John 11

John 11:3

These two women being disciples of Christ, known to him, and knowing his kindness to Lazarus, sent unto him,—

¹² was, when he first baptized, ἦν τὸ πρῶτον βαπτίζαν.

John 11:19

And Martha and Mary being in great sadness, and so keeping themselves up in a close retirement, many of the Jews came to the house to those that were near them, to get access, to bewail the loss, and to rescue them from this great sadness. ’ enable thee to do it. ’ I will raise thy brother again to life: see ver. 40.

’ glad for you (that you may believe) that I was not there, but, χαίρω δι’ ὑμᾶς (ἵνα πιστεύ-

σητε) ὅτι οὐκ ἥμην ἐκεῖν ἀλλ’. ’ to those that were about Martha and Mary, πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν. HAMMOND, VOL. I. E C

John 11:26

And he that is now alive, and so not capable of such a present miracle, shall, if he receiveth and obeyeth my doctrine, though he dies after the manner of other men, rise again unto life immortal: the latter of these thou sayest thou believest, (ver. 24,) but dost thou believe the former also? Messias, known by the title of “He that cometh,” (see note [a] Matt. xi.) the Son of God, who consequently hast power of life and death, and so canst raise him how and when thou pleasest. continued in that place— he have died, or, be dead, who doth say. shall not die for ever, or who doth say his for alura. cometh, & do you ever. Or, thinking, supposing: for the Syriac and some copies read before us. tomb, or monument, unspeak.

John 11:33

[a] was troubled] Ταράττεσθαι is to be troubled with any passion, but in this Gospel peculiarly with grief; so ch. xii. 27. Now is my soul troubled, τετάρακται, in respect of death approaching; so ch. xiii. 21. Jesus having said this, ἐταράχθη τῷ πνεύματι, was troubled in spirit, to think of his being delivered up by Judas. So in his exhortation to the disciples, when he tells them of his death, ch. xiv. 1, μὴ τυρασσίαθω, &c. Let not your heart be troubled; and ver. 27, it is set distinct from fear, the other passion, Let not your heart be troubled nor cowardly, so here it is joined with groaning in spirit, as expressions of inward grief, as the tears that follow, ver. 35, are outward evidences of it. As for the form of speech in the Greek, ἐτάραξεν ἰαντὸν, he troubled himself, that is but an idiom of the Hebrews, who oît use the reciprocal voice hithpael for a passive.

John 11:35

And although he had resolved to raise him from the dead, ver. 23, and though at other times when he meant to do so he had suppressed the mourners’ tears, Luke viii. 52, and Luke vii. 13, yet now he indulgeth so much to the justice of their sorrow, as himself to weep with them. ° this is the fourth day since his death, and so according to experience of dead bodies, which after a revolution of the humours (which is completed in seventy-two hours) tend naturally to putrefaction, he must needs be putrefied, and so stink before this time. ° a glorious miracle wrought on him, by raising him to life again? vv. 23 and 25. ° fastened his eyes on heaven, and said—

“wailing, and the Jews that were assembled to her wailing, he groaned in spirit, and

troubled himself, κλαίουσαν, καὶ τοὺς συνελθόντας αὐτῇ ‘Ιουδαίους κλαίοντας. " he already

smells, ἤδη δῇς. " In some copies, as also in the Syriac and old Latin and Nonnus, these

words, οὐ ἦν ὁ τεθνηκὼς κείμενος, are left out. E C 2

John 11:36

Is it reasonable for you to affirm of him whom God immediately and in an extraordinary manner hath first consecrated, then sent into the world, then by the descent of the Spirit and voice from heaven testified his mission to so eminent (and with so peculiar) an office, that of the Messiah of the world, that he is guilty of blasphemy, for affirming himself to be the Son of God?

John 11:37

If I performed not those works among you, which might testify me to come from God, you might with some reason doubt of me.

John 11:38

But if I do, then, though you believe nothing that I say, yet your faith is due to those works of God my Father, wrought by me, by which it is evident that the Father acts in me, and I in him, wholly by his power, and so that he and I are one, which was the speech you charged as blasphemous in me.

John 11:39

On this speech again they attempt to lay hands on him, not now to stone him presently, by the law of zealots, as a blasphemer, as ver. 31, but to bring him before the sanhedrim, and charge some other crime against him. But he went out, and escaped their violence at that time also.

John 11:42

And in that place, being the place where John had baptized and testified of Christ, they that had heard John, comparing what they remembered from him with what they had by experience seen in Christ, by this means were inclined, many of them, to believe in him.

CHAP. XI.

NOW a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

John 11:48

[b] the Romans shall come] The Jews in council, seeing the miracles which Jesus did, this especially of raising Lazarus, did much fear that professing himself to be the Messias, he would soon attempt to make himself king, and by the admiration which he had gotten among the people, be quickly assisted to it, if he were not timely hindered. If this were done, the consequent seemed visible to them, that the Romans, to whom they were subject, must look upon this as a rebellion, and be by that temptation provoked to come with an army, and destroy them utterly. That this was their fear is evident by their many groundless objections made afterwards against him, that he forbade to give tribute to Cæsar, that he made himself a king, and so opposed himself against Cæsar; not that they desired the continuance of Cæsar’s power over them, but that their fear of a yet further conquest from the Romans made them unwilling to provoke them; and this the rather, because of a tradition among them, that a little before the end of the world there should come one to destroy them, called אֲרַכִּילִים (which is by an easy change, Romulus.) This seems to be but the depravation of some prophecy from God, which foretold the coming of the Romans in the last days, meaning the days of Messias, to destroy them, and demonstrates their expecting and believing that the Romans were the people from whence the change of their religion, and overrunning their nation, should come. And therefore, when they see the doctrine of Christ thrive so well, gather so many proselytes, and that the miracles which he did were so great as might well set him up for a king, or Messias, (which they through their unbelief would not acknowledge him to be truly,) it follows, that they presently apprehend the Romans coming in (the אֲרַכִּילִים now mentioned) to destroy their religion, signified by the word place, and carry them out of their country, (that is, destroy their nation,) or else wholly to change their laws, rule them as conquered people. But in this, poor men, they were sadly mistaken, the prophecy of the Romans coming in to

John 11:51

This he spake in words that were a direct prophecy of what God had now designed should come to pass; not that he meant it in that sense, or thought at all of prophesying, but being in place of authority among the Jews at that time, he was a fit person for God to make use of as his minister, to foretell the purpose of God, that Christ should die for the Jews;

John 11:52

And not for the Jews only, but that he might call all the Gentiles into the same fold, the same church, all the servants of God, all that would receive the faith all the world over.

John 11:53

From that time they entered into a consultation, which they gave not over till they had contrived it to have him put to death.

John 11:54

Hereupon Jesus did not publicly (see note [a] ch. vii.) do any thing among the people of Judæa. that they might be cleansed from legal impurity, from which till they were cleansed they could not celebrate the passover, and that all that were under any vow of Nazaritism might timely perform it, see note on Acts xxi. 23. This being that feast unto which every one was to come to Jerusalem, and no excuse being sufficient for not coming but that of invincible necessity, what can be conceived the reason why he cometh not up?