?\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.48.1","start":48,"end":48,"heading":"","excerpt":"[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,\n\nFirst, 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.\n\nSecondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":122,"text":"v. 48","label":"John 11:48","href":"/jhn/11/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.48.2","start":48,"end":48,"heading":"","excerpt":"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, ch. vii. 48, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":449,"text":"ch. vii. 48","label":"John 7:48","href":"/jhn/7/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.48.3","start":48,"end":48,"heading":"","excerpt":"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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1025,"text":"Judg. xv. 11","label":"Judges 15:11","href":"/jdg/15/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.48.4","start":48,"end":48,"heading":"","excerpt":"... 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, Zech. xii. 3. The fear of the wicked it shall come upon them, Prov. x. 24.\n\n(3.) Caiaphas makes a malicious but mystical speech in the council on this occasion.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":1563,"text":"Zech. xii. 3","label":"Zechariah 12:3","href":"/zec/12/#v3","status":"detected"},{"at":1625,"text":"Prov. x. 24","label":"Proverbs 10:24","href":"/pro/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.49-50.1","start":49,"end":50,"heading":"The malice of it appears evident at first view","excerpt":"[1.] The malice of it appears evident at first view, v. 49, 50. 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,\n\nFirst, 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.\n\nSecondly, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":53,"text":"v. 49, 50","label":"John 11:49–50","href":"/jhn/11/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.49-50.2","start":49,"end":50,"heading":"","excerpt":"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, Isa. lix. 14. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":893,"text":"Isa. lix. 14","label":"Isaiah 59:14","href":"/isa/59/#v14","status":"detected"},{"at":1274,"text":"Phil. ii. 17","label":"Philippians 2:17","href":"/php/2/#v17","status":"detected"},{"at":1288,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.49-50.3","start":49,"end":50,"heading":"","excerpt":"... 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.51-52.1","start":51,"end":52,"heading":"","excerpt":"[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.\n\n(4.) The evangelist explains and enlarges upon Caiaphas's words.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":122,"text":"v. 51, 52","label":"John 11:51–52","href":"/jhn/11/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.51-52.2","start":51,"end":52,"heading":"","excerpt":"[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, Isa. x. 7.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":580,"text":"Isa. x. 7","label":"Isaiah 10:7","href":"/isa/10/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.51-52.3","start":51,"end":52,"heading":"He prophesied, being high priest that year","excerpt":"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 (Joel ii. 28, 29, compared with Acts ii. 17), 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":996,"text":"Dan. ix. 26","label":"Daniel 9:26","href":"/dan/9/#v26","status":"detected"},{"at":1202,"text":"Joel ii. 28, 29","label":"Joel 2:28–29","href":"/jol/2/#v28","status":"detected"},{"at":1233,"text":"Acts ii. 17","label":"Acts 2:17","href":"/act/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.51-52.4","start":51,"end":52,"heading":"","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":185,"text":"1 Pet. i. 11","label":"1 Peter 1:11","href":"/1pe/1/#v11","status":"detected"},{"at":1311,"text":"Zech. xiii. 1","label":"Zechariah 13:1","href":"/zec/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.52.1","start":52,"end":52,"heading":"The persons Christ died for","excerpt":"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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":300,"text":"Isa. xlix. 6","label":"Isaiah 49:6","href":"/isa/49/#v6","status":"detected"},{"at":515,"text":"Acts ii. 5","label":"Acts 2:5","href":"/act/2/#v5","status":"detected"},{"at":545,"text":"Acts x. 2","label":"Acts 10:2","href":"/act/10/#v2","status":"detected"},{"at":577,"text":"Acts xvii. 4","label":"Acts 17:4","href":"/act/17/#v4","status":"detected"},{"at":1361,"text":"Eph. i. 5","label":"Ephesians 1:5","href":"/eph/1/#v5","status":"detected"},{"at":1468,"text":"Rev. vii. 9","label":"Revelation 7:9","href":"/rev/7/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.52.2","start":52,"end":52,"heading":"The purpose and intention of his death concerning those persons","excerpt":"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 (Heb. ii. 11-13), and by the motive of his death recommends them all severally to the love and affection one of another, ch. xiii. 34.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":758,"text":"Eph. i. 10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"},{"at":1066,"text":"Heb. ii. 11-13","label":"Hebrews 2:11–13","href":"/heb/2/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.53.1","start":53,"end":53,"heading":"The result of this debate is a resolve of the council to put Jesus to death","excerpt":"(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, James i. 15; Ezek. vii. 10. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":82,"text":"v. 53","label":"John 11:53","href":"/jhn/11/#v53","status":"detected"},{"at":463,"text":"James i. 15","label":"James 1:15","href":"/jas/1/#v15","status":"detected"},{"at":476,"text":"Ezek. vii. 10","label":"Ezekiel 7:10","href":"/ezk/7/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.54.1","start":54,"end":54,"heading":"Christ hereupon absconded, knowing very well what was the vote of their close cabal","excerpt":"(6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, v. 54.\n\n[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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":90,"text":"v. 54","label":"John 11:54","href":"/jhn/11/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.54.2","start":54,"end":54,"heading":"","excerpt":"[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 2 Chron. xiii. 19. 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. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":331,"text":"Jer. ix. 2","label":"Jeremiah 9:2","href":"/jer/9/#v2","status":"detected"},{"at":534,"text":"2 Chron. xiii. 19","label":"2 Chronicles 13:19","href":"/2ch/13/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.54.3","start":54,"end":54,"heading":"","excerpt":"... 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, 1 Sam. xxvii. 4. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":58,"text":"Isa. xxx. 20","label":"Isaiah 30:20","href":"/isa/30/#v20","status":"detected"},{"at":588,"text":"1 Sam. xxvii. 4","label":"1 Samuel 27:4","href":"/1sa/27/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.55.1","start":55,"end":55,"heading":"","excerpt":"[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, 2 Chron. xxxv. 18), 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, Num. ix. 6. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":116,"text":"v. 55","label":"John 11:55","href":"/jhn/11/#v55","status":"detected"},{"at":392,"text":"2 Chron. xxxv. 18","label":"2 Chronicles 35:18","href":"/2ch/35/#v18","status":"detected"},{"at":903,"text":"Num. ix. 6","label":"Numbers 9:6","href":"/num/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.56.1","start":56,"end":56,"heading":"The enquiry was very solicitous","excerpt":"[2.] The enquiry was very solicitous: They said, What think you, that he will not come to the feast? v. 56.\n\nFirst, 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":101,"text":"v. 56","label":"John 11:56","href":"/jhn/11/#v56","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.56.2","start":56,"end":56,"heading":"","excerpt":"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, 1 Sam. xx. 25-27, &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.\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":617,"text":"Hos. v. 1, 2","label":"Hosea 5:1–2","href":"/hos/5/#v1","status":"detected"},{"at":1324,"text":"1 Sam. xx. 25-27","label":"1 Samuel 20:25–27","href":"/1sa/20/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.11.57.1","start":57,"end":57,"heading":"The orders issued out by the government for the apprehending of him were very strict","excerpt":"[3.] The orders issued out by the government for the apprehending of him were very strict, v. 57. 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.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xii.html","locus":null,"cites":[{"at":91,"text":"v. 57","label":"John 11:57","href":"/jhn/11/#v57","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.11.1.1","start":1,"end":1,"heading":"","excerpt":"Lazarus) It may be inferred from many circumstances that Lazarus was the younger, and his sisters the older by birth. It is from these latter that the village is designated ; ver. 1, “The town of Mary and her sister Martha:” and Lazarus is put third in the order of names, ver. 5. Ecclesiastical history hands down the tradition, that Lazarus lived after the ascension of the Lord as many years as had been his age at that time, namely, ... Mary was the better known of the two among the disciples, owing to those acts of hers which are mentioned in ver. 2 [the anointing of Jesus]: she is accordingly placed before Martha; though Martha was the elder-born, ver. 5, 19 [where Martha is named the first].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":175,"text":"ver. 1","label":"John 11:1","href":"/jhn/11/#v1","status":"detected"},{"at":273,"text":"ver. 5","label":"John 11:5","href":"/jhn/11/#v5","status":"detected"},{"at":550,"text":"ver. 2","label":"John 11:2","href":"/jhn/11/#v2","status":"detected"},{"at":658,"text":"ver. 5, 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"},{"at":658,"text":"ver. 5, 19","label":"John 11:5","href":"/jhn/11/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.2.1","start":2,"end":2,"heading":"","excerpt":"moreover it was the Mary) John proves Mary’s pious affection towards Jesus at the present time (as he elsewhere in a similar way proves the absence of pious affection on the part of the traitor) by a subsequent act, ch. xii. 3 [Mary’s anointing Jesus’ feet with costly ointment of spikenard, and wiping His feet with her hair]. [By one remarkable act, either good or bad, any one may be rendered notable to all eternity.—V. ... It was not merely by the raising up of her brother to life, that she was first stirred up to such a work. ... the Lord) An appropriate appellation here. ... whose) for of her. The language here is very plain.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":220,"text":"xii. 3","label":"John 12:3","href":"/jhn/12/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.3.1","start":3,"end":3,"heading":"","excerpt":"whom Thou lovest) This is more modest, than if they were to say, he who loves Thee, or Thy friend; comp. ver. 11, “Our friend Lazarus” [Jesus’ words ... sick) They elegantly do not express [but leave to be inferred] the consequent, therefore come to our help [ver. 31, 32, (Mary to Jesus) “ Lord, if Thou hadst been here, my brother had not died.” Truly greater things were now close at hand.—V. ... Comp. ch. ii. 8, “ When they wanted wine, the mother of Jesus saith unto Him, They have no wine” [leaving the consequent unexpressed, but implied, Do Thou relieve them]. The great love of the sisters towards their brother here shines forth.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":105,"text":"ver. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":260,"text":"ver. 31, 32","label":"John 11:31–32","href":"/jhn/11/#v31","status":"detected"},{"at":410,"text":"ii. 8","label":"John 2:8","href":"/jhn/2/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.4.1","start":4,"end":4,"heading":"","excerpt":"He said) It is worthy of being observed, by what method Jesus prepared His disciples, and the sisters of Lazarus and the people, for beholding with profit the greatest of miracles. ... this) ae. This sickness is consonant with love. ... unto death) whereby [not unto death, in the sense that thereby] the sisters should lose their brother. ... 2 Kings xx. 1 [ie. Bair. A’. xx. 1, Hezekiah was sick eis ... for) The glory of God and the glory of the Son of God is one and the same glory. ... that He may be glorified) The result was truly so. The raising again-of Lazarus is so powerful an argument for the truth of Christianity, that Spinoza said, that, if he could believe it, he would cast away his whole system. And yet the following considerations demonstrate the reality of the death and of the resurrection of Lazarus: 1) The deliberate delay -of Jesus, who was then at a distance away; 2) His informing His disciples of the death, and foretelling as to the resurrection ; 5) The variety and multitude of the witnesses who were present; 4) The faith that followed in consequence, on the part of very many Jews, who were by no means credulous, and the perversity of the rest; ver. 46, etc., “They went their ways to the Pharisees, and told them what things Jesus had done ;” [ver. 53] “They took counsel together to put Him to death.’ ... by it) by this sickness Jesus was glorified, inasmuch as many forthwith acknowledged Him as the Son of God; ver. 45, “ Many which had seen the things which Jesus did, believed on Him ;” and the rest of the Jews determined to kill Him, ver. 46, etc.; and it was thereby He was about to enter into glory.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":344,"text":"2 Kings xx. 1","label":"2 Kings 20:1","href":"/2ki/20/#v1","status":"detected"},{"at":1181,"text":"ver. 46","label":"John 11:46","href":"/jhn/11/#v46","status":"detected"},{"at":1281,"text":"ver. 53","label":"John 11:53","href":"/jhn/11/#v53","status":"detected"},{"at":1452,"text":"ver. 45","label":"John 11:45","href":"/jhn/11/#v45","status":"detected"},{"at":1579,"text":"ver. 46","label":"John 11:46","href":"/jhn/11/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.5-6.1","start":5,"end":6,"heading":"","excerpt":"and) Happy family ! ... then) although to others there might have seemed to be the greatest reason for haste ... He abode) To die is a thing not so much to be shrunk back from. Lazarus was dead for a time to the glory of the Son of God.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.7-9.1","start":7,"end":9,"heading":"","excerpt":"then after this) after the two days’ delay [ver. 6]: thus ver. 11, wird rotro, after this; ver. 14, ... Jesus gradually elevated the faith of the disciples, so as that they should set out to Judea without fear, and so behold the greatest of miracles. ... They now seek; for they lately were seeking. ... to stone) Ch. x. 31, [when He had said] “I and My Father are one.” ... hours) The course of Jesus was now far advanced; it was now a late hour in His day: but it was however still day. ... of the day, or else in the day. The whole course of life, in all its parts, is compared to the day. The standing [state] is presupposed : one standing or state in one, another in another, regarded as the Subject ; to walk is the Predicate. ... any one) Again used indefinitely. Comp. ch. ix. 4, “I must work, etc.: the night cometh, when no man can work.” This applies to the disciples, who were afraid, even for themselves. ... he does not stumble) in the midst of snares of the world lying in his way. ... the light of this world) beaming out from the sun. The providence of the Father, in respect to Jesus, is intimated ; and the providence of Christ in respect to believers. ... He seeth) Understand, and there is light in him: and in the following verse understand, and he seeth not the light of this world. But in both instances the clause, which is expressed, is especially suited to its own passage respectively: for during the day, the light of the world, which each one sees, as it were absorbs the sense of the light which he has in himself. By night the light of the world, being not seen, increases the sense of his defect in the case of ... who hath no light in himself.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":44,"text":"ver. 6","label":"John 11:6","href":"/jhn/11/#v6","status":"detected"},{"at":58,"text":"ver. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":91,"text":"ver. 14","label":"John 11:14","href":"/jhn/11/#v14","status":"detected"},{"at":318,"text":"x. 31","label":"John 10:31","href":"/jhn/10/#v31","status":"detected"},{"at":781,"text":"ix. 4","label":"John 9:4","href":"/jhn/9/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.10-11.1","start":10,"end":11,"heading":"","excerpt":"in him) in him who walks by night. ... These things said He, and after this saying forthwith He saith, etc. Comp. ver. 7, “Then after this saith He.” ... He saith) He said it at the very time in which Lazarus had died. Comp. ch. iv. 52, [The nobleman’s son recovered of the fever “ at the same hour in the which Jesus said, Thy son liveth.” The disciples also had heard of the illness of Lazarus, ver. 3, 4. No one had announced his death ; and yet Jesus knew it. ... With what an entirely human feeling [humanness] Jesus communicates [imparts] His friendship to His disciples ! ... is fallen asleep) Death is the sleep of the pious in the language of heaven; but the disciples did not here understand His language. The liberal freedom of the Divine language is incomparable: but the dulness of men causes that Scripture often descends to our more sombre mode of speaking. Comp. Matt. xvi. 11, etc., “How is it that you do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees ?”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":114,"text":"ver. 7","label":"John 11:7","href":"/jhn/11/#v7","status":"detected"},{"at":229,"text":"iv. 52","label":"John 4:52","href":"/jhn/4/#v52","status":"detected"},{"at":397,"text":"ver. 3, 4","label":"John 11:3–4","href":"/jhn/11/#v3","status":"detected"},{"at":879,"text":"Matt. xvi. 11","label":"Matthew 16:11","href":"/mat/16/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.12-15.1","start":12,"end":15,"heading":"","excerpt":"if he sleep) Often a long sleep is a means of restoration to health. The disciples were supposing that the sleep was sent to Lazarus by Jesus, in order that what He had Himself foretold might come to pass: ver. 4, “This sickness is not unto death, but, etc., that the Son of God might be glorified thereby.” ... that I was not there) It is beautifully consonant with Divine propriety, that no one is ever read of as having died whilst the Prince of life was present. ... suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, ver. 21, 32, attains thereby a more sublime conception, “Lord, if Thou hadst been here, my brother had not died :” and thereby also the joy of the Lord at His own absence is illustrated. ... unto him) to the place where he lies dead.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":206,"text":"ver. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"},{"at":583,"text":"ver. 21, 32","label":"John 11:21","href":"/jhn/11/#v21","status":"detected"},{"at":583,"text":"ver. 21, 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.16.1","start":16,"end":16,"heading":"","excerpt":"who is called Didymus) John wrote in Greek. ... let us also) Thomas perhaps had had some peculiar tie of connection with Lazarus. ... that we may die) Thomas seems to have taken the words of Jesus immediately preceding in this sense, as though Jesus would have been about to die with Lazarus, had He been present, and as though, now that the faith of His disciples had been still further established, He was about to depart this life at Bethany, and that by the plots of the Jews against Him, ver. 8, “The Jews of late sought to stone Thee.” He [Thomas] was, as it were, standing mid-way [indifferent] between this life and death, without sorrow or joy, ready to die; not however without faith. Comp. ch. xiv. 5, “Thomas saith unto Him, Lord, we know not whither Thou goest.” In this view he seems to have understood the xpos, unto, in the discourse of Jesus, in the same sense as it occurs 2 Sam. xii. 23, [David of his dead child] “I shall go to him, but he shall not return to me.”’ ... with Him) with Jesus. Not unlike is the meaning of Peter’s words, Luke xxii. 33, “ Lord, I am ready to go with Thee into prison and to death.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":493,"text":"ver. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"},{"at":705,"text":"xiv. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":891,"text":"2 Sam. xii. 23","label":"2 Samuel 12:23","href":"/2sa/12/#v23","status":"detected"},{"at":1056,"text":"Luke xxii. 33","label":"Luke 22:33","href":"/luk/22/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.20-21.1","start":20,"end":21,"heading":"","excerpt":"but Mary) either because she was unwilling to leave the Jews alone, or because she chose to sit and wait until she should be called. She was of a more sedate disposition. Comp. Luke x. 39, “ Mary sat at Jesus’ feet, and heard His word.” ... if Thou hadst been here) Thus Mary also expresses herself, ver. 32. From which it may be inferred that this was their language before their brother’s death, Would that the Lord Jesus were here. Himself stirs up the spark of faith, that lies hid in these words.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":177,"text":"Luke x. 39","label":"Luke 10:39","href":"/luk/10/#v39","status":"detected"},{"at":300,"text":"ver. 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.22.1","start":22,"end":22,"heading":"","excerpt":"even now I know) Martha had conceived a hope from those words which the Saviour had spoken at ver. 4, “This sickness is not unto death.” For there is no doubt but that these words had been reported to Martha. [The praiseworthy alacrity of faith is here illustrated.—V. ... Jesus, when speaking of Himself asking, says, ... John xiv. 16 (comp. ver. 13: where so, immediately before, ver. 16, He uses aire of the disciples ; 3 8, or ay ... and I say not to you that I ... Accordingly the Syriac Bien expresses both the former ... by one word, and the latter ... by a different word. Martha did not speak in Greek, yet John expresses her inaccurate speech, which the Lord bore indulgently.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":94,"text":"ver. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"},{"at":323,"text":"John xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"},{"at":343,"text":"ver. 13","label":"John 11:13","href":"/jhn/11/#v13","status":"detected"},{"at":382,"text":"ver. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.23-24.1","start":23,"end":24,"heading":"","excerpt":"he shall rise again) Jesus does not immediately add the mention of the time, but exercises the faith of Martha. ... in the resurrection) Therefore the Jews were believers in the resurrection. ... last) Martha supposes that to be more distant, which the connection, ver. 22, 23, was showing to be close at hand, “ Whatsoever thou wilt ask, God will give. Thy brother shall rise again.” ... I, present, not limited to the future. Do not suppose, Martha, that you are being put off to the distant future. Death yields to Life, as darkness to Light, forthwith.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":265,"text":"ver. 22, 23","label":"John 11:22–23","href":"/jhn/11/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.26.1","start":26,"end":26,"heading":"","excerpt":"This word, which was not employed in ver. 25, brings on the discourse to greater things. ... that liveth, namely, this present life of the body. The antithesis to this lies in the words, ver. 25, even though he die ... : “though he were dead,” Engl. ... Those especially treated of here, are they who then were alive and saw the Son: ch. vi. 40, “‘ This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life.” ... shall not die) Shall be exempt from death, to all eternity. The antithetic word to this is ... shall live, restored to life; ver. 25. There is a great difference between the death ... of believers before the death of Jesus Christ, and the departure ... metaphor from setting of heavenly bodies] of believers after the death of Jesus Christ. These latter are altogether exempt from the judgment.. ... An application of the truth, in the second person, to all collectively and individually, which is often found elsewhere, and which here, by means of the unexpected interrogation, is very pungent. Thus [by means of this personal application] Martha is completely won over to faith.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":37,"text":"ver. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"},{"at":187,"text":"ver. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"},{"at":338,"text":"vi. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":602,"text":"ver. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.27.1","start":27,"end":27,"heading":"","excerpt":"I have believed and do believe) Martha replies with ready mind, I have taken up this faith ... Thou, who art come into the world, art the Son of God. This knowledge of the truth concerning Jesus Christ includes all the rest. [She testifies that she has faith i in the word of Jesus, even though she did not fully understand it. This forms the analogue to the faith of Peter; ch. vi. 68, 69, “ Lord, to whom shall we go? Thou hast the words of eternal life : and we believe and are sure that Thou art that Christ, the Son of the living God.”—A faith much more serene, than if one were to say, I believe whatever the Church believes.—V. ... Present; Matt. xi. 3.’ For as yet He was only becoming known.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":379,"text":"vi. 68, 69","label":"John 6:68–69","href":"/jhn/6/#v68","status":"detected"},{"at":648,"text":"Matt. xi. 3","label":"Matthew 11:3","href":"/mat/11/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.28.1","start":28,"end":28,"heading":"","excerpt":"having said these things) Faith, and her confession of His Messiahship, lent her ... oat Without the knowledge of the Jews, as ver. 31 proves.? ... the Master) So they were wont to call Jesus, when speaking of Him among one another. ... calls thee) Hither Jesus expressly ordered Mary to be called; or else Martha, by His permission, called Mary; and in this case spake so, in order the more speedily to rouse up Mary. Mary’s sedate disposition was no hindrance in her way ; yet she was called, in order that she might be present at the miracle.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":127,"text":"ver. 31","label":"John 11:31","href":"/jhn/11/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.30-31.1","start":30,"end":31,"heading":"","excerpt":"not yet) Jesus did all things with the exact amount of delay required. ... is the reading of the Copt. ... Memphitic] and Lat. versions; also Augustin. Cant. The reading of the Lat. codex ... nor enim, is a middle one between the ... that she may weep) It was a well-known custom, that the friends of the dead should give themselves up to mourning during the time that intervened whilst the funeral preparations were being made, and indulge in paying the pious [affectionate] tribute of their tears.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.32-33.1","start":32,"end":33,"heading":"","excerpt":"she fell at His feet) This Martha had not done. Mary thus makes amends for her slowness in going to meet Him. [Herein she gives a specimen of the most profound reverence arising out of faith—V. ... who had come with her) ver. 31. ... He groaned) Thus it was that, by a more austere [more severe] affection of the mind, Jesus restrained His tears; and presently after, at ver. 38, He broke off His tears [to which He had given way, ver. 35]: and by that very fact, the influence produced by them [His tears] on the bystanders was the greater; ver. 36, [The Jews were constrained to say, “Behold how He loved . him !” ... He troubled Himself [was troubled, Engl. Vers. ; and some MSS. of Vulg., ... est in se ipso”]) The elegance of this reflexive ... phrase is inexpressibly striking : comp. ... They have ordered themselves [“ addicted themselves,” Engl. Vers.], 1 Cor. xvi. 15. The affections of Jesus’ mind were not passions, but voluntary emotions, which He had altogether in His own control; accordingly, this “troubling of Himself” was fully consonant with order, and the highest reason.. The case is a weightier [more hard to understand] one, which is described subsequently, ch. xii. 27, ... xiii. 21; and yet it also is to be explained by means of the present passage. [So Christians are not, on the one hand, Stoics; but, on the other, they do not succumb to their own mental affections. They are not agitated with passions, properly so called.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":221,"text":"ver. 31","label":"John 11:31","href":"/jhn/11/#v31","status":"detected"},{"at":371,"text":"ver. 38","label":"John 11:38","href":"/jhn/11/#v38","status":"detected"},{"at":431,"text":"ver. 35","label":"John 11:35","href":"/jhn/11/#v35","status":"detected"},{"at":542,"text":"ver. 36","label":"John 11:36","href":"/jhn/11/#v36","status":"detected"},{"at":863,"text":"1 Cor. xvi. 15","label":"1 Corinthians 16:15","href":"/1co/16/#v15","status":"detected"},{"at":1186,"text":"xii. 27","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.35-37.1","start":35,"end":37,"heading":"","excerpt":"[wept] shed tears) nor did He-weep at once; nor yet did He weep only after [not until after] He had seen Lazarus, but at the exact time when it was seasonable. He wept, lovingly, as ver. 36 testifies, on account of the death of Lazarus; not on account of his return to this life. ... some) who were more estranged [averse] from faith. ... could not?) Jesus had shed tears. Thence they were inferring, that Jesus had the desire to have preserved the life of Lazarus, if He had had the power. He could, say they, and He ought. So jdivaro, This might have been [sold, and ought to have been sold for much, and given to the poor], Matt. xxvi. 9. They draw their conclusion from the greater exercise of power to the less. But then to raise the dead is, in its turn, a greater exercise of power, than to cure the sick or restore sight to the blind. The conclusion, which they ought to have drawn, was this: He hath given sight to the blind; therefore He can give life to the dead. But unbelief precipitates [hurries away with] all its conclusions in an opposite direction. ... even this man) this Lazarus, one in the prime of youth, and beloved by Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":182,"text":"ver. 36","label":"John 11:36","href":"/jhn/11/#v36","status":"detected"},{"at":627,"text":"Matt. xxvi. 9","label":"Matthew 26:9","href":"/mat/26/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.38-39.1","start":38,"end":39,"heading":"","excerpt":"again groaning) By this groan Jesus also repelled the Jews’ gainsaying, lest it should tempt His own mind to give up the raising of Lazarus, etc. He refutes them by deed, not by words. Comp. ver. 33, notes. ... sister of him that was dead) Herein is specified a cause of the greater feeling of instinctive shuddering, arising from nature and the tie of relationship. ... he stinketh) The loathing of putrefaction [is instinctive with all], even with the nearest relatives. There is a contest between reason as well as natural affection on the one hand, and faith on the other. ... of four days’ continuance) Lazarus seems to have been committed to the tomb the same day on which he died, ver. 17, “ When Jesus came, He found that he had lain in the grave four days already.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":191,"text":"ver. 33","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"},{"at":688,"text":"ver. 17","label":"John 11:17","href":"/jhn/11/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.40-41.1","start":40,"end":41,"heading":"","excerpt":"said I not?) Jesus said it, ver. [23] 25. ... the glory) which is the opposite of corruption. ... upwards) He turned His eyes off from the object, which was now the prey of mortality, to heaven.' ... I give Thee thanks) Jesus proceeds to this, His greatest miracle by far, most sure of the event. ... thou hast heard Me) Therefore Jesus [it seems] had prayed, when He had heard of the sickness of Lazarus, ver. 4, [and so He said at that time] “ This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":406,"text":"ver. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.42.1","start":42,"end":42,"heading":"","excerpt":"I) Jesus seems to have made this declaration after some pause. ... I knew) Jesus shows to the people, that He returned thanks to the Father, not as though it were for something new to Himself, and such as He had not experienced before. The filial intimacy of Jesus in relation to the Father was far too great, to admit of being fully expressed by speech among men. ... always) even after the death of Lazarus. ... Thou hearest) The Father, when hearkening to Him, replied sometimes by a voice from above, but generally by a most immediate effecting [of the Son’s desire]. ... I said) this, and gave thanks. ... I have said [“I have called you friends,” Engl. Vers.], ch. xv. 15, of something that had been just said.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":671,"text":"xv. 15","label":"John 15:15","href":"/jhn/15/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.43.1","start":43,"end":43,"heading":"","excerpt":"with a loud voice) not as workers of enchantments, who mutter their incantations. All, who were present, heard the loud voice. ... come out [forth]) Jesus recalled Lazarus out of the sepulchre, as easily as if Lazarus had been not only alive but even awake, ver. 11, “ Our friend Lazarus sleepeth ; but I go to awake him out of sleep; ch. xii. 17, “ The people that was with him, when He called Lazarus out of his grave,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":258,"text":"ver. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":339,"text":"xii. 17","label":"John 12:17","href":"/jhn/12/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.44-47.1","start":44,"end":47,"heading":"","excerpt":"feet) two feet had been swathed up together, or else each separately. ... The same word occurs in LXX., Prov. vii. 16, “I have decked my bed with coverings” ... who had come) ver. 19, “to comfort them concerning their brother,” 31. ... er, departed [went their ways]) as aliens to Him. ... What they ought to have done was, not to have thus held deliberations, but to have believed. But the truth is, death itself sooner yields to the power of Christ than unbelief.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":104,"text":"Prov. vii. 16","label":"Proverbs 7:16","href":"/pro/7/#v16","status":"detected"},{"at":175,"text":"ver. 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.48.1","start":48,"end":48,"heading":"","excerpt":"all men) and indeed with good reason. ... the Romans) Their supposition was, that the Romans would regard that [the adhesion of the people to ... And yet [with all their scheming] the Jews did not escape that which they dreaded : [nay, indeed they brought it upon themselves by this very course of action.—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.50.1","start":50,"end":50,"heading":"","excerpt":"expedient) Caiaphas is thinking of mere ... tical expediency ; but the Spirit of prophecy so directs him, as that he uses words suited to express what was spiritually expedient. Caiaphas and Pilate condemned Jesus; yet both gave a testimony foreign to their own personal feeling: Caiaphas, in this passage, gives testimony as to the sacerdotal character of the death of Christ ; Pilate, in the inscription on the cross, gave testimony as to His kingly character. ... one) 2 Cor. v. [14] 15, “ One died for all, —He died for all, that they who live should not henceforth live unto themselves.” ... and not that the whole nation perish) He refers to their words in the close of ver. 48, “ The Romans shall take away both our place and nation.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":676,"text":"ver. 48","label":"John 11:48","href":"/jhn/11/#v48","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.51.1","start":51,"end":51,"heading":"","excerpt":"of his own self) as men, who deliberate, otherwise are wont. ... said not) By this is explained the verb ... said, which was used in ver. 49. ... nation) Caiaphas had said, izip rod ... for the people, ver. 50. But John does not now any longer call them 74, a people, since their polity was expiring. ... and not) John everywhere obviates the possibility of a wrong interpretation : so at ch. xxi. 23 [where the false construction was put on Jesus’ words, as if the beloved disciple should not die, John counteracts the error by adding, “ Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee ?”] “ this passage, his object in adding ver. 52 is, lest any should infer from the words of Caiaphas, that Jesus died for the Jews alone. In truth, the apostle of Christ takes a wider range of view than the Jewish high priest.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":133,"text":"ver. 49","label":"John 11:49","href":"/jhn/11/#v49","status":"detected"},{"at":202,"text":"ver. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"},{"at":393,"text":"xxi. 23","label":"John 21:23","href":"/jhn/21/#v23","status":"detected"},{"at":690,"text":"ver. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.52.1","start":52,"end":52,"heading":"","excerpt":"that had been [were] scattered abroad) The Preterite denotes, not those who are in the dispersion, but those who have come into a state of dispersion. Gen. x. 32, “The nations were divided in the earth after the flood;” xi. 8, [at Babel] “The Lord scattered them abroad from thence upon the face of all the earth.” The words in antithesis are, the people, ver. 50, and the scattered abroad [children of God], ver. 52. Otherwise the people and the children are synonyms: Rom. ix. 26, “ In the place where it was said, Ye are not My people, there shall they be called the children of the living God.” So then Christ inflicted no detriment on the people [the Jews], in order that He might make a people of those also, who had not been a people [the Gentiles]. Comp. ch. xi. 20, etc. [Greeks, by their own desire, are brought to Jesus through Philip; whereupon Jesus saith] “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":151,"text":"Gen. x. 32","label":"Genesis 10:32","href":"/gen/10/#v32","status":"detected"},{"at":356,"text":"ver. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"},{"at":409,"text":"ver. 52","label":"John 11:52","href":"/jhn/11/#v52","status":"detected"},{"at":470,"text":"Rom. ix. 26","label":"Romans 9:26","href":"/rom/9/#v26","status":"detected"},{"at":767,"text":"xi. 20","label":"John 11:20","href":"/jhn/11/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.53-55.1","start":53,"end":55,"heading":"","excerpt":"therefore) This refers to ver. 50, taken in connection with what went before. ... no more) This was not the result of fear. ... Ephraim) See 2 Sam. xiii. 23, “ Baal-hazor, beside Ephraim.” ... out of that region, ver. 54, “ the country near to the wilderness, into a city of which, Ephraim” ... just as from all other regions. ... That they might purify themselves, and remove all hindrances to their eating the passover.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":26,"text":"ver. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"},{"at":141,"text":"2 Sam. xiii. 23","label":"2 Samuel 13:23","href":"/2sa/13/#v23","status":"detected"},{"at":213,"text":"ver. 54","label":"John 11:54","href":"/jhn/11/#v54","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.11.56-57.1","start":56,"end":57,"heading":"","excerpt":"therefore) These above others were aware that Jesus is not far off. ... An abbreviated expression for, What think 7 Think ye, that He will not come ? ... but [now]) They had not been content with that which is mentioned, ver. 53 ... with merely taking counsel to put Him to death.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":221,"text":"ver. 53","label":"John 11:53","href":"/jhn/11/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.11.1.1","start":1,"end":1,"heading":"Now a certain man...sick...Lazarus","excerpt":"These simple words are the key-note to the whole chapter. All turns on the bodily illness of an obscure disciple of Christ. How much in the history of our lives hinges on little events, and specially on illnesses I Sickness is a sacred thing, and one of God's great ordinances.\n\nThis illness took place between winter and Easter, during the time that our Lord was at Bethabara, beyond Jordan. The nature of the disease we are not told ; but from its rapid course, it is not unlikely it was a fever, such as is common even now in Palestine.\n\nThis is the first time that Lazarus is mentioned in the New Testament, and we know nothing certain of his history. Some have conjectured that he was the young ruler who came to our Lord, asking what he must do to obtain eternal life, — and went away sorrowful at the time, but was afterwards converted. — Some have conjectured that he is the young man who followed our Lord when he was taken prisoner, mentioned by St. Mark, and fled away naked.— But these are mere guesses', and there is really no solid foundation for them. That he was not a poor man, but comparatively rich, seems highly probable from the \" feast \" in John xii., the number of friends who came to mourn him, the alabaster box of precious ointment used by his sister, and the sepulchre hewn out of rock. But even this is only a conjecture.\n\nThe name \"Lazarus \"no doubt is a Greek form of the Hebrew name \" Eleazer.\" It is worth noticing, that it survives to this day in the modern name of Bethany, \" El-Azarizeh.\" (See Smith's Biblical Dictionary.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.1.2","start":1,"end":1,"heading":"of Bethany...town...Mary...Martha","excerpt":"The word \"town\" in this sentence would have been better translated \" village,\" as it is in sixteen other texts in the New Testament. Bethany, in truth, was only a small village, a short two miles from Jerusalem, on the east side ; and its situation is perfectly known now. It lies on the eastern slope of the Mount of Olives, on the road to Jericho. It is not once mentioned in the Old Testament, and owes its fame to its being the place where Lazarus was raised, — the place where our Lord rested at night just before the passion,— the place from which He commenced His triumphant entry into Jerusalem, — the place from which He finally ascended into heaven, (Luke xxiv. 50,) and the dwelling-place of Mary and Martha.\n\nLet it be noted that the presence of God's elect children is the one thing which makes towns and countries famous in God's sight. The village of Martha and Mary is noticed, while Memphis and Thebes are not named in the New Testament. A cottage where there is grace, is more pleasant in God's sight than a cathedral town where there is none.\n\nLet it be noted that this\" verse supplies internal evidence that St. John's Gospel was written long after the other historical parts of the New Testament. He speaks of Martha and Mary as persons whose names and history would be familiar to all Christian readers.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":661,"text":"Luke xxiv. 50","label":"Luke 24:50","href":"/luk/24/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.1.3","start":1,"end":1,"heading":"","excerpt":"There is a peculiarity in the Greek of this verse, which is hardly conveyed in our English translation. Literally it would be rendered, \" Lazarus from Bethany, out of the town of Mary,\" etc. That \" from \" Bethany means exactly what we render it, is clear from Acts xvii. 13 ; Heb. xiii. 24. But why \" out of the village, or town of Mary,\" is said, is not quite so clear. It is open to the conjecture that it means \" Lazarus was now a man of Bethany, but \"was originally out of the town of Mary and Martha ;\" viz., some other place. But this seems unlikely. — Webster suggests that \"out of\" is added by way of emphasis, to show that Lazarus not only lived there, but that it was also the place of his nativity. Greswell says much the same. It is noteworthy that John i. 44 contains exactly the same form of expression about Philip and Bethsaida.\n\nIt is noteworthy that Mary is named before Martha, though Martha was evidently the older sister, and head of the house. The reason, I suppose, is that Mary's name and character were better known of the two.\n\nChemnitius thinks it possible that all Bethany belonged to Martha and Mary, and that this accounts for the consideration in which they were held, and the number of mourners, etc. It is worth remembering that Bethany was a very small place. Yet Bethsaida was called the \" town of Andrew and Peter,\" (John i. 44,) and clearly did not belong to two poor fishermen.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":260,"text":"Acts xvii. 13","label":"Acts 17:13","href":"/act/17/#v13","status":"detected"},{"at":276,"text":"Heb. xiii. 24","label":"Hebrews 13:24","href":"/heb/13/#v24","status":"detected"},{"at":761,"text":"John i. 44","label":"John 1:44","href":"/jhn/1/#v44","status":"detected"},{"at":1353,"text":"John i. 44","label":"John 1:44","href":"/jhn/1/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.1-6.1","start":1,"end":6,"heading":"JOHN XI. 1—6.","excerpt":"The chapter we have now begun is one of the most remarkable in the New Testament. For grandeur and simplicity, for pathos and solemnity, nothing was ever written like it. It describes a miracle which is not recorded in the other Gospels, — the raising of Lazarus from the dead. Nowhere shall we find such convincing proofs of our Lord's Divine power. As God, He makes the grave itself yield up its tenants* — Nowhere shall we find such striking illustrations of our Lord's ability to sympathize with His people. As man, He can be touched with the feelings of our infirmities.— Such a miracle well became the end of such a ministry. It was meet and right that the victory of Bethany should closely precede the crucifixion at Calvary.\n\nThese verses teach us that true Christians may be sick and ill as well as others. We read that Lazarus of Bethany was one \" whom Jesus loved,\" and a brother of two wellknown holy women. Yet Lazarus was sick, even unto death ! The Lord Jesus, who had power over all diseases, could no doubt have prevented this illness, if He had thought fit. But He did not do so. He allowed Lazarus to be sick, and in pain, and weary, and to languish and suffer like any other man.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.2.1","start":2,"end":2,"heading":"It was that Mary, &c.","excerpt":"This verse is a parenthetical explanation inserted by St. John after his manner, to make it certain what Mary he refers to, as the sister of Lazarus. Christians knew there were in our Lord's time no less than four Maries : (1) The virgin mother of our Lord, (2) the wife of Cleophas, (3) Mary Magdalene, (4) Mary the sister of Martha. To prevent, therefore, any mistake, John says,\" It was that Mary who anointed our Lord, whose brother Lazarus was dead.\"\n\nSimple as these words seem, there is a singular diversity of opinion as to the question who Mary the sister of Martha and Lazarus was, and how many times our Lord was anointed.\n\n(a) Some, as Chrysostom, Origen, and Chemnitius, maintain that the anointing took place three times : once, in Luke vii., at the house of Simon the Pharisee ; once in Bethany, at the house of Simon the leper; and once in Bethany, at the house of Martha and Mary. Others, as Ferus, while agreeing with Chrysostom that our Lord was anointed three times, think Mary was the woman who twice did it.\n\n(6) Some maintain that our Lord was anointed twice : once at the Pharisee's house, (in Luke vii.,) and once at Bethany, at the house of Simon the leper, where Martha and Mary and Lazarus lived, for some cause which we do not know.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.2.2","start":2,"end":2,"heading":"","excerpt":"(c) Some, as Augustine, Bede, Toletus, Lightfoot, Maldonatus, Cornelius a Lapide, and Hengstenberg, maintain that our Lord was only once anointed, — that the narrative in Luke vii. was inserted out of chronological order, — that Simon the Pharisee and Simon the leper were the same person, and that the one anointing took place at Bethany. Hengstenberg supports his theory very ingeniously, and boldly suggests that Simon the Pharisee was also called Simon the leper, was the husband of Martha, and not friendly to Christ : — that this accounts for Martha being more \" careful and troubled,\" in Luke x. 41, than Mary, and for unfriendly Pharisees being present at the raising of Lazarus; — that Mary Magdalene was the same as Mary of Bethany, and that Mary of Bethany was the \" sinner,\" in Luke vii.\n\nToletus frankly admits that the Romish Church holds that there was only one anointing by one person, as it is plainly declared in one of her formularies : viz., the Breviary.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":595,"text":"Luke x. 41","label":"Luke 10:41","href":"/luk/10/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.2.3","start":2,"end":2,"heading":"","excerpt":"My own opinion is decidedly against the last of these views. I hold that there were at least two anointings, — one at a comparatively early period of our Lord's ministry, and another at the close of it, — one in the house of an unfriendly Pharisee named Simon, and another at the house of Simon the leper, in Bethany, — one by a woman who had been pre-eminently a sinner, another by Mary the sister of Martha, against whose moral character we know nothing. — Why the house of Martha and Mary at Bethany is called the house of Simon the leper, I admit I cannot explain. I can only surmise that there was some relationship of which we know nothing. But this difficulty is nothing in my eyes compared to that of supposing, with Augustine and his followers, that the event described in Luke vii. took place just at the end of our Lord's ministry. There is strong internal evidence that it did not, to my mind. Surely at the end of our Lord's ministry, people wOuld not have said with wonder, \" Who is this that forgiveth sins? \" Surely Mary would not be spoken of as a notorious \" sinner.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.3.1","start":3,"end":3,"heading":"Therefore his sisters sent...saying","excerpt":"This is an example of what all Christians should do in trouble. Like Mary and Martha, we should first send a message to Christ. By prayer we can do it as really as they did. This is what Job did in his trouble : he first of all \"worshipped,\" and said, \" Blessed be the name of the Lord.\" This is what Asa did not do : \" He sought not to the Lord, but to the physicians.\" (Job i. 20; 2 Chron. xv. 12.)\n\nLet it be noted that the Greek would be more literally rendered \" the sisters,\" and not \" his.\" This message, from the expression in next verse, \" heard,\" would seem to have been a verbal and not a written one.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":372,"text":"Job i. 20","label":"Job 1:20","href":"/job/1/#v20","status":"detected"},{"at":383,"text":"2 Chron. xv. 12","label":"2 Chronicles 15:12","href":"/2ch/15/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.3.2","start":3,"end":3,"heading":"Lord...he whom thou lovest is sick","excerpt":"This is a very touching and beautiful little message. — Its humble and respectful confidence is noteworthy, \" He whom Thou lovest is sick.\" They do not say, \" do something,\" or-\" heal him,\" or \" come at once.\" They simply spread the case before the Lord, and leave Him to do what He thinks wisest and best. It is like Hezekiah spreading Sennacherib's letter before God. (2 Kings xix. 14.)— The name given to Lazarus is noteworthy : they do not say \"our brother,\" or \"thy disciple,\" or even \"one who loves Thee,\" but simply \" he whom Thou lovest,\" one whom Thou hast been pleased to treat graciously and kindly as a beloved friend. Christ's love to us, and not our love to Christ, is the blessed truth which we ought continually to keep before our minds. His love never chances : ours is wavering and uncertain.\n\nThe idea of some, that sending a message to Christ was a mark of weak faith in the two sisters, as if it showed doubt of Christ's omniscience, is absurd. At this rate we might never pray, and might say there is no need, because God knows all !\n\nThe word \" behold \" seems either to indicate something \" sudden \" in the illness of Lazarus, like Mark ii. 21, and to be used adverbially; or else we must take it as an imperative verb. \" Behold a case of great affliction : look upon it and see : he whom Thou lovest is sick.\" This would be like Hezekiah's prayer: \" Open Thine eyes and see.\" (2 Kings xix. 16.) We can hardly suppose that such disciples as Martha and Mary would think it a strange or surprising thing that a disciple of Christ should be ill; yet it is possible they did. However, Theophylact and Ferus suppose that \"Behold\" implies a degree of wonder and surprise.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":371,"text":"2 Kings xix. 14","label":"2 Kings 19:14","href":"/2ki/19/#v14","status":"detected"},{"at":1155,"text":"Mark ii. 21","label":"Mark 2:21","href":"/mrk/2/#v21","status":"detected"},{"at":1401,"text":"2 Kings xix. 16","label":"2 Kings 19:16","href":"/2ki/19/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.3.3","start":3,"end":3,"heading":"","excerpt":"Rupertus remarks, on the message containing no request: \" To a loving Mend it was quite enough to announce the fact that Lazarus was sick.\" Affectionate friends are not verbose or lengthy in descriptions.\n\nBrentius remarks that the message is like all true prayer : it does not consist in much speaking, and fine long sentences.\n\nMusculus and Chemnitius both remark, that when a man's child falls into a well or pit, it is enough to tell a loving father the simple fact, in the shortest manner possible, without dwelling on it verbosely and rhetorically.\n\nRollock observes how useful it is to have praying sisters.\n\nLet us note that Christ's friends may be sick and ill, just like other people. It is no proof that they are not beloved, and specially preserved and cared for by God. \" Whom the Lord loveth He chasteneth.\" The purest gold is most in the fire ; the most useful tools are oftenest ground. Epaphroditus and Timothy were both of weak health, and Paul could not prevent it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.4.1","start":4,"end":4,"heading":"When Jesus heard that , he said","excerpt":"This verse seems to contain the reply which our Lord gave to the messenger. It was to him probably, though in the hearing of all His disciples, that He addressed the words which follow. It is as though He said, \" Go, return to thy mistress and say as follows.\"\n\n[This sickness is not unto death, etc.'] The meaning of this sentence must evidently be taken with qualification. Our Lord did not mean that Lazarus would not in any sense die. It is as though He said, \" The end of this sickness is not Lazarus' death and entire removal from this world, but generally the glory of God, and specially the glorifying of Me, His Son, which will be effected by my raising him again.\" Death's temporary victory over us is not complete till our bodies perish and return to dust. This was not allowed in the case of Lazarus, and hence death had not full dominion over him, though he ceased to breathe and became unconscious.\n\nIt is undeniable that there was something dark and mysterious about our Lord's message. He might of course have said plainly, \"Lazarus will die, and then I will raise him again.\" Yet there is a wonderful likeness between the style of his message and many an unfulfilled prophecy. He said enough to excite hope, and encourage faith and patience and prayer, but not enough to make Mary and Martha leave off praying and seeking God. And is not this exactly what we should feel about many an unfulfilled prediction of things to come? Men complain that prophecies are not so literally fulfilled as to exclude doubt and uncertainty. But they forget that God wisely permits a degree of uncertainty in order to keep us watching and praying. It is just what He did with Martha and Mary here.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.4.2","start":4,"end":4,"heading":"","excerpt":"Let us remember that the final result of Lazarus' sickness is what we should desire as the result of any sickness that comes on us and our families : viz., that God and Christ may be glorified in us. We cannot say, \" It shall not end in death : \" but we can say, \"By God's help, it shall be for God's glory.\"\n\nChrysostom observes : \" The expression that in this passage denotes not cause, but consequence. The sickness happened from other causes. Christ used it for the glory of God.\"\n\nCalvin remarks, that God wishes to be honoured by Christ being glorified. \" He who does not honour the Son does not honour the Father.\" (John v. 23.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":623,"text":"John v. 23","label":"John 5:23","href":"/jhn/5/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.5.1","start":5,"end":5,"heading":"Now Jesus loved Martha, &c.","excerpt":"This verse is meant to show that all the members of the family at Bethany were disciples of Jesus and beloved by Him, the brother as well as the sisters, and one sister as well as the other. A happy family, Lampe remarks, in which all the members were objects of Christ's special love.\n\nWe know not where Lazarus was at the time when Jesus stopped at Martha's house, in Luke x. : perhaps he was not converted at that time. But this is only conjecture.\n\nWe are generally apt to undervalue the grace of Martha and overvalue that of Mary, because of what happened when Jesus was at Martha's house before. Many foolish things are sometimes lightly said against mothers and mistresses as being Marthas, \"careful and troubled about many things.\" Yet people should remember that different positions call out different phases of character. Mary certainly shines more brightly than Martha in the 10th of Luke ; but it is a grave question whether Martha did not outshine her in the 11th of John. Active-minded Christians come out better under some circumstances ; quietminded Christians, in others. Our Lord teaches us here that He loves all who have grace, though their temperaments differ/ Let us learn not to judge others rashly, and not to form hasty estimates of Christians, until we have seen them under every sort of circumstances, in winter as well as summer, in dark days as well as bright.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.5.2","start":5,"end":5,"heading":"","excerpt":"Let it be noted that the Greek word here rendered \" loved,\" is not the same that is rendered \" lovest,\" in the 3d verse. The word describing the love of Jesus to the three in this verse is a word expressing a high, deep, excellent, and noble affection. It is the same as Mark x. 21, and John iii. 16. — The word used in the message of the sisters is a lower word, such as is used to describe the affection between a parent and child, or husband and wife. It is the word used for \"kiss\" in Matt. xxvi. 48; Mark xiv. 44; and Luke xxii. 47. It is very noticeable that this word is carefully avoided here, when the two sisters are mentioned. The Holy Ghost inspired John to abstain even from the appearance of evil. What a lesson this ought to be to us!\n\nLet it be noted that we see here an example of the broad distinction that ought to be drawn between Christ's general love of compassion which He feels towards all mankind, and His special love of election which He feels towards His own members. He loved all sinners to whom He came to preach the Gospel, and He wept over unbelieving Jerusalem. But He specially loved those who believed on Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":271,"text":"Mark x. 21","label":"Mark 10:21","href":"/mrk/10/#v21","status":"detected"},{"at":287,"text":"John iii. 16","label":"John 3:16","href":"/jhn/3/#v16","status":"detected"},{"at":489,"text":"Matt. xxvi. 48","label":"Matthew 26:48","href":"/mat/26/#v48","status":"detected"},{"at":505,"text":"Mark xiv. 44","label":"Mark 14:44","href":"/mrk/14/#v44","status":"detected"},{"at":523,"text":"Luke xxii. 47","label":"Luke 22:47","href":"/luk/22/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.6.1","start":6,"end":6,"heading":"When he had heard therefore, &c.","excerpt":"It is impossible not to remark an intentional and most instructive connection between this verse and the preceding one. Our Lord loved the family of Bethany, all three of them ; and yet when He heard Lazarus was sick, instead of hastening at once to Bethany to heal him, He quietly remained at Bethabara for two days, without moving.\n\nWe cannot doubt that this delay was intentional and of pur pose, and it throws immense light on many of God's providential dealings with His people. We know that the delay caused immense mental pain and suffering to Martha and Mary, and obliged Lazarus to go through all the agony of death, and the sorrow of parting. We can easily imagine the grief and suspense and perplexity in which the household at Bethany must have been kept for four days, when their loving Master did not appear; and we know that our Lord could have prevented it all, but did not. But we know also that if He had at once hurried to Bethany and healed Lazarus, or spoken a word from a distance at Bethabara and commanded his healing, as in John iv. 50, the mighty miracle of raising him would never have been wrought, and the wonderful sayings of Bethany would never have been spoken. In short the pain of a few was permitted for the benefit of the whole Church of Christ.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1049,"text":"John iv. 50","label":"John 4:50","href":"/jhn/4/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.6.2","start":6,"end":6,"heading":"","excerpt":"We have here the simplest and best account of the permission of evil and suffering. God could prevent it. God does not love to make his creatures suffer. But God sees there are lessons which mankind could not learn unless evil was permitted; therefore God permits it. The suffering of some tends to the good of many. \"He that believeth shall not make haste.\" We shall see at the last day that all was well done. Even the delays and long intervals which puzzle us in God's dealings, are wisely ordered, and are working for good. Like children, we are poor judges of half-finished work.\n\nChrysostom says: \"Christ tarried that none might be able to assert that He restored Lazarus when not yet dead, saying it was a lethargy, a fainting, a fit, but not death. He therefore tarried so long that corruption began.\"\n\nCalvin observes : \" Let believers learn to suspend their desires, if God does not stretch out His hand to help as soon as they think necessity requires. Whatever may be His delays, he never sleeps and never forgets His people/'\n\nQuesnel remarks : \"God permits evil, that He may make the power of His grace and the might of His love more conspicuous in the conversion of a sinner.\"\n\nPoole remarks : \" We must not judge of Christ's love to us by His mere external dispensations of providence, nor judge that He doth not love us, because He doth not presently come in to our help at our time, and in such ways and methods as we think reasonable.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.7.1","start":7,"end":7,"heading":"Then after that saith...disciples","excerpt":"The Greek words which begin this sentence mark an interval of time even more emphatically than our English version does. They would be literally rendered, \" Afterwards, after this.\" The word translated \" then \" is the same that is translated \" after that\" in 1 Cor. xv. 6—7.\n\n[Let us go...Judaea again.] This is the language of the kind and loving head of a family, and the chief in a party of friends. Our Lord does not say. \" I shall go to,\" or, \" Follow Me to Judaea, but, \"Let us go.\" It is the voice of a kind Master and Shepherd proposing a thing to His pupils and followers, as though He would allow them to express their opinions about it. How much depends on the manner and language of a leader !\n\nThe familiar, easy manner in which our Lord is said here to tell His disciples what He proposes to do, gives a pleasant idea of the terms on which they lived with Him.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":259,"text":"1 Cor. xv. 6","label":"1 Corinthians 15:6","href":"/1co/15/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.7-16.1","start":7,"end":16,"heading":"JOHN XI. 7—16.","excerpt":"We should notice, in this passage, how mysterious are the ways in which Christ sometimes leads His people. We are told that when He talked of going back to Judaea, His disciples were perplexed. It was the very place where the Jews had lately tried to stone their Master: to return thither was to plunge into the midst of danger. These timid Galileans could not see the necessity or prudence of such a step. \" Goest Thou thither again? \" they cried.\n\nThings such as these are often going on around us. The servants of Christ are often placed in circumstances just as puzzling and perplexing as those of the disciples. They are led in ways of which they cannot see the purpose and object; they are called to fill positions from which they naturally shrink, and which they would never have chosen for themselves. Thousands in every age are continually learning this by their own experience. The path they are obliged to walk in is not the path of their own choice. At present they cannot see its usefulness or wisdom.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.8.1","start":8,"end":8,"heading":"His disciples say...Master","excerpt":"The answer of the disciples is an interesting illustration of the easy terms on which they were with their Master. They tell him frankly and unreservedly their feelings and fears.\n\nLet it be noted that the word rendered \" Master\" here is the well-known word \"Rabbi.\" The use of it shows that there is nothing necessarily insulting, sneering, or discourteous about the term. It was the title of honour and respect given by all Jews to their teachers. Thus John the Baptist's disciples said to him, when jealous for his honour, \"Rabbi, he that was with thee,\" etc. (John iii. 26.)\n\n[The Jews of late sought to stone thee.] The \"Jews\" here mean especially the leaders or principal persons among the Scribes and Pharisees at Jerusalem, as it generally does in St. John's Gospel. The word rendered \" of late \" is generally translated \" now,\" or \" at this time.\" There is not another instance of its being translated \" of late \" in the New Testament. Hence the sentence would be more literally rendered, \" The Jews even now were seeking to stone Thee.\" They allude to the attempt made at the feast of dedication a few weeks before. The attempt was so recent that it seemed \"even now.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":564,"text":"John iii. 26","label":"John 3:26","href":"/jhn/3/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.8.2","start":8,"end":8,"heading":"and goest thou thither again","excerpt":"This question indicates surprise and fear, — \" Do we hear aright ? Dost Thou really talk of going back again to Judaea? Dost Thou not fear another assault on Thy'life?\" We can easily detect fear for their own safety, as well as their Master's, in the question of the disciples : yet they put it on '; thee,\" and not on \"us.\"\n\nLet us note how strange and unwise our Lord's plans sometimes appear to His short-sighted people. How little the best can understand His ways !","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.9.1","start":9,"end":9,"heading":"","excerpt":"\" Are not the working hours of the day twelve? You know they are, speaking generally. If a man on a journey walks during these twelve daylight hours, he sees his road, and does not stumble or fall, because the sun, which is the light of the world, shines on his path. If, on the contrary, a man on a journey chooses to walk in the unreasonable hour of night, he is likely to stumble or fall, for want of light to guide his feet. It is even so with Me. My twelve hours of ministry, my day of work, is not yet over. There is no fear of my life being cut off before the time : I shall not be slain till my work is done. Till mine hour is come I am safe, and not a hair of my head can be touched. I am like one walking in the full light of the sun, and cannot fall. The night will soon be here when I shall walk on earth no longer : but the night has not yet come. There are twelve hours in my day of earthly ministry, and the twelfth with Me has not arrived.\"\n\nThis seems to me substantially the correct explanation of our Lord's meaning. The idea of ancient writers, as Hugo and Lyranus, that our Lord meant, by mentioning the twelve hours of the day, that men often change their minds as the day goes on, and that the Jews, perhaps, no longer wished to kill Him, is very improbable and unsatisfactory.\n\nI grant that the conclusion of the tenth verse, \"there is no light in him,\" presents some difficulty. The simplest explanation is, that it only means, \" because he has no light.\"\n\nPearce conjectures that the clause should be rendered, \"Because there is no light in it; viz., the world.\" The Greek will perhaps bear this interpretation.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.9.2","start":9,"end":9,"heading":"","excerpt":"Let us note that the great principle underlying the two verses is the old saying in another form, \" Every man is immortal till his work is done.\" A recollection of that saying is an excellent antidote against fears of danger. The missionary in heathen lands, and the minister at home, pressed down by unhealthy climate, or over-abundant work, may take comfort in it, after their Lord's example. Let us only, by way of caution, make sure that our dangers meet us in the path of duty, and that we do not go out of the way to seek them.\n\nRupertus suggests that our Lord had in His mind His own doctrine, that He was the Light and Sun of the world. Now as the sun continues shining all the twelve hours of the day, and no mortal power can stop it, so He would have the disciples know that until the evening of His own course arrived, no power of the Jews could possibly check, arrest, or do Him harm. As to the disciples, He seems to add, \" So long as I am shining on you with my bodily presence, you have nothing to fear, you will not fall into trouble. When I am taken from you, and not till then, you will be in danger of falling into the hands of persecutors, and even of being put to death.\" Ecolampadius takes the same view.\n\nMelancthon thinks that our Lord uses a proverbial mode of speech, in order to teach us the great broad lesson that we must attend to the duties of our day, station, and calling, and then leave the event to God. In the path of duty all will turn out right. Calvin, Bullinger, Gualter, and Brentius, take much the same view.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.11.1","start":11,"end":11,"heading":"These things...Our friend Lazarus...sleepeth","excerpt":"In this verse our Lord breaks the fact, that Lazarus is dead, to His disciples. He does it in words of matchless beauty and tenderness. After saying \"these things\" about the twelve hours of the day, which we have considered in the last verse, He seems to make a slight pause. Then, \"after that,\" comes the announcement, which would be more literally rendered, \" Lazarus, the friend of us, has been laid asleep.\"\n\nThe word \"sleepeth\" means, \"is dead.\" It is a gentle and pathetic way of expressing the most painful of events that can befall man, and a most suitable one, when we remember that after death comes resurrection. In dying we are not annihilated. Like sleepers, we lie down, to rise again. Estius well remarks, \"Sleeping, in the sense of dying, is only applied to men, because of the hope of the resurrection. We read no such thing of brutes.\"\n\nThe use of the figure is so common in Scripture, that it Is almost needless to give references. (See Deut. xxxi. 16; Daniel xii. 2; Matt, xxvii. 52; Acts vii. 60; xiii. 36; 1 Cor. vii. 39; xi. 30 ; xv. 6—18 ; 1 Thess. iv. 13, H.) But it is a striking fact that the figure is frequently used by great heathen writers, showing clearly that the tradition of a life after death existed even among the heathen. Homer, Sophocles, Virgil, Catullus, supply instances. However, the Christian believer is the only one who can truly regard death as sleep, — that is, as a healthy, refreshing thing, which can do him no harm. Many among ourselves, perhaps, are not aware that the figure of speech exists among us in full force in the word \" cemetery,\" applied to burial-ground. That word is drawn from the very Greek verb which our Lord uses here. It is literally a \" sleeping-place.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":956,"text":"Deut. xxxi. 16","label":"Deuteronomy 31:16","href":"/deu/31/#v16","status":"detected"},{"at":972,"text":"Daniel xii. 2","label":"Daniel 12:2","href":"/dan/12/#v2","status":"detected"},{"at":1004,"text":"Acts vii. 60","label":"Acts 7:60","href":"/act/7/#v60","status":"detected"},{"at":1018,"text":"xiii. 36","label":"Acts 13:36","href":"/act/13/#v36","status":"detected"},{"at":1028,"text":"1 Cor. vii. 39","label":"1 Corinthians 7:39","href":"/1co/7/#v39","status":"detected"},{"at":1044,"text":"xi. 30","label":"1 Corinthians 11:30","href":"/1co/11/#v30","status":"detected"},{"at":1053,"text":"xv. 6","label":"1 Corinthians 15:6","href":"/1co/15/#v6","status":"detected"},{"at":1064,"text":"1 Thess. iv. 13","label":"1 Thessalonians 4:13","href":"/1th/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.11.2","start":11,"end":11,"heading":"","excerpt":"The word \"friend,\" applied to Lazarus, gives a beautiful idea of the relation between the Lord Jesus and all His believing people. Each one is His \" friend,\" — not servant, or subject only, but \" friend.\" A poor believer has no cause to be ashamed. He has a Friend greater than kings and nobles, who will show Himself friendly to all eternity. A dead saint lying in the grave is not cut off from Christ's love : even in his grave, he is still the friend of Christ.\n\nThe expression \" our,\" attached to friend, teaches the beautiful lesson that every friend of Christ is or should be the friend of all Christians. Believers are all one family of brothers and sisters, and members of one body. Lazarus was not \" my \" friend, but \"our\" friend. If any one is a friend of Christ, every other believer should be ready and willing to hold out his hand to him, a'ud say, \" You are my friend.\"\n\nWhen our Lord says, \" I go that I may awaken him out of sleep,\" He proclaims His deliberate intention and purpose to raise Lazarus from the dead. He boldly challenges the attention of the disciples, and declares that He is going to Bethany, to restore a dead man to life. Never was bolder declaration made. None surely would make it but One who knew that He was very God.\n\n\" I go,\" is equivalent to saying, \" I am at once setting forth on a journey to Bethany.\" The expression, that \" I may awake him out of sleep,\" is one word in Greek, and is equivalent to \" that I may unsleep him.\" What our Lord went to do at Bethany, He is soon coining to do for all our friends who are asleep in Christ. He is coming to awaken them.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.11.3","start":11,"end":11,"heading":"","excerpt":"Some commentators have thought that Lazarus died in the very moment that our Lord said, \" Our friend sleepeth,\" and that it means, \"Lazarus has just fallen asleep and died.\" But this is only conjecture, though doubtless our Lord knew the moment of his decease.\n\nLet it be noted that our Lord says, \"I go,\" in the singular number, and not \" Let us go.\" Does it not look as if He meant, \"Whether you like to go or not, I intend to go?\"\n\nHall remarks : \" None can awaken Lazarus out of this sleep, but He that made Lazarus. Every mouse or gnat can raise us up from that other sleep ; none but an omnipotent power from this.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.12.1","start":12,"end":12,"heading":"Then said...disciples...sleep...well","excerpt":"It seems strange that the disciples should misunderstand our Lord's words, considering how commonly death was called sleep. But their unwillingness to go into Judaea probably made them shut their eyes to our Lord's real meaning.\n\nMost writers think that the disciples referred to the general opinion, that sleep in a sickness is a sign of amendment. Some, however, suggest that they had gathered from the messenger sent by Martha and Mary what was the precise nature of Lazarus' illness, and therefore knew that it was one in which sleep was a favourable symptom.\n\nThe Greek word for \" he shall do well,\" is curious. It is the same that is often rendered \" shall be made whole.\" Sometimes it is \" healed,\" and generally \"saved.\"\n\nThe latent thought is manifest : \" If Lazarus sleeps, he is getting better, and there is no need of our going to Judaea.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.13.1","start":13,"end":13,"heading":"Howbeit Jesus spake, &c.","excerpt":"This verse is one of those explanatory glosses which St. John frequently puts into his narrative parenthetically. The three first words of the verse would be more literally rendered, \"But Jesus had spoken.\"\n\nHow the disciples could have \" thought \" or \" supposed \" that our Lord meant literal sleep, and not death, seems strange, when we remember that Peter, James, and John, had heard Him use the same expression after the death of the ruler's daughter: \" The maid sleepeth.\" (Matt. ix. 24.) Two probable reasons may be assigned : one is that they had heard from the messenger that Lazarus' recovery turned on his getting sleep, and that if he only got some sleep he might do well ; the other is that they were so afraid of returning to Judaea, that they determined to believe Lazarus was getting better, and to construe our Lord's words in the way most agreeable to their fears. It is common to observe that men will not understand what they do not want to understand.\n\nQuesnel remarks here : \" The misunderstanding of the Apostles was a great instance of stupidity, and shows plainly how sensual and carnal their minds still were. The knowledge of this is useful in order to convince incredulous persons that the Apostles were not of themselves capable either of converting the world, or of inventing the wonderful things and sublime discourses which they relate.\"\n\nThe readiness of the disciples to misunderstand figurative language is curiously shown in two other places, where our Lord spoke of \"leaven\" and \"meat.\" (Matt. xvi. 6; John iv. 32.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":478,"text":"Matt. ix. 24","label":"Matthew 9:24","href":"/mat/9/#v24","status":"detected"},{"at":1523,"text":"Matt. xvi. 6","label":"Matthew 16:6","href":"/mat/16/#v6","status":"detected"},{"at":1537,"text":"John iv. 32","label":"John 4:32","href":"/jhn/4/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.14.1","start":14,"end":14,"heading":"Then said...plainly...Lazarus...dead","excerpt":"Here at last our Lord breaks the fact of Lazarus' death to His disciples openly, and without any farther reserve. He had approached the subject gently and delicately, and thus prepared their minds for something painful, by steps. First He said simply, \" Let us go into Judaea,\" without assigning a reason. Secondly He said, \"Lazarus sleepeth.\" Lastly He says, \" Lazarus is dead.\" There is a beautiful consideration for feelings in these three steps. It is a comfortable thought that our mighty Saviour is so tenderhearted and gentle. It is an instructive lesson to us on the duty of dealing gently with others, and specially in announcing afflictions.\n\nThe word rendered \"plainly \"is the same as in John x. 24. Here, as there, it does not mean \" in plain, intelligible language \" so much as \" openly, unreservedly, and without mystery.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":699,"text":"John x. 24","label":"John 10:24","href":"/jhn/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.15.1","start":15,"end":15,"heading":"And I am glad...not there...believe","excerpt":"This sentence would be more literally rendered, \" And I rejoice on account of you, in order that ye may believe, that I was not there.\" Our Lord evidently means that He was glad that He was not at Bethany when Lazarus became ill, and had not healed him before his death, as in all probability He would have done. The result now would be most advantageous to the disciples. Their faith would receive an immense confirmation, by witnessing the stupendous miracle of Lazarus being raised from the dead. Thus, great good, in one respect, would come out of great evil. The announcement they had just heard might be very painful and distressing, but He as their Master could not but be glad to think how mightily their faith would be strengthened in the end.\n\nLet us note that our Lord does not say, \"lam glad Lazarus is dead, but I am glad I was not there.\" Had He been there, He seems to say, He could not have refused the prayer of Martha and Mary to heal His friend. We are not intended to be so unfeeling as to rejoice in the death of Christian friends ; but we may rejoice in the circumstances attending their deaths, and the glory redounding to Christ, and the benefit accruing to saints from them.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.15.2","start":15,"end":15,"heading":"","excerpt":"Let us note that our Lord does not say, \"I am glad for the sake of Martha and Mary and Lazarus that I am not there, but for your sakes.\" It is no pleasure to Him to see His individual members suffering, weeping, and dying; but He does rejoice to see the good of many spring out of the suffering of a few. Hence He permits some to be afflicted, in order that many may be instructed through their afflictions. This is the key to the permission of evil in the world ; it is for the good of the many. When we ourselves are allowed of God to suffer, we must remember this. We must believe there are wise reasons why God does not come to our help at once and take the suffering away.\n\nLet us note our Lord's desire that His disciples \" may believe.\" He did not mean that they might believe now for the first time, but that they might believe more firmly, heartily, and unhesitatingly ; that their faith, in short, might receive a great increase by seeing Lazarus raised. We see here the immense importance of faith. To believe on Christ, and trust God's word, is the first step towards heaven. To believe more and trust more, is the real secret of Christian growth, progress, and prosperity. To make us believe more is the end of all Christ's dealings with us. (See John xiv. 1.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1260,"text":"John xiv. 1","label":"John 14:1","href":"/jhn/14/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.15.3","start":15,"end":15,"heading":"nevertheless let us go unto him","excerpt":"The first word here would be more literally rendered \"But.\" It is as though our Lord said, \"But let us delay no longer ; let us cast aside all fears of danger ; let us go to our friend.\"\n\nIt is noteworthy that our Lord says, \"let us go to Lazarus,\" though he was dead, and would be buried by the time they reached Bethany. Can it be that the disciples thought He had David's words about his dead child in His mind, \" I shall go to him \" ? The words of Thomas, in the next verse, seem to make it possible.\n\nWe may notice three gradations in our Lord's language about going to Bethany. The first, in the 7th verse : there He says in the plural, \"Let us all go into Judaea.\" — The second, in verse 11: there He says in the singular, \"I go to awake him; \"as though He was ready to go alone. — The third is here in the plural, \" Let us all go.\"\n\nToletus thinks that by these words our Lord meant to hint His intention of raising Lazarus.\n\nBurkitt remarks : \" O love, stronger than death ! The grave cannot separate Christ and his friends. Other friends accompany us to the brink of the grave, and then they leave us. — Neither life nor death can separate from the love of Christ.\n\nBengel remarks: \"It is beautifully consonant with Divine propriety, that no one is ever read of, as having died while the Prince of Life was present.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.16.1","start":16,"end":16,"heading":"Then said Thomas...go...die with him","excerpt":"The disciple here named is also mentioned in John xiv. 5, and John xx. 24, 26, 27. On each occasion he appears in the same state of mind,— ready to look at the black side of everything,— taking the worst view of the position, and raising doubts and fears. In John xiv. 5, he does not know where our Lord is going. In John xx. 25, he cannot believe our Lord has risen. Here he sees nothing but danger and death, if his Master returns to Judaea. Yet he is true and faithful nevertheless. He will not forsake Christ, even if death is in the way. \"Let us go,\" he says to his fellowdisciples, \" and die with our Master. He is sure to be killed if He does go; but we cannot do better than be killed with him.\"\n\nSome, as Brentius, Grotius, Leigh, Poole, and Hammond, think that \" with him,\" refers to Lazarus. But most commentators think that Thomas refers to our Lord ; with them I entirely agree.\n\nLet it be noted that a man may have notable weaknesses and infirmities of Christian character, and yet be a disciple of Christ. There is no more common fault among believers, perhaps, than despondency and unbelief. A reckless readiness to die and make an end of our troubles is not grace but impatience.\n\nLet us observe how extremely unlike one another Christ's disciples were. Peter, for instance, overrunning with zeal and confidence, was the very opposite of desponding Thomas. Yet both had grace, and both loved Christ. We must not foolishly assume that all Christians are exactly like one another in details of character. We must make large allowances, when the main features are right.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":45,"text":"John xiv. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":62,"text":"John xx. 24, 26, 27","label":"John 20:24","href":"/jhn/20/#v24","status":"detected"},{"at":62,"text":"John xx. 24, 26, 27","label":"John 20:26–27","href":"/jhn/20/#v26","status":"detected"},{"at":259,"text":"John xiv. 5","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":317,"text":"John xx. 25","label":"John 20:25","href":"/jhn/20/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.16.2","start":16,"end":16,"heading":"","excerpt":"Let us remember that this same Thomas, so desponding in our Lord's life-time, was afterwards the very Apostle who first preached the Gospel in India, according to ecclesiastical history, and penetrated further East than any whose name is recorded. Chrysostom says, \" The very man who dared not go to Bethany in Christ's company, afterwards ran alone through the world, and dwelt in the midst of nations full of murder and ready to kill him.\"\n\nSome have thought that his Greek name \" Didymus,\" signifying \" two \" or \" double,\" was given him because of his character being double, viz., part faith and part weakness. But this is very doubtful. In the first three Gospels, in the catalogue of the twelve, he is always named together with Matthew the publican. But why we do not know.\n\nThe Greek word for \"fellow-disciple\" is never used in the New Testament excepting here.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.17.1","start":17,"end":17,"heading":"Then when Jesus came","excerpt":"We are left entirely to conjecture as to the time spent by our Lord in His journey from Bethabara to Bethany. We do not know anything certain of the place where He was abiding, except that it was beyond Jordan. Probably it was between twenty and thirty miles from Bethany, and this distance, to those who travel on foot, would be at least a day's journey.\n\n[He found... lain... grave... four days already.'] The Greek form of language here is peculiar, and a literal translation would be impossible. It would be, \" He found him being already four days in the grave.\" It is highly probable that Lazarus was buried the same clay that he died. In a country like Palestine, with a hot climate, it is quite impossible to keep corpses long unburied, without danger and discomfort to the living. A man may talk to his friend one day, and find him buried the next day.\n\nOne thing is abundantly proved by this verse. Lazarus must certainly have been dead, and not in a trance or swoon. A person lying in a grave for four days, all reasonable people would admit, must have been a dead man.\n\nThe various forms of death which our Lord is recorded to have triumphed over should not be forgotten. Jairus' daughter was just dead ; the son of the widow of Nain was being carried to the grave ; Lazarus, the most extraordinary case of all, had been four days in the tomb.\n\nThe expression, \" He found,\" in this . verse, must not be thought to imply any surprise. We know that our Lord begun His journey from Bethabara with a full knowledge that Lazarus was dead. What \" He found \" applies to Lazarus therefore, and to the precise length of time that he had been in the grave. He was not only dead, but buried.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.17.2","start":17,"end":17,"heading":"","excerpt":"We can well imagine what a sorrowful time those four days must have been to Martha and Mary, and how many thoughts must have crossed their minds as to the reason of our Lord's delay, as to the day He would come, and the like. Nothing so wears us down as suspense and uncertainty. Yet of all graces there is none so glorifying to God and sanctifying to the heart as that of patience or quietly waiting. How long Abraham, Jacob, Joseph, Moses, and David were kept waiting! Jesus loves to show the world that His people can wait. Martha and Mary had to exemplify this. Well if we can do likewise !\n\nGomarus discusses at length the curious question, where the soul of Lazarus was during those four days. He dismisses as unscriptural the idea that it was yet in the body, and seems to hold that it was in Paradise.\n\nThe \" four days \" are easily accounted for, if we remember the time occupied by the messenger from Bethany, the two days' delay at Bethabara, and the journey to Bethany.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.17-29.1","start":17,"end":29,"heading":"JOHN XI. 17—29.","excerpt":"We learn, firstly, what a strange mixture of grace and weakness is to be found even in the hearts of true believers.\n\nWe see this strikingly illustrated in the language used by Martha and Mary. Both these holy women had faith enough to say, \" Lord, if Thou hadst been here, my brother had not died.\" Yet neither of them seems to have remembered that the death of Lazarus did not depend on Christ's absence, and that our Lord, had He thought fit, could have prevented his death with a word, without coming to Bethany. — Martha had knowledge enough to say, \" I know, that even now, whatsoever Thou wilt ask of God, God wilt give it Thee, — I know that my brother shall rise again at the last day, — I believe that Thou art the Christ, the Son of God.\" — But even she could get no further. Her dim eyes and trembling hands could not grasp the grand truth that He who stood before her had the keys of life and death, and that in her Master dwelt \" all the fulness of the Godhead bodily.\" (Colos. ii. 9.) She saw indeed, but through a glass darkly. She knew, but only in part. She believed, but her faith was mingled with much unbelief. Yet both Martha and Mary were genuine children of God, and true Christians.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.18.1","start":18,"end":18,"heading":"Now Bethany...nigh...Jerusalem, about fifteen furlongs off","excerpt":"This verse shows that John wrote for readers who were not acquainted with Palestine. According to his manner he gives a parenthetical description of the situation of Bethany, partly to show how very near to Jerusalem the wonderful miracle he relates was worked, — within a walk of the temple, and almost within view ; and partly to account for the number of the Jews who came from Jerusalem to comfort Martha and Mary.\n\nThe distance, fifteen furlongs, is rather less than two miles. The use of the expression, \"about,\" shows that the Holy Ghost condescends to use man's common form of language in describing things, and that such expressions are not inconsistent with inspiration. (See John ii. 6, and vi. 19.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":686,"text":"John ii. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.19.1","start":19,"end":19,"heading":"And many of the Jews...came...Mary","excerpt":"This sentence would be more literally rendered, u Many from among the Jews had come to those around Martha and Mary.\" Who these Jews were it 19 impossible to say, except that they evidently came from Jerusalem. One can hardly suppose that they were the leaders and rulers of the Pharisees. Such men would not be likely to care for friends of Jesus, and would hardly have condescended to visit Martha and Mary, who were doubtless known to be His disciples. Of course it is possible that Simon the leper, in whose house Lazarus died, may have been a man of consideration, and that the Jews may have come out of respect to him. At any rate it is clear that those who saw the stupendous miracle of this chapter were Jerusalem Jews, and were \" many,\" and not few. — The expression, \" Those around Martha and Mary,\" is a form of language not uncommon in Greek, and is probably rightly translated in our version. It can hardly mean, \" the women who had come to mourn with Martha and Mary,\" though it is well known that women were the chief mourners at funerals. It is, however, only fair to say that Beza decidedly holds that the women and female friends who had come to mourn with Mary and Martha are meant in this verse.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.19.2","start":19,"end":19,"heading":"to comfort them concerning their brother","excerpt":"This appears to have been a common practice among the Jews. When any one died, friends and neighbours assembled for several days at the house of the deceased, to mourn with and comfort the relatives. Lightfoot specially mentions it. The same custom prevails in many parts of the world at the present day : Hindostan and Ireland are instances.\n\nWe cannot doubt that many of these Jews came to Martha and Mary from form and custom, and not from any genuine sympathy or kind feeling, much less from any unity of spiritual taste. Yet it is striking to observe how God blesses even the semblance of sympathy. By coming they saw Christ's greatest miracle. If unbelief can sympathize, how much more should grace.\n\nOne thing at any rate seems very clearly proved by this verse. Whatever was the rank or position of Martha, Mary, and Lazarus, they were well-known people, and anything that happened in their house at Bethany was soon public news in Jerusalem. Had they been strangers from Galilee, the thing named in this verse would not have been written.\n\nChrysostom thinks the Evangelist mentioned the Jews coming to comfort Martha and Mary, as one of the many circumstances proving that Lazarus was really dead. They evidently thought him dead, or they would not have come.\n\nLightfoot gives a long and curious account of the customs of the Jews about comforting mourners. He says that \"thirty days were allotted for the time of mourning. The three first days were for weeping; seven days for lamentation; and thirty days for intermission from washing or shaving. The beds in the house of mourning were all taken down and laid on the ground, as soon as the coffin left the house. The comforter sat on the floor ; the bereaved sat chief. The comforter might not say a word till the chief mourner broke silence.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.19.3","start":19,"end":19,"heading":"","excerpt":"Poole observes that the mourning for Jacob was forty days, for Aaron and Moses, thirty days. (Gen. l. 3; Num. xx. 29; Deut. xxxiv. 8.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":94,"text":"Gen. l. 3","label":"Genesis 50:3","href":"/gen/50/#v3","status":"detected"},{"at":105,"text":"Num. xx. 29","label":"Numbers 20:29","href":"/num/20/#v29","status":"detected"},{"at":118,"text":"Deut. xxxiv. 8","label":"Deuteronomy 34:8","href":"/deu/34/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.20.1","start":20,"end":20,"heading":"Then Martha...heard...Jesus...coming...met him","excerpt":"The Greek word for \" was coming,\" would have been more literally translated, \" is coming,\" or, \"comes,\" in the present tense. It then gives the idea that Martha received from some friend, servant, or watchman, who was on the lookout on the road from Jordan, the message long looked for, \"Jesus is in sight:\" \" He is coming.\" She then hurried out, and met our Lord outside the village. The Greek is simply, \"met Him;\" and \"went\" is needless.\n\nBullinger thinks that Martha, with characteristic activity, was bustling after domestic duties, and heard from some one that Jesus was coming, and ran to meet Him, without going to tell Mary.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.20.2","start":20,"end":20,"heading":"but Mary sat still...house","excerpt":"While Martha hurried out to meet Jesus, Mary continued sitting in the house. Martha's \" met\" is a perfect tense ; Mary's \" sat\" is an imperfect. It is impossible not to see the characteristic temperament of each sister coming out here, and doubtless it is written for our learning. Martha — active, stirring, busy, demonstrative — cannot wait, but runs impulsively to meet Jesus. Mary — quiet, gentle, pensive, meditative, contemplative, meek — sits passively at home. Yet I venture to think that of the two sisters, Martha here appears to most advantage. There is such a thing as being so crushed and stunned by our affliction that we do not adorn our profession under it. Is there not something of this in Mary's conduct throughout this chapter? There is a time to stir, as well as to sit still ; and here, by not stirring, Mary certainly missed hearing our Lord's glorious declaration about Himself. I would not be mistaken in saying this. Both these holy women were true disciples; yet if Mary showed more grace on a former occasion than Martha, I think Martha here showed more than Mary.\n\nLet us never forget that there are differences of temperament among believers, and let us make, due allowance for others if they are not quite like ourselves. There are believers who are quiet, passive, silent, and meditative; and believers who are active, stirring, and demonstrative. The well-ordered Church must find room, place, and work for all. We need Marys as well as Marthas, and Marthas as well as Marys.\n\nNothing brings out character so much as sickness and affliction. If we would know how much grace believers have, we should see them in trouble.\n\nLet us remember that \"sitting\" was the attitude of a mourner, among the Jews. Thus Job's friends \" sat down with him on the ground.\" (Job ii. 13.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1789,"text":"Job ii. 13","label":"Job 2:13","href":"/job/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.20.3","start":20,"end":20,"heading":"","excerpt":"Henry remarks: \"In the day of affliction Mary's contemplative and reserved temper proved a snare to her, made her less able to grapple with grief, and disposed her to melancholy.\n\nIt will be our wisdom to watch against the temptations, and improve the advantages of our natural temper.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.21.1","start":21,"end":21,"heading":"Then said Martha...if thou...not died","excerpt":"This is the first account of Martha's feelings. It was the uppermost thought in her mind, and with honest impulsiveness she brings it out at once. It is easy to detect in it a strange mixture of emotions.\n\nHere is a passion, not unmixed with a tinge of reproach. \" I wish you had been here : why did you not come sooner? You might have prevented my brother's death.\"\n\nHere is love, confidence, and devotion creeping out. \" I wish you had been here. We loved you so much. We depended so entirely on your love. We felt if you had been here all would be ordered well.\"\n\nHere is faith. \" I wish you had been here. I believe you could have healed my brother, and kept death from him.\"\n\nNevertheless there is something of unbelief at bottom. Martha forgets that the bodily presence of Jesus was not necessary in order to cure her brother, or to prevent his death. She must have known what our Lord did for the centurion's servant, and the ruler of Capernaum. He had but to speak the word anywhere and Lazarus would have recovered. But memories often fail in time of trouble.\n\nFerus remarks how apt we all are to say, as Martha, \"If God had been here, if Christ had been present, this would not have happened; as if Christ was not always present, and everywhere near His people ! \"\n\nHenry remarks that in cases like Martha's, \" we are apt to add to our 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. And what good does it do ? When God's will is done, our business is to submit.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.22.1","start":22,"end":22,"heading":"But I know...even now...ask...give it thee","excerpt":"In these words poor Martha's faith and hope shine clearly and unmistakably, though not without serious blemishes. \" Even now,\" she says, \" though my brother is dead and lying in the grave, I know, and feel confident, from the many proofs I have seen of Thy power, that whatsoever things Thou mayest ask of God, God will give them to Thee. I must therefore even now cling to the hope that in some way or other Thou wilt help us.\"\n\nThe faith of these words is plain and unmistakable. Martha hopes, desperately against hope, that somehow all will be right, though she knows not how. She has strong confidence in the efficacy of our Lord's prayers.\n\nThe presence of dim views and indistinct apprehensions of Christ in Martha's mind is as evident as her faith. She speaks as if our Lord was a human prophet only, and had no independent power of His own, as God, to work a miracle, and as if lie could not command a cure, but must ask God for it, as Elisha did. She must have strangely forgotten the manner in which our Lord had often worked His miracles. Chrysostom remarks, that she speaks as if Christ was only \" some virtuous and approved mortal.\"\n\nLet us note here that there may be true faith and love toward Christ in a person, and yet much dimness and ignorance mixed up with it. Love to Christ, in Christian women especially, is often much clearer than faith and knowledge. Hence women are more easily led astray by false doctrine than men. It is of the utmost importance to remember that there are degrees of faith and knowledge. How small a degree of faith may save, and how much of ignorance may be found even in one who is on the way to heaven, are deep points which probably the last day alone will fully disclose.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.23.1","start":23,"end":23,"heading":"Jesus saith...brother...rise again","excerpt":"These words, the first spoken by our Lord after arriving at Bethany, are very remarkable. They sound as if He saw the vague nature of Martha's faith, and would gradually lead her on to clearer and more distinct views of Himself, His office, and Person. He therefore begins by the broad, general promise, \" Thy brother shall be raised up.\" He does not say when or how. If his disciples heard him say this, they might have some clue to his meaning, as He had said, \" I go that I may awake him out of sleep.\" But Martha had not heard that.\n\nLet us note that our Lord loves to draw out the faith and knowledge of His people by degrees. If He told us everything at once, plainly, and without any room for misunderstanding, it would not be good for us. Exercise is useful for all our graces.\n\nRollock sees in this verse a signal example of our Lord's unwillingness to \" break the bruised reed, or quench the smoking flax.\" He nourishes and encourages the little spark of faith which Martha had.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.24.1","start":24,"end":24,"heading":"Martha...I know...resurrection...last day","excerpt":"Martha here reveals the extent of her faith and knowledge. She knows and feels sure that her brother will be raised again from the dead in the last day, when the resurrection takes place. This, as a pious Jewess, she had learned from the old Testament Scriptures, and as a Christian believer, she had gathered even more distinctly from the teaching of Jesus. But she does not say, \" I know and feel confident\" of anything more. She may perhaps have had some glimmering of hope that Jesus would do something, but she does not say, \"I know.\" General faith is easier than particular.\n\nWe see from this verse that the resurrection of the body formed part of the creed of the Jewish Church, and of the faith of our Lord's disciples. Martha's \" i\" know\" sounds as if she remembered the words of Job, \" I know that my Redeemer liveth.\" What she did not understand, or had failed to remember, was our Lord's peculiar office as Lord of the resurrection. We cannot now understand how she can have failed to hear what our Lord had said before the Sanhedrim. (John v. 25 — 29.) If she had, she evidently had not comprehended it. Even our Lord's teaching was often not taken in by His people ! How much less must His ministers expect all their sermons to be understood !\n\nTo my eyes there is an evident tone of disappointment about Martha's speech. It is as though she said, \" I know, of course, that he will rise again at last ; but that is cold comfort. It is a far-distant event. I want nearer and better consolation.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1048,"text":"John v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.24.2","start":24,"end":24,"heading":"","excerpt":"Hutcheson remarks : \" It is no uncommon thing to see men believing great things that are far off, and about which they have no present exercise, when yet their faith proves weak in the matter of a present trial, though less difficult than that which they profess to believe.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.25.1","start":25,"end":25,"heading":"Jesus said...am...resurrection...life","excerpt":"In this and the following verses, our Lord corrects Martha's feeble and inadequate notions, and sets before her more exalted views of Himself. As Chrysostom says, \" He shows her that He needed none to help Him.\" He tells her that He is not merely a human teacher of the resurrection, but the Divine Author of all resurrection, whether spiritual or physical, and the Root and Fountain of all life. \" I am that high and holy One who, by taking man's nature upon Me, have ennobled his body, and made its resurrection possible. I am the great First Cause and Procurer of man's resurrection, the Conqueror of death, and the Saviour of the body. I am the great Spring and Source of all life, and whatever life any one has, eternal, spiritual, physical, is all owing to Me. All that are raised from the grave will be raised by Me. All that are spiritually quickened are quickened by Me. Separate from Me there is no life at all. Death came by Adam : Life comes by Me.\"\n\nAll must feel that this is a deep saying, so deep that we see but a little of it. One thing only is very clear and plain : none could use this language but one who knew and felt that He was very God. No prophet or Apostle ever spoke in this way.\n\nI do not feel sure that the two first words of this verse do not; contain a latent reference to the great title of Jehovah, \"I am.\" The Greek quite permits it.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.25.2","start":25,"end":25,"heading":"he that believeth...me...dead...live","excerpt":"This sentence receives two interpretations. Some, as Calvin and Hutcheson, hold that \" dead \" here means spiritually dead. Others, as Bullinger, Gualter, Brentius, Musculus, hold that \" dead \" means bodily dead. — With these last I entirely agree, partly because of the point that our Lord is pressing on Martha, partly because of the awkwardness of speaking of a believer as \"dead.\" Moreover, the expression is a verb, — \" though he has died,\" and not an adjective,— \" is a dead person.\" The sense I believe to be this : \" He that believes in Me, even if he has died, and been laid in the grave, like thy brother, shall yet live, and be raised again through my power. Faith in Me unites such an one to the Fountain of all life, and death can only hold him for a short time. As surely as I, the Head, have life, and cannot be kept a prisoner by the grave, so surely all my members, believing in Me, shall live also.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.26.1","start":26,"end":26,"heading":"And whosoever liveth...believeth...never die","excerpt":"In this verse our Lord seems to me to speak of living believers, as in the last verse He had spoken of dead ones. Here, then, He makes the sweeping declaration, that \" every one who believes in Him shall never die :\" that is, he \"shall not die eternally,\" as the Burial Service of the Church of England has it. The second death shall have no power over him. The sting of bodily death shall be taken away. He partakes of a life that never ends, from the moment that he believes in Christ. His body may be laid in the grave for a little season, but only to be raised after a while to glory; and his soul lives on uninterruptedly for evermore, and, like the great risen Head, dieth no more.\n\nThat there are great depths in this and the preceding sentence, every reverent believer will always admit. We feel that we do not see the bottom. The difficulty probably arises from the utter inability of our gross, carnal natures to comprehend the mysteries of life, death, and resurrection of any kind. One thing is abundantly clear, and that is the importance of faith in Christ. \" He that believeth\" is the man who though dead shall live, and shall never die. Let us take care that we believe, and then all shall one day be plain. The simple questions, \" What is life, and what is death?\" contain enough to silence the wisest philosopher.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.26.2","start":26,"end":26,"heading":"Believest thou this","excerpt":"This searching question is the application to Martha of the great doctrines just laid down. \" Thou believest that the dead will rise. It is well. But dost thou believe that I am the Author of resurrection, and the source of life? Dost thou realize that I, thy Teacher and Friend, am very God, and have the keys of death and the grave in my hands? Hast thou yet got hold of this? If thou hast not, and only knowest me as a prophet sent to teach good and comfortable things, thou hast only received half the truth.\"\n\nHome questions like these are very useful. How little we most of us know what we really believe, and what we do not; what we have grasped and made our own, and what we hold loosely ! Above all, how little we know what we really believe about Christ !\n\nMelancthon points out how immensely important it is to know whether we really have faith, and believe what we hold.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.27.1","start":27,"end":27,"heading":"She saith...Yea, Lord: I believe","excerpt":"Poor Martha, pressed home with the mighty question of the last verse, seems hardly able to give any but a vague answer. In truth, we cannot expect that she would speak distinctly about that which she only understood imperfectly. She therefore falls back on a general answer, in which she states simply, yet decidedly, what was the extent of her creed.\n\nOur English word, \" I believe,\" hardly gives the full sense of the Greek. It would be literally, \" I have believed, and do believe.\" This is my faith, and has been for a long time.\n\nAugustine, Bede, Bullinger, Chemnitius, Gualter, Maldonatus, Quesnel, and Henry, think that the first word of Martha's reply is a full and explicit declaration of faith in everything our Lord had just said. \"Yes, Lord, I do believe Thou art the resurrection and the life,\" etc. I cannot see this myself. The idea seems contradicted by Martha's subsequent conduct at the grave.\n\nMusculus strongly maintains that Martha's confession, good as it was, was vague and imperfect. Lampe takes much the same view.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.27.2","start":27,"end":27,"heading":"thou art the Christ...Son of God...come...world","excerpt":"Here is Martha's statement of her belief. It contains three great points : (1) that Jesus was the Christ, the anointed One, the Messiah ; (2) that He was the Son of God ; (3) that He was the promised Redeemer, who was to come into the world. She goes no further, and probably she could not. Yet considering the time she lived in, the universal unbelief of the Jewish nation, and the wonderful difference in the views of believers before the crucifixion and after, I regard it as a noble and glorious confession, and even fuller than Peter's, in Matthew xvi. 16. Melancthon points out the great superiority of Martha's faith to that of the most intellectual heathen, in a long and interesting passage.\n\nIt is easy to say that Martha's faith was rather vague, and that she ought to have seen everything more clearly. But we at this period of time, and with all our advantages, are very poor judges of such a matter. Dark and dim as her views were/ it was a great thing for a solitary Jewish woman to have got hold of so much truth, when within two miles, in Jerusalem, all who held such a creed as hers were excommunicated and persecuted.\n\nLet us note that people's views of truth may be very defective on some points, and yet they may have the root of the matter in them. Martha evidently did not yet fully realize that Christ was the resurrection and the life : but she had learned the alphabet of Christianity,— Christ's Messiahship and Divinity, and doubtless learned more in time. We must not condemn people hastily or harshly, because they do not see all at once.\n\nChrysostom says: \"Martha seems to me not to understand Christ's saying. She was conscious it was some great thing, but did not perceive the whole meaning, so that when asked one thing she answered another.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":545,"text":"Matthew xvi. 16","label":"Matthew 16:16","href":"/mat/16/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.27.3","start":27,"end":27,"heading":"","excerpt":"Toletus remarks: \"Martha thought she believed everything Christ said, while she believed Him to be the true promised Messiah. And she did truly believe, but her faith was implicit and general. It is just as if some rustic, being questioned about some proposition of faith which he does not quite comprehend, replies, ' I believe in the Holy Church.' So here Martha said, ' I believe, Lord, that Thou art the true Christ, and that all things Thou sayest are true ; ' and yet she did not distinctly perceive them.\" This is a remarkable testimony from a Romanist.\n\nOught we not, perhaps, to make some allowance for the distress and affliction in which Martha was when she made her confession ? Is it fair to expect a person in her position to speak as distinctly and precisely as one not in trouble ?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.28.1","start":28,"end":28,"heading":"And when she had so said, she, &c.","excerpt":"The affection of Martha for her sister appears here. Once assured that her Master was come, and perhaps somewhat cheered by the few words He spoke, she hastens home to tell Mary that Jesus was come, and had called for her. We are not told expressly that Jesus had mentioned Mary, but we may suppose that He did, and had asked where she was.\n\nThe word \" secretly\" may be applied to the word which follows, if we like, and it would then mean that \" Martha called Mary, saying secretly.\" This is probably the correct rendering.\n\nThe word rendered \" is come\" would be more literally translated, \"is present: is actually here.\"\n\nThe expression, \"the Master,\" is probably the name by which our Lord was familiarly known by the family at Bethany. It is literally, \"the Teacher.\"\n\nBullinger remarks that the word \" secretly \" is purposely inserted, to show that the Jews who followed Mary had no idea that Jesus was come. Had they known it, he thinks, they would not have followed her, and so would not have seen the miracle.\n\nHall evidently thinks that Martha told Mary \" secretly,\" for fear of the unbelieving Jews who were among the comforters He remarks : \" Christianity doth not bid us abate anything of our wariness and honest policy : yea, it requires us to have no less of the serpent than of the dove.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.29.1","start":29,"end":29,"heading":"As soon as she heard, &c.","excerpt":"The two last words in this sentence are both in the present tense. It would be more literally rendered, \" She, when she heard, arises quickly and comes to Him.\" It is evident, I think, that the sudden movement of Mary was not caused by hearing that Jesus was come, but that Jesus called for her.\n\nIt is not unlikely, from the word \" arose,\" that Mary was lying or sitting prostrate on the ground, under the pressure of grief. We may also well suppose that our Lord, who doubtless knew her state, asked for her, in order to rouse her to exertion. When David heard that his child was dead, and nothing left for him to do but to be resigned, he \" arose from off the earth.\" (2 Sam. xii. 20.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":672,"text":"2 Sam. xii. 20","label":"2 Samuel 12:20","href":"/2sa/12/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.30.1","start":30,"end":30,"heading":"Now Jesus was not yet come, &c.","excerpt":"The Greek word for \" come \" is in the preterperfect tense. The sentence, translated literally, would be, \" Jesus had not yet come into the town,\" when Martha left Him to tell Mary, but was still waiting or remaining in the place outside Bethany, where Martha at first met Him. The word \" town \" would be more correctly rendered \" village,\" according to our present acceptation of the word. Yet it is fair to remember that words change their meaning with lapse of time. Even at this day a little Suffolk village of 1,400 people, is called a \" town\" by many of its inhabitants.\n\nCalvin thinks that Jesus remained outside Bethany by Martha's request, that His life might not be endangered.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.30-37.1","start":30,"end":37,"heading":"JOHN XI. 30—37.","excerpt":"We learn, for one thing, in these verses, how great a blessing God sometimes bestows on actions of kindness and sympathy.\n\nIt seems that the house of Martha and Mary at Bethany was filled with mourners when Jesus arrived. Many of these mourners, no doubt, knew nothing of the inner life of these holy women. Their faith, their hope, their love to Christ, their discipleship, were things of which they were wholly ignorant. But they felt for them in their heavy bereavement, and kindly came to offer what comfort they could. By so doing they reaped a rich and unexpected reward. They beheld the greatest miracle that Jesus ever wrought. They were eye-witnesses when Lazarus came forth from the tomb. To many of them, we may well believe, that day was a spiritual birth. The raising of Lazarus led to a resurrection in their souls. How small sometimes are the hinges on which eternal life appears to depend ! If these people had not sympathized they might never have been saved.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.31.1","start":31,"end":31,"heading":"The Jews then...comforted her...saw Mary...followed her","excerpt":"It is probable that the persons here mentioned formed a considerable number, — as many as could crowd into the house. \" Comforted\" in the Greek is the present participle, and implies that they were actually employed in comforting Mary. Concerning the manner of comforting on such occasions, we know nothing certain. People who only talk common places are miserable comforters, and far worse than Job's friends, who sat for seven days saying nothing at all. It may be that among the Jews the mere presence of courteous and sympathizing people was thought a kind attention, and soothed the feelings of the bereaved. The customs of nations differ widely in such matters.\n\nIt is evident these Jews did not hear Martha's message, and knew nothing of Jesus being near. Some of them, perhaps, had they known it, would not have followed Mary; not knowing, they all followed without exception, and unexpectedly became eye-witnesses of a stupendous miracle. All they knew was that Mary went out hastily. They followed in a spirit of kind sympathy, and by so doing reaped a great blessing.\n\nRupertus shrewdly remarks that the Jews did not follow Martha, when she ran to meet Jesus, but did follow Mary. He conjectures that Mary's affliction was deeper and more overwhelming than Martha's, and her friends devoted themselves more to comfort her, as needing most consolation. Yet the simpler reason seems to be that when both sisters had left the house, the friends could hardly do anything else but go out and follow.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.31.2","start":31,"end":31,"heading":"She goeth...grave...weep there","excerpt":"We must suppose from this sentence, tha ; weeping at the grave of dead friends was a custom among the Jews in our Lord's time. In estimating such a custom, which to most thinking persons may seem as useless as rubbing a wound, and very likely to keep up pain without healing, it is only fair to remember that Old Testament views of the state after death were not nearly so well lighted and comfortable as ours. The removal of death's sting, the resurrection and paradise, were things not nearly so well understood even by the best saints before Christ, as they were after Christ rose again. To most of the Jews, in our Lord's time, we can well believe that death was regarded as the end of all happiness and comfort, and the state after death as a dreary blank. When Sadducees, who said there was \"no resurrection,\" were chief rulers and high priests, we may well suppose that the sorrow of many Jews over the death of friends was a \" sorrow without hope.\" Even at this day, \"the place of wailing\" at Jerusalem, where the Jews assemble to weep over the foundation-stones of the old temple, is a proof that their habit of weeping over crushed hopes is not yet extinct.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.32.1","start":32,"end":32,"heading":"Then when Mary, &c.","excerpt":"We see in this verse that as soon as Mary met our Lord, the first thing she said was almost exactly what Martha had said in the twenty-first verse, and the remarks made there need not be repeated. The similarity shows, at any rate, that throughout the illness of Lazarus, the thoughts of the two sisters had been running in one and the same direction. Both had built all their hopes on Jesus coming. Both had felt confidence that His coming would have saved their brother's life. Both were bitterly disappointed that He did not come. Both had probably kept saying the same words repeatedly, \" If our Master would only come, Lazarus would not die.\" There are, however, one or two touches of difference between the two sisters, here as elsewhere. Let us note them.\n\nMary \" fell down \" at our Lord's feet, and Martha did not. She was made of softer, feebler character than Martha, and was more completely crushed and overcome than her sister.\n\nMary fell down at our Lord's feet when she \" saw\" Him. Up to that moment probably she had borne up, and had run to the place where Martha told her Jesus was waiting. But when she actually saw her Master, and remembered how she had longed for a sight of Him for some days, her feelings overcame her, and she broke down. The eyes have a great effect on the feelings of the heart. People often bear up pretty well, till they see something that calls up thoughts.\n\nI do not perceive any ground for thinking, as Calvin does, that this \"falling at our Lord's feet\" was an act of worship, a recognition o f our Lord's divinity. It is much more natural and reasonable to regard it as the mere expression of Mary's state of feelings.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.32.2","start":32,"end":32,"heading":"","excerpt":"Trapp remarks that the words of Mary in this verse and of Martha in the former one show that we are all naturally disposed to make too much of Christ's bodily presence.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.33.1","start":33,"end":33,"heading":"When Jesus therefore saw her, &c.","excerpt":"This is one of those verses which bring out very strongly the real humanity of our Lord, and His power to sympathize with His people. As a real man, He was specially moved when He saw Mary and the Jews weeping. As God, He had no need to hear their plaintive language, and to see their tears, in order to learn that they were afflicted. He knew perfectly all their feelings. Yet as man He was like ourselves, peculiarly stirred by the sight of sorrow; for human nature is so constituted that grief is eminently contagious. If one in a company is deeply touched, and begins to weep, it is extremely likely that others will weep also. This power of sympathy our Lord evidently had in full possession. He saw weeping and He wept.\n\nLet us carefully remark that our Lord never changes. He did not leave behind Him His human nature when He ascended up into heaven. At this moment, at God's right hand, He can be touched with the feeling of our infirmities, and can understand tears as well as ever. Our great High Priest is the very Friend that our souls need, able to save as God, able to feel as man. To talk of the Virgin Mary feeling for sinners more than Jesus is to say that which is ignorant and blasphemous. To teach that we can need any other priest, when Jesus is such a feeling Saviour, is to teach what is senseless and absurd.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.33.2","start":33,"end":33,"heading":"he groaned in the spirit","excerpt":"There is considerable difficulty about this expression. The word rendered \" groaned,\" is only used five times in the New Testament. In Matt. ix. 30, and Mark i. 43, it is \" straitly charged.\" In Mark xiv. 5, it is \"murmured.\" Here, and at the thirty-eighth verse above, it is \"groaned.\" Now what is precisely meant by the phrase?\n\n(a) Some, as Ecolampadius, Brentius, Chemnitius, Flacius, and Ferus, maintain firmly that the notion of anger, indignation, and stern rebuke, is inseparable from the word \" groaned.\" They think that the latent idea is the deep and holy indignation with which our Lord was moved at the sight of the ravages which death had made, and the misery sin and the devil had brought into the world. They say it implies the stern and righteous wrath with which the deliverer of a country tyrannized over and trampled down by a rebel regards the desolation and destruction which the rebel has caused.\n\n(b) Some add to this view the idea that \" in spirit\" means that our Lord groaned through the Holy Ghost, or by the Divine Spirit which dwelt in Him without measure, or by the power of His Godhead.\n\n(c) Some, as Chrysostom, Theophylact, and Euthymius, think \" groaned in spirit \" means that Christ rebuked His own natural feelings by His Divine nature, or restrained His trouble, and in so doing was greatly disturbed.\n\n(d) Some, as Gomarus and Lampe, consider that our Lord was moved to holy sorrow and indignation at the sight of the unbelief even of Martha and Mary, (expressed by their immoderate grief, as if the case of Lazarus was hopeless,) as well as at the sight of the unbelief of the Jews.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":135,"text":"Matt. ix. 30","label":"Matthew 9:30","href":"/mat/9/#v30","status":"detected"},{"at":153,"text":"Mark i. 43","label":"Mark 1:43","href":"/mrk/1/#v43","status":"detected"},{"at":195,"text":"Mark xiv. 5","label":"Mark 14:5","href":"/mrk/14/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.33.3","start":33,"end":33,"heading":"","excerpt":"(e) Some, as Bullinger, Gualter, Diodati, Grotius, Maldonatus, Jansenius, Rollock, and Hutcheson, consider that the phrase simply expresses the highest and deepest kind of inward agitation of mind, an agitation in which grief, compassion, and holy detestation of sin's work in the world were all mingled and combined. This agitation, however, was entirely inward at present : it was not bodily, but spiritual ; not in the flesh, but in the spirit. As Burgon says, the \" spirit \" here means Christ's inward soul. I prefer this opinion to the former one, though I fully admit it has difficulties. But it is allowed by Schleusner and Parkhurst, and seems the view of Tyndall, Cranmer, and the Geneva version, as well as of our own.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.34.1","start":34,"end":34,"heading":"And said, Where have ye laid him","excerpt":"We cannot suppose that our Lord, who knew all things, even to the moment of Lazarus' death could really need to be informed where Lazarus was buried. He asks what He does here partly as a kind friend to show His deep sympathy and interest in the grave of His friend, and partly to give further proof that there was no collusion in the matter of Lazarus' burial, and that He had nothing to do with the choice of his tomb, in order to concert an imposture about raising him. In short, those who heard Him publicly ask this question would see that this was no prearranged and precontrived miracle.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.34.2","start":34,"end":34,"heading":"They said...Lord, come and see","excerpt":"Who they were that said this, we do not exactly know. It was probably the common saying of all the party of mourners who stood around while Jesus talked with Mary. They did not know why our Lord wished to see the grave. They may possibly have supposed that He wished to accompany Mary and Martha, and to weep at the grave. At any rate the question and answer secured a large attendance of companions, as the disciples and our Lord went to the place where Lazarus was buried.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.35.1","start":35,"end":35,"heading":"Jesus wept","excerpt":"This wonderful little verse has given rise to an enormous amount of comment. The difficulty is to select thoughts, and not to overload the subject.\n\nThe Greek word rendered \" wept \" is not the same as that used for \" weeping\" in the thirty-third verse, but totally different. There the weeping is a weeping accompanied by demonstrative lamentation. Here the word would be more literally and accurately rendered \" shed tears.\" In fact it is the only place in the New Testament where this word for \"weep\" is used.\n\nThere are three occasions where our Lord is recorded to have wept, in the Gospels : once when he beheld the city, (Luke xix. 41,) once in the garden of Gethsemane, (Matt. xxvi. 39, and Heb. vi. 7,) and here. We never read of His laughing, and only once of His rejoicing. (Luke x. 21.)\n\nThe reasons assigned by commentators why our Lord wept here, before He raised Lazarus, are various and curious.\n\n(a) Some think that he wept to see the ravages made by death and sin.\n\n(b) Some, as Hilary, think that He wept to think of the unbelief of the Jews.\n\n(c) Some think that He wept to see how weak and feeble was the faith of Mary and Martha.\n\n(d) Some, as Jerome and Ferus, think that He wept at the thought of the sorrow Lazarus would go through by returning to a sinful world.\n\n(e) Some think that He wept out of sympathy with the affliction of His friends at Bethany, in order to give an eternal proof to His Church that He can feel with us and for us.\n\nI believe this last opinion is the true one.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":628,"text":"Luke xix. 41","label":"Luke 19:41","href":"/luk/19/#v41","status":"detected"},{"at":678,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"},{"at":698,"text":"Heb. vi. 7","label":"Hebrews 6:7","href":"/heb/6/#v7","status":"detected"},{"at":785,"text":"Luke x. 21","label":"Luke 10:21","href":"/luk/10/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.35.2","start":35,"end":35,"heading":"","excerpt":"We learn the great practical lesson, from this verse, that there is nothing unworthy of a Christian in tears. There is nothing unmanly, dishonourable, unwise, or feeble, in being full of sympathy with the afflicted, and ready to weep with them that weep. Indeed, it is curious to gather up the many instances we have in Scripture of great men weeping.\n\nWe may draw great comfort from the thought that the Saviour in whom we are bid to trust is one who can weep, and is as able to feel as He is able to save.\n\nWe may learn the reality of our Lord's humanity very strongly from this little verse. He was one who could hunger, thirst, sleep, eat, drink, speak, walk, groan, be wearied, wonder, feel indignant, rejoice, like any of ourselves, and yet without sin; and, above all, He could weep. I read that there is \"joy in the presence of the angels of God,\" (Luke xv.,) but I never read of angels weeping. Tears are peculiar to flesh and blood.\n\nChrysostom remarks that \" John, who enters into higher statements about our Lord's nature than any of the evangelists, also descends lower than any in describing his bodily affections.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.36.1","start":36,"end":36,"heading":"Then said...Jews...Behold...loved him","excerpt":"This sentence is the expression partly of surprise, which comes out in the word \" behold ; \" and partly of admiration, — what a loving and tenderhearted Teacher this is ! It gives the idea that those who said this were the few unprejudiced Jews who had come to Bethany to comfort Mary and Martha, and afterward believed when they saw Lazarus raised.\n\nLet us observe that of all graces, love is the one which most arrests the attention and influences the opinion of the world.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.37.1","start":37,"end":37,"heading":"And some of them said, &c.","excerpt":"This sentence sounds to me like the language of enemies determined to believe nothing good of our Lord, and prepared to pick a hole or find a fault if possible, in anything that He did. Does not a sarcastic sneer ring throughout it? \"Could not this Man, if He really did open the eyes of that blind person at Jerusalem last autumn, have prevented this friend of His from dying? If He really is the Messiah and the Christ, and really does work such wonderful works, why has He not prevented all this sorrow? If He really loved Lazarus and his sisters, why did He not prove His love by keeping him back from the grave? Is it not plain that He is not Almighty? He cannot do everything. He could open the eyes of a blind man, but He could not prevent death carrying off His friend. If He was able to prevent Lazarus dying, why did He not do it? If He was not able, it is clear there are some things He cannot do.\"\n\nWe should note that \"the blind\" is a word in the singular number. It is evidently the blind man at Jerusalem whose case is referred to.\n\nLet us note that nothing will convince, or satisfy, or silence some wicked men. Even when Christ is before them, they are cavilling, and doubting, and finding fault. What right have Christ's ministers to be surprised if they meet with the same treatment ?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.38.1","start":38,"end":38,"heading":"Jesus...groaning...cometh...grave","excerpt":"The word here rendered \"groaning\" is the same that was used at 32d verse, and the same remarks apply to it. The only difference is that here it is \"groaning in Himself,\" and there \"groaning in the spirit.\" This, however, confirms my impression that in the former verse \" in the spirit\" simply means \" inwardly and spiritually,\" and that the general idea is \" under the influence of very strong inward emotion.\"\n\nThe situation of the grave, we need not doubt, was outside the village of Bethany. There was no such thing as interment within a town allowed among the Jews, or indeed among ancient nations generally. The practice of burying the dead among the living is a barbarous modern innovation, reflecting little credit on Christians.\n\nCalvin remarks : \" Christ approaches the sepulchre as a champion preparing for a contest ; and we need not wonder that He groans, as the violent tyranny of death, which He had to conquer, is placed before His eyes.\"\n\nEcolampadius and Musculus think that the unbelieving, sneering remark of the Jews in the preceding Terse is the reason why our Lord \" again groaned.\" Bullinger thinks that the renewed emotion of our Lord was simply occasioned by the sight of the grave.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.38.2","start":38,"end":38,"heading":"It was a cave, and a stone lay upon it","excerpt":"Graves among the Jews seem to have been of three kinds. (1) Sometimes, but rarely, they were holes dug down into the ground, like our own. (See Luke xi. 44.) (2) Most frequently they were caves hewn horizontally into the side of a rock, with a stone placed against the mouth. This was most probably the kind of new tomb in which our Lord was laid. (3) Sometimes they were caves in which there was a sloping, downward descent. This appears to have been the description of grave in which Lazarus was buried. It says distinctly that \" a stone lay upon it.\"\n\nNo doubt these particulars are specified to supply incidental proof of the reality of Lazarus' death and burial.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":144,"text":"Luke xi. 44","label":"Luke 11:44","href":"/luk/11/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.38-46.1","start":38,"end":46,"heading":"JOHN XI. 38—46.","excerpt":"These verses record one of the greatest miracles the Lord Jesus Christ ever worked, and supply an unanswerable proof of His divinity. He whose voice could bring back from the grave one that had been four days dead, must indeed have been very God ! The miracle itself is described in such simple language that no human comment can throw light upon it. But the sayings of our Lord on this occasion are peculiarly interesting, and demand special notice.\n\nWe should mark, first, our Lord's words about the stone which lay upon the grave of Lazarus. We read that He said to those around Him, when he came to the place of burial, \" Take ye away the stone.\"\n\nNow why did our Lord say this? It was doubtless as easy for Him to command the stone to roll away untouched as to call a dead body from the tomb. But such was not His mode of proceeding. Here, as in other cases, He chose to give man something to do. Here, as elsewhere, He taught the great lesson that His almighty power was not meant to destroy man's responsibility. Even when He was ready and willing to raise the dead, He would not have man stand by altogether idle.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.39.1","start":39,"end":39,"heading":"Jesus said, Take ye away the stone","excerpt":"The expression here conveys the idea of \" lifting up \" to take away. It is the same word that is rendered \" lifted up \" in 41st verse.\n\nThe use of this word greatly strengthens the idea that the grave was a descending cave, and not a horizontal one. When our Lord rose again, the stone was \" rolled away from the door,\" and not lifted up. (Matt, xxviii. 2.)\n\nBy calling on the crowd of attendants to take away the stone, our Lord effected two things. Firstly, He impressed on the mind of all engaged the reality and truth of the miracle He was about to perform. Every one who lent a hand to lift the huge stone and remove it would remember it, and become a witness. He would be able to say, \" I myself helped to lift up the stone. I myself am sure there was no imposture. There was a dead body inside the grave.\" In fact, we cannot doubt that the smell rising from the bottom of the cave would tell any one who helped to lift the stone what there was there. — Secondly, our Lord teaches us the simple lesson that He would have man do what he can. Man cannot raise the soul, and give life, but he can often remove the stone.\n\nFlacius points out the likeness between this command and the command at Cana to fill the water-pots with water. (John ii. 7.)\n\nThat the stones placed at the mouth of graves in Palestine were very large, and not easily moved, we may see from Mark xvi. 3.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1238,"text":"John ii. 7","label":"John 2:7","href":"/jhn/2/#v7","status":"detected"},{"at":1366,"text":"Mark xvi. 3","label":"Mark 16:3","href":"/mrk/16/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.39.2","start":39,"end":39,"heading":"Martha, the sister of him, &c.","excerpt":"This is a remarkable sentence, and teaches several important things.\n\n(a) It certifies, for the last time, the reality of Lazarus' death. He was not in a swoon or a trance. His own sister, who had doubtless seen him die, and closed his eyes, declares before the crowd of lookers-on, that Lazarus had been dead four days, and was fast going to corruption. This we may well believe in such a climate as that of Palestine.\n\n(&) It proves, beyond a reasonable doubt, that there was no imposture, no collusion, no concerted deception, arranged between the family of Bethany and our Lord. Here is the sister of Lazarus actually questioning the propriety of our Lord's order, and publicly saying in effect that it is no use to move the stone, that nothing can now be done to deliver her brother from the power of death. Like the eleven Apostles, after Jesus Himself rose, Martha was not a willing and prepared witness, but a resisting and unwilling one.\n\n(c) It teaches, not least, how much unbelief there is in a believer's heart at the bottom. Here is holy Martha, with all her faith in our Lord's Messiahship, shrinking and breaking down at this most critical point. She cannot believe that there is any use in removing the stone. She suggests, impulsively and anxiously, her doubt whether our Lord remembers how long her brother has been dead.\n\nIt is not for nothing that we are specially told it was \" Martha, the sister of him that was dead,\" who said this. If even she could say this, and raise objections, the idea of imposture and deception becomes absurd.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.39.3","start":39,"end":39,"heading":"","excerpt":"Some writers object to putting the full literal meaning on the Greek word rendered \" stinketh; \" but I can see nothing in the objection. We need not suppose that the body of Lazarus was different to other bodies. Moreover, it was just as easy to our Lord to raise a corpse four days dead, as one only four hours dead. In either case, the grand difficulty to be overcome would be the same : viz., to change death into life. Indeed, it is worth considering, whether this fact about Lazarus is not specially mentioned in order to show our Lord's power to restore man's corrupt and decayed body at the last day, and to make it a glorious body.\n\nLet us note here what a humbling lesson death teaches. So terrible and painful is the corruption of a body, when the breath leaves it, that even those who love us most are glad to bury us out of sight. (Gen. xxiii. 4.)\n\nMusculus suggests that Martha had so little idea what our Lord was going to do, that she supposed He only wanted to see Lazarus' face once more. This is perhaps going too far.\n\nThe Greek for \" dead four days,\" is a singular expression, and one that cannot be literally rendered in English. It would be \"He is a person of four days,\" and it may possibly mean, \" He has been buried four days.\" Raphelius gives examples from Herodotus and Xenophon, which make it possible that it means either dead or buried.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":844,"text":"Gen. xxiii. 4","label":"Genesis 23:4","href":"/gen/23/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.40.1","start":40,"end":40,"heading":"Jesus saith unto, &c.","excerpt":"This gentle but firm reproof is remarkable. It is not clear to what our Lord refers in the words, \" Said I not.\"\n\n(a) Some think, as Rupertus, that He refers to the message He sent at the beginning: ''This sickness is not unto death, but for the glory of God.\"\n\n(b) Some think that He refers to the conversation He had with Martha when she first met Him outside Bethany.\n\n(c) Some think that He refers to words He had often used in discoursing with Martha and Mary, on former occasions.\n\nThe point is one which must be left open, as we have no means of settling it. My own impression is that there is probably a reference to the message which our Lord sent back to the sisters at first, when Lazarus was sick. I fancy there must have been something more said at that time which is not recorded, and that our Lord reminded Martha of this. At the same time I cannot doubt that our Lord constantly taught the family of Bethany and all His disciples, that believing is the grand secret of seeing God's glorious works. — \" If thou canst believe, all things are possible to him that believeth.\" — \" He did not many mighty works, because of their unbelief.\" (Mark ix. 23; Matt. xiii. 58.) Unbelief, in a certain sense, seems to tie the hands and limit the power of omnipotence.\n\nLet us note that if we would see much we must first believe. Man's natural idea is just the reverse : he would first see, and then believe.\n\nLet us note that even the best believers need reminding of Christ's sayings, and are apt to forget them. \" Said I not unto thee.\" It is a little sentence we should often call to mind.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1152,"text":"Mark ix. 23","label":"Mark 9:23","href":"/mrk/9/#v23","status":"detected"},{"at":1165,"text":"Matt. xiii. 58","label":"Matthew 13:58","href":"/mat/13/#v58","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.41.1","start":41,"end":41,"heading":"Then they took away...stone...laid","excerpt":"Martha's interruption seems to me to have caused a little pause in the proceedings. She being the nearest relative of Lazarus, and having probably arranged everything concerning his burial, and provided his tomb, we may well believe that her speech made the bystanders hesitate to move the stone. When, however, they heard our Lord's solemn reply, and observed that she was silenced, and made no further objection, \" then\" they proceeded to do what our Lord desired.\n\nHall remarks : \" They that laid their hands to the stone doubtless held still awhile, when Martha spoke, and looked one while on Christ, another while on Martha, to hear what issue of resolution would follow so important an objection.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.41.2","start":41,"end":41,"heading":"And Jesus lifted up his eyes, and said","excerpt":"We now reach a point of thrilling and breathless interest. The stone had been removed from the mouth of the cave. Our Lord stands before the open grave, and the crowd stands around, awaiting anxiously to see what would happen next. Nothing appears from the tomb. There is no sign of life at present ; but while all are eagerly looking and listening, our Lord addressed His Father in heaven in a most solemn manner, lifting up His eyes, and speaking audibly to Him in the hearing of all the crowd. The reason He explains in the next verse. Now, for the last time, about to work His mightiest miracle, He once more makes a public declaration that He did nothing separate from His Father in heaven, and that in this and all His works there is a mysterious and intimate union between Himself and the Father.\n\nWe should note how He suits the action to the word. \" He lifted up His eyes.\" (Compare John xvii. 1.) He showed that He was addressing an unseen Father in heaven.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":892,"text":"John xvii. 1","label":"John 17:1","href":"/jhn/17/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.41.3","start":41,"end":41,"heading":"Father, I thank thee that thou hast heard me","excerpt":"This is a remarkable expression. Our Lord begins with \" thanks,\" when man would have expected Him to offer prayer. How shall we explain it?\n\n(a) Some think that our Lord refers to prayer He had put up to the Father concerning the death of Lazarus, from the moment that He heard of his illness, and to His present firm conviction that those prayers had been heard, and were going to receive a public answer.\n\n(6) Others think that there is no reason to suppose that our Lord refers to any former and remote prayer, — that there was a constant, hourly, minutely communication between Himself and His heavenly Father, — and that to pray, and return thanks for the answer to prayer, were actions which in His experience were very closely connected.\n\nThe subject is a deep and mysterious one, and I shrink from giving a very positive opinion about it. That our Lord constantly prayed, on all occasions, we know from the Gospels. That He prayed sometimes with great agony of mind and with tears, we also know. (Heb. v. 7.) But how far He could know anything of that peculiar struggle which we poor sinners have to carry on with doubt, fear, and anxiety, in our prayers is another question altogether, and very hard to answer. One might suppose that One who was as man, entirely holy, humble, and without sin, might be able to thank for prayer heard, almost as soon as prayer was offered. Upon this theory the sentence before us would be plain: \"I pray that Lazarus may be raised ; and I thank Thee at the same time for hearing my prayer, as I know Thou dost.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1005,"text":"Heb. v. 7","label":"Hebrews 5:7","href":"/heb/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.42.1","start":42,"end":42,"heading":"And I knew that thou hearest, &c.","excerpt":"This verse is so elliptical that the meaning can hardly be seen without a paraphrase. \" I do not give Thee these thanks as if I had ever doubted Thy willingness to hear Me ; on the contrary, I know well that Thou always hearest Me. — Thou dost not only hear all my prayers as Man, both for myself and my people; Thou dost also ever hear Me, even as I hear Thee, from the mystical union there is between the Father and the Son. But I have now said this publicly, for the benefit of this crowd of people standing by the grave, in order that they may see and believe for the last time that I do no miracle without Thee, and that I am the Messiah whom Thou hast sent into the world. I would have them publicly hear Me declare that I work this last great work as Thy Sent One, and as a last evidence that I am the Christ.\"\n\nI cannot but think there is a deep meaning about the expression, \" Thou hearest Me alway.\" (Compare John v. 30.) But I admit the difficulty of the phrase and would speak with diffidence.\n\nIt is impossible to imagine a more thorough open challenge to the attention of the Jews, than the language which preceded the raising of Lazarus. Before doing this stupendous work, our Lord proclaims that He is doing and speaking as He does to supply a proof that the Father sent and commissioned Him as the Christ. Was He the \" Sent One,\" or not? This, we must always remember, was the great question, of which He undertook to give proof. The Jews, moreover, said that He did His miracles by Beelzebub : let them hear that He did all by the power of God.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":919,"text":"John v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.42.2","start":42,"end":42,"heading":"","excerpt":"Bullinger remarks that our Lord seems to say, \"The Jews do not all understand that union and communion between Me and Thee, by which we are of the same will, power, and substance. Some of them even think that I work by the power of the devil. Therefore that all may believe that I come from Thee, am sent by Thee, am Thy Son, equal to Thee, light of light, very God of very God, I use expressions of this sort.\"\n\nPoole remarks: \"There is a great difference between God's hearing of Christ and hearing us. Christ and His Father have one essence, one nature, and one will.\"\n\nThe following miracles were wrought by Christ without audible prayer, and with only an authoritative word, Matt. viii. 3 ; ix. 6 ; Mark v. 41 ; ix. 25 ; Luke vii. 14.\n\nWordsworth observes : \" Christ prayed to show that He was not against God, nor God against Him, and that what He did was done with God's approval.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":680,"text":"Matt. viii. 3","label":"Matthew 8:3","href":"/mat/8/#v3","status":"detected"},{"at":696,"text":"ix. 6","label":"Matthew 9:6","href":"/mat/9/#v6","status":"detected"},{"at":704,"text":"Mark v. 41","label":"Mark 5:41","href":"/mrk/5/#v41","status":"detected"},{"at":717,"text":"ix. 25","label":"Mark 9:25","href":"/mrk/9/#v25","status":"detected"},{"at":726,"text":"Luke vii. 14","label":"Luke 7:14","href":"/luk/7/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.43.1","start":43,"end":43,"heading":"And when...cried...come forth","excerpt":"In this verse we have the last and crowning stage of the miracle. Attention was concentrated on the grave and our Lord. The crowd looked on with breathless expectation ; and then, while they looked, having secured their attention, our Lord bids Lazarus come forth out of the grave. The Greek word for \" He cried,\" is only in this place applied to any voice or utterance of our Lord. In Matt. xii. 19, it is used, where it is said of our Lord, \" He shall not cry.\" Here it is evident that He purposely used a very loud, piercing cry, that all around might hear and take notice.\n\nTheophylact thinks that Jesus \"cried aloud to contradict the Gentile fable that the soul remained in the tomb with the body. Therefore the soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it back.\" Euthymius suggests the same reason. This, however, seems an odd idea.\n\nOn the other hand, Brentius, Grotius, and Lampe suggest that Jesus \"cried with a loud voice,\" to prevent the Jews from saying that He muttered or whispered some magical form, or words of enchantment, as witches did.\n\nFerus observes that our Lord did not say, \" In the name of my Father come forth,\" or \"Raise Him, O my Father,\" but acts by His own authority.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":386,"text":"Matt. xii. 19","label":"Matthew 12:19","href":"/mat/12/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.44.1","start":44,"end":44,"heading":"And he that was dead came forth","excerpt":"The effect of our Lord's words was seen at once. As soon as He \" cried,\" Lazarus was seen coming up out of the cave, before the eyes of the crowd. A more plain, distinct, and unmistakable miracle it would be impossible for man to imagine. That a dead man should hear a voice, obey it, rise up, and move forth from his grave alive is utterly contrary to nature. God alone could cause such a thing. What first began life in him, how lungs and heart began to act again, suddenly and instantaneously, it would be waste of time to speculate. It was a miracle, and there we must leave it.\n\nThe idea of some, that Lazarus moved out of the grave without the use of his legs, passing through air like a spirit or ghost, seems to me needless and unreasonable. I agree with Hutcheson, Hall, and Pearce, that though \" bound hand and foot,\" there is no certain proof that his legs were tied together so tightly that he could not move out of the grave, though slowly and with difficulty, like one encumbered, on his own feet. The tardy, shuffling action of such a figure would strike all. Pearce remarks, \" He must have come forth crawling on his knees.\" We are surely not required to multiply miracles. — Yet the idea that Lazarus came out with a supernatural motion seems to be held by Augustine, Zwingle, Ecolampadius, Bucer, Gualter, Toletus, Jansenius, Lampe, Lightfoot, and Alford, who think it part of the miracle. I would not press my opinion positively on others, though I firmly maintain it. My own private feeling is that the slow, gradual, tottering movements of a figure encumbered by grave-clothes would impress a crowd far more than the rapid, ghost-like gliding out in air of a body, of which the feet did not move.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.44.2","start":44,"end":44,"heading":"his face was bound about...napkin","excerpt":"This is mentioned to show that he had been really dead, and his corpse treated like all other corpses. If not dead, he would have been unable to breathe through the napkin for four days.\n\n[Jesus saith... Loose him... let him go.\"] This command was given for two reasons : partly that many around might touch Lazarus and see for themselves that it was not a ghost, but a real body that was raised ; partly that he might be able to walk to his own house before the eyes of the multitude as a living man. This, until he was freed from grave-clothes and his eyes were unbandaged, would have been impossible.\n\nVery striking is it to remark how in the least minute particulars the objections of infidels and sceptics are quietly forestalled and met in Gospel narrative ! Thus Chrysostom remarks that the command to \" loose him \" would enable the friends who bore Lazarus to the grave, to know from the grave-clothes that it was the very person they had buried four days before. They would recognize the clothes ; they could not say, as some had said in the case of the blind man, \" This is not he.\" He also remarks that both hands, eyes, ears, and nostrils would all convince the witnesses of the truth of the miracle.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.45.1","start":45,"end":45,"heading":"Then many of the Jews...believed on him","excerpt":"This verse describes the good effect which the raising of Lazarus had on many of the Jews who had come from Jerusalem to comfort Mary and Martha. Their remaining prejudices gave way. They were unable to resist the extraordinary evidence of the miracle they had just seen. From that day they no longer denied that Jesus was the Christ. Whether their belief was faith unto salvation may well be doubted; but at any rate they ceased to oppose and blaspheme. And it is more than probable that on the day of Pentecost many of those very Jews whose hearts had been prepared by the miracle of Bethany came boldly forward and were baptized.\n\n\"We should observe in this verse what a signal blessing God was pleased to bestow on sympathy and kindness. If the Jews had not come to comfort Mary under her affliction, they would not have seen the mighty miracle of raising Lazarus, and perhaps would not have been saved.\n\nLampe remarks on these Jews : \" They had come as the merciful, and they obtained mercy.\"\n\nBesser observes the beautiful delicacy with which St. John draws a veil over the effect on Martha and Mary of this miracle, while he dwells on the effect it had on strangers.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.46.1","start":46,"end":46,"heading":"But some of them went...Pharisees, &c.","excerpt":"We see in this verse the bad effect which the raising of Lazarus had on some who saw it. Instead of being softened and convinced, they were hardened and enraged. They were vexed to see even more unanswerable proofs that Jesus was the Christ, and irritated to feel that their own unbelief was more than ever inexcusable. They therefore hurried off to the Pharisees to report what they had seen, and to point out the progress that our Lord was making in the immediate neighborhood of Jerusalem.\n\nThe amazing wickedness of human nature is strikingly illustrated in this verse. There is no greater mistake than to suppose that seeing miracles will necessarily convert souls. Here is a plain proof that it does not. Never was there a more remarkable confirmation of our Lord's words in the parable of the Rich Man and Lazarus, \" If they believe not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.\"\n\nMusculus observes what a wonderful example we have here of the sovereign grace of God, choosing some, and leading them to repentance and faith, and not choosing others. Here is the same miracle, seen under the same circumstances, and with the same evidence, by a large crowd of persons ; yet while some believe, others believe not ! It is like the case of the two thieves on the cross, both seeing the same sight, one repenting and the other impenitent. The same fire which melts wax hardens clay.\n\nIn leaving this wonderful miracle, there are three things which demand special notice.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.46.2","start":46,"end":46,"heading":"","excerpt":"(a) We should observe that we are not told of anything that Lazarus said about his state while in the grave, and nothing of his after history. Tradition says that he lived for thirty years after, and was never known to smile ; but this is probably a mere apocryphal invention. As to his silence, we can easily see there is a Divine wisdom about it. If St. Paul \" could not utter \" the things that he saw in the third heaven, and called them \"unspeakable things;\" it is not strange that Lazarus should say nothing of what he saw in Paradise. (2 Cor. xii.4.) But there may be always seen in Scripture a striking silence about the feelings about men and women who have been the subjects of remarkable Divine interposition. God's ways are not man's ways. Man loves sensation and excitement, and likes to make God's work on his fellow-creatures a gazing-stock and a show, to their great damage. God almost always seems to withdraw them from the public, both for their own good and His glory.\n\n(b) We should observe that we are told nothing of the feelings of Martha and Mary, after they saw their brother raised to life. The veil is drawn over their joy, though it was not over their sorrow. Affliction is a more profitable study than rejoicing.\n\n(c) We should observe, lastly, that the raising of Lazarus is one of the most signal instances in the Gospels of Christ's Divine power. To Him who could work such a miracle nothing is impossible. He can raise from the death of sin any dead soul, however far gone and corrupt. He will raise us from the grave at His own second appearing. The voice which called Lazarus from the tomb is almighty. \" The dead shall hear the voice of the Son of Mar., and they that hear shall live.\" (John F.26.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":542,"text":"2 Cor. xii.4","label":"2 Corinthians 12:4","href":"/2co/12/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.47.1","start":47,"end":47,"heading":"Then gathered...priests...Pharisees...council","excerpt":"This council was probably the great sanhedrim, or consultative assembly of the Jewish Church. It was for purely ecclesiastical, and not for civil or political purposes. It is the same assembly before which, it is conjectured with much show of reason, our Lord made His defence, in the fifth chapter of this gospel. On receiving the tidings of the astounding miracle which had been wrought at Bethany, our Lord's bitterest enemies, the chief priests and Pharisees, seem to have been alarmed and enraged, and to have felt the absolute necessity of taking decided measures to check our Lord's progress. Ecclesiastical rulers, unhappily, are often the foremost enemies of the Gospel.\n\n[And said, What do we?] This question indicates perplexity and irritation. \"What are we about? Are we going to sit still, and let this new Teacher carry all before Him ? What is the use of trifling with this new heresy? We are doing nothing effectual to check it. It grows ; and we let it alone.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.47.2","start":47,"end":47,"heading":"for this man doeth many miracles","excerpt":"This is a marvellous admission. Even our Lord's worst enemies confess that our Lord did miracles, and many miracles. Can we doubt that they would have denied the truth of His miracles, if they could? But they do not seem to have attempted it. They were too many, too public, and too thoroughly witnessed, for them to dare to deny them. How. in the face of this fact, modern infidels and sceptics can talk of our Lord's miracles as being impostures and delusions, they would do well to explain ! If the Pharisees who lived in our Lord's time, and who moved heaven and earth to oppose His progress, never dared to dispute the fact that He worked miracles, it is absurd to begin denying His miracles now, after eighteen centuries have passed away.\n\nLet us note the desperate hardness and wickedness of man's heart. Even the sight of miracles will not convert any one, without the renewing grace of the Holy Ghost.\n\nBrentius remarks that the simple answer to the question of this verse ought to have been, \" Our duty is to believe at once that this worker of many miracles is the Christ of God.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.47-57.1","start":47,"end":57,"heading":"JOHN XI. 47—57.","excerpt":"\"We, should observe, for one thing, in these verses, the desperate wickedness of man's natural heart. A mighty miracle was wrought within an easy walk of Jerusalem. A man four days dead was raised to life, in the sight of many witnesses. The fact was unmistakable, and could not be denied ; and yet the chief priests and Pharisees would not believe that He who did this miracle ought to be received as the Messiah. In the face of overwhelming evidence they shut their eyes, and refused to be convinced. \" This man,\" they admitted, \" does many miracles.\" But so far from yielding to this testimony, they only plunged into further wickedness, and \" took counsel to put Him to death.\" Great, indeed, is the power of unbelief!\n\nLet us beware of supposing that miracles alone have any power to convert men's souls, and to make them Christians. The idea is a complete delusion. To fancy, as some do, that if they saw something wonderful done before their eyes in confirmation of the Gospel, they would at once cast off all indecision and serve Christ, is a mere idle dream. It is the grace of the spirit in our hearts, and not miracles, that our souls require. The Jews of our Lord's day are a standing proof to mankind that men may see signs and wonders, and yet remain hard as stone. It is a deep and true saying, \" If men believe not Moses and the Prophets, neither would they be persuaded though one rose from the dead.\" (Luke xvi. 31.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1420,"text":"Luke xvi. 31","label":"Luke 16:31","href":"/luk/16/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.48.1","start":48,"end":48,"heading":"If we let him thus alone","excerpt":"This means, \" If we continue to treat Him as we do now, and take no more active measures to put Him down, — if we only dispute and reason and argue and cavil and denounce Him, but let Him have His liberty, let Him go where He pleases, let Him do what He pleases, and preach what He pleases.\"\n\n\" Thus \" can only mean \" as at present, and hitherto.\"\n\n[All men will believe on him.'] This means the bulk of the population will believe that He is what He professes to be, — the promised Messiah. The number of His adherents will increase, and faith in His Messiahship will become contagious, and spread all over Palestine.\n\nThe word \" all,\" in this sentence, must evidently not be taken literally. It only means \" the great mass of the people.\" It is like \" all men come unto Him,\" said by the angry disciples of John the Baptist about Christ. (John iii. 36.) When men lose their tempers, and talk in passion, they are very apt to use exaggerated expressions.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":841,"text":"John iii. 36","label":"John 3:36","href":"/jhn/3/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.48.2","start":48,"end":48,"heading":"the Romans shall come...take away...place...nation","excerpt":"The process of reasoning by which the Pharisees arrived at this conclusion was probably something of this kind. \" This man, if let alone, will gather round Him a crowd of adherents, who will proclaim Him a Leader and King. This our governors, the Romans, will hear, and consider it a rebellion against their authority. Then they will send an army, deal with us as rebels, destroy Jerusalem and the temple, and carry away the whole Jewish nation, as the Babylonians did, into captivity.\"\n\nIn this wretched argument it is difficult to say which appears most prominent, ignorance or unbelief.\n\nIt was an ignorant argument. The Pharisees ought to have known well that nothing was further from our Lord's teaching than the idea of an earthly kingdom, supported by an armed force. He always proclaimed that His kingdom was not of this world, and not temporal, like Solomon's or David's. He had never hinted at any deliverance from Roman authority. He distinctly taught men to render to Caesar the things that were Caesar's, and had distinctly refused, when appealed to, to be \"a Judge or divider \" among the Jews. Such a person, therefore, was not the least likely to excite the jealousy of the Romans.\n\nIt was an unbelieving argument. The Pharisees ought to have believed that the Romans could never have conquered and put down our Lord and His adherents, if He really was the Messiah, and could work miracles at His will. The Philistines could not overcome David, and the Romans could not have overcome David's greater Son. By their own showing, the Jewish nation would have had protection enough in the miracle-working power of our Lord.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.48.3","start":48,"end":48,"heading":"","excerpt":"That there was an expectation throughout the East, at the time of our Lord's ministry, that some remarkable person was about to arise, and become a great leader, is mentioned by Roman historians. Bat there is no evidence that the Roman government ever showed jealousy of any one who was merely a religious teacher, like our Lord, and did not interfere with the civil power.\n\nThe plain truth is, that this saying of the Pharisees looks like an excuse, caught up as a weapon against our Lord, and a pretext for stirring up enmity against Him. What they really hated was our Lord's doctrine, which exposed their own system, and weakened their authority. They felt that their craft was in danger; but not daring to say this publicly, they pretended a fear that He would excite the jealousy of the Romans, and endanger the whole nation. They did just the same when they finally accused Him to Pilate, as One that stirred up sedition, and made Himself a King. It is no uncommon thing for wicked people to assign very untrue reasons for their conduct, and to keep back and conceal their true motives. Demetrius, and his friends at Ephesus, said that the temple of the great goddess Diana was in danger, when in reality it was their own craft and their own wealth. The Jews at Thessalonica who persecuted Paul, pretended great zeal for \"the decrees of Caesar,\" when their real motive was hatred of Christ's Gospel. The Pharisees here pretended fear of the Romans, when in reality they found the growing influence of Jesus pulling down their own power over the people.\n\nCalvin observes : \" They double their wickedness by a plausible disguise,— their zeal for the public good. The fear that chiefly distressed them was that their own tyranny should be destroyed ; but they pretend to be anxious about the temple and worship of God.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.49.1","start":49,"end":49,"heading":"And one of them, named Caiaphas","excerpt":"This man, by comparing Acts v. 17, would seem to have been of the sect of the Sadducees. We also know that he was son-in-law to Annas, of whom Josephus specially mentions that he was a Sadducee. If this view be correct (and Guyse, Gill, Scott, and Lampe agree with me in it), it rather accounts for the contemptuous way in which he seems to speak in replying here, to the saying of the Pharisees. It is remarkable, however, to observe how Pharisees and Sadducees, who disagreed on so many points, were agreed in hating and opposing Christ. Formalists and sceptics, in all ages, make common cause against the Gospel.\n\n[Being. ..high priest.. .same year.] This expression shows the disorder and irregularity which prevailed in the Jewish Church in our Lord's time. According to the law of Moses, the office of high priest was tenable for life. In the last days of the Jews the office seems to have been obtainable by election, and to have been held with great variety of term. Caiaphas was high priest when John the Baptist began his .ministry, and Annas with him. (Luke iii. 2.) He was also high priest after the Day of Pentecost, and before the persecution of Stephen. No wonder St. Paul says, on a subsequent occasion, of Ananias, \" I wist not that he was the high priest.\" (Acts xxiii. 2.)\n\nPoole remarks : \" After Herod's time there was no regard to the family of Aaron, but the Romans made what high priests they pleased. Josephus tells us that the Jews had thirteen high priests from Aaron to Solomon, which was 612 years; eighteen from Solomon to the Babylonian captivity, which was 460 years; fifteen from the captivity to Antiochus, which was 414 years : but they had no less than twenty-eight between the time that Herod began to reign and Jerusalem was destroyed, which was less than a century.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":23,"text":"Acts v. 17","label":"Acts 5:17","href":"/act/5/#v17","status":"detected"},{"at":1064,"text":"Luke iii. 2","label":"Luke 3:2","href":"/luk/3/#v2","status":"detected"},{"at":1276,"text":"Acts xxiii. 2","label":"Acts 23:2","href":"/act/23/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.49.2","start":49,"end":49,"heading":"said...Ye know nothing at all","excerpt":"The word rendered \"ye\" is here emphatic in the Greek. It seems not unlikely that it expresses Caiaphas' contempt for the ignorance and helplessness of the Pharisees' question. \"You and all your party do not understand what the situation of things requires. You are wasting time in complaints and expressions of vexation, when a sterner, severer policy is imperatively demanded.\"\n\nChrysostom remarks, \" What others made matter of doubt, and put forth in the way of deliberation, this man cried aloud shamelessly, openly, and audaciously. One must die.\"\n\nPearce thinks that some of the Jews in council must have talked of only putting a stop to Christ's preaching, as they afterwards tried to stop the Apostles, (Acts iv. 18,) but that Caiaphas ridiculed such weak counsel, and advised more violent measures. May we not suppose that Nicodemus and others spoke in favour of our Lord ?","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":711,"text":"Acts iv. 18","label":"Acts 4:18","href":"/act/4/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.50.1","start":50,"end":50,"heading":"Nor consider","excerpt":"The word thus rendered is almost always translated \" reason,\" and is nowhere \" consider,\" except here. It seems to imply that Caiaphas wished the Pharisees to know that they had not reasoned out and properly weighed the right thing to be done. Hence this perplexity. He would not show them the conclusion they ought to have come to.\n\n[It is expedient... one... die... whole... perish not.] Caiaphas' conclusion is short and decisive. He gives it elliptically. \" This Man must die. It is far better that one should die, whether innocent or not, for the benefit of the whole nation, than that the whole nation should be brought into trouble and perish. You are thinking that if we do not\" let this Man alone, and interfere, we are injuring an innocent person. Away with such childish scruples. Let Him be put out of the way. It is expedient to kill Him. Better He should die to save the nation from further trouble, than live, and the nation be brought into trouble by Him.\"\n\nI cannot suppose that Caiaphas meant anything more than this. He simply argues that Christ's death would be a public benefit, and that to spare Him might bring destruction on the nation. Of the full meaning that His words were capable of bearing t do not believe he had the least idea.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.50.2","start":50,"end":50,"heading":"","excerpt":"Let us carefully note here what crimes and sins may be committed on the ground of expediency. None are so likely to be tempted to commit such sins as rulers and governors. None are so likely to do things unjust, dishonest, and oppressive, as a Government under the pressure of the spurious argument that it is expedient that the few should suffer, rather than the many should take harm. For political expediency Christ was crucified. What a fact that is ! Ought we not rather to ask always what is just, what is right, what is honourable in the sight of God? That which is morally wrong can never be politically right. To govern only for the sake of pleasing and benefiting the majority, without any reference to the eternal principles of justice, right, and mercy, may be expedient, and please man; but it does not please God.\n\nCalvin observes : \" Let us learn never to separate what is useful and expedient from what is lawful, since we ought not to expect any prosperity and success but from the blessing of God.\"\n\nEcolampadius remarks that we must never do evil that good may come. \" If you could, by the slaying of one good man, work the saving of many, it would be unlawful.\"\n\nPoole observes : \" Never was anything spoken more diabolically. Like a wretched politician, concerned for nothing but the people's safety, Caiaphas saith not it is lawful, but it is\" expedient for us that one Man, be He never so good, never so innocent and just, should die.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.51-52.1","start":51,"end":52,"heading":"And this spake he not of himself, &c.","excerpt":"These two verses contain a parenthetical comment by St. John, on the address of Caiaphas to the Pharisees. It is a peculiar passage, and not without difficulty. That a man like Caiaphas should be said to prophesy, and that his prophecy should be of so wide and extensive a character, is undoubtedly strange. I offer a few remarks that may help to throw light on the passage.\n\nThat God can employ a wicked man to declare prophetical truth is clearly proved by the case of Balaam. But the positions of Balaam and Caiaphas were very different.\n\nThat the Jewish high priest at any time possessed, by virtue of his office, the power of predicting things to come, I can nowhere find. David certainly speaks of Zadok as \" a seer.\" (2 Sam. xv. 27.) The high priest's ephod conveyed a certain mysterious power to the wearer, of forseeing things immediately near. (1 Sam. xxiii. 9.) The \" urim and thummin,\" whatever they were, which dwelt in the breast -plate of the high priest, appear to have given the wearer peculiar powers of discernment. But even they were withdrawn at the destruction of the first temple. In short, there is an utter absence of proof that a Jewish high priest, in the time of our Lord, had any power of prophesying.\n\nI believe that the verses before us are very elliptical, and require much to be supplied in order to convey the meaning of St. John. The only satisfactory sense I can put upon the passage will be found in the following free paraphrase.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":725,"text":"2 Sam. xv. 27","label":"2 Samuel 15:27","href":"/2sa/15/#v27","status":"detected"},{"at":855,"text":"1 Sam. xxiii. 9","label":"1 Samuel 23:9","href":"/1sa/23/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.51-52.2","start":51,"end":52,"heading":"this spake he not of himself","excerpt":"He spoke these words, though he was not aware of it, under the influence of an overruling power, making him say things of far deeper meaning than he was conscious of himself. As Ecolampadius says, \" God used him as an instrument.\" (See Isa. x. 15.)\n\n[But being high priest that year, he prophesied.] He spoke words which, as the event showed afterwards, were eminently prophetical ; and the fact that they fell from his lips when he was high priest made them more remarkable, when afterwards remembered and noted.\n\n[That Jesus should die for that nation.'] He actually foretold, though the fulfilment was in a manner very different from his intentions, that Jesus would die for the benefit of the Jewish nation.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":236,"text":"Isa. x. 15","label":"Isaiah 10:15","href":"/isa/10/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.51-52.3","start":51,"end":52,"heading":"die for that nation, &c.","excerpt":"And He also foretold what was practically fulfilled afterwards, though in a way marvellously unlike what he thought, — that Jesus would not only die for the Jewish nation, but for the benefit of all God's children at present scattered all over the world.\n\nThe utmost, in fact, that I can make of John's explanatory comment, is that he remarks on the extraordinary manner in which Caiaphas' words proved true, though in a way that he never intended, wished, or expected. He lets fall a saying on a great public occasion, which comes from his lips with great authority, on account of his office as high priest. That saying was afterwards fulfilled in the most marvellous manner by the overruling providence of God, but in a way that the speaker never dreamed of. The thing was afterwards remembered and remarked on; and it seemed, says St. John, as if being high priest that year, he was miraculously compelled by the Holy Ghost to prophesy the redemption of mankind, at the very time that he thought he was only speaking of putting Christ to death. Caiaphas, in short, meant nothing but to advise the murder of Christ. But the Holy Ghost obliged him unconsciously to use words which were a most remarkable prediction of Christ's death bringing life to a lost world.\n\nThe Greek word rendered \"should die,\" would be more literally, \" was about to die.\" It simply expresses a future coming event.\n\nThe \"children of God scattered abroad,\" I believe, mean the elect of God among the Gentiles. They are put in contrast with \" that nation,\" or \" the nation,\" as it would be more literally rendered.\n\nThe \" gathering together in one,\" I believe to be that final gathering of all Christ's members which is yet to come at His second advent. (See Eph. i. 10; John xii. 32; Gen. xlix. 10.)","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":1735,"text":"Eph. i. 10","label":"Ephesians 1:10","href":"/eph/1/#v10","status":"detected"},{"at":1747,"text":"John xii. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"},{"at":1761,"text":"Gen. xlix. 10","label":"Genesis 49:10","href":"/gen/49/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.53.1","start":53,"end":53,"heading":"Then from that day...counsel...death","excerpt":"We see here the result of Caiaphas' counsel. His stern, bold, outspoken proposal carried all the council with him, and even if Gamaliel, Nicodemus, and Joseph were there, their voices were silenced. From that very day it became a settled thing with the Jewish leaders at Jerusalem, that Jesus was to be put to death. The only difficulty was to find the way, the time, and the means of doing it without creating a tumult. The great miracle just wrought at Bethany would doubtless increase the number of our Lord's adherents, and make it necessary to use caution in carrying out the murderous plan.\n\nThe conclusions of great ecclesiastical councils are seldom wise and good, and sometimes are wicked and cruel. Bold, forward, unscrupulous men, like Caiaphas, generally silence the quieter members, and carry all before them.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.54.1","start":54,"end":54,"heading":"Jesus therefore walked...Jews","excerpt":"From this time our Lord found it necessary to give up appearing openly at Jerusalem, and came there no more till the week of his crucifixion. He knew the result of the council just held, either from His own Divine knowledge, or from the information of friends like Nicodemus; and as His time was not fully come, he retired from Judaea for a season.\n\nThe expression, \" no more,\" is literally \" not yet.\" It must mean \" no more at present.\"\n\nMay we not learn from our Lord's conduct, that it may be a duty sometimes not to court danger or death? There are seasons when it is a duty to retire, as well as seasons for going forward. There are times to be silent, as well as times to speak.\n\nHutcheson remarks : \" It is lawful for Christ's servants to flee when their death is decreed by enemies, and the persecution is personal.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.54.2","start":54,"end":54,"heading":"went thence...wilderness...Ephraim...disciples","excerpt":"Nothing whatever is known for certain of the distinct locality to which our Lord retired, or of the city here named. It seems, purposely, to have been a quiet, isolated, and little frequented place. The probability is that it was beyond Jordan, in Perea, because when our Lord came to Jerusalem the last time He passed through Jericho.\n\nEllicott suggests that Ephraim was a town called also Ophrah, About twenty miles north of Jerusalem, on the borders of Samaria. He also thinks that on leaving Ephraim those words of St. Luke (chapter xvii. 11) come in, which say, that our Lord \"passed through the midst of Samaria and Galilee.\" After that he thinks He went through Perea, to Jericho. But I am not satisfied that he proves these points.\n\nIt is worth noticing that our Lord chose a scene of entire quiet and seclusion as His last abode, before going up to His last great season of suffering at the crucifixion. It is well to get alone and be still, before we take in hand any great work for God. Our Saviour was not above this. How much more should His disciples remember it! In saying this, I would not be thought to commend the ostentatious \"retreats\" of the Romish Church and its followers. It is of the very essence of Christian retirement, if it is to be profitable, that it should be without parade, and should not attract the notice of men. The life of the Eremite has no warrant in Scripture.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.55.1","start":55,"end":55,"heading":"And...Jews’ passover...nigh at hand","excerpt":"This expression, like many others in John's Gospel, shows that he wrote for the Church generally, and for many readers who were not familiar with Jewish feasts and customs.\n\n[And many went... country. ..before. ..passover.] This seems mentioned as a simple matter of custom among the Jews, and not as a thing done this year more than any other. They always did so; and thus drew together, for seven days before the passover, a larger collection of people at Jerusalem than at any other time of the year. Hence the crowds and expectation when our Lord appeared. He had been talked of by people from all parts of Palestine.\n\n[To purify themselves.] This refers to the ceremonial washings, purifications, and atonements for ceremonial uncleanness, which all strict Jews were careful to go through before eating the passover. (See 2 Chron. xxx. 18, 19.) It is impossible to read the book of Leviticus carefully, and not to be struck with the almost endless number of ways in which an Israelite could become ceremonially unclean, and need going to the priest to have an atonement made. (See Numbers ix. 6 — 11.) That the Pharisees, in such matters, added to legal strictness by their absurd scrupulosity, such as \" straining at a gnat,\" we cannot doubt; but the simple law as it stood was a yoke that was very hard to bear. No wonder that thousands of devout Jews came anxiously before the passover, to Jerusalem, to be made ceremonially clean and fit for the feast.\n\nIt is worth noting how singular particular men are sometimes about forms and ceremonies, and outward correctness, while they coolly plan and execute enormous crimes. The Jews, zealous about \" purifying\" themselves while they were planning the murder of Christ, have had imitators and followers in every age of the Church. Strictness about forms and ceremonies, and utter recklessness about gross sin, are found quite compatible in many hearts.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[{"at":827,"text":"2 Chron. xxx. 18, 19","label":"2 Chronicles 30:18–19","href":"/2ch/30/#v18","status":"detected"},{"at":1086,"text":"Numbers ix. 6","label":"Numbers 9:6","href":"/num/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.56.1","start":56,"end":56,"heading":"Then sought they...Jesus, and spake, &c.","excerpt":"The persons here mentioned seem to me to have been the Jews from all parts of Palestine, mentioned in the last verse, who had come up to prepare for the passover. The fame and history of our Lord were probably so great throughout Palestine, that one of the first inquiries the comers would make of one another would be about Him. And as they stood in the temple court, waiting for their turn to go through ceremonial purification, or talking with old friends and acquaintances who had come up, like themselves, from the country, Jesus would probably be a principal topic of conversation.\n\n[What think ye... that... not come... feast.] This is mentioned as one of the principal inquiries made by the Jews of one another. Our Lord, on a former occasion, had not come up to the passover. (See John vi.) They might, therefore, naturally feel doubtful whether He would come now.\n\nIt is noteworthy that the question admits of being taken as one, or divided into two distinct ones.\n\nSome think that it means, \" What think ye of the question, whether He will come to the feast or not?\"\n\nOthers hold that it means, \" What think ye of Christ, and especially of His position at this time? Do you think that He will not come to the feast? \" I myself prefer this view.","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.11.57.1","start":57,"end":57,"heading":"Now both...priests...Pharisees, &c.","excerpt":"This verse shows the first steps which had been taken after the session of the council which adopted the advice of Caiaphas to kill Jesus. A general order had been given that if any man knew where Jesus lodged in Jerusalem, he was to give information, in order that He might be apprehended.\n\nI cannot help thinking myself that this order must only have referred to Jerusalem, and the house where our Lord might lodge when He came to the passover, if He did come. I cannot suppose that our Lord's enemies could be ignorant where He was between the miracle of Bethany and the passover. But I fancy they dared not run the risk of a tumult or rebellion, which might be caused if they sent into the rural districts to apprehend Him. Indeed, it is doubtful whether the jurisdiction of the priests and Pharisees extended beyond the walls of Jerusalem, and whether they could lay hands upon our Lord anywhere outside the city. This might have been the reason why He often lodged at Bethany.\n\nMusculus here discusses the question, whether obedience to the powers that be obliges us to give up a man to those who are seeking to apprehend him. He answers, \"Decidedly not; if we believe him to be an innocent man.\"","source_url":"https://archive.org/stream/expositorythough06ryle/expositorythough06ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.11.1.1","start":1,"end":1,"heading":"Now...was","excerpt":"The particle (Se) marks the interruption to the retirement beyond Jordan (x. 40).\n\nLazarus] The name is a shortened form of Eleazar. It occurs again in Luke xvi. 20 ; Jos. 'B. J.' v. 13. 7, and in Rabbinic writers  ..., see Lightfoot, ad loc. All the attempts to identify Lazarus with the person in the parable or with the rich young man are quite baseless. It may also be added that the identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenour of the Gospels.\n\nof Bethany... the town...] The contrast of prepositions in the original text, of  ... Bethany, sprung from  ... the town (village, and so \"v. 30) of..., describes the actual residence, and the true home of Lazarus. The \"village\" may have been Bethany, or it may have been some other village (a certain village, Luke x. 38).\n\nMary... Martha] Mary is apparently put forward as the person best known from the event mentioned in v. 2 and related in ch. xii., though Martha seems to have been the elder sister (vv. 5, 19; Luke x. 38 f.). \"This name of Martha is very frequent in the Talmudic authors \" (Lightfoot, ad loc.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":152,"text":"Luke xvi. 20","label":"Luke 16:20","href":"/luk/16/#v20","status":"detected"},{"at":180,"text":"v. 13","label":"John 11:13","href":"/jhn/11/#v13","status":"detected"},{"at":675,"text":"v. 30","label":"John 11:30","href":"/jhn/11/#v30","status":"detected"},{"at":847,"text":"Luke x. 38","label":"Luke 10:38","href":"/luk/10/#v38","status":"detected"},{"at":961,"text":"v. 2","label":"John 11:2","href":"/jhn/11/#v2","status":"detected"},{"at":1042,"text":"vv. 5, 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"},{"at":1042,"text":"vv. 5, 19","label":"John 11:5","href":"/jhn/11/#v5","status":"detected"},{"at":1053,"text":"Luke x. 38","label":"Luke 10:38","href":"/luk/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.1-6.1","start":1,"end":6,"heading":"1—6.","excerpt":"The message to Peraea from Bethany.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.1-16.1","start":1,"end":16,"heading":"(l) The prelude to the miracle (i—16).","excerpt":"The record of the miracle is prefaced by an account of the external and moral circumstances under which it was wrought. The message as to the sickness of Lazarus was brought to the Lord in His retirement at Peraea. He declared what the end would be in mysterious terms, and still remained where He was (i — 6). Then followed the announcement of His intention to return to Judaea, which served to shew the feeling of His disciples, alike in their weakness and in their devotion (7 — 16). Throughout the Lord speaks with the authority of certain knowledge  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.2.1","start":2,"end":2,"heading":"It was that Mary","excerpt":"The original is ambiguous. It may be either But (Se) Mary was she that... whose... ; or, as A. V., But it was (the) Mary which. ..whose... The verse obviously presupposes (as v. 1) a general knowledge of the Evangelic history.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":175,"text":"v. 1","label":"John 11:1","href":"/jhn/11/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.3.1","start":3,"end":3,"heading":"Therefore his sisters","excerpt":"The sisters therefore, feeling sure of His love in their sorrow.\n\nbehold] It was enough to state the fact; they offer no plea. \" Sufficit ut noveris : non enim amas et deseris \" (Augustine, ad loc.). The interjection is characteristic of St John. Comp. xvi. 29, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":253,"text":"xvi. 29","label":"John 16:29","href":"/jhn/16/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.4.1","start":4,"end":4,"heading":"When Jesus...he said","excerpt":"But when Jesus heard it he said. The words are for all. They are not a simple answer to the messengers, nor yet a simple lesson for the disciples. They contain an answer, and they kindle faith. And the messenger seems to have returned reassured by them, while they were also designed to suggest hope to the sisters when all hope was over  ....\n\nThis sickness... thereby] This sickness is not unto death as its issue and end, but for — to serve and to advance — the glory of God, in order that the Son of God may be glorified thereby. The general object (the glory of God) is made specific in the particular end. The actual occurrence of death was in no way against this statement. It rather helped to realise the deeper fulness of the revelation.\n\nfor the glory] In every other place in St John (even i. 30 ; 3 John 7) the preposition used here  ... marks the notion of \"sacrifice in behalf of;\" and this idea lies under the narrative here. There was some mysterious sense in which the sick man suffered in behalf of God's glory, and was not merely a passive instrument. Thus the sickness is regarded in a triple relation: \"unto\" in respect of the actual result; \"in behalf of\" in respect of the suffering borne; \"in order that \" in respect of the divine purpose.\n\nFor the thought comp. ix. 3, x. 38.\n\nthe glory of God] the revelation of God in His victorious majesty : v. 40, xii. 41 ; Acts vii. 55 (8. 6.) ; Rom. i. 213, (iii. 23. v- *)> (vi. 4).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1287,"text":"ix. 3","label":"John 9:3","href":"/jhn/9/#v3","status":"detected"},{"at":1370,"text":"v. 40","label":"John 11:40","href":"/jhn/11/#v40","status":"detected"},{"at":1387,"text":"Acts vii. 55","label":"Acts 7:55","href":"/act/7/#v55","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.4.2","start":4,"end":4,"heading":"might be glorified","excerpt":"The phrase contains a clear allusion to the glory of the Lord won through the Passion. The raising of Lazarus by revealing Christ's power and character brought the hostility of His enemies to a crisis (vv. 47 ff.), and led to His final \"glorifying:\" xii. 23, xiii. 31.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":202,"text":"vv. 47","label":"John 11:47","href":"/jhn/11/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.5.1","start":5,"end":5,"heading":"Now Jesus loved","excerpt":"The words are a preparation for v . 6. The Evangelist describes the Lord's affection for this family as that of moral choice  .... The passing notice of that which must have been the result of long and intimate intercourse is a striking illustration of the fragmentariness of the Evangelic records. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.6.1","start":6,"end":6,"heading":"When he had heard therefore","excerpt":"When therefore he heard... The delay and the return were alike consequences of the same divine affection and of the same divine knowledge. Because the Lord loved the family He went at the exact moment when His visit would be most fruitful, and not just when He was invited.\n\nhe abode... Then after that] he abode for the time. ..then after this  ....\n\ntwo days] The journey would occupy about a day. Thus Lazarus died at the time when the message came  .... Christ therefore did not wait for the death, but knew of the death. Meanwhile He finished the work which He had to do before going back to Judaea. The supposition that the interval was left in order that the Lord might raise the dead and not heal the sick, and so shew greater power and win greater glory, is alien equally from the spirit and from the letter of the narrative, v. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":835,"text":"v. 15","label":"John 11:15","href":"/jhn/11/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.7.1","start":7,"end":7,"heading":"Let us go into Judæa again","excerpt":"It is to be noticed that the words are not let us go to Bethany. The thought is of the hostile land of unbelief in contrast with Peraea (x. 40).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.8.1","start":8,"end":8,"heading":"Master","excerpt":"Rabbi, ix. 2, note.\n\nthe Jews... again?] Even now (vvv) the Jews were seeking.. .and art thou going thither again? The English idiom hardly admits the vividness of the original.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.9.1","start":9,"end":9,"heading":"","excerpt":"The answer is exactly complementary to that in ix. 4. It is here laid down that there is an appointed measure of working time given, and consequently that as long as that lasts work can be done. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.9.2","start":9,"end":9,"heading":"","excerpt":"There is no warrant for applying the ideas of \"night\" and \" stumbling \" to any special aspects of the Lord's work, as in the case of men, xii. 35. ...\n\nThe journey to Bethany was not yet begun, so that the image was probably suggested by the early dawn.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.10.1","start":10,"end":10,"heading":"there is...him","excerpt":"the light is not in him: the light which he needs for the fulfilment of his work.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.11.1","start":11,"end":11,"heading":"These things said he: and after that","excerpt":"These things spake he, and after this...\n\nOur friend. . .sleepeth] More exactly : Lazarus, our friend, is fallen asleep  .... Even so he still is \"our friend\" in that world of spirit. Comp. xv. 14 f. ; Luke xii. 4. The Lord joins His disciples with Himself in one bond of friendship (our friend).\n\nis fallen asleep] Acts vii. 60, xiii. 36 ; Matt, xxvii. 52 ; 1 Thess. iv. 13 ff., &c. The image is common in Rabbinic writings.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":190,"text":"xv. 14","label":"John 15:14","href":"/jhn/15/#v14","status":"detected"},{"at":202,"text":"Luke xii. 4","label":"Luke 12:4","href":"/luk/12/#v4","status":"detected"},{"at":316,"text":"Acts vii. 60","label":"Acts 7:60","href":"/act/7/#v60","status":"detected"},{"at":330,"text":"xiii. 36","label":"Acts 13:36","href":"/act/13/#v36","status":"detected"},{"at":359,"text":"1 Thess. iv. 13","label":"1 Thessalonians 4:13","href":"/1th/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.12.1","start":12,"end":12,"heading":"Then said...sleep","excerpt":"The disciples therefore said to him. ..if he is fallen asleep... The misunderstanding followed from a false view of the promise in v. 4. The \" sleep\" seemed to the disciples to be the crisis of recovery, as, for example, in fever, due to the intervention of the Lord. And if this was so, the perilous journey was no longer necessary ; still less could it be well to break the rest which had at last been given.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":131,"text":"v. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.13.1","start":13,"end":13,"heading":"Howbeit Jesus spake...had spoken","excerpt":"Now Jesus had spoken. ..spake... The solemn word misunderstood is contrasted with the immediate interpretation of it  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.14.1","start":14,"end":14,"heading":"Then said Jesus","excerpt":"Then therefore Jesus said... because the disciples had failed to catch the meaning of the words with which He had tried their spiritual discernment. It is clearly implied that the knowledge was supernatural. \" Quid lateret eum qui creaverat ? \"  ....\n\nplainly] without reserve and without metaphor. See vii. 13, note, x. 24, xvi. 25, 29.\n\nLazarus is dead] Or strictly, Lazarus died. The thought is carried back to the critical moment on which the disciples rested in hope. It is interesting to contrast the phrase used before (v. 11), is fallen asleep, which describes the continuous state with that used here, died, which marks the single point of change.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":527,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.15.1","start":15,"end":15,"heading":"was not there","excerpt":"as if death would have been impossible in the presence of Christ.\n\nbelieve] The word is used absolutely. Comp. i. 7, 50, iv. 41, 42, 48, 53, v. 44, vi. 36, 64, xi. 40, xii. 39, xiv. 29, xix. 35. xx. 29, 31 (iii. 12, 18, x. 25, xvi. 31, xx. 8, are somewhat different). The disciples did already believe in one sense (ii. 11, vi. 69). But each new trial offers scope for the growth of faith. So that which is potential becomes real. Faith can neither be stationary nor complete. \" He who is a Christian is no Christian\" (Luther).\n\nnevertheless...] but  ..., not to dwell on present sorrow or joy to come. The word breaks abruptly the connecting thought. Habet Dominus horas suas et moras.\n\ngo unto him] not thither, but unto him: unto him, and not to the sisters who were mourning for him. Even as Christ spoke of Lazarus as still \"a friend\" (v. 11), so here He speaks of the body \"sleeping\" in the tomb as the man himself. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":111,"text":"i. 7, 50","label":"John 1:50","href":"/jhn/1/#v50","status":"detected"},{"at":111,"text":"i. 7, 50","label":"John 1:7","href":"/jhn/1/#v7","status":"detected"},{"at":141,"text":"v. 44","label":"John 11:44","href":"/jhn/11/#v44","status":"detected"},{"at":841,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.16.1","start":16,"end":16,"heading":"Then said Thomas","excerpt":"Thomas therefore said... in answer to the invitation, as seeing that the resolution of the Master was fixed. There is no longer (v. 8) any objection.\n\nwhich is called... ,] not as an additional name, but as the interpretation of Thomas  .... Comp. iv. 25, (xix. 17), i. 38. The same note is repeated xx. 24, xxi. 2. It is difficult to see why special prominence is given to this Greek equivalent of the Aramaic name. Perhaps Thomas may have been familiarly known in Asia Minor among the Gentile Christians as Didymus. The traditions as to his work in Parthia and India are late and uncertain.\n\nLet us also] In v. 11 Christ had spoken of Himself alone; in v. 15 there is a general invitation. Thomas emphasizes the voluntariness of the act.\n\nthat we may die with him] i.e. Jesus, suggested by \"we also.\" It seems strange that any one should have referred it to Lazarus.\n\nthat we may die] The words stand in sharp contrast with the Lord's words, that ye may believe. Thomas keeps strictly within the range of that which he knew. There was no doubt as to the hostility of the Jews (comp. Luke xxii. 33). He will not go one step beyond that which is plain and open. He will die for the love which he has, but he will not affect the faith which he has not.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":129,"text":"v. 8","label":"John 11:8","href":"/jhn/11/#v8","status":"detected"},{"at":248,"text":"iv. 25","label":"John 4:25","href":"/jhn/4/#v25","status":"detected"},{"at":610,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":655,"text":"v. 15","label":"John 11:15","href":"/jhn/11/#v15","status":"detected"},{"at":1085,"text":"Luke xxii. 33","label":"Luke 22:33","href":"/luk/22/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.17.1","start":17,"end":17,"heading":"Then when...found","excerpt":"So Jesus, when he came, found... The word \"found\" emphasizes the object of the Lord's journey. Comp. i. 43, ii. 14, v. 14, ix. 35.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":101,"text":"i. 43","label":"John 1:43","href":"/jhn/1/#v43","status":"detected"},{"at":116,"text":"v. 14","label":"John 11:14","href":"/jhn/11/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.17-19.1","start":17,"end":19,"heading":"17—19.","excerpt":"The position at Bethany.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.17-32.1","start":17,"end":32,"heading":"(a) The scene at Bethany (17—32).","excerpt":"After giving a general view of the circumstances at Bethany (17—19), the Evangelist lays open the meaning of the miracle as a revelation to faith, in connexion with the hope and sorrow of Martha (20 — 27) and Mary (28 — 32). Martha's confession of faith is in words (vv. 22, 24, 27) ; Mary's is in simple self-surrender (v. 32) ; while both alike start from the expression of the same conviction (vv. 21, 32). It has been commonly observed, and with justice, that under very different circumstances the sisters shew the same differences of character as in Luke x. 38 ff. Martha is eager, impetuous, warm ; Mary is more devoted and intense.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":267,"text":"vv. 22, 24, 27","label":"John 11:22","href":"/jhn/11/#v22","status":"detected"},{"at":267,"text":"vv. 22, 24, 27","label":"John 11:24","href":"/jhn/11/#v24","status":"detected"},{"at":267,"text":"vv. 22, 24, 27","label":"John 11:27","href":"/jhn/11/#v27","status":"detected"},{"at":321,"text":"v. 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"},{"at":397,"text":"vv. 21, 32","label":"John 11:21","href":"/jhn/11/#v21","status":"detected"},{"at":397,"text":"vv. 21, 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"},{"at":556,"text":"Luke x. 38","label":"Luke 10:38","href":"/luk/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.18.1","start":18,"end":18,"heading":"Bethany was","excerpt":"The whole scene in the apostle's mind is distinct both in place and time. He looks back on the spot (nigh unto Jerusalem) and the company (the Jews had come) as prepared by a divine fitness for the work to be wrought.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.19.1","start":19,"end":19,"heading":"came...to comfort","excerpt":"had come. ..to comfort. During the seven days  ... of solemn mourning it is still customary for friends to make visits of condolence. Comp. 1 S. xxxi. 14; i Chro. x. 12; Job ii. 13 (' Jewish Daily Prayers,' pp. xxx. f.). Lightfoot  ... gives many illustrations of the ancient usages.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":170,"text":"Job ii. 13","label":"Job 2:13","href":"/job/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.20.1","start":20,"end":20,"heading":"Then Martha","excerpt":"Martha therefore... (vv. 1 8, 19 are parenthetical). Martha appears to have been engaged in some household duty, and so first heard of the Lord's approach ; Mary was still in her chamber, so that the tidings did not at once come to her (v. 29). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":21,"text":"vv. 1","label":"John 11:1","href":"/jhn/11/#v1","status":"detected"},{"at":237,"text":"v. 29","label":"John 11:29","href":"/jhn/11/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.20.2","start":20,"end":20,"heading":"that Jesus was coming","excerpt":"Literally, that Jesus cometh. He had been watched for while hope lasted, and the watch seems to have been still kept when hope was gone. The words appear to be the exact message brought to Martha: \" Jesus is coming.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.20-27.1","start":20,"end":27,"heading":"20—27.","excerpt":"The Lord and Martha.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.21.1","start":21,"end":21,"heading":"Then said Martha...Lord, if","excerpt":"So Martha said... Lord, if... The words are a simple expression of faith and love, without any admixture of complaint. Martha does not say, \"if thou hadst come;\" she does not even emphasize the pronoun. She thinks only of a necessary absence. See v. 32.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":247,"text":"v. 32","label":"John 11:32","href":"/jhn/11/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.22.1","start":22,"end":22,"heading":"But...now","excerpt":"And now  ... I know that... even when death seems to have closed all. Faith reaches forth to that which it does not grasp. The words perhaps refer to the mysterious saying of the Lord  ... which had been reported to her.\n\nI know] v. 24. Contrast I believe, v. 37. The faith, if imperfect, is real.\n\nThe emphatic repetition of God, at the end of both clauses in the original, serves to bring out, as it were, the special relation in which Christ stood to God in Martha's thoughts. It is to be observed that Martha uses a word for the Lord's prayer  ... which the Lord uses of others (xiv. 13 f., xv. 16, xvi. 23 f.), but never of Himself. Comp. xvi. 26, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":230,"text":"v. 24","label":"John 11:24","href":"/jhn/11/#v24","status":"detected"},{"at":257,"text":"v. 37","label":"John 11:37","href":"/jhn/11/#v37","status":"detected"},{"at":644,"text":"xvi. 26","label":"John 16:26","href":"/jhn/16/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.23.1","start":23,"end":23,"heading":"Thy brother shall rise again","excerpt":"The whole history of the raising of Lazarus is a parable of Life through death (vv. 4, it, 16), of life through what is called death, of death through what is called life (v. 50). Here then, at the beginning, the key-note is given. Whatever death may seem to be, there is a resurrection. Death is not the final conqueror. As yet the idea of \" resurrection \" is not defined. It is enough that the idea be recognised.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":80,"text":"vv. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"},{"at":172,"text":"v. 50","label":"John 11:50","href":"/jhn/11/#v50","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.24.1","start":24,"end":24,"heading":"","excerpt":"Martha acknowledges the doctrine of a resurrection, as an object of remote belief: as something of general but not of personal interest, and therefore powerless in the present bereavement : I know that he shall rise again in the resurrection, in that awful scene of universal awakening, at the last day, when all human interests cease.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.25.1","start":25,"end":25,"heading":"","excerpt":"The reply of the Lord meets each implied difficulty. He does not set aside Martha's confession, as if her idea were faulty. He brings the belief which she held into connexion with man's nature as He had made and revealed it. The resurrection is not a doctrine but a fact: not future but present: not multitudinous, but belonging to the unbroken continuity of each separate life. The Resurrection is one manifestation of the Life: it is involved in the Life. It is a personal communication of the Lord Himself, and not a grace which He has to gain from another. Martha had spoken of a gift to be obtained from God and dispensed by Christ. Christ turns her thoughts to His own Person. He is that which men need. He does not procure the blessing for them. Compare iv. 15 ff., vi. 35 ff. I am — not I shall be hereafter — I am, even in this crisis of bereavement, in this immediate prospect of the Cross, the Resurrection and the Life. The word \" Resurrection \" comes first, because the teaching starts from death; but the special term is at once absorbed in the deeper word which includes it, Life (shall live, not shall rise again).\n\nI am the resurrection...] Christ in the fulness of His Person does not simply work the Resurrection and give life: He is both. He does not say \" I promise,\" or \"I procure,\" or \"I bring,\" but \"I am.\" By taking humanity into Himself He has revealed the permanence of man's individuality and being. But this permanence can be found only in union with Him. Thus two main thoughts are laid down : Life (Resurrection) is present, and this Life is in a Person.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.25.2","start":25,"end":25,"heading":"and the life","excerpt":"The context in which this revelation is given determines the sense in which it must be interpreted. Christ is the life of the individual believer, in Whom all that belongs to the completeness of personal being (v. 23, thy brother; v. 11, our friend) finds its permanence and consummation. The same statement is made again in the last discourses (xiv. 6 note), but in a different connexion, and with a different scope. Just as \"the life\" in combination with \"the resurrection \" fixes the thought upon the man, so \"the life\" in combination with \"the way\" and \"the truth\" fixes it upon the whole sum of existence (i. 4), to which every man contributes his \" individual difference.\" Christ is the Life in both relations. He gives unity and stability to each man separately, and at the same time in virtue of this to the whole creation. St Paul expresses the same double truth when he speaks of the believer as \" living in Christ\" (Rom. vi. 11), and of \"all things consisting in Him\" (Col. i. 17).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":211,"text":"v. 23","label":"John 11:23","href":"/jhn/11/#v23","status":"detected"},{"at":231,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":927,"text":"Rom. vi. 11","label":"Romans 6:11","href":"/rom/6/#v11","status":"detected"},{"at":980,"text":"Col. i. 17","label":"Colossians 1:17","href":"/col/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.26.1","start":26,"end":26,"heading":"","excerpt":"The truth is presented in its two forms as suggested by Resurrection and Life. Some Heveth in me shall never die. Believest thou this ?\n\nThe verse points to mysteries which have occupied the thoughts of Eastern and also of Western philosophers, as the famous verses of Euripides shew, \" Who knoweth if to live be truly death, and death be reckoned life by those below ?\"  ..., and indicates a higher form of \" corporate \" life, such as St Paul expresses by the phrase \"in Christ\" (Gal. ii. 20; Col. iii. 4). Comp. xvii. 3, note.\n\nPart of the thought is expressed in a saying in the Talmud : \" What has man to do that he may live ? Let him die. What has man to do that he may die ? Let him live \"  .... The last words of Edward the Confessor offer a closer parallel : \" Weep not,\" he said, \"I shall not die but live; and as I leave the land of the dying I trust to see the blessings of the Lord in the land of the living \"  ....\n\nshall never die] According to the universal usage of St John this must be the sense of the original phrase  ..., and not \" shall not die,for ever.\" See iv. 14, viii. 51,52, x. 28, xiii. 8.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":481,"text":"Gal. ii. 20","label":"Galatians 2:20","href":"/gal/2/#v20","status":"detected"},{"at":494,"text":"Col. iii. 4","label":"Colossians 3:4","href":"/col/3/#v4","status":"detected"},{"at":514,"text":"xvii. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.27.1","start":27,"end":27,"heading":"","excerpt":"Martha accepts the revelation, and then falls back upon the confession of the faith which she had won. She does not say simply \" I believe,\" repeating the form given; but \" I — even. I — the pronoun is emphatic — Have believed\" — \"I have made this belief my own.\" And the belief which she expresses, though it falls short technically of Christ's declaration, being real as far as it goes, carries all else with it. He who holds firmly what he has gained will find afterwards that it contains far more than he has realised.\n\nI have believed] Cf. iii. 18, vi. 69, xvi. 27, xx. 29; 1 John iv. 16, v. 10.\n\nthe Christ] of whom all the prophets spake.\n\nthe Son of God] who can restore the broken fellowship of man and His maker.\n\n'which should come (even he that cometh) into the world] for whom in both aspects men are ever looking. The title is peculiar. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":545,"text":"iii. 18","label":"John 3:18","href":"/jhn/3/#v18","status":"detected"},{"at":579,"text":"1 John iv. 16","label":"1 John 4:16","href":"/1jn/4/#v16","status":"detected"},{"at":594,"text":"v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.28.1","start":28,"end":28,"heading":"had so said","excerpt":"had said this: the confession in its many parts is yet one.\n\nshe went her way (away)] Her faith answering to the revelation left nothing more to be said. She had risen above private grief.\n\ncalled... secretly, saying] called, saying secretly. In the three other places where the adverb occurs (Matt. i. 19, ii. 7 ; Acts xvi. 37) it precedes the word with which it is connected  .... The message was given so that Mary might meet the Lord alone and that the ill-feeling of the Jews might not be called out.\n\nThe Master] used absolutely. Comp. xx. 1 6, xiii. 13 f. ; Matt. xxvi. 18, and parallels. The title opens a glimpse into the private intercourse of the Lord and the disciples: so they spoke of Him.\n\ncalleth for (calleth) thee] The conversation with Martha is evidently not related fully. We cannot suppose (with Cyril of Alexandria) that Martha herself framed the message out of the general tenor of the Lord's words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":294,"text":"Matt. i. 19","label":"Matthew 1:19","href":"/mat/1/#v19","status":"detected"},{"at":307,"text":"ii. 7","label":"Matthew 2:7","href":"/mat/2/#v7","status":"detected"},{"at":315,"text":"Acts xvi. 37","label":"Acts 16:37","href":"/act/16/#v37","status":"detected"},{"at":542,"text":"xx. 1","label":"John 20:1","href":"/jhn/20/#v1","status":"detected"},{"at":565,"text":"Matt. xxvi. 18","label":"Matthew 26:18","href":"/mat/26/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.28-32.1","start":28,"end":32,"heading":"28—32.","excerpt":"The Lord and Mary.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.29.1","start":29,"end":29,"heading":"As soon...arose...and came unto him","excerpt":"The terms are singularly vivid. The momentary act  ... is contrasted with the continuous action which followed  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.30.1","start":30,"end":30,"heading":"but was in that place","excerpt":"as though He would meet the sisters away from the crowd of mourners.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.31.1","start":31,"end":31,"heading":"saying, She goeth","excerpt":"supposing  ... that she was going...\n\nto weep  ...] The verb describes the continuous, almost passionate, expression of sorrow. Comp. xvi. 20, xx. 11 ff. So it is used especially of wailing for the dead: Matt. ii. 18; Mark v. 38 f. &c., Luke vii. 13, viii. 52 ; Acts ix. 39. The word must be carefully distinguished from that used in v. 35.\n\nThe secrecy of Martha became of no avail, and so it came to pass that the work was wrought in the presence of a mixed body of spectators (Cyril).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":134,"text":"xvi. 20","label":"John 16:20","href":"/jhn/16/#v20","status":"detected"},{"at":204,"text":"Matt. ii. 18","label":"Matthew 2:18","href":"/mat/2/#v18","status":"detected"},{"at":218,"text":"Mark v. 38","label":"Mark 5:38","href":"/mrk/5/#v38","status":"detected"},{"at":237,"text":"Luke vii. 13","label":"Luke 7:13","href":"/luk/7/#v13","status":"detected"},{"at":251,"text":"viii. 52","label":"Luke 8:52","href":"/luk/8/#v52","status":"detected"},{"at":262,"text":"Acts ix. 39","label":"Acts 9:39","href":"/act/9/#v39","status":"detected"},{"at":334,"text":"v. 35","label":"John 11:35","href":"/jhn/11/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.32.1","start":32,"end":32,"heading":"","excerpt":"Martha (-7;. 21), as afterwards she is represented as \"weeping,\" v. 33.\n\nLord, . . . died] The words are identical with those used by Martha save for the significant transposition of the pronoun  ..., and represent without doubt what the sisters had said one to another: \"If the Lord had been here . . . .\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":65,"text":"v. 33","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.33.1","start":33,"end":33,"heading":"","excerpt":"No conversation and no answer follows the sister's address as before. This was the climax of natural grief which called for the act of power and not for the word of power only.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.33.2","start":33,"end":33,"heading":"","excerpt":"In these places there is the notion of coercion springing out of displeasure. The feeling is called out by something seen in another which moves to anger rather than to sorrow. So here we may set aside those interpretations or the word which represent the emotion as grief only. For such a sense of the word there is no authority at all. So much is clear that the general notion of antagonism, or indignation, or anger, must be taken.\n\nBut further difficulty arises as to the construction. Is the verb absolute or not ? Is the spirit the sphere, or the instrument, or the object of the emotion ?","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.33.3","start":33,"end":33,"heading":"","excerpt":"1. In the other passages of the New Testament the dative of the object is always added (and so also in Isai. xvii. 13, Symm.). If \" the spirit \" be the object here, what must we then understand by \" the spirit \" to which this vehement expression of feeling is directed ? (2) Some have supposed that \"the spirit\" here is, the seat of human feeling, which the Lord in respect of His divine nature checked in its intensity. But \" the spirit \" can hardly describe the passionate, sympathetic side of human nature; and this conception is inconsistent with the words \"He troubled Himself\" which follow. (/3) Others again have taken \" the spirit\" to express, according to the common usage of the word, that part of the Lord's human nature whereby He was in immediate fellowship with His Father. And in this case two distinct views may be taken of the sense according as (1) the antagonism is with that which unduly shrinks from action, or (2) with that which unduly presses forward to action. If we follow the first idea the sense will be that the Lord \"straitly charged,\" summoned up to vigorous conflict with death the spirit which might, humanly speaking, hang back from the terrible encounter which even through victory would bring His own death. If we follow the second the thought will be that the Lord checked the momentary impulse which arose within Him to exert His divine power at once, and first voluntarily brought Himself into complete sympathy with the sorrow which He came to relieve. According to the first of these two interpretations, \" vehemently moved His spirit\" would be parallel with \" He troubled Himself:\" according to the second, \"He sternly checked His spirit \" would be the complement of it. Both interpretations fall in with the general sense of the passage, but the second seems to be the most natural.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":103,"text":"Isai. xvii. 13","label":"Isaiah 17:13","href":"/isa/17/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.33-40.1","start":33,"end":40,"heading":"33—40.","excerpt":"The Lord's grief. Faith on its trial.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.33-44.1","start":33,"end":44,"heading":"(3) The Miracle (33—44).","excerpt":"The details of the working of the miracle bring out several features not so clearly seen elsewhere. The work is not a simple exertion of sovereign, impassive, power. It follows on a voluntary and deep apprehension of the sorrow in itself and in its source (vv. 33 — 38). At the same time the issue is absolutely known while the present pain is fully shared (39, 40). Such knowledge follows from the perfect sympathy between the Father and the Son. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":257,"text":"vv. 33","label":"John 11:33","href":"/jhn/11/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.34.1","start":34,"end":34,"heading":"Where...laid him","excerpt":"The question is remarkable as being the angle place in the Gospel where the Lord speaks as seeking information. Yet see v. 17 (found).\n\nThey said (say) . . . ] Apparently Martha and Mary, to whom we must suppose that the question was addressed.\n\ncome and see] The words are a strange echo of i. 46. (Rev. vi. 1, 5, 7.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":120,"text":"v. 17","label":"John 11:17","href":"/jhn/11/#v17","status":"detected"},{"at":300,"text":"Rev. vi. 1, 5, 7","label":"Revelation 6:1","href":"/rev/6/#v1","status":"detected"},{"at":300,"text":"Rev. vi. 1, 5, 7","label":"Revelation 6:5","href":"/rev/6/#v5","status":"detected"},{"at":300,"text":"Rev. vi. 1, 5, 7","label":"Revelation 6:7","href":"/rev/6/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.35.1","start":35,"end":35,"heading":"wept","excerpt":"... It says just so much as that \" tears fell from Him.\" Once it is recorded that Jesus \"wept\" with the sorrow of lamentation: Luke xix. 41  .... This weeping was for the death of a people, a church, and not of a friend. Here too the death of Lazarus is the type of the universal destiny of manhood. It must be noticed that St John notices incidentally many traits of the Lord's perfect manhood: thirst (iv. 7, xix. 28), fatigue (iv. 6), love ((J)i\\flv, xx. 2) ; as in the other Gospels we find mention of hunger (Matt. iv. 2), joy (Luke x. 21), sorrow (Mark iii. 5; Matt. xxvi. 38), and anger (Mark iii. 5).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":127,"text":"Luke xix. 41","label":"Luke 19:41","href":"/luk/19/#v41","status":"detected"},{"at":514,"text":"Matt. iv. 2","label":"Matthew 4:2","href":"/mat/4/#v2","status":"detected"},{"at":533,"text":"Luke x. 21","label":"Luke 10:21","href":"/luk/10/#v21","status":"detected"},{"at":554,"text":"Mark iii. 5","label":"Mark 3:5","href":"/mrk/3/#v5","status":"detected"},{"at":567,"text":"Matt. xxvi. 38","label":"Matthew 26:38","href":"/mat/26/#v38","status":"detected"},{"at":595,"text":"Mark iii. 5","label":"Mark 3:5","href":"/mrk/3/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.36.1","start":36,"end":36,"heading":"Then said the Jews","excerpt":"The Jews therefore said . . . From vv. 45 f- it appears that some had joined the company who were not of Mary's friends.\n\nhow he loved  ... him!] Comp. xx. 2.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":35,"text":"vv. 45","label":"John 11:45","href":"/jhn/11/#v45","status":"detected"},{"at":152,"text":"xx. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.37.1","start":37,"end":37,"heading":"And...Could not...not have died","excerpt":"It is possible that the words are used in irony: as if the speakers would draw the conclusion that the former miracle must have been unreal, because no miracle was wrought when a deep personal feeling must have suggested it. Tears shewed love, and shewed it to be powerless. In even this man should not have died ?\n\nof the blind] of him that was blind  .... The phrase is a definite allusion to the miracle recorded in ch. ix.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.38.1","start":38,"end":38,"heading":"Jesus therefore","excerpt":"as standing in the presence of this conflict of grief and doubt, and with a clear vision of the realities of death. His emotion at this point has less outward manifestation. If it be supposed that the last words were spoken in mockery, then we can see the occasion of the new struggle.\n\nIt was (Now it 'was') a cave...] The caves used as tombs were closed by stone doors, and in some cases by stones which could be rolled along a ledge to the opening into which they were fitted : Matt, xxviii. 2 ; Luke xxiv. 2 ; Mark xvi. 3, 4  .... Thus the word rendered lay upon it does not necessarily describe a pit. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":499,"text":"Luke xxiv. 2","label":"Luke 24:2","href":"/luk/24/#v2","status":"detected"},{"at":514,"text":"Mark xvi. 3, 4","label":"Mark 16:3–4","href":"/mrk/16/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.39.1","start":39,"end":39,"heading":"Martha...saith","excerpt":"Mary having once expressed her last hope remains silent. Martha too had laid aside all present hope, at the Lord's bidding as she thought  ..., and looked now for some future restoration, connected it may have been with the manifestation of Messiah's glory  ....\n\nthe sister of him that was dead] The close relationship is mentioned in order to place in a clearer light the tender solicitude with which Martha shrinks from the disclosure of the ravages of death on one nearly bound to her.\n\nfor he hath been . . . ] It will be observed that the Evangelist gives no support to the exaggerated statements of later interpreters (e.g. Augustine, 'in Joh. Tract.' XLIX. i, *' recuscitavit fcetentem\"). He simply records the natural words of the sister, who speaks of what she believes must be, and not of an ascertained fact.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.40.1","start":40,"end":40,"heading":"","excerpt":"The Lord directs Martha to the deeper meaning of His words. He does not simply say, Thy brother shall rise again. He answers the suggestion of corruption by the promise of \"glory.\" The general description of the victory of faith  ... contained necessarily a special promise. The fulfilment of that promise was a revelation of the glory of God (v. 4), for which Christ had from the first encouraged the sisters to look. In this way attention is called to the permanent lesson of the sign.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":344,"text":"v. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.41.1","start":41,"end":41,"heading":"Then they took away the stone","excerpt":"It was enough. No one gainsaid the Master's word. The remainder of the clause (from the place . . . laid) must be omitted in accordance with most ancient authorities.\n\nlifted up his eyes] xvii. i.\n\nFather] xii. 27 f.; xvii. 1, 24, 25; Matt, xi. 25 ; Luke xxiii. 34, 46.\n\nI thank thee that thou hast heard  ... me The prayer had been made before, and the answer to the prayer had been assured v. 4. It was now the occasion not for supplication but for thanksgiving. But this thanksgiving was not for any uncertain or unexpected gift (v. 22). It was rather a proclamation of fellowship with God. The sympathy in work (v. 19) and thought between the Father and the Son is always perfect and uninterrupted, and now it was revealed in action. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":250,"text":"Luke xxiii. 34, 46","label":"Luke 23:34","href":"/luk/23/#v34","status":"detected"},{"at":250,"text":"Luke xxiii. 34, 46","label":"Luke 23:46","href":"/luk/23/#v46","status":"detected"},{"at":392,"text":"v. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"},{"at":533,"text":"v. 22","label":"John 11:22","href":"/jhn/11/#v22","status":"detected"},{"at":616,"text":"v. 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.41.2","start":41,"end":41,"heading":"","excerpt":"on my part, whatever may have been the misgivings of others, knew that . . .) ; but that which He knew others denied, and by the open claim to the cooperation of God the Lord made a last solemn appeal to the belief of His adversaries.\n\nThis passage may help to an understanding of the true nature of prayer in the case of the Lord, as being the conscious realisation of the divine will, and not a petition for that which is contingent (comp. 1 John iii. 22). In the case of men prayer approximates to this more and more. It is not the setting up of the will of self, but the apprehension and taking to self of the divine will, which corresponds with the highest good of the individual. Comp. xv. 7, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":442,"text":"1 John iii. 22","label":"1 John 3:22","href":"/1jn/3/#v22","status":"detected"},{"at":692,"text":"xv. 7","label":"John 15:7","href":"/jhn/15/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.41-44.1","start":41,"end":44,"heading":"41—44.","excerpt":"The Son's fellowship with the Father. He quickens by His word.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.42.1","start":42,"end":42,"heading":"","excerpt":"At the close of v. 41 we must make a pause. The reflection which follows is spoken as a self-revelation to the disciples. It will be noticed also that the Lord uses the phrase \"because of the people (multitude),\" and not \"because of the Jews,\" which would have been the natural phrase of the Evangelist, if this had been, as some have alleged, a free rendering of the Lord's words.\n\nI said it] The thanksgiving for the prayer fulfilled was the proof of the divine mission of the Son. For by thanking God for a work not yet seen He gave a crucial test of His fellowship with God.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":16,"text":"v. 41","label":"John 11:41","href":"/jhn/11/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.43.1","start":43,"end":43,"heading":"with a loud voice","excerpt":"of intelligible command  .... The contrast lies in the muttered incantations of sorcerers.\n\ncome forth  ...] Comp. xii. 17; Luke vii. 14, viii. 54. Death is treated as sleep (v. 11, v. 25, 28).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":115,"text":"xii. 17","label":"John 12:17","href":"/jhn/12/#v17","status":"detected"},{"at":124,"text":"Luke vii. 14","label":"Luke 7:14","href":"/luk/7/#v14","status":"detected"},{"at":138,"text":"viii. 54","label":"Luke 8:54","href":"/luk/8/#v54","status":"detected"},{"at":175,"text":"v. 11","label":"John 11:11","href":"/jhn/11/#v11","status":"detected"},{"at":182,"text":"v. 25, 28","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"},{"at":182,"text":"v. 25, 28","label":"John 11:28","href":"/jhn/11/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.44.1","start":44,"end":44,"heading":"And he","excerpt":"He ... The omission of the conjunction by the best ancient authorities increases the solemn emphasis of the statement.\n\nIt is unnecessary to speculate how Lazarus so bound came forth. The limbs may have been swathed separately, as was the Egyptian custom.\n\ngraveclothes] or, bands  ...; comp. xix. 40  ....\n\nnapkin] xx. 7. The trait marks an eyewitness.\n\nLoose ... go  ...] The simple command, made necessary by the awe of the bystanders, corresponds with the Lord's action in the parallel records, Luke vii. 15 (he gave him to his mother); viii. 55 (he commanded that something be given her to eat). The narrative leaves the sequel untold.\n\nThe miracle was a decisive test of faith and unbelief in those who witnessed it (45, 46). The Jews and the Lord prepare themselves for the end. The Council, acting now under the influence of the Sadducaean hierarchy, decide on the death of Christ (47 — 53); and Christ withdraws from \"the Jews\" and waits \" with His disciples \" in retirement for the feast time, while men anxiously look for His appearance (54 — 57). Comp. note on Luke ix. 51.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":293,"text":"xix. 40","label":"John 19:40","href":"/jhn/19/#v40","status":"detected"},{"at":499,"text":"Luke vii. 15","label":"Luke 7:15","href":"/luk/7/#v15","status":"detected"},{"at":1073,"text":"Luke ix. 51","label":"Luke 9:51","href":"/luk/9/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.45.1","start":45,"end":45,"heading":"Then...which came...had seen","excerpt":"Many therefore of the Jews, even they that came . . . and beheld. \"The Jews,\" as a general term here (comp. v. 37), seems to include others in addition to the friends of Mary. Curiosity may readily have led some to join the company on their way to the grave.\n\nto Mary] The phrase is different from that in v. 19 (to Martha and Mary), in order to refer exactly to the circumstances of v. 31.\n\nthe things which Jesus did] that which He did. The singular, which has the best ancient authority, as compared with the things which (v. 46), marks the concentration of thought upon the crowning work.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":108,"text":"v. 37","label":"John 11:37","href":"/jhn/11/#v37","status":"detected"},{"at":306,"text":"v. 19","label":"John 11:19","href":"/jhn/11/#v19","status":"detected"},{"at":384,"text":"v. 31","label":"John 11:31","href":"/jhn/11/#v31","status":"detected"},{"at":526,"text":"v. 46","label":"John 11:46","href":"/jhn/11/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.45-46.1","start":45,"end":46,"heading":"45—46.","excerpt":"Men judge of the sign according to their nature.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.46.1","start":46,"end":46,"heading":"some of them","excerpt":"of \" the Jews,\" that is, and not as A.V. seems to express, of \" the Jews who had come to Mary.\"\n\nwent their ways (away) to the Pharisees] Comp. v. 15, ix. 13. It is not possible to determine their motive. It may have been simple perplexity. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":144,"text":"v. 15","label":"John 11:15","href":"/jhn/11/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.47.1","start":47,"end":47,"heading":"Then...chief priests","excerpt":"The chief priests therefore, inasmuch as it was evident that this last work could not but create a popular crisis at the coming feast.\n\nThe \" chief priests \" — the hierarchical Sadducaean party — take the lead. Comp. vii. 32 (true reading). So it is throughout: xi. 57, xii. 10, xviii. 3, 35, xix. 6, 15, 21. In the whole record after this chapter the Pharisees are mentioned only twice (xii. 19, 42), and then in a very different aspect.\n\nThe same fact appears also in the Synoptic narratives. The only mention of \" the Pharisees \" in the history of the Passion is Matt, xxvii. 62 (the chief priests and Pharisees, i.e. the Sanhedrin), while \"the chief priests\" take the place of the deadly enemies of Christ (Matt. xxvi. 3, 14, &c.).\n\nSo also in the Acts the Pharisees never stand out as the leading enemies of the Christian. On the contrary, in the two scenes where they appear they are represented as inclined to favour them: v. 34, xxiii. 6 ff. The priests and the Sadducees — who belonged to the same party — take up the opposition : iv. 1, v. 17, xxii. 30, xxiii. 14, xxv. 2. Saul, himself a Pharisee, was their emissary (ix. 21, xxvi. 10).\n\na council] that is, \" a meeting of the Council.\" The word  ... occurs here only without the article (Matt. x. 17 is different).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":217,"text":"vii. 32","label":"John 7:32","href":"/jhn/7/#v32","status":"detected"},{"at":711,"text":"Matt. xxvi. 3, 14","label":"Matthew 26:14","href":"/mat/26/#v14","status":"detected"},{"at":711,"text":"Matt. xxvi. 3, 14","label":"Matthew 26:3","href":"/mat/26/#v3","status":"detected"},{"at":930,"text":"v. 34","label":"John 11:34","href":"/jhn/11/#v34","status":"detected"},{"at":1047,"text":"v. 17","label":"John 11:17","href":"/jhn/11/#v17","status":"detected"},{"at":1250,"text":"Matt. x. 17","label":"Matthew 10:17","href":"/mat/10/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.47.2","start":47,"end":47,"heading":"What do we","excerpt":"Not simply \" What must we do?\"  ... as if there were room for quiet deliberation ; but, \"What are we doing ? What course are we taking ? (rt iroiovpfv ; Vulg. Quid facimus ?) The crisis for action is present and urgent. There is no question of considering Christ's claims, even when His works are acknowledged. The matter is regarded only as it affects themselves.\n\nthis man] said contemptuously : ch. ix. 1 6.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":402,"text":"ix. 1","label":"John 9:1","href":"/jhn/9/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.47-53.1","start":47,"end":53,"heading":"47—53.","excerpt":"The decision of the Sanhedrin.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.48.1","start":48,"end":48,"heading":"If we let","excerpt":"It is assumed that the multitude will place their own interpretation upon the miracles, and set Jesus at their head, and that He will lend Himself to their zeal. This being so, they argue that the Romans will interfere with their power because they are unable to suppress seditious risings.\n\nboth our place and our nation] the visible seat of the theocracy, the Temple and the City (comp. Acts vi. 13, xxi. 28 ; [Matt xxiv. 15]), and our civil organization.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":389,"text":"Acts vi. 13","label":"Acts 6:13","href":"/act/6/#v13","status":"detected"},{"at":402,"text":"xxi. 28","label":"Acts 21:28","href":"/act/21/#v28","status":"detected"},{"at":413,"text":"Matt xxiv. 15","label":"Matthew 24:15","href":"/mat/24/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.49.1","start":49,"end":49,"heading":"And one of them, named Caiaphas","excerpt":"Comp. xviii. 13, note; Matt. xxvi. 3, note; Acts v. 17.\n\nbeing. . .year] being high-priest that year. The phrase is added not as though the office were annual, but to bring out that at this last crisis of the fate of the Jews Caiaphas was the religious head of the nation. So he spoke as their mouthpiece. Nothing can be more natural than that in the recollection of St John the year of the death of Christ — the end and the beginning — should stand out conspicuously from all history as \" the year of the Lord.\" That Caiaphas was highpriest \"in that year\" (v. 51, xviii. 13) gave its character to his pontificate. Comp. c. xx. 19 (note); Mark iv. 35 (that day).\n\n ... The emphatic pronoun is bitterly contemptuous. The unscrupulous Sadducee (Acts v. 17) contrasts the timid irresolution of mere Pharisees with his own clear policy of death (comp. xii. 19). They could not even see their own interest; they were dreaming of some kind of restraint when they might make use of a convenient victim. This thought brings out the force of the clause which follows: \"nor consider  ... that it is expedient for you \" (not for us).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"xviii. 13","label":"John 18:13","href":"/jhn/18/#v13","status":"detected"},{"at":23,"text":"Matt. xxvi. 3","label":"Matthew 26:3","href":"/mat/26/#v3","status":"detected"},{"at":44,"text":"Acts v. 17","label":"Acts 5:17","href":"/act/5/#v17","status":"detected"},{"at":558,"text":"v. 51","label":"John 11:51","href":"/jhn/11/#v51","status":"detected"},{"at":639,"text":"Mark iv. 35","label":"Mark 4:35","href":"/mrk/4/#v35","status":"detected"},{"at":743,"text":"Acts v. 17","label":"Acts 5:17","href":"/act/5/#v17","status":"detected"},{"at":848,"text":"xii. 19","label":"John 12:19","href":"/jhn/12/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.50.1","start":50,"end":50,"heading":"the people...the...nation","excerpt":"The former title  ... marks the divine relationship: the latter  ... the civil organization. Comp. Acts xxvi. 17, 23; 1 Pet. ii. 9 f.;  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":99,"text":"Acts xxvi. 17, 23","label":"Acts 26:17","href":"/act/26/#v17","status":"detected"},{"at":99,"text":"Acts xxvi. 17, 23","label":"Acts 26:23","href":"/act/26/#v23","status":"detected"},{"at":118,"text":"1 Pet. ii. 9","label":"1 Peter 2:9","href":"/1pe/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.51.1","start":51,"end":51,"heading":"And...spake...that nation","excerpt":"Now this he said... the nation. The high-priest represented the divine headship of the Jews, and it was through him that an inspired decision was given on questions of doubt : Num. xxvii. 21. The true priest is, as Philo says, a prophet ('De Creat. Princ.' 8, ii. p. 367). Here, in virtue of his office, Caiaphas so utters his own thoughts as to pronounce a sentence of God unconsciously. By a mysterious irony he interpreted the results of the death of Christ truly, though in a way directly opposite to that which he apprehended. Something of the irony which reaches its climax here is found in other parts of the Gospel : vii. 41, 42, xix. 21.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":176,"text":"Num. xxvii. 21","label":"Numbers 27:21","href":"/num/27/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.52.1","start":52,"end":52,"heading":"that nation","excerpt":"the nation. St John does not repeat the word \" people.\" The Jews at this crisis had ceased to be \" a people.\" They were a \"nation\" only, as one of the nations of the world. The elements of the true \" people\" were scattered throughout the world, as Jews, and Jews of the Dispersion, and Gentiles.\n\ngather together Into one] Not as locally united, but as partaking in a common life and relationship through and to Him. Comp. x. 16, xvii. 23. \" The Christian at Rome feels the Indian to be one of his members, and Christ the Head of all\" (Chrysostom). ' the children of God...'] These \"scattered children of God\" were truly \"children of God,\" though they had not as yet received the full knowledge of their Father. Comp. x. 1 6. The title is not given by anticipation, but by a revelation of the true essence of things. They were the constituents of the new \"people\" (xii. 32; 1 John ii. 2), even as they witnessed to the original filial relation of man as man to God. The term scattered abroad (Vulg. filios Dei qui erant dispersi) marks a broken unity and not only wide dispersion (Matt. xxvi. 31; Acts v. 37). Such is the state of mankind in relation to its divine original.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":423,"text":"x. 16","label":"John 10:16","href":"/jhn/10/#v16","status":"detected"},{"at":718,"text":"x. 1","label":"John 10:1","href":"/jhn/10/#v1","status":"detected"},{"at":874,"text":"1 John ii. 2","label":"1 John 2:2","href":"/1jn/2/#v2","status":"detected"},{"at":1081,"text":"Matt. xxvi. 31","label":"Matthew 26:31","href":"/mat/26/#v31","status":"detected"},{"at":1097,"text":"Acts v. 37","label":"Acts 5:37","href":"/act/5/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.53.1","start":53,"end":53,"heading":"Then from...took counsel together","excerpt":"So from. ..took counsel. That which had been a decree before (v. 18), now became a settled plan. St John marks the growth of the hostility step by step: v. 16 ff., (vii. 1), vii. 32, 45 ff., viii. 59, ix. 22, x. 39.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":62,"text":"v. 18","label":"John 11:18","href":"/jhn/11/#v18","status":"detected"},{"at":153,"text":"v. 16","label":"John 11:16","href":"/jhn/11/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.54.1","start":54,"end":54,"heading":"","excerpt":"Jesus therefore . . . J withdrawing Himself from unnecessary perils.\n\nwalked] vii. i.\n\nopenly] Comp. vii. 4.\n\nfluent (departed) . . . unto a (the) country] That is, the country as opposed to the parts about Jerusalem, as in the next verse.\n\nEphraim] Apparently the place mentioned with Beth-el in 2 Chro. xiii. 19 (Ophrah). In this case \"the wilderness\" is the wild country N.E. of Jerusalem.\n\ncontinued ... disciples] he abode  ... with the disciples.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":101,"text":"vii. 4","label":"John 7:4","href":"/jhn/7/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.54-57.1","start":54,"end":57,"heading":"54—57.","excerpt":"A space of retirement and suspense.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.55.1","start":55,"end":55,"heading":"And the Jews’ passover","excerpt":"ii. 13 (otherwise in vi. 4). The contrast between the Jewish passover and \"the Christian passover \" is distinctly before the mind of the Evangelist (1 Cor. v. 7).\n\nto purify themselves] Acts xxi. 24 ff. ; ch. xviii. 28. For the passover absolute ritual purity was required by the general though not by a specific law of Moses: Lev. vii. 21. Comp. Num. ix. 10; 2 Chro. xxx. 17 ff. \"Everyman,\" saith R. Isaac, \"is bound to purify himself for the feast\" (' Rosh Hashanah' xvi. 2. Lightfoot). The phrase was transferred to a spiritual use, 1 John iii. 3.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":149,"text":"1 Cor. v. 7","label":"1 Corinthians 5:7","href":"/1co/5/#v7","status":"detected"},{"at":186,"text":"Acts xxi. 24","label":"Acts 21:24","href":"/act/21/#v24","status":"detected"},{"at":209,"text":"xviii. 28","label":"John 18:28","href":"/jhn/18/#v28","status":"detected"},{"at":327,"text":"Lev. vii. 21","label":"Leviticus 7:21","href":"/lev/7/#v21","status":"detected"},{"at":347,"text":"Num. ix. 10","label":"Numbers 9:10","href":"/num/9/#v10","status":"detected"},{"at":536,"text":"1 John iii. 3","label":"1 John 3:3","href":"/1jn/3/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.11.56.1","start":56,"end":56,"heading":"spake among themselves","excerpt":"Then . . . ...\n\nspake among themselves] spake one with another... The phrase  ... seems to describe the many knots of questioners gathered from time to time.\n\nas they stood in the temple] the scene of Christ's teaching.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"westcott.JHN.11.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:2","href":"/jhn/11/#v2-westcott","text":"v. 1","snippet":"The verse obviously presupposes (as v. 1) a general knowledge of the Evangelic history."},{"id":"westcott.JHN.11.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:20","href":"/jhn/11/#v20-westcott","text":"vv. 1","snippet":"(vv. 1 8, 19 are parenthetical)."}],"2":[{"id":"bengel.JHN.11.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:1","href":"/jhn/11/#v1-bengel","text":"ver. 2","snippet":"Mary was the better known of the two among the disciples, owing to those acts of hers which are mentioned in ver. 2 [the anointing of Jesus]: she is accordingly placed before Martha; though Martha was the elder-born, ver. 5, 19 [where Martha is named the first]."},{"id":"westcott.JHN.11.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:1","href":"/jhn/11/#v1-westcott","text":"v. 2","snippet":"Martha] Mary is apparently put forward as the person best known from the event mentioned in v. 2 and related in ch. xii., though Martha seems to have been the elder sister (vv. 5, 19; Luke x. 38 f.)."}],"3":[{"id":"bengel.JHN.11.10-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:10–11","href":"/jhn/11/#v10-bengel","text":"ver. 3, 4","snippet":"The disciples also had heard of the illness of Lazarus, ver. 3, 4."}],"4":[{"id":"bengel.JHN.4.48.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:48","href":"/jhn/4/#v48-bengel","text":"xi. 4","snippet":"A disease has fallen upon thy son, that an opportunity might be afforded Me for rendering miraculous aid, which, as ye have not seen, ye do not believe: comp. ch. xi. 4, [Jesus as to Lazarus] “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby,” wherein the address, ch. xi. 40, is given, somewhat in inverse order, as compared with …"},{"id":"bengel.JHN.9.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:3","href":"/jhn/9/#v3-bengel","text":"xi. 4","snippet":"… of Siloam fell,” etc.; Acts xxviii. 4, “ When the barbarians saw the venemous beast hang on —Paul’s—hand, they said, No doubt this is a murderer, whom, though he hath escaped the sea, yet vengeance ... but) Comp. ch. xi. 4, “ This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.” ... that) The power of God. ... the works) Plural."},{"id":"bengel.JHN.11.10-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:10–11","href":"/jhn/11/#v10-bengel","text":"ver. 3, 4","snippet":"The disciples also had heard of the illness of Lazarus, ver. 3, 4."},{"id":"bengel.JHN.11.12-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:12–15","href":"/jhn/11/#v12-bengel","text":"ver. 4","snippet":"The disciples were supposing that the sleep was sent to Lazarus by Jesus, in order that what He had Himself foretold might come to pass: ver. 4, “This sickness is not unto death, but, etc., that the Son of God might be glorified thereby.” ... that I was not there) It is beautifully consonant with Divine propriety, that no one is ever read of as having died …"},{"id":"bengel.JHN.11.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:22","href":"/jhn/11/#v22-bengel","text":"ver. 4","snippet":"even now I know) Martha had conceived a hope from those words which the Saviour had spoken at ver. 4, “This sickness is not unto death."},{"id":"bengel.JHN.11.40-41.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:40–41","href":"/jhn/11/#v40-bengel","text":"ver. 4","snippet":"I give Thee thanks) Jesus proceeds to this, His greatest miracle by far, most sure of the event. ... thou hast heard Me) Therefore Jesus [it seems] had prayed, when He had heard of the sickness of Lazarus, ver. 4, [and so He said at that time] “ This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”"},{"id":"ryle.JHN.9.35.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:35","href":"/jhn/9/#v35-ryle","text":"xi. 4","snippet":"(See John iii. 18; v. 25; x. 36; xi. 4.)"},{"id":"westcott.JHN.5.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:25","href":"/jhn/5/#v25-westcott","text":"xi. 4","snippet":"Comp. xi. 4 ; contrast ix. 35."},{"id":"westcott.JHN.11.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:12","href":"/jhn/11/#v12-westcott","text":"v. 4","snippet":"The misunderstanding followed from a false view of the promise in v. 4."},{"id":"westcott.JHN.11.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:23","href":"/jhn/11/#v23-westcott","text":"vv. 4","snippet":"The whole history of the raising of Lazarus is a parable of Life through death (vv. 4, it, 16), of life through what is called death, of death through what is called life (v. 50)."},{"id":"westcott.JHN.11.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:40","href":"/jhn/11/#v40-westcott","text":"v. 4","snippet":"The fulfilment of that promise was a revelation of the glory of God (v. 4), for which Christ had from the first encouraged the sisters to look."},{"id":"westcott.JHN.11.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:41","href":"/jhn/11/#v41-westcott","text":"v. 4","snippet":"I thank thee that thou hast heard ... me The prayer had been made before, and the answer to the prayer had been assured v. 4."}],"5":[{"id":"bengel.JHN.11.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:1","href":"/jhn/11/#v1-bengel","text":"ver. 5","snippet":"It is from these latter that the village is designated ; ver. 1, “The town of Mary and her sister Martha:” and Lazarus is put third in the order of names, ver. 5."},{"id":"westcott.JHN.11.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:1","href":"/jhn/11/#v1-westcott","text":"vv. 5, 19","snippet":"Martha] Mary is apparently put forward as the person best known from the event mentioned in v. 2 and related in ch. xii., though Martha seems to have been the elder sister (vv. 5, 19; Luke x. 38 f.)."},{"id":"westcott.JHN.20.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:2","href":"/jhn/20/#v2-westcott","text":"xi. 5","snippet":"the other disciple, whom Jesus loved] The word here used for loved ... is different from that used in xiii. 23, xxi. 7, 20 ..., and marks a personal affection (comp. xi. 5)."}],"6":[{"id":"bengel.JHN.11.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:7–9","href":"/jhn/11/#v7-bengel","text":"ver. 6","snippet":"then after this) after the two days’ delay [ver. 6]: thus ver. 11, wird rotro, after this; ver. 14, ..."}],"7":[{"id":"bengel.JHN.11.10-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:10–11","href":"/jhn/11/#v10-bengel","text":"ver. 7","snippet":"Comp. ver. 7, “Then after this saith He.” ..."}],"8":[{"id":"henry.JHN.7.5.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:5","href":"/jhn/7/#v5-henry","text":"ch. xi. 8","snippet":"Those that believed in him, and loved him, dissuaded him from Judea, ch. xi. 8."},{"id":"bengel.JHN.11.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:16","href":"/jhn/11/#v16-bengel","text":"ver. 8","snippet":"… die with Lazarus, had He been present, and as though, now that the faith of His disciples had been still further established, He was about to depart this life at Bethany, and that by the plots of the Jews against Him, ver. 8, “The Jews of late sought to stone Thee."},{"id":"bengel.JHN.15.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:18","href":"/jhn/15/#v18-bengel","text":"xi. 8","snippet":"They did know it: ch. xi. 8, “The disciples say, Master, the Jews of late sought to stone Thee :” and yet they are ordered now more to reflect on this very fact: ver. 20, Remember, etc., ch. xvi. 4."},{"id":"westcott.JHN.11.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:16","href":"/jhn/11/#v16-westcott","text":"v. 8","snippet":"There is no longer (v. 8) any objection."},{"id":"westcott.JHN.18.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:36","href":"/jhn/18/#v36-westcott","text":"xi. 8","snippet":"the Jews] The title occurs in the record of the Lord's words, iv. 22, xiii. 33, and above, v. 20 (comp. xi. 8)."}],"9":[{"id":"bengel.JHN.19.14.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:14","href":"/jhn/19/#v14-bengel","text":"John xi. 9","snippet":"Now the Jews did not use or apply the name to any other hours than those of which the first was in the early morning, the twelfth in the evening; so John xi. 9, “ Are there not twelve hours in the day?” whence the sixth, seventh, and tenth occur, John iv. 6, 52, i. 39."},{"id":"westcott.JHN.13.1-4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:1–4","href":"/jhn/13/#v1-westcott","text":"xi. 9","snippet":"The crises of His several manifestations are absolutely fixed in time (ii. 4 ; comp. xi. 9 f., ix. 4)."}],"10":[],"11":[{"id":"henry.JHN.11.41.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:41","href":"/jhn/11/#v41-henry","text":"v. 11","snippet":"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 …"},{"id":"bengel.JHN.11.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:3","href":"/jhn/11/#v3-bengel","text":"ver. 11","snippet":"whom Thou lovest) This is more modest, than if they were to say, he who loves Thee, or Thy friend; comp. ver. 11, “Our friend Lazarus” [Jesus’ words ... sick) They elegantly do not express [but leave to be inferred] the consequent, therefore come to our help [ver. 31, 32, (Mary to Jesus) “ Lord, if Thou hadst been here, my …"},{"id":"bengel.JHN.11.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:7–9","href":"/jhn/11/#v7-bengel","text":"ver. 11","snippet":"then after this) after the two days’ delay [ver. 6]: thus ver. 11, wird rotro, after this; ver. 14, ..."},{"id":"bengel.JHN.11.43.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:43","href":"/jhn/11/#v43-bengel","text":"ver. 11","snippet":"All, who were present, heard the loud voice. ... come out [forth]) Jesus recalled Lazarus out of the sepulchre, as easily as if Lazarus had been not only alive but even awake, ver. 11, “ Our friend Lazarus sleepeth ; but I go to awake him out of sleep; ch. xii. 17, “ The people that was with him, when He called Lazarus out of his grave,” etc."},{"id":"bengel.JHN.19.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:28","href":"/jhn/19/#v28-bengel","text":"xi. 11","snippet":"B.] Totro differs from ratra, ch. xi. 11."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xi. 11","snippet":"… ver. 47, 48: What is in every man, ch. ii. 25: The deeds of the woman of Samaria, ch. iv. 29: What He Himself was about to do, ch. vi. 6: The treachery of Judas and of others, ch. vi. 64, 70: The death of Lazarus, ch. xi. 11: That His hour had come, ch. xiii, 1: The treachery of Judas, ver. 8: The denial of Peter, ver. 38: The disciples’ desire to question Him, ch. xvi. 19: And all things, ver. 30: The several things which should come upon …"},{"id":"westcott.JHN.11.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:14","href":"/jhn/11/#v14-westcott","text":"v. 11","snippet":"It is interesting to contrast the phrase used before (v. 11), is fallen asleep, which describes the continuous state with that used here, died, which marks the single point of change."},{"id":"westcott.JHN.11.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:15","href":"/jhn/11/#v15-westcott","text":"v. 11","snippet":"Even as Christ spoke of Lazarus as still \"a friend\" (v. 11), so here He speaks of the body \"sleeping\" in the tomb as the man himself. ..."},{"id":"westcott.JHN.11.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:16","href":"/jhn/11/#v16-westcott","text":"v. 11","snippet":"Let us also] In v. 11 Christ had spoken of Himself alone; in v. 15 there is a general invitation."},{"id":"westcott.JHN.11.25.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:25","href":"/jhn/11/#v25-westcott","text":"v. 11","snippet":"Christ is the life of the individual believer, in Whom all that belongs to the completeness of personal being (v. 23, thy brother; v. 11, our friend) finds its permanence and consummation."},{"id":"westcott.JHN.11.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:43","href":"/jhn/11/#v43-westcott","text":"v. 11","snippet":"Death is treated as sleep (v. 11, v. 25, 28)."},{"id":"westcott.JHN.19.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:42","href":"/jhn/19/#v42-westcott","text":"xi. 11","snippet":"Jesus] Comp. xi. 11, note."}],"12":[],"13":[{"id":"bengel.JHN.2.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:20–21","href":"/jhn/2/#v20-bengel","text":"xi. 13","snippet":"Let the expression be compared, which is found ch. xi. 13, “ Howbeit Jesus spake of His death; but they thought that He had spoken of taking rest in sleep.”"},{"id":"bengel.JHN.11.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:22","href":"/jhn/11/#v22-bengel","text":"ver. 13","snippet":"John xiv. 16 (comp. ver. 13: where so, immediately before, ver. 16, He uses aire of the disciples ; 3 8, or ay ... and I say not to you that I ..."},{"id":"westcott.JHN.11.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:1","href":"/jhn/11/#v1-westcott","text":"v. 13","snippet":"J.' v. 13. 7, and in Rabbinic writers ..., see Lightfoot, ad loc."}],"14":[{"id":"bengel.JHN.11.7-9.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:7–9","href":"/jhn/11/#v7-bengel","text":"ver. 14","snippet":"then after this) after the two days’ delay [ver. 6]: thus ver. 11, wird rotro, after this; ver. 14, ..."},{"id":"westcott.JHN.11.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:17","href":"/jhn/11/#v17-westcott","text":"v. 14","snippet":"Comp. i. 43, ii. 14, v. 14, ix. 35."}],"15":[{"id":"westcott.JHN.11.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:6","href":"/jhn/11/#v6-westcott","text":"v. 15","snippet":"… that the interval was left in order that the Lord might raise the dead and not heal the sick, and so shew greater power and win greater glory, is alien equally from the spirit and from the letter of the narrative, v. 15."},{"id":"westcott.JHN.11.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:16","href":"/jhn/11/#v16-westcott","text":"v. 15","snippet":"Let us also] In v. 11 Christ had spoken of Himself alone; in v. 15 there is a general invitation."},{"id":"westcott.JHN.11.46.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:46","href":"/jhn/11/#v46-westcott","text":"v. 15","snippet":"went their ways (away) to the Pharisees] Comp. v. 15, ix. 13."}],"16":[{"id":"chrysostom.JHN.11.8-9.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:8–9","href":"/jhn/11/#v8-chrysostom","text":"ver. 16","snippet":"So Thomas, shaking with fear, said, “Let us go, that we also may die with Him” ( ver. 16 ), because Thomas was weaker and more unbelieving than the rest."},{"id":"henry.JHN.20.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 20:25","href":"/jhn/20/#v25-henry","text":"ch. xi. 16; xiv. 5","snippet":"Some, by comparing this with what he said (ch. xi. 16; xiv. 5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper."},{"id":"bengel.JHN.11.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:22","href":"/jhn/11/#v22-bengel","text":"ver. 16","snippet":"John xiv. 16 (comp. ver. 13: where so, immediately before, ver. 16, He uses aire of the disciples ; 3 8, or ay ... and I say not to you that I ..."},{"id":"bengel.JHN.15.14-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:14–15","href":"/jhn/15/#v14-bengel","text":"xi. 16, 13","snippet":"whatsoever things) not merely some things. ... servants) So for instance He had called them, ch. xi. 16, 13, “The servant is not greater than His Lord :” “Ye call Me Master and Lord; and ye say well, for so I am."},{"id":"ryle.JHN.20.24.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:24","href":"/jhn/20/#v24-ryle","text":"John xi. 16","snippet":"(John xi. 16."},{"id":"westcott.JHN.11.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:53","href":"/jhn/11/#v53-westcott","text":"v. 16","snippet":"St John marks the growth of the hostility step by step: v. 16 ff., (vii. 1), vii. 32, 45 ff., viii. 59, ix. 22, x. 39."},{"id":"westcott.JHN.20.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:24","href":"/jhn/20/#v24-westcott","text":"xi. 16","snippet":"Comp. xi. 16, note. the twelve] Comp. vi. 67, note."}],"17":[{"id":"bengel.JHN.11.38-39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:38–39","href":"/jhn/11/#v38-bengel","text":"ver. 17","snippet":"There is a contest between reason as well as natural affection on the one hand, and faith on the other. ... of four days’ continuance) Lazarus seems to have been committed to the tomb the same day on which he died, ver. 17, “ When Jesus came, He found that he had lain in the grave four days already.”"},{"id":"westcott.JHN.11.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:34","href":"/jhn/11/#v34-westcott","text":"v. 17","snippet":"Yet see v. 17 (found)."},{"id":"westcott.JHN.11.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:47","href":"/jhn/11/#v47-westcott","text":"v. 17","snippet":"The priests and the Sadducees — who belonged to the same party — take up the opposition : iv. 1, v. 17, xxii. 30, xxiii. 14, xxv. 2."}],"18":[{"id":"westcott.JHN.11.53.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:53","href":"/jhn/11/#v53-westcott","text":"v. 18","snippet":"That which had been a decree before (v. 18), now became a settled plan."}],"19":[{"id":"bengel.JHN.11.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:1","href":"/jhn/11/#v1-bengel","text":"ver. 5, 19","snippet":"Mary was the better known of the two among the disciples, owing to those acts of hers which are mentioned in ver. 2 [the anointing of Jesus]: she is accordingly placed before Martha; though Martha was the elder-born, ver. 5, 19 [where Martha is named the first]."},{"id":"bengel.JHN.11.44-47.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:44–47","href":"/jhn/11/#v44-bengel","text":"ver. 19","snippet":"The same word occurs in LXX., Prov. vii. 16, “I have decked my bed with coverings” ... who had come) ver. 19, “to comfort them concerning their brother,” 31. ... er, departed [went their ways]) as aliens to Him. ..."},{"id":"westcott.JHN.11.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:1","href":"/jhn/11/#v1-westcott","text":"vv. 5, 19","snippet":"Martha] Mary is apparently put forward as the person best known from the event mentioned in v. 2 and related in ch. xii., though Martha seems to have been the elder sister (vv. 5, 19; Luke x. 38 f.)."},{"id":"westcott.JHN.11.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:41","href":"/jhn/11/#v41-westcott","text":"v. 19","snippet":"The sympathy in work (v. 19) and thought between the Father and the Son is always perfect and uninterrupted, and now it was revealed in action. ..."},{"id":"westcott.JHN.11.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:45","href":"/jhn/11/#v45-westcott","text":"v. 19","snippet":"to Mary] The phrase is different from that in v. 19 (to Martha and Mary), in order to refer exactly to the circumstances of v. 31."}],"20":[{"id":"bengel.JHN.11.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:52","href":"/jhn/11/#v52-bengel","text":"xi. 20","snippet":"Comp. ch. xi. 20, etc."}],"21":[{"id":"bengel.JHN.11.12-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:12–15","href":"/jhn/11/#v12-bengel","text":"ver. 21, 32","snippet":"… Divine propriety, that no one is ever read of as having died whilst the Prince of life was present. ... suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, ver. 21, 32, attains thereby a more sublime conception, “Lord, if Thou hadst been here, my brother had not died :” and thereby also the joy of the Lord at His own absence is illustrated. ... unto him) to the place where he lies …"},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xi. 21, 23","snippet":"Also what was the raiment of Solomon, Matt. vi. 29: What Sodom, Tyre, and Sidon would have done had they seen the works of Christ, ch. xi. 21, 23."}],"22":[{"id":"bengel.JHN.11.23-24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:23–24","href":"/jhn/11/#v23-bengel","text":"ver. 22, 23","snippet":"… add the mention of the time, but exercises the faith of Martha. ... in the resurrection) Therefore the Jews were believers in the resurrection. ... last) Martha supposes that to be more distant, which the connection, ver. 22, 23, was showing to be close at hand, “ Whatsoever thou wilt ask, God will give."},{"id":"westcott.JHN.11.41.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:41","href":"/jhn/11/#v41-westcott","text":"v. 22","snippet":"But this thanksgiving was not for any uncertain or unexpected gift (v. 22)."}],"23":[{"id":"bengel.JHN.5.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:25","href":"/jhn/5/#v25-bengel","text":"xi. 23","snippet":"the dead) Used literally, in the body, as Jairus’ daughter, the young man at Nain, and Lazarus: ch. xi. 23, etc. ; who all were raised up after that these words had been spoken: comp."},{"id":"bengel.JHN.21.16.3","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"xi. 21, 23","snippet":"Also what was the raiment of Solomon, Matt. vi. 29: What Sodom, Tyre, and Sidon would have done had they seen the works of Christ, ch. xi. 21, 23."},{"id":"westcott.JHN.2.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"John xi. 23, 24","snippet":"Comp. John xi. 23, 24 ; and v. 19, note."},{"id":"westcott.JHN.5.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:25","href":"/jhn/5/#v25-westcott","text":"xi. 23","snippet":"the dead] the spiritually dead: this is the predominant idea, but at the same time we cannot exclude the outward signs of it as in the raising of Lazarus : comp. xi. 23 ff."},{"id":"westcott.JHN.11.25.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:25","href":"/jhn/11/#v25-westcott","text":"v. 23","snippet":"Christ is the life of the individual believer, in Whom all that belongs to the completeness of personal being (v. 23, thy brother; v. 11, our friend) finds its permanence and consummation."}],"24":[{"id":"westcott.JHN.2.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:22","href":"/jhn/2/#v22-westcott","text":"John xi. 23, 24","snippet":"Comp. John xi. 23, 24 ; and v. 19, note."},{"id":"westcott.JHN.11.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:22","href":"/jhn/11/#v22-westcott","text":"v. 24","snippet":"I know] v. 24."}],"25":[{"id":"chrysostom.JHN.5.21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:21","href":"/jhn/5/#v21-chrysostom","text":"c. xi. 25","snippet":"( c. xi. 25."},{"id":"bengel.JHN.11.26.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:26","href":"/jhn/11/#v26-bengel","text":"ver. 25","snippet":"This word, which was not employed in ver. 25, brings on the discourse to greater things. ... that liveth, namely, this present life of the body."},{"id":"westcott.JHN.8.51.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:51","href":"/jhn/8/#v51-westcott","text":"xi. 25","snippet":"Comp. xi. 25 f., vi. 50, v. 24 ; 1 John iii. 14."},{"id":"westcott.JHN.11.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:43","href":"/jhn/11/#v43-westcott","text":"v. 25, 28","snippet":"Death is treated as sleep (v. 11, v. 25, 28)."},{"id":"westcott.JHN.14.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:6","href":"/jhn/14/#v6-westcott","text":"xi. 25","snippet":"Comp. xi. 25, note."}],"26":[{"id":"chrysostom.JHN.11.27.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:27","href":"/jhn/11/#v27-chrysostom","text":"ver. 26","snippet":"“And whosoever liveth and believeth on Me, shall never die” ( ver. 26 ), signifying that other death."},{"id":"henry.JHN.11.25.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:25","href":"/jhn/11/#v25-henry","text":"v. 26","snippet":"What the promises are (v. 25): Though he die, yet shall he live, nay, he shall never die, v. 26."}],"27":[{"id":"henry.JHN.11.40.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:40","href":"/jhn/11/#v40-henry","text":"v. 27","snippet":"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."},{"id":"bengel.JHN.6.68.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:68","href":"/jhn/6/#v68-bengel","text":"xi. 27","snippet":"… faith, involved in the explicit faith [faith involved in the faith evolved].° The whole of the phraseology, the words of eternal life— we have believed—the Son of God, is repeated from ver. 63, 64, 65.* So Martha, ch. xi. 27, upholds her faith in Jesus Christ, although she did not as yet perceive the grounds and bearings of the resurrection."}],"28":[{"id":"ryle.JHN.13.13.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 13:13","href":"/jhn/13/#v13-ryle","text":"John xi. 28","snippet":"(John xi. 28."},{"id":"westcott.JHN.11.43.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:43","href":"/jhn/11/#v43-westcott","text":"v. 25, 28","snippet":"Death is treated as sleep (v. 11, v. 25, 28)."}],"29":[{"id":"westcott.JHN.11.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:20","href":"/jhn/11/#v20-westcott","text":"v. 29","snippet":"Martha appears to have been engaged in some household duty, and so first heard of the Lord's approach ; Mary was still in her chamber, so that the tidings did not at once come to her (v. 29). ..."}],"30":[{"id":"westcott.JHN.11.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:1","href":"/jhn/11/#v1-westcott","text":"v. 30","snippet":"Bethany, sprung from ... the town (village, and so \"v. 30) of..., describes the actual residence, and the true home of Lazarus."}],"31":[{"id":"bengel.JHN.11.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:3","href":"/jhn/11/#v3-bengel","text":"ver. 31, 32","snippet":"… if they were to say, he who loves Thee, or Thy friend; comp. ver. 11, “Our friend Lazarus” [Jesus’ words ... sick) They elegantly do not express [but leave to be inferred] the consequent, therefore come to our help [ver. 31, 32, (Mary to Jesus) “ Lord, if Thou hadst been here, my brother had not died."},{"id":"bengel.JHN.11.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:28","href":"/jhn/11/#v28-bengel","text":"ver. 31","snippet":"having said these things) Faith, and her confession of His Messiahship, lent her ... oat Without the knowledge of the Jews, as ver. 31 proves.? ... the Master) So they were wont to call Jesus, when speaking of Him among one another. ... calls thee) Hither Jesus expressly ordered Mary to be called; or else Martha, by His permission, called Mary; and in …"},{"id":"bengel.JHN.11.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:32–33","href":"/jhn/11/#v32-bengel","text":"ver. 31","snippet":"[Herein she gives a specimen of the most profound reverence arising out of faith—V. ... who had come with her) ver. 31. ..."},{"id":"westcott.JHN.11.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:45","href":"/jhn/11/#v45-westcott","text":"v. 31","snippet":"to Mary] The phrase is different from that in v. 19 (to Martha and Mary), in order to refer exactly to the circumstances of v. 31."}],"32":[{"id":"bengel.JHN.11.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:3","href":"/jhn/11/#v3-bengel","text":"ver. 31, 32","snippet":"… if they were to say, he who loves Thee, or Thy friend; comp. ver. 11, “Our friend Lazarus” [Jesus’ words ... sick) They elegantly do not express [but leave to be inferred] the consequent, therefore come to our help [ver. 31, 32, (Mary to Jesus) “ Lord, if Thou hadst been here, my brother had not died."},{"id":"bengel.JHN.11.12-15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:12–15","href":"/jhn/11/#v12-bengel","text":"ver. 21, 32","snippet":"… Divine propriety, that no one is ever read of as having died whilst the Prince of life was present. ... suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, ver. 21, 32, attains thereby a more sublime conception, “Lord, if Thou hadst been here, my brother had not died :” and thereby also the joy of the Lord at His own absence is illustrated. ... unto him) to the place where he lies …"},{"id":"bengel.JHN.11.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:20–21","href":"/jhn/11/#v20-bengel","text":"ver. 32","snippet":"Luke x. 39, “ Mary sat at Jesus’ feet, and heard His word.” ... if Thou hadst been here) Thus Mary also expresses herself, ver. 32."},{"id":"westcott.JHN.11.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:21","href":"/jhn/11/#v21-westcott","text":"v. 32","snippet":"See v. 32."}],"33":[{"id":"henry.JHN.11.32.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:32","href":"/jhn/11/#v32-henry","text":"v. 33","snippet":"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."},{"id":"henry.JHN.11.41.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:41","href":"/jhn/11/#v41-henry","text":"v. 33, 38","snippet":"… 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."},{"id":"bengel.JHN.11.38-39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:38–39","href":"/jhn/11/#v38-bengel","text":"ver. 33","snippet":"Comp. ver. 33, notes. ... sister of him that was dead) Herein is specified a cause of the greater feeling of instinctive shuddering, arising from nature and the tie of relationship. ... he stinketh) The loathing of putrefaction [is …"},{"id":"westcott.JHN.11.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:32","href":"/jhn/11/#v32-westcott","text":"v. 33","snippet":"Martha (-7;. 21), as afterwards she is represented as \"weeping,\" v. 33."}],"34":[{"id":"westcott.JHN.11.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:47","href":"/jhn/11/#v47-westcott","text":"v. 34","snippet":"On the contrary, in the two scenes where they appear they are represented as inclined to favour them: v. 34, xxiii. 6 ff."}],"35":[{"id":"bengel.JHN.11.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:32–33","href":"/jhn/11/#v32-bengel","text":"ver. 35","snippet":"He groaned) Thus it was that, by a more austere [more severe] affection of the mind, Jesus restrained His tears; and presently after, at ver. 38, He broke off His tears [to which He had given way, ver. 35]: and by that very fact, the influence produced by them [His tears] on the bystanders was the greater; ver. 36, [The Jews were constrained to say, “Behold how He loved . him !” ..."},{"id":"westcott.JHN.11.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:31","href":"/jhn/11/#v31-westcott","text":"v. 35","snippet":"The word must be carefully distinguished from that used in v. 35."}],"36":[{"id":"bengel.JHN.11.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:32–33","href":"/jhn/11/#v32-bengel","text":"ver. 36","snippet":"… restrained His tears; and presently after, at ver. 38, He broke off His tears [to which He had given way, ver. 35]: and by that very fact, the influence produced by them [His tears] on the bystanders was the greater; ver. 36, [The Jews were constrained to say, “Behold how He loved . him !” ..."}],"37":[{"id":"chrysostom.JHN.11.32-33.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:32–33","href":"/jhn/11/#v32-chrysostom","text":"ver. 37","snippet":"( ver. 37 ); but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master."},{"id":"henry.JHN.11.36.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:36","href":"/jhn/11/#v36-henry","text":"v. 37","snippet":"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? ..."},{"id":"westcott.JHN.11.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:22","href":"/jhn/11/#v22-westcott","text":"v. 37","snippet":"Contrast I believe, v. 37."},{"id":"westcott.JHN.11.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:45","href":"/jhn/11/#v45-westcott","text":"v. 37","snippet":"\"The Jews,\" as a general term here (comp. v. 37), seems to include others in addition to the friends of Mary."}],"38":[{"id":"bengel.JHN.11.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:32–33","href":"/jhn/11/#v32-bengel","text":"ver. 38","snippet":"He groaned) Thus it was that, by a more austere [more severe] affection of the mind, Jesus restrained His tears; and presently after, at ver. 38, He broke off His tears [to which He had given way, ver. 35]: and by that very fact, the influence produced by them [His tears] on the bystanders was the greater; ver. 36, [The Jews were constrained to say, “Behold how …"},{"id":"bengel.JHN.20.1-2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 20:1–2","href":"/jhn/20/#v1-bengel","text":"xi. 38","snippet":"the stone) which had been rolled to the mouth of it, according to custom: ch. xi. 38 [ Lazarus’ tomb, which was “a cave” ... and to) From the preposition being repeated before both, it may be inferred that both disciples were not together."}],"39":[{"id":"chrysostom.JHN.11.20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:20","href":"/jhn/11/#v20-chrysostom","text":"Ver. 39","snippet":"( Ver. 39."}],"40":[{"id":"bengel.JHN.4.48.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:48","href":"/jhn/4/#v48-bengel","text":"xi. 40","snippet":"… as ye have not seen, ye do not believe: comp. ch. xi. 4, [Jesus as to Lazarus] “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby,” wherein the address, ch. xi. 40, is given, somewhat in inverse order, as compared with that to the nobleman, [Jesus to Martha] “ Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?"},{"id":"westcott.JHN.11.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:4","href":"/jhn/11/#v4-westcott","text":"v. 40","snippet":"the glory of God] the revelation of God in His victorious majesty : v. 40, xii. 41 ; Acts vii. 55 (8. 6.) ; Rom. i. 213, (iii. 23. v- *)> (vi. 4)."}],"41":[{"id":"henry.JHN.17.1.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:1","href":"/jhn/17/#v1-henry","text":"ch. xi. 41","snippet":"The outward expression of fervent desire which he used in this prayer: He lifted up his eyes to heaven, as before (ch. xi. 41); not that Christ needed thus to engage his own attention, but he was pleased thus to sanctify this gesture to those that use it, and justify it against those that ridicule it."},{"id":"westcott.JHN.11.42.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:42","href":"/jhn/11/#v42-westcott","text":"v. 41","snippet":"At the close of v. 41 we must make a pause."},{"id":"westcott.JHN.17.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:1","href":"/jhn/17/#v1-westcott","text":"xi. 41","snippet":"Comp. ch. xi. 41 ; Luke xviii. 13 ; Acts vii. 55."}],"42":[{"id":"henry.JHN.2.7-8.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:7–8","href":"/jhn/2/#v7-henry","text":"ch. xi. 42","snippet":"Sometimes Christ, in working miracles, used words and signs, but it was for their sakes that stood by, ch. xi. 42."}],"43":[{"id":"bengel.JHN.5.19-20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19–20","href":"/jhn/5/#v19-bengel","text":"John xi. 43, 45","snippet":"This effect was wrought especially at the resurrection of Lazarus [John xi. 43, 45, Many of the Jews, which had seen the things that Jesus did, believed on Him]."},{"id":"ryle.JHN.18.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:40","href":"/jhn/18/#v40-ryle","text":"John xi. 43","snippet":"\" (John xi. 43."},{"id":"ryle.JHN.19.6.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:6","href":"/jhn/19/#v6-ryle","text":"John xi. 43","snippet":"(John xi. 43."},{"id":"westcott.JHN.18.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:40","href":"/jhn/18/#v40-westcott","text":"xi. 43","snippet":"Comp. xi. 43, xii. 13, xix. 6, 12, 15."}],"44":[{"id":"calvin.JHN.5.25.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 5:25","href":"/jhn/5/#v25-calvin","text":"John 11:44","snippet":"… he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, (John 11:44,) and to the widow’s son at Nain, (Luke 7:15,) and similar instances, are refuted by what follows."},{"id":"henry.JHN.11.42.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:42","href":"/jhn/11/#v42-henry","text":"v. 44","snippet":"[3.] The event was according to the intention: He that was dead came forth, v. 44."},{"id":"westcott.JHN.11.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:15","href":"/jhn/11/#v15-westcott","text":"v. 44","snippet":"Comp. i. 7, 50, iv. 41, 42, 48, 53, v. 44, vi. 36, 64, xi. 40, xii. 39, xiv. 29, xix. 35. xx. 29, 31 (iii. 12, 18, x. 25, xvi. 31, xx. 8, are somewhat different)."},{"id":"westcott.JHN.20.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 20:7","href":"/jhn/20/#v7-westcott","text":"xi. 44","snippet":"Comp. xi. 44."}],"45":[{"id":"henry.JHN.11.14-15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:14–15","href":"/jhn/11/#v14-henry","text":"v. 45","snippet":"… 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."},{"id":"bengel.JHN.5.19-20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19–20","href":"/jhn/5/#v19-bengel","text":"John xi. 43, 45","snippet":"This effect was wrought especially at the resurrection of Lazarus [John xi. 43, 45, Many of the Jews, which had seen the things that Jesus did, believed on Him]."},{"id":"bengel.JHN.11.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:4","href":"/jhn/11/#v4-bengel","text":"ver. 45","snippet":"… and told them what things Jesus had done ;” [ver. 53] “They took counsel together to put Him to death.’ ... by it) by this sickness Jesus was glorified, inasmuch as many forthwith acknowledged Him as the Son of God; ver. 45, “ Many which had seen the things which Jesus did, believed on Him ;” and the rest of the Jews determined to kill Him, ver. 46, etc.; and it was thereby He was about to enter into glory."},{"id":"westcott.JHN.11.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:36","href":"/jhn/11/#v36-westcott","text":"vv. 45","snippet":"From vv. 45 f- it appears that some had joined the company who were not of Mary's friends."}],"46":[{"id":"bengel.JHN.11.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:4","href":"/jhn/11/#v4-bengel","text":"ver. 46","snippet":"… resurrection ; 5) The variety and multitude of the witnesses who were present; 4) The faith that followed in consequence, on the part of very many Jews, who were by no means credulous, and the perversity of the rest; ver. 46, etc., “They went their ways to the Pharisees, and told them what things Jesus had done ;” [ver. 53] “They took counsel together to put Him to death.’ ... by it) by this sickness Jesus was glorified, inasmuch as many …"},{"id":"westcott.JHN.11.45.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:45","href":"/jhn/11/#v45-westcott","text":"v. 46","snippet":"The singular, which has the best ancient authority, as compared with the things which (v. 46), marks the concentration of thought upon the crowning work."}],"47":[{"id":"henry.JHN.9.13.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:13","href":"/jhn/9/#v13-henry","text":"ch. xi. 47, 48","snippet":"They brought him with such a suggestion as that in ch. xi. 47, 48, If we let him thus alone, all men will believe on him."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. xi. 47","snippet":"But, if he had done any good works, they would not own that they stoned him for them, though these were really the things that did most exasperate them, ch. xi. 47."},{"id":"bengel.JHN.8.43.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:43","href":"/jhn/8/#v43-bengel","text":"xi. 47","snippet":"why is it that) To this particle by and by answers ver. 44, “ Ye are of your father the devil, and the lusts of your father ye ... because) By this clause the one immediately preceding is explained. ... ch. xi. 47, “ What do we? for this man doeth many miracles;” ix. 17, “ What sayest thou of Him, (seeing) that He hath opened thine eyes]. ... my speech, which is most true.—oi ... ye cannot hear by reason of the hatred which is …"},{"id":"ryle.JHN.12.37.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:37","href":"/jhn/12/#v37-ryle","text":"John xi. 47","snippet":"(John xi. 47."},{"id":"westcott.JHN.11.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:4","href":"/jhn/11/#v4-westcott","text":"vv. 47","snippet":"The raising of Lazarus by revealing Christ's power and character brought the hostility of His enemies to a crisis (vv. 47 ff.), and led to His final \"glorifying:\" xii. 23, xiii. 31."},{"id":"westcott.JHN.18.3.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:3","href":"/jhn/18/#v3-westcott","text":"xi. 47","snippet":"Comp. xi. 47, note."}],"48":[{"id":"henry.JHN.2.19.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:19","href":"/jhn/2/#v19-henry","text":"ch. xi. 48","snippet":"The ruins of their place and nation (ch. xi. 48) were the riches of the world."},{"id":"henry.JHN.9.13.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:13","href":"/jhn/9/#v13-henry","text":"ch. xi. 47, 48","snippet":"They brought him with such a suggestion as that in ch. xi. 47, 48, If we let him thus alone, all men will believe on him."},{"id":"bengel.JHN.11.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:50","href":"/jhn/11/#v50-bengel","text":"ver. 48","snippet":"[14] 15, “ One died for all, —He died for all, that they who live should not henceforth live unto themselves.” ... and not that the whole nation perish) He refers to their words in the close of ver. 48, “ The Romans shall take away both our place and nation.”"}],"49":[{"id":"henry.JHN.19.11.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:11","href":"/jhn/19/#v11-henry","text":"ch. xi. 49, 50","snippet":"Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, ch. xi. 49, 50."},{"id":"bengel.JHN.11.51.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:51","href":"/jhn/11/#v51-bengel","text":"ver. 49","snippet":"of his own self) as men, who deliberate, otherwise are wont. ... said not) By this is explained the verb ... said, which was used in ver. 49. ... nation) Caiaphas had said, izip rod ... for the people, ver. 50."},{"id":"westcott.JHN.18.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:13","href":"/jhn/18/#v13-westcott","text":"xi. 49","snippet":"which was the high priest that same year] See ch. xi. 49, note."}],"50":[{"id":"calvin.JHN.18.14.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 18:14","href":"/jhn/18/#v14-calvin","text":"John 11:50","snippet":"The Evangelist repeats the opinion of Caiaphas, which formerly came under our notice; for God employed the foul mouth of a wicked and treacherous high priest to utter a prediction, (John 11:50,) just as he guided the tongue of the prophet Baham, contrary to his wish, so that he was constrained to bless the people, though he desired to curse them, to gain favor with king Balak, (Numbers 23:7, 8.)"},{"id":"henry.JHN.18.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:14","href":"/jhn/18/#v14-henry","text":"ch. xi. 50","snippet":"… Caiaphas, which is intimated (v. 14) by the repeating of what he had said some time before, that, right or wrong, guilty or innocent, it was expedient that one man should die for the people, which refers to the story ch. xi. 50."},{"id":"henry.JHN.18.38.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:38","href":"/jhn/18/#v38-henry","text":"ch. xi. 50","snippet":"… for any sin of his own, even in the judgement of the judge himself, and therefore he died as a sacrifice for our sins, and that, even in the judgment of the prosecutors themselves, one man should die for the people, ch. xi. 50."},{"id":"henry.JHN.19.11.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 19:11","href":"/jhn/19/#v11-henry","text":"ch. xi. 49, 50","snippet":"Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, ch. xi. 49, 50."},{"id":"bengel.JHN.11.51.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:51","href":"/jhn/11/#v51-bengel","text":"ver. 50","snippet":"of his own self) as men, who deliberate, otherwise are wont. ... said not) By this is explained the verb ... said, which was used in ver. 49. ... nation) Caiaphas had said, izip rod ... for the people, ver. 50."},{"id":"bengel.JHN.11.52.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:52","href":"/jhn/11/#v52-bengel","text":"ver. 50","snippet":"The words in antithesis are, the people, ver. 50, and the scattered abroad [children of God], ver. 52."},{"id":"bengel.JHN.11.53-55.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:53–55","href":"/jhn/11/#v53-bengel","text":"ver. 50","snippet":"therefore) This refers to ver. 50, taken in connection with what went before. ... no more) This was not the result of fear. ..."},{"id":"westcott.JHN.11.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:23","href":"/jhn/11/#v23-westcott","text":"v. 50","snippet":"The whole history of the raising of Lazarus is a parable of Life through death (vv. 4, it, 16), of life through what is called death, of death through what is called life (v. 50)."},{"id":"westcott.JHN.16.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:7","href":"/jhn/16/#v7-westcott","text":"xi. 50","snippet":"Comp. xi. 50, xviii. 14."},{"id":"westcott.JHN.18.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:14","href":"/jhn/18/#v14-westcott","text":"xi. 50","snippet":"Ch. xi. 50."}],"51":[{"id":"henry.JHN.8.42.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:42","href":"/jhn/8/#v42-henry","text":"ch. xi. 51","snippet":"He had both his credentials and his instructions from God; he came to gather together in one the children of God (ch. xi. 51), to bring many sons to glory, Heb. ii. 10."},{"id":"bengel.JHN.19.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 19:22","href":"/jhn/19/#v22-bengel","text":"xi. 51","snippet":"[In the person of the Procurator (Governor) himself something of a prophetical character was in this instance vouchsafed, as in the case of the High Priest, ch. xi. 51, Caiaphas : “One man should die for the people."},{"id":"ryle.JHN.18.15.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 18:15","href":"/jhn/18/#v15-ryle","text":"John xi. 51","snippet":"(John xi. 51."},{"id":"westcott.JHN.11.49.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 11:49","href":"/jhn/11/#v49-westcott","text":"v. 51","snippet":"That Caiaphas was highpriest \"in that year\" (v. 51, xviii. 13) gave its character to his pontificate."}],"52":[{"id":"chrysostom.JHN.11.51.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:51","href":"/jhn/11/#v51-chrysostom","text":"ver. 52","snippet":"What meaneth, “That He might gather together those near and those afar off” ( ver. 52 )?"},{"id":"henry.JHN.10.1-5.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:1–5","href":"/jhn/10/#v1-henry","text":"ch. xi. 52","snippet":"The church of God in the world is a sheepfold, into which the children of God that were scattered abroad are gathered together (ch. xi. 52), and in which they are united and incorporated; it is a good fold, Ezek. xxxiv. 14."},{"id":"bengel.JHN.10.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:16","href":"/jhn/10/#v16-bengel","text":"xi. 52","snippet":"‘Comp. ch. xi. 52, “ That He should gather together in one the children of God that were scattered abroad,” where He calls them children of God on a similar principle."},{"id":"bengel.JHN.11.51.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:51","href":"/jhn/11/#v51-bengel","text":"ver. 52","snippet":"… disciple should not die, John counteracts the error by adding, “ Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee ?”] “ this passage, his object in adding ver. 52 is, lest any should infer from the words of Caiaphas, that Jesus died for the Jews alone."},{"id":"bengel.JHN.17.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:20","href":"/jhn/17/#v20-bengel","text":"xi. 52","snippet":"In a similar manner, it is said in ver. 22, [ have given them glory; with which comp. ch. xi. 52, “ Not for that nation only, but that He should gather in one the children of God that were scattered abroad.”—V. g."},{"id":"westcott.JHN.10.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 10:16","href":"/jhn/10/#v16-westcott","text":"xi. 52","snippet":"Even before His death, while the wall of partition is still standing, He \"has\" other sheep, who even if they know Him not are truly His (comp. xi. 52)."}],"53":[{"id":"chrysostom.JHN.11.49-50.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:49–50","href":"/jhn/11/#v49-chrysostom","text":"ver. 53","snippet":"“They desired,” It saith, “from that day forth to kill Him” ( ver. 53 ), for they said, “The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said,” (being more shameless than the rest,) “Ye know nothing."},{"id":"bengel.JHN.11.4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:4","href":"/jhn/11/#v4-bengel","text":"ver. 53","snippet":"… in consequence, on the part of very many Jews, who were by no means credulous, and the perversity of the rest; ver. 46, etc., “They went their ways to the Pharisees, and told them what things Jesus had done ;” [ver. 53] “They took counsel together to put Him to death.’ ... by it) by this sickness Jesus was glorified, inasmuch as many forthwith acknowledged Him as the Son of God; ver. 45, “ Many which had seen the things which Jesus …"},{"id":"bengel.JHN.11.56-57.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 11:56–57","href":"/jhn/11/#v56-bengel","text":"ver. 53","snippet":"An abbreviated expression for, What think 7 Think ye, that He will not come ? ... but [now]) They had not been content with that which is mentioned, ver. 53 ... with merely taking counsel to put Him to death."}],"54":[{"id":"bengel.JHN.9.8-11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 9:8–11","href":"/jhn/9/#v8-bengel","text":"xi. 54","snippet":"Comp. ch. xi. 54, “ Into a city called Ephraim,” ..."},{"id":"bengel.JHN.12.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:1","href":"/jhn/12/#v1-bengel","text":"xi. 54","snippet":"… great Sabbath, an ... : as the Greeks distinguish the subsequent week and the several days of it by an epithet expressive of greatness. ... to Bethany) For He had departed from it after having raised up Lazarus: ch. xi. 54, “Jesus—went thence—into Ephraim."}],"55":[{"id":"henry.JHN.12.12-13.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:12–13","href":"/jhn/12/#v12-henry","text":"ch. xi. 55, 56","snippet":"They had enquired for him (ch. xi. 55, 56): Will he not come up to the feast?"},{"id":"bengel.JHN.6.3-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:3–4","href":"/jhn/6/#v3-bengel","text":"xi. 55","snippet":"He was sitting) He did not desire the people to come to Him ; but He er ... nigh) There was a great concourse of men at that time of the year: ch. xi. 55, “ Many went out of the country up to Jerusalem, before the Passover, to purify themselves.” ... cometh) Whilst the people were coming, Jesus already provided the food for them: comp. ver. 6, ‘“‘ He Himself knew what …"},{"id":"bengel.JHN.12.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:20","href":"/jhn/12/#v20-bengel","text":"xi. 55","snippet":"It is not clear that they were circumcised: certainly, at least, they were worshippers of the One God of Israel. ... of those who were wont to go up [to worship ... in the feast) That feast, of which ch. xi. 55 speaks [the Passover]."},{"id":"westcott.JHN.2.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 2:13","href":"/jhn/2/#v13-westcott","text":"xi. 55","snippet":"ch. xi. 55."}],"56":[{"id":"chrysostom.JHN.7.11-13.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:11–13","href":"/jhn/7/#v11-chrysostom","text":"John xi. 56","snippet":"( John xi. 56 ); and here they said, “Where is He?"},{"id":"calvin.JHN.12.1.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 12:1","href":"/jhn/12/#v1-calvin","text":"John 11:56","snippet":"We see that they judged too rashly who thought that Christ would not come to the feast, (John 11:56;) and this, reminds us that we ought not to be so hasty as not to wait patiently and quietly, till the season arrive, which is unknown to us."},{"id":"henry.JHN.12.12-13.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 12:12–13","href":"/jhn/12/#v12-henry","text":"ch. xi. 55, 56","snippet":"They had enquired for him (ch. xi. 55, 56): Will he not come up to the feast?"}],"57":[{"id":"henry.JHN.9.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:12","href":"/jhn/9/#v12-henry","text":"ch. xi. 57","snippet":"There was a proclamation out for the discovering and apprehending of him (ch. xi. 57); and the unthinking crowd, in spite of all reason and equity, will have ill thoughts of those that are put into an ill name."},{"id":"bengel.JHN.12.11-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:11–13","href":"/jhn/12/#v11-bengel","text":"xi. 57","snippet":"… inhabitants of Jerusalem. ... hearing [when they heard]) The less that Jesus’ coming had been expected, the more in proportion was it now eagerly welcomed. ... took) not, caring for that ‘commandment,’ as to which ch. xi. 57 speaks, “The chief priests and Pharisees had given a commandment, that if any man knew where He was, he should show it, that they might take Him.” ... branches of palms) The use of the palm was frequent in Judea."}]}}