John 11
DODDJohn 11:1-16
Our Lord, hearing of the sickness of his friend Lazarus knowing that he was dead, determines country beyond Jordan to Judea, though agension of his disciples. John XI. 1—16.
JOHN XI. 1.
NOW while Jesus was on the other side Jordan, whither he had retired when he left Jerusalem, (John x. 40, sect. cxxxiv.) there was one Lazarus of Bethany, which was also the town of Mary, and Martha her sister, who was sick of a very dangerous distemper. And, by the way, it is to be observed, that it was [that] Mary who afterwards at a public entertainment, in testimony of her high regard and veneration for him, anointed the Lord with a most precious ointment, and wiped his feet with her hair, whose brother Lazarus was sick. The sisters therefore, full of concern for their diseased brother, knowing where Jesus was, sent to him, and said, Lord, we beg that thou wouldst be pleased to favour us with a visit, whatever difficulties may lie in the way; for behold, he whom thou so tenderly lovest, even Lazarus thy friend, is so exceedingly ill, that, without thy interposition for his deliverance, nothing but death can be expected.
But when Jesus heard [it], he said, This sickness is not designed by Providence, to end in his death, and final removal out of this world; b
a It was that Mary who anointed the Lord with ointment.] Some commentators have supposed that this refers to the story related by Luke, chap. vii. 37, 6° seq. (sect. lx.) and have argued from thence that Mary Magdalene, whom they think to be the person there described as a woman that was a sinner, was the same with this Mary the sister of Lazarus. But it seems much more probable that John himself should mention the fact that he has here referred to; which, if he has done at all, it must be that which he relates, John xii. 3, 6° seq. (sect. cxlv.) where there can be no doubt but that the person who performed this instance of respect to Christ was Mary the sister of Lazarus, who was of Bethany near Jerusalem, and therefore must be different from Mar. Magdalene,
who was of Magdala, a town of Galilee at a considerable distance. Nor is there any ground from scripture to conclude that Mary Magdalene was the person who anointed Christ in Luke, which appears rather to be there described as the action of a woman of Naim, where Christ restored the widow’s son to life (Luke vii. 37). Compare note b on Luke viii. 2, Vol. I. p. 334. Besides, the stories are related with such different circumstances, that it is strange they should be taken for the same fact; and as Luke no where tells us that the person he speaks of was named Mary, so neither have we any reason to suppose that the same person should anoint him twice.
b This sickness is not to death, &c.] Compare Mat. ix. 24, and Mark, v. 39, Vol. I. p. 399. Our Lord afterwards so fully
ries two days before he sets out for Judea.
but shall serve for the remarkable illustration of the glory of God, and is suffered to prevail, chiefly with a design that the Son of God may be glorified by it, and his Divine mission most signally confirmed.
Now it was well known that Jesus loved Martha, and her sister Mary, and this their brother Lazarus, with a peculiar affection, and had often visited them, and lodged at their house; and, in consequence of this, he was determined to order the affair in such a manner as he knew would be most for their final advantage, though it might for a while be an occasion of greater affliction.
When therefore he had heard that he was sick, he then, without declaring he had any thought of going to him, abode yet two days longer on the other side Jordan, in the same place where he was before. And then after that, that is, on the third day, he says to his disciples, Let us now go back again to Judea.
The disciples say unto him, Rabbi, it is but just now that the Jews sought to stone thee, (John x. 31, sect. cxxxiv.) and dost thou intend so soon to go thither again, as if it were to tempt the danger from which thou hast so lately with such difficulty escaped?
Jesus answered, Are there not twelve hours in the day? Now if any man take the advantage of them, and walk in the day, he is prepared for all events, and does not stumble at any obstacle which may lie in his way; because the sun is then above the horizon, and he sees the light of this world. But if any man will rather choose to walk in the night, it is no wonder at all if he stumbles then, because there
explains what he meant by this ambiguous speech, that nothing reasonable can be objected to it: but it is a remarkable instance of the candour and fidelity of the evangelists here, and in the forecited places, so exactly to record the very words of Jesus, though malice might so easily cavil at them.
« After that he says to his disciples, &c.] From comparing Mat. xx. 17; Mark x. 32; and Luke xviii. 31, (sect. cxlii.) many critics infer, that what is recorded there
and in the following verses happened during the interval of Christ’s delay to go to Bethany, after he had heard that Lazarus was sick: but I do not find that Christ went to Jerusalem now; and if he did, it seems that those events happened in his very last journey thither, and consequently should not be introduced here; especially as they break the thread of the story, out of regard to which, I think, some small transpositions may well be allowed in other places, though none be needful here.
He tells his disciples that Lazarus is de
is no light in the air around him. In like manner I am desirous, as I lately told you, to do the will of my heavenly Father while the day of opportunity of life lasts, (John ix. 4, sect. cxxx.) and I doubt not but I shall thereby approve myself in his sight, and secure his protection and favour.
These things he said to silence their objections, and to prepare their minds for what he yet concealed: and after this, as he perfectly knew what had passed at Bethany, though so many miles distant from it, he says to them, Our friend Lazarus is fallen asleep; but I am going to him, that I may awaken him; thereby referring to his death, and to that raising him from it which he intended quickly to effect.
His disciples therefore, not apprehending his meaning, immediately said, Lord, if he sleeps naturally and quietly, as thou seemest to intimate, he will probably recover; and there is the less reason for thy running the hazard of going thither to heal him.
But Jesus spake this concerning his death, which for many apparent reasons he chose to represent under this gentle image; but they thought that he had spoken of his taking rest as a living man does in a common sleep.
Then Jesus therefore, that he might not hold them any longer in suspense, or leave them under a mistake, said to them plainly, Lazarus is indeed dead. And, as I could not have permitted this to have happened in my presence, I am glad on your account that I was not there; that you may more confidently believe in me, and may find your faith confirmed by a farther
⁴ For many apparent reasons he chose to represent under this gentle image.] *Our Lord might choose the expression of Lazarus sleeping partly out of tenderness, as being least shocking, when he spoke of so dear a friend: as Homer, when he represents Antilochus as reporting the death of Patroclus to Achilles, used the word xiii, he is fallen, rather than he is slain. (Iliad lib. xviii. ver. 20.) And it may also be farther considered as an instance of our Lord’s modesty: he does not immediately say, “He is dead, and I go by my almighty power to burst the bonds of the sepulchre,
and to command him back to life again;” but, avoiding all parade and ostentation, he chooses the simplest and humblest expression that can be thought of. This fine remark (which Mr. Blackwall makes in his Sacred Classics, Vol. I. p. 297) is admirably illustrated, in a great variety of particulars in the present story, by the ingenious Dr. Lardner in his Vindication of it. He has treated the subject with a candour and rectitude of heart equal to the accuracy of this critical skill, and even equal to that malignity and baseness of soul with which Woolsion attacked it.
ns on the sickness and death of Lazarus.
remarkable display of my Divine power, in some respects exceeding any thing you have yet seen : but let us now go directly to him at Bethany.
Then Thomas, who was also called Didymus, said to his fellow disciples and brethren in the apostolic office, Since our dear Master will expose himself to so much danger among his inhuman enemies in Judea, let us also go, though it be only that we may die with him ; for whatsoever he may suffer, it is infinitely better we should take our portion with him, even in death, than that we should desert such a friend in an article of the extremest danger.
IMPROVEMENT.
How happy was this family of Lazarus in which Christ was verse 5 so frequent a guest ! how happy Lazarus and his sisters, who were so peculiarly beloved by him ! Yet sickness and death invaded that family ; and this excellent man, as it should seem, in flourishing circumstances (ver. 19), and perhaps too in early youth, was snatched away, on a sudden, by what appeared a very untimely stroke. The friends of Christ must be sick, and die, as well as others ; and no man knoweth either love, or hatred, by all that is before them under the sun. (Eccles. ix. 1.) Let us therefore judge nothing before the time. (1 Cor. iv. 5.) This sickness and death of Lazarus was for the glory of God : and may all our personal and domestic sufferings be so ! " To this, O Lord, may our life be consecrated, and to this may our death be subservient ! We shall not then feel our dying pangs in half their bitterness, when our hearts are inflamed with a zeal for thy glory, and when we see that even those pangs are promoting it."
Our Lord delayed his coming to this dear friend in his extremity ; and perhaps it occasioned, not only many an anxious, but many a suspicious thought both to Lazarus and his sisters ; yet the intent of this delay was both gracious and important. Let us not limit our Divine Master as to the time or manner of his appearance for us : let us not censure him if it be for a while put off. It is to exercise our faith and patience, and to make the mercy more signal and more welcome.
At length a resolution is formed to go into Judea ; though but a little while ago the Jews had assaulted him, even in a sacred place, with burning malice in their hearts, and the instruments of death in their hands. But when Providence called, none of these things could move our blessed Redeemer, neither counted he his life dear unto him, that he might finish his course with joy. (Acts xx. 24.) May we shew the like intrepidity
When Christ came to Bethany Lazarus was dead four days.
of soul in his service! walking in that day, that we may not cxxxix. stumble, and taking all proper opportunities of performing the duties of life while the season of it lasts; and then, when the verse night of death comes, it will close our eyes in peaceful slumbers. 9, 10 The repose of the breathless corpse, insensible of alarms, and sor- 11 rows, and cares, will be a lovely emblem of the sweet repose of the soul in the arms of Divine love, till ere long Christ shall come to awaken us out of our sleep by that general resurrection of which this of Lazarus was a figure and pledge.
Let these glorious thoughts and expectations animate us to all the returns of affection, duty, and zeal. Let them teach us the temper of Thomas when he said, Let us go and die with him. 16 “Blessed Jesus! how much better is it to die with and for thee, who art the resurrection and the life, than to prolong these wretched days of absence, meanness, and affliction, by forsaking thee when thou art leading us into danger!”
John 11:17-46
Our Lord raises Lazarus from the dead after he had been buried four days. John XI. 17—46.
JOHN XI. 17. SECT. THEN Jesus, according to the resolution he cxl. had declared to his disciples (ver. 7, 15), John departed from the country beyond Jordan, where xi. 17 he had continued for some time, and went towards Bethany; and when he came near the village, he found that his friend Lazarus was dead, and that he had been now four days in the tomb. 18 Now Bethany, the place where Lazarus had lived, was very near to Jerusalem, being but about fifteen furlongs off (or somewhat less than two miles); so that he was well known in the 19 city, and had many friends there. And many of the Jews who dwelt there, when the funeral was over, came to Martha and Mary, that JOHN XI. 17. THEN when Jesus came, he found that he had lain in the grave four days already. 18 (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.) 19 And many of the Jews came to Martha and Mary,
a Many of the Jews, &c.] It might be one reason why Jesus delayed his coming till the fourth day, that he might meet a great number of them, as, for wise purposes, he determined to make this miracle very public.
b Came to Martha and Mary.] The original has it orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr orr
able authorities to vindicate our version here, and to shew that there is no need to render or paraphrase it as Beza and Wolfins would do. “That the men came to join with those female friends who had before attended the mourning sisters, and were now with them.” The word ludus, Jews, to be sure, includes persons of both sexes. See also Raph Not. ex. Xenoph. p. 137.
fartha he declares her brother shall rise again.
they might comfort them concerning the loss of their beloved brother.ᶜ
And Jesus was no sooner come into the neighbourhood, but presently the news of his approach was brought to the afflicted family that had so long been impatiently desirous to see him. *Martha therefore, as soon as she heard that Jesus was coming, immediately went out to meet him: but Mary, who was mourning with her friends in private, was not as yet informed of his approach, and [still] sat weeping in the house.*ᵈ
Then Martha, being told where she might meet with him, and having hastened to the place, said unto Jesus, Lord, we have been much surprised at thy delay, and cannot but be exceedingly troubled at it, that thou didst not immediately take notice of the message that we sent thee; for, surely, if thou hadst been here, my dear brother had not died, but would have been given back to thy prayers, which in so many instances have been successful even for the recovery of strangers. But even now I know, that whatsoever thou shalt think fit to ask of God, it shall assuredly be granted; and I am satisfied that God will give [it] thee, however great the favour be, if there be any method to repair the grievous loss we have sustained.
Jesus, beholding her distress with a compassionate concern, says to her, Martha, do not abandon thyself to overwhelming grief; for I assure thee that thy beloved brother shall rise again from the dead.
Then Martha, conceiving some secret and trembling hope from these words, yet desiring some farther confirmation of it, says to him, Lord, I well know, and steadfastly believe, that he shall rise again in the general resurrection at the last day (compare chap. v. 29, and Luke xiv. 14); but the distance of that leaves me still under a load of sorrow.
ᶜ That they might comfort them, &c.] Many ceremonies used by the ancient Jews in mourning for the dead and in comforting the mourners are collected by Dr. Lightfoot (in his Hor. Hebr. on this place); but the mention of them here would be tedious, rather than edifying.
ᵈ Sat weeping in the house.] She probably sat on the ground, which was the posture of mourners. Compare Job ii. 8; Ezek. viii. 14; and Mat. xxvii. 61.
Martha declares her faith in Jesus as the
Jesus then said unto her, I am the resurrection and the life (compare chap. v. 21, and Deut. xxx. 20); by me the general resurrection shall be accomplished, and by me a most glorious and happy life shall be given to all my people, and be maintained even to eternal ages: he therefore that believes in me, though he be dead, yet he shall ere long live again, and his reanimated body shall be again united to that soul which in its separate state continues its dependance on my power and faithfulness; and even at present I can loose the bonds of death,-and though thy brother now is holden by it, I can recall him when I please to life: And every one that is now living, and believes in me, shall never die: death shall be so disarmed and transformed that it shall hardly deserve the name; the better part of him being immediately conveyed to immortal life and glory, and the body only sleeping a while in the dust, till I come to awaken it to everlasting vigour and joy. Dost thou, Martha, believe this to be true?
And she says to him, Yes, Lord, I firmly believe every thing thou sayest; for I am fully persuaded that thou art the Messiah, the Son of God, who was to come into the world, and has been so long promised, expected, and desired; and that all power therefore must belong to thee.
And Martha having said these [words], and testified her faith, Jesus inquired for her sister; and presently she went away, and called her sister
That is living and believing in me, shall never die.] The sense that I have given in the paraphrase appears to me the most consistent sense that can be made of these remarkable words, and the equivalent passages: John v. 24, and viii. 51. And a very sublime and important sense it is, perfectly agreeable to the height of sentiment and language with which Christ is said elsewhere to have abolished death, and to have destroyed the devil (2 Tim. i. 10, and Heb. ii. 14), and with which Christians are said to be come to the heavenly Jerusalem, to the general assembly and church of the firstborn, &c. (Heb. xii. 22, 23); and to be raised up with Christ, and made to sit together in heavenly places in Christ Jesus. (Eph. ii. 6.) See Virting, Observ. Sacr. ib. ii. cap. 7, § 9—18. To render the words before us as Mr. Masse would do
(Vernac. Sacra. p. 8), “Whoever, while he lives, believes on me, shall not die for ever, or eternally,” is both obscuring and enervating their sense, and (as I have shewn elsewhere, note on John iv. 14, Vol. I. p. 170, and notes on John viii. 51, 52, Vol. II. p. 76, 77) is grounded on a criticism which cannot agree with the use of the phrase in question in parallel passages. Compare Mat. xxi. 19, sect. exlix. The opposition between this and the preceding verse plainly shews that the former refers to the spirits of those who were dead, who are yet spoken of as believing in Christ; and is, I think, no contemptible proof of their remaining in a state of activity: but the doctrine is so very plain in scripture as not to need the aid of such consequential arguments.
omes to him, an is allowed by the ews.
Mary as privately as she could, whispering in her ear, and saying, The Master is hard by, and calleth for thee. And as soon as she heard [it] she immediately arose, and, having left the company that were about her, came forward with the utmost eagerness to meet him. Now Jesus was not yet entered into the village, but still continued in the place where Martha met him, waiting there for Mary’s coming.
The Jews then who were with her in the house, attempting to comfort her under her sorrow, seeing that Mary arose up hastily and went out of doors, followed her, saying, Surely she is going to the sepulchre of her brother, that she may weep there, which will only aggravate and renew her sorrow; let us therefore endeavour to dissuade her from it. And thus, by their going after her, they were naturally led to be eyewitnesses of all that followed.
Then Mary, when she came to the place where Jesus was, and saw him, was so far from being afraid to avow her regards to him, (compare John ix. 22, sect. cxxx.) that she fell down at his feet, and embraced them with the greatest respect, saying to him, as her sister had done before, Lord, if thou hadst been here sooner, surely my dear brother had not died. And she was so overcome with grief that she could utter no more.
Jesus therefore, when he saw her thus weeping, and the Jews also weeping that came with her, groaned with a deep concern, as feeling a strong commotion in his own spirit; and judging it proper in this instance to indulge it (though he always had every passion under the most entire command), he voluntarily afflicted himself by opening his mind to a set of melting and painful ideas. And looking with a tender pity on the mourning relations of his deceased friend, he said, Where have ye laid him? They say unto him, Lord, we desire thou wouldst come and see; wishing to bring him to the sepulchre, in some uncertain hope of what was afterwards done.
he sepulchre, that she was among the ancients is partic ow customary this observed by Elmer, Obere, Vol. I. p
esus weeps, and goes with them to the sep
And as they were going along, Jesus himself wept, at the remembrance of the dead, in sympathy with the living, and in compassion to the obstinate Jews, whose final impenitence he foresaw, and knew how much the guilt of it would be aggravated in consequence of their being spectators of such a miracle.
The Jews therefore, seeing him in tears, said, Behold, how he loved him, and how his heart overflows with sorrow for his death. But some of them, who had a sacred aversion to him, said, Could not this man, who is said to have opened the eyes of the blind, have caused that this man also should not have died? Could he not have come to cure him, or, as it is reported in some other instances, have effected it even at a distance?
Jesus therefore, understanding this invidious insinuation, and groaning again within himself, as in great anguish of heart, comes to the sepulchre. Now it was a cave, and a large stone was laid upon the mouth of it. Jesus says to them that stood by, Remove the stone which stops up the entrance;⁸ but Martha, the sister of the deceased, says to him, Lord, he has been dead so long, that he now smells in an offensive manner;⁹ for he has been [here] no less than part of four days, this being the fourth since his interment. (Compare ver. 17.) Jesus says to her, Why dost thou object against what I direct? Did I not say unto thee, that if thou wouldst believe, thou shouldst see the glory of God remarkably displayed in a work of signal power and
⁸ Jesus says, remove the stone, &c.] Our Lord (as Bishop Hall justly observes) could with infinite ease have commanded the stone to roll away of itself, without employing any to remove it; but he judiciously avoided all unnecessary pomp and parade, and mingled all the majesty of this astonishing miracle with the most amiable modesty and simplicity. There is no reason to imagine, as some do, that the stone lay on the top of the cave, and that the corpse was let down with cords; for then Lazarus could not, without a farther miracle, have ascended of himself. It is much more reasonable to believe the entrance was at the side of the sepulchre. Mr. Maundrel tells us (in his Journey to Jerusalem, p. 79) that the
ruins of Lazarus’s house are still shewn, and not far from thence his sepulchre, into which there is a descent of twenty five steep stairs, which lead into two small rooms, in the farther of which the body is said to have been laid. But one cannot much depend on the genuineness of such antiquities. See Sand’s Travels, p. 196.
⁹ He has been dead so long that he now smells, &c.] The word of us has the same ambiguity with this which I have used, and seems rather more decent than that in our translation, though the meaning is plainly the same. Martha’s mind seems to have been in a painful struggle, tossed with a variety of passions, which prevented a perfect consistency in her behaviour.
Jesus having caused the stone to be removed, calls Lazarus forth.
mercy? Then they took away the stone from the mouth of the tomb where the deceased lay.
And when it was removed, Jesus lifted up his eyes, and said, Father, I thank thee, that thou hast graciously heard me in those secret groanings of soul which I have been pouring forth in thy presence: And indeed I knew that thou always hearest me, and art most ready to answer all my petitions; but I now speak [thus], because of the multitude that is standing by, that they, comparing what they hear with what they are now to behold, may have increasing and more effectual engagements to believe that thou hast sent me.
And having said these words, he cried with a loud voice, suitable to the majestic part which he was now acting, and the dominion he had even in the empire of death itself, as well as that he might be heard by all the multitude that were present, Lazarus, come forth. And such an almighty energy went along with his word, that immediately, according to his command, he that was dead came forth, bound (as the dead usually were) about [his] feet and hands with grave clothes, or with several rolls and foldings of linen that were wrapt about him, but which were so far loosened by the power of Christ as to permit him to move; and his face was also bound about with a napkin. And Jesus, on his coming forth in this confined posture, says to them that stood by, Unbind him, and let him go: for nothing more was needful to be done in a miraculous way, and he had strength enough to walk, his health and vigour being perfectly recovered with his life.
Thus was this illustrious miracle completely and publicly accomplished: and such was the effect of it, that many of the Jews therefore, who had come to visit Mary, and beheld what Jesus did, were so affected with this marvellous instance of his power, that they believed on him as the Messiah. But some of them were so obstinate and perverse, that they went away
about with a napkin.] the chin, so that on his returning as the Egyptians did, he might easily see his way out covered with it, but it sepulchre. forehead and under
Reflections on Christ’s raising Lazarus from the dead.
to the Pharisees, and told them what things Jesus was to the Pharisees, and told them what things Jesus had done, on purpose that they might inflame them, and stir them up to take some method to what things Jesus had done. John xi. 46 prevent his growing influence among the people.
IMPROVEMENT.
ver.25 Let us by faith continually regard Jesus (as his discourses and actions concur to represent him) as the resurrection and the life; believing on this glorious specimen here given of it, that he can, and will finally cause all that are in the graves to hear his voice, and to come forth. (John v. 28, 29.) A most delightful thought, which we should often apply both to ourselves and to our pious friends! Let the consideration, that they are to arise in the resurrection at the last day, moderate our sorrows for their removal, and forbid our mourning as others that have no hope. (1 Thess. iv. 13.) Were a resurrection on earth expected, though at the distance of several years, we should consider them only as persons absent on a long journey, and expect their return with patience and cheerfulness: but oh, how much more certain is the resurrection of the just than the issue of any of our journeys or expectations in life! 31 We often go, in our thoughts at least, to the grave to weep; but let us not forget to raise our contemplations higher, even to Jesus, who here expressed such tender sentiments of compassion, and wept when he saw the tears of others, though he knew he was going to wipe them away by restoring that friend whom they lamented. He afflicted himself, and it may be proper for us sometimes to do it, and to hold down our thoughts to those views of things which may give us pain and regret; if that attention be so adjusted and attempted as only to produce a sadness of the countenance that may improve the heart. (Eccles. vii. 3.) 39 Let the modesty with which our Lord conducted this grand and solemn scene teach us to avoid all mean transports of self-please, and all fondness for ostentation and parade. Like Jesus, let us in all our ways acknowledge God, and maintain a continual dependance on his influence, to be sought by fervent prayer; and then we may go forth to every duty with a courageous and cheerful assurance that he will carry us honourably and comfortably through it. Let us but steadfastly believe, and we shall see the glory of God: he will manifest his power for our help;
K Went away to the Pharisees, &c.] We mark, If they hear not Moses and the have in this a most amazing instance of prophets, neither will they be persuaded, incorrigible hardness of heart, and a though one rose from the dead. Luke xvi, dreadful confirmation of our Lord’s re- 31, sect. cxxv.
The sanhedrim consulting how to deal with Jesus.
and when our case appears to be remediless, then is the time for his almighty hand to save.
Let us adore and trust in him who was armed with so divine a power as to be able to rescue the prisoners of death, and to recover the trophies of the all conquering and devouring grave. And if we are true believers, let us learn to take our part in the triumph with a joyful assurance, that though we putrify in the dust, and after the skin worms devour our bodies, yet in our flesh we shall at length see God. (Job xix. 26.)
It was surely a happy time that succeeded all the lamentations of these affectionate mourners. With what mutual congratulations and unutterable endearments did Lazarus and his sisters behold each other! With what humble gratitude and adoration did they all prostrate themselves at the feet of their Almighty Saviour! But who can conceive the greater transports which shall run through the whole redeemed world at the resurrection day, when piety and friendship shall be perfected, and those who were dearest to each other, both in the bonds of nature and of grace, shall spring up together to an immortal undivided life! In the mean time, let us trust our friends with him (with whom, if we are Christians indeed, we have trusted our souls), believing that the separations he appoints are prudent and kind, and that even our prayers for their recovery are denied in mercy.
John 11:47
The sanhedrim being informed of the resurrection of Lazarus, by the advice of Caiaphas, agree that Jesus should be put to death. He retires to Ephraim, and they issue an order for apprehending him. John XI. 47, to the end.
JOHN XI. 47. THEN gathered the chief priests and the Pharisees a council, and said,
JOHN XI. 47. IT was before observed (at the close of the last section) that some who had been present at the resurrection of Lazarus, instead of being duly wrought upon by the miracle, went away and made an invidious report of it to the Pharisees: the chief priests therefore and the Pharisees, who were united in their enmity to Christ, being exceedingly alarmed at so astonishing an information, convened the sanhedrim, which was the great council of the Jewish nation, and said, What are we doing in this strange conjuncture of affairs? and why do we seem to be dreaming, when things are come to such a crisis? It is of absolute necessity that some effectual method should immediately be taken;
Caiaphas advises that one should die for the
or it is not to be denied that, by some means or other, this man, whom we have been so solicitous to suppress, does many of the most surprising miracles that were ever seen or heard of: And if we suffer him [to go on] thus uncontrouled, all the populace will believe on him as the promised Messiah, and will acknowledge him as the king of Israel; and what can we expect will be the consequence of this, but that the power of the Romans, so vastly superior to ours, will be armed against us, and their legions will come and take away both our place and nation; they will destroy Jerusalem, and this sacred temple where we are now assembled, and will extirpate all the people who are committed to our guardianship and care.
And, while some of the council seemed apprehensive of the danger of attempting any thing against Jesus, one of them, [even] Caiaphas, who, among the many sudden revolutions which happened in the government about that time, was high priest that year in which Christ was crucified, said to them, while they were thus deliberating, You seem to know nothing at all of what the present urgency of affairs requires, or you would easily find out a remedy in the death of this Jesus, who occasions such an alarm: Nor is this to be scrupled, because he does not appear to have committed any crime which is made capital by our law; for do you not consider that the extreme danger of a state will justify such extraordinary steps as are necessary for its preservation; and that it is undoubtedly much better for us, that one innocent man should die for the security of the people, than that the whole nation he belongs to should perish by our scrupling to take away his life?
Now this, by the way, was a very remarkable saying; and it is to be observed, that he spake it not merely of himself, but being high priest that year, and so a person of the greatest dignity and authority, he was moved by a secret impulse
* Was high priest that year.] It is well known that the high priesthood among the Jews was not annual; but the many revolutions about that time might justify such a manner of speaking, which signifies no more than in those days, or at that time. (Compare Deut. xxvi. 3; Josh. xx. 6; Ezek. xxxviii. 8; and Mal. iii. 4.) See Dr. Lardner’s Credibility, Part. i. Vol. II. p. 878, 879.
e on his death, and Jesus retires to Ephraim.
from God to utter these words, which might be esteemed as an oracle, and were capable of a much higher sense than he apprehended; and by them he in effect prophesiedᵇ that Jesus should shortly die for the security, redemption, and happiness of the Jewish nation: And indeed, not for the Jewish nation alone, but for all the nations of the earth, even that he also might gather together into one glorious and happy society all the chosen children of God that are dispersed abroad in the most distant places and ages, among the Gentiles as well as the Jews.
From that very day, therefore, the members of the sanhedrim in general (though some particular persons were averse to their proceedings), having thus resolved upon the death of Jesus, sought for an opportunity to execute the malicious purpose they had formed, and united their counsels, that they might find out some convenient method to slay him.
For this reason Jesus, who knew the secret resolution they had formed to take away his life, walked no more openly among the Jews in those parts till the appointed hour for his suffering was come; but, instead of visiting Jerusalem, he went away from thence, even from Bethany where he now was, into the country near the wilderness of Judea, to a little city called Ephraim,ᶜ which lay not far from Bethel on the confines of the tribe of Benjamin; and there he continued a while with a few of his select disciples, and afterwards took a little journey eastward, towards the banks of the river Jordan,ᵈ from whence he had lately come to Bethany on account of Lazarus’s death.
ᵇ Being high priest that year, he prophesied.] The Jewish high priests had in former ages been often under the inspiration of a prophetic spirit: there was therefore some peculiar congruity in putting this oracle into his mouth, and the dignity of his office would add some peculiar weight and regard to what he said. It is a strange fancy of Dr. Lightfoot, that Caiaphas knew Jesus to be the Messiah, and that the sanhedrim founded their apprehension of danger from the Romans, in consequence of the regard shewn to him, on a ridiculous interpretation of Isa. x. ult. and xi. 1; whence they inferred that the destruction of the temple should quickly succeed the
coming of the Messiah. See his Hor. Hebr. on John xi. 48, 51.
ᶜ To a city called Ephraim.] This city (which is mentioned with Bethel, 2 Chron. xiii. 19) is by some called Ephrem, and is generally supposed to have lain in the north east part of the lot of Benjamin. See Reland’s Palestin. p. 376, and compare noteᵃ on Luke xiii. 23, p. 134.
ᵈ Took a long journey eastward, [5c.] This we have reason to suppose, or Jericho would not have lain in his way to Jerusalem, which yet we find that Jesus passed through in his return. See Luke xix. 1. sect. cxliii.
The sanhedrim give orders to all to disc
And soon after this the Jewish passover drew near; and many went up from all parts of the country to Jerusalem, some little time before the passover, that they might purify themselves by some preparatory sacrifices, in order to be ready for the celebration of that solemn festival. (Compare 2 Chron. xxx. 17.) Then, as the people came together, they diligently sought for Jesus there, some of them being desirous to see and hear him, and others wanting to discover him to his avowed enemies the Pharisees: and as it could not but be generally known that the surprising miracle which he had lately wrought had very much inflamed the rage and envy of his persecutors, they were suspicious whether he would venture to appear in public, and said one to another, as they stood in the temple, What think ye of his coming to the passover? Do you suppose that, after this alarm, he will not have the courage to come to the feast? But both the chief priests and the Pharisees, concluding that he would not fail to come according to his usual custom, no longer dissembled their malice, but published a mandate, by which they had given an express command, that if any one knew where he was, he should immediately declare [it] to them, that they might apprehend and bring him to his trial, as a disturber of the public peace, and a person dangerous to the state.
IMPROVEMENT.
WHERE shall we find such restless, such cause rigible malice, as was in the hearts of these re blessed Saviour? What but Divine grace can when to have heard of the resurrection of La own friends and confidents, who had just been it, instead of conquering their hearts, served their murderous rage!
This is an instance where we evidently see ment, that wickedness was there; and the place that iniquity was there. (Eccles. iii. 16.) Th
That they might purify themselves by might happen to multitudes which would some preparatory sacrifices.] Dr. Light- require purification, so some sort of cleansing required no less than seven days. (in his Hor. Hebr. on this place) has shewn that as a variety of circumstances
Reflections on the malice and rage of Christ’s enemies.
down a most dangerous, though plausible maxim, which is in effect no other than this, “That the murder of an innocent person by forms of law” (which, as a noble sufferer observed, is surely the worst kind of murder), “nay, even of a person who by miracles demonstrated that he was an ambassador from God, was to be chosen, rather than by protecting and obeying him, to give umbrage to an earthly power, which seemed superior to their own.” When will the politicians of this earth learn to trust God in his own ways, rather than to trust themselves, and their own wisdom, in violation of all the rules of truth, honour, and conscience? Till then, like this foolish ruler, they will be caught in their own craftiness; and it is more than possible that they may, in many instances, hasten the very distress they are contriving to avoid. For this was here the event: the Romans (called therefore the people of Messiah the Prince, Dan. ix. 26) were sent as executioners of the Divine vengeance, and the Jews were given up to a spirit of discord and madness, the terrible effects of which were such as cannot be read without horror, till their place and nation were taken away; nor could even the Roman general forbear declaring that the hand of God was apparent in their destruction.
Let us attend to this Divine oracle which God saw fit to put into the mouth of so wicked a man. Jesus has actually died for the people, even for all the children of God that are scattered abroad. His death is substituted instead of theirs; and by it they are redeemed and delivered, and shall ere long be incorporated together, and all the happy colony be raised to an abode of eternal glory. Blessed harvest, which springs up from redeeming blood! Heroic love of the dear Redeemer, which at the proper time brought him to Jerusalem, where he knew that evil was determined against him! Let us follow him, in a courageous adherence to God and our duty, in the midst of danger and opposition; and not wonder if we are set up as the marks of infamy and reproach, when we see Jesus marked out by a public mandate, as if he had been a robber or a murderer; and find so numerous and grand a court of judicature requiring their subjects to seize this most generous Friend of the whole world as the grand enemy of God and his country.
VOL. 2.
Jesus sets out on his last journey to Jerusalem