2 ( It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Laz arus. 2 of the village of Mary and her sister Martha. And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose 3 brother Lazarus was sick. The sisters therefore sent unto him, saying, Lord, behold, he whom thou 4 lovest is sick. But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the son of God may be glorified there5 by. Now Jesus loved Martha, and her sister, and a Matt. 26: 7; Mark 14: 3; ch. 12: 3....b ch. 9:3; ver. 40. as the village of Mary and Martha, at least down to the time when this Gospel went into circulation; at some later period it took the name of Lazarus, and is now called El-Azirieh, or El-Lazirieh, from El-Azir, the Arabic form of Lazarus. 2. It was that (or, the) Mary which anointed the Lord with ointment, etc. This explanation distinguishes the Mary in question from others, and at the same time accounts for her being named, in this connection, before Martha (ver. 1), her elder sister. (See ver. 5.) By reason of her act of love, referred to in this verse, and related more fully in chap. 12: 1-8, this Mary was well known and highly honored by the early disciples. But there is no valid reason for the somewhat current belief that she was the woman who is mentioned by Luke (7: 36, sq.) as a sinner, though the act of the one was so similar to that of the other, for the act was one that might not unnaturally be repeated; or for the opinion that either of these was identical with Mary Magdalene. (See Articles on Lazarus, and on the several Marys, in Smith's "Dict. of the Bible," Am. ed.) 3. Therefore his sisters sent unto him, saying, Lord, etc. Therefore represents this act as a consequence of the facts just stated, namely, the sickness of Lazarus, and the affectionate confidence which the sisters had in Christ, as illustrated by the well known incident referred to. Their message was a beautiful expression of this confidence. Their request was delicately conveyed by the simple statement of their brother's sickness, and their plea as finely chosen and expressedwhom thou lovest. We can readily believe that this message was the language of Mary. Perhaps they hesitated to ask the Lord to visit Bethany, because they were aware of the purpose of the Pharisees, to lay hold of him and put him to death. At all events, they said jnst enough to show their unreserved confidence in him. 4. When (or, but when) Jesus heard that (better, it), he said—in the presence of the messenger and of his disciples-this sickness is not unto death. An expression which might be easily misunderstood at the moment, but which really affirmed, as the event proved, that in the divine plan the final issue of this sickness would not be death. But for the glory of God. In some definite and remarkable manner the glory of God was to be revealed by means of this sickness. This, instead of death, was the ultimate purpose of it. (Comp. 9: 3, 4.) But with this was embraced another end, viz: that the Son of God might (or, may) be glorified thereby. The glorifying of God is in order to the glorifying of the Son of God; for when the one is glorified, so also is the other. Thereby means by this sickness. 5. Now Jesus loved Martha, and her sister, and Lazarus. "Happy family," says Bengel. But the reason for the insertion of this remark in this place is not perfectly certain. Meyer supposes that it is introduced to account for the consolatory declaration of ver. 4. Jesus loved them, and therefore suggested to them enigmatically the blessed issue of this sickness. When this remark (ver. 4) was reported to the sisters, Lazarus was probably dead; but it may have been pondered in their hearts, and by its gracious purport they may have been comforted in some degree. Godet, and others, however, suppose that this remark of the Evangelist is anticipatory of ver. 7, explaining why, though he tarried for a time in Perea, he said: 'Let us go into Judea again." The latter is, on the whole, more probable than the former, especially in view of the Greek words, (de) now, ver. 5, and (èv) indeed, ver. 6. The word loved (¿yára) is not the same in this verse as in ver. 3. (pideis). It denotes a high moral and religious affection, and is used to express the love of God to men and the love of Christians to God and to one another. The word used by the 6 When he had heard therefore that he was sick, a he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judea again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the 6 Lazarus. When therefore he heard that he was sick, he abode at that time two days in the place 7 where he was. Then after this he saith to the 8 disciples, Let us go into Judæa again. The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither 9 again? Jesus answered, Are there not twelve a ch. 10: 40....b ch. 10: 31. sisters (ver. 3) denotes warm personal attach ment. 6. When he had heard therefore that he was sick, etc.—literally, when therefore he heard, etc. This part of Christ's conduct has been pronounced unnatural, unaccountable, and a clear proof that the whole narrative is worthless in a historical respect. "Why," it is asked, "must Lazarus die, in order that Jesus might have some one to raise from the dead? Why did he not from a distance rebuke the disease and prevent the death of Lazarus, selecting some other person already dead to be raised?" In answer to such objections, we may refer, with Meyer, to verse 4, "according to which Jesus was conscious of its being the divine will that the miracle should be performed precisely under the circumstances and at the time at which it actually was performed. (Comp. 2: 4)." Further, it may have been already, when the message reached Jesus, too late for him to save the life of his friend by a cure of the disease. For Lazarus was probably now dead, and, indeed, by the custom of the East, laid in the tomb. For Lazarus had been dead four days when he was recalled to life. (Ver. 39.) He must, therefore, have died soon after the messenger of the sisters left them to go to Jesus beyond the Jordan. The journey must have occupied about one day, then Jesus remained where he was two days, and the fourth day was spent in returning to Bethany. Accordingly, it is not surprising that Christ abode yet two days in the place where he was; for, as he purposed to raise Lazarus from the dead, it was important to defer this act till there could be no possible doubt of his death. Besides, miracles were not wrought by Christ irrespective of moral conditions; and fit opportunities for doing such a work as it was God's will that he should now do, may not have been so numerous as some imagine. Again, he may have had important spiritual work to do in Perea-work which he could not leave unfinished for the sake of repairing to Bethany sooner than he did. 7. Then after that (or, this) saith he to his disciples, Let us go into Judea again. This was doubtless said to prepare the way for a more definite explanation. Hence Judea is mentioned instead of Bethany. And by Judea, the disciples probably understood Jerusalem and the surrounding villages, where Christ had been accustomed to preach the gospel of the kingdom, and to do mighty works. It was not long since he had gone thither at the Feast of Dedication, and had encountered deadly hostility; yet now he proposes to visit the same region again, with his disciples. But they remonstrate. 8. Master, the Jews of late, etc.; or, Rabbi, the Jews were but now seeking to stone thee, etc. The scene of peril from which he had escaped, that he might depart to the other side of the Jordan, is brought vividly to mind by his proposal; and they wonder at his purpose to venture once more into the jaws of destruction-into the stronghold of his implacable foes. Their principal anxiety is, doubtless, for his safety, but they are not wholly free from solicitude concerning themselves (ver. 16); for they know enough of human nature to suspect that the life of their Master would not be taken without some risk to their own. The adverb of time, of late (vv), is commonly translated now, but by reason of its position, it is emphatic in this verse, and is fairly represented by even now; or just now. Interpreters have sometimes inferred from it that only a very short time had elapsed since Jesus came to Perea; but the inference is by no means necessary. For as the disciples recalled the peril of their Lord in Jerusalem, at the Feast of Dedication, it might naturally have seemed to them nearer than it was. The days had passed swiftly since they had reached a place of safety, and probably a period of several weeks had passed since their return to Perea. (See 10: 41.) 9, 10. Are there not twelve hours in (or, of) the day? That is, of the day, as contrasted with the night. The form of the question in Greek presupposes an affirmative a day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12 Then saia his disciples, Lord, if he sleep, he shall do well. hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this 10 world. But if a man walk in the night, he 11 stumbleth, because the light is not in him. These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, 12 that I may awake him out of sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, answer. a ch. 9: 4....6 ch. 12: 35....c So Deut. 31: 16; Dan. 12: 2; Matt. 9: 24; Acts 7: 60; 1 Cor. 15: 18, 51. If any man walk in the day, etc. | miles south of the Sea of Galilee, and east of By this illustration, Jesus reminds his disci- the Jordan, as others have recently conjecples of a great law of life and action which he tured. For in either case the journey of Jeis observing. He reminds them that he is walk- sus to Bethany, on the eastern slope of Olivet, ing in the light; that the day of his Messianic might naturally have occupied three or four work is not yet closed; that he sees clearly, as days, and could not have been made in one. by the light of the sun, all the perils and ob- Yet the expression is asleep (perfect tense), stacles in the way of his proposed return to does not require us to suppose that he had just Judea; and that he can go without harm. He now fallen asleep. The same word might also reminds them that he is perfectly aware have been used with equal propriety, if Jesus of the perils of darkness of the dangers into thought of him as now continuing in a sleep which one falls when his walk is untimely, into which he had fallen two days before. and his hours of service are passed. Meyer "In all verbs," remarks Dr. J. A. Broadus, explains the allegory thus: "The time ap- "the perfect denotes an action standing in a pointed to me by God for working is not yet completed state. In many verbs, this will elapsed; as long as it lasts, no one can do any suggest to the mind a foregoing process which thing to me; but when it shall have come to has led to this completed state, but not in all an end, I shall fall into the hands of my ene- cases, and not at all necessarily." The words mies, like him who walketh in the night, and our friend, show that Lazarus had manistumbleth, because he is without light." We fested good will to the disciples, as well as to doubt whether Jesus meant to apply the latter Jesus, and are in special harmony with the part of the illustration. He did not go blindly exhortation, Let us go into Judea again. or darkly to the cross. He "laid down his (Ver. 7.) The further statement, I go, that I life" as truly as he submitted to hunger and may awake him out of sleep, was fitted to thirst and weariness. (Comp. 10: 17, 18.) To make the disciples understand that Lazarus see the light of this world, is equivalent was in no ordinary sleep; for there could to seeing by the light of the world-i. e., of surely be no occasion for Jesus to make a long the sun. Whether the expression, there is journey to rouse him from a peaceful, restful, no light in him, means any more than "the recuperative sleep. But a misunderstanding light is not in his eyes or possession," is doubt- of his remark when first informed of the sickful; it may possibly mean, “he is not con- ness of Lazarus (ver. 4), may have prevented scious of the light"—i. e., of the effect of it, their apprehending all that was implied in the so that he may be guided by it. declaration, I go, that I may awake him out of sleep. The word sleep appears to be used by the sacred writers in place of "death," first, because the physical phenomena of the two are somewhat similar; and, secondly, because death is to be followed by resurrection. For the same reasons, Jesus spoke of Lazarus in this place, and of the daughter of Jairus, in Matt. 9: 24, as being asleep. 11. Our friend Lazarus sleepeth (lit., perhaps, is asleep), etc. An interval had passed after the remark of verses 9, 10, and this is an explanation of his reason for going, again into Judea. Meyer assumes that Lazarus had just now died, as Jesus knew by divine vision. This is certainly possible, notwithstanding what has been said under verse 6, and is, in fact, probable, if the place of Christ's retirement was north of the Sea of Galilee and east of the Upper Jordan, as Von Raumer and Caspari suppose, or only a few 12. Then (or, therefore) said his disciples, etc. . . he shall do well; or, will be saved-that is, from death, as threatened by 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto bim. 16 Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him. 13 he will recover. Now Jesus had spoken of his death; but they thought that he spake of taking 14 rest in sleep. Then Jesus therefore said unto them 15 plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Thomas therefore, who is called 2 Didymus, said unto his fellow-disciples, Let us also go, that we may die with him. 1 Gr. be saved....2 That is, Twin. the disease It is sufficiently accurate to render the word (worσi) he will recover (Alford, Noyes), or, he will be restored (Bible Union Revision). Sleep was considered a favorable symptom in many diseases. It often marked and followed the turn of a fever. Hence the disciples seize upon this fact as a reason why Jesus need not repair to Bethany. But in their eagerness they misunderstood the Lord, as the Evangelist proceeds to say. 13. Howbeit Jesus spake (better, but Jesus had spoken) of his death. This verse makes it certain that the disciples did not suspect the real meaning of Christ. And in partial explanation of their failure to divine his meaning, it has been suggested that the three select disciples, Peter, James, and John, who were permitted to enter the house of Jairus with him and to hear him speak of the damsel who was dead as being asleep, were now absent. This is plausible, and might account for the prominence of Thomas, instead of Peter; but it is only a conjecture, and the style of John goes to show that in almost every instance he was a personal witness of what he relates. 14. Then (or, therefore) said Jesus unto them plainly, Lazarus is dead (or, died). The death of Lazarus is here distinctly set forth as a past event, though without any hint of the precise time when it took place. Yet it does not seem perfectly natural for Jesus to employ the aorist tense of the verb (Lazarus died), if the death of Lazarus had just occurred. to person and place with divine wisdom. (2) That Christ desired to increase the faith of his disciples, and had that end distinctly in view when doing mighty works. Meyer beautifully explains the words to the intent (or, that) ye may believe, by remarking, "that every new flight of faith is in its degree a progress towards faith." (3) That all miracles are not equally impressive and convincing as revelations of divine power. Raising the dead is a greater work than healing the sick, a more signal and glorious exhibition of the might of him who is over all. "If we cannot say with certainty that no miracle he ever wrought occupied beforehand so much of our Saviour's thoughts, we can say that no other miracle was predicted and prepared for as this one was."-Hanna. 16. Then said Thomas, which (who) is called Didymus, etc. The word then, or therefore, represents the saying of Thomas as occasioned by Christ's renewed expression of his purpose to visit Bethany, and of his desire to be accompanied by his disciples. (Ver. 15.) But so vivid was the apprehension which Thomas had of the power and enmity of the Jews, and of the almost certain death which awaited Jesus at their hands, that he failed to take in the import of his Master's language. (Ver. 15.) "I (am glad) rejoice for your sakes that I was not there, to the intent ye may believe." For this language certainly foreshadowed a glorious display of the Saviour's power, and forbade the thought of immediate death. But though Thomas could think of 15. And I am glad for your sakes that nothing but the danger which threatened the I was not there, etc. This language im- life of his Lord, his loyalty and love were plies, (1) that had Jesus been present in deep, and he was ready to follow him into Bethany, he would not have suffered Lazarus danger and death. Such at least was his feelto die; his miraculous power would have ing at this time. The name Thomas is debeen used in restoring the sick to health, and rived from the Hebrew, and signifies twin; not in raising the dead to life. The Saviour Didymus is from the Greek, and means the always paid due regard to all the circum- same. Only a few notices of this apostle stances of life in his conduct. His miracles occur in the New Testament. He is coupled were never extravagant, but always adapted with Matthew, in Matt. 10: 3; Mark 3: 18; belongs to no other of the twelve apostles, ex- | Lazarus. It is proper to insist only upon the cept Peter, John, and Judas Iscariot. This fact that he had been dead four days. From character is that of a man slow to believe, the remark, he found that he had been in seeing all the difficulties of a case, subject to the tomb four days already, it cannot be despondency, viewing things on the darker inferred, with any certainty, that Jesus was side, and yet full of ardent love for his Mas- ignorant of the time of Lazarus' death and (Smith's "Dict. of the Bible," Art. burial, until he arrived in Bethany. Doubtless, this fact was reported to him by those whom he met, and was then first known by the Evangelist. There is reason to believe that Jesus knew all this, while he was still on the other side of the Jordan, and that the testimony now given was to him only the verification of his divine knowledge. ter." Thomas). 17-44. THE MIRACLE PERFORMED. 17. Then when Jesus came, he found that he had lain (been) in the grave (tomb) four days already. This statement is joined to the preceding by then, or therefore, because the action which it relates resulted from the purpose there spoken of. For the different inferences which have been drawn from this 18. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off. The |