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give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29 us My Father, which gave them me, is greater than all; and no man is able to pluck [them] out of my y ch. xvii. 11, Father's hand. 30 y I and my Father are one. 31 z Then
z ch. viii. 59.
t ch. ví. 87 : xvii. 11, 12: xviii. 9.
u ch. xiv. 28. x ch. xvii. 2, 6, &c.
the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works a do ye stone me? 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34 Jesus answered them, b PSA. lxxxi. Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36 say ye of him, whom the Father [chath] sanctified, and sent into the
a ch. v. 18.
e ch. vị. 27. d ch. iii. 17:
v. 36, 37:
e ch. v. 17, 18. world, Thou blasphemest; because I said, I am the Son
rrender, and none shall.
* Most of our ancient copies read, That which my Father hath given me is greater than all.
trender, hath given.
Xomit: not in the original.
Z render, The Jews therefore. render, are ye stoning me.
tion of these sheep. The form of the
u render, none.
y render, the.
b render, made void.
God," ch. v. 18. 34.] The word law here
of God? 37 If I do not the works of my Father, believe fch. xv. 24. me not. 38 But if I do, though ye believe not me, 8 believe the works: that ye may know, and believe, h that h. V. 309 the Father is in me, and I in him. 391 Therefore they sought again to take him: but he escaped out of their vill. 50. hand, 40 and went away again beyond Jordan into the
xiv. 10, 11. h ch. xiv. 10, 11: xvi. 21. i ch. vii. 30, 44:
place where John at first baptized; and there he abode. k ch. 1. 28. 41 And many resorted unto him, and said, h John did no miracle: but all things that John spake of this man 1 ch. iii. 80. 42 m And many believed on him there.
XI. 1 k Now a certain man was sick, named Lazarus, 1of Bethany, the town of a Mary, and her sister Martha.. 2 b It was that Mary which anointed the Lord with oint
d render, do them.
f render, and he passed. h render, John indeed. k render, But.
essentially God, inasmuch as He is the Son
m ch. viii. 80: xi. 45.
℗ read and render, perceive and know. g render, came.
i render, whatsoever.
render, from Bethany, of the town.
40-42.] Jesus departs to Bethany beyond Jordan, and is there believed on by many. 40.] On Bethany beyond Jordan, see ch. i. 28 and note. 41.] The locality reminds them of John and his tes
a Luke x. 38,
b Matt. xxvi. 7.
Mark xiv. 3.
ch. xii. 8.
timony. The remark seems to have a double tendency:-to relate their now confirmed persuasion, that though John did not fulfil their expectations by shewing a sign or working miracles, yet he was a true prophet, and really, as he professed, the forerunner of this Person, who in consequence must be, what John had declared Him to be, the Messiah. And (ver. 42) the result followed;-many believed on Him. "The word John repeated ver. 42, belongs to the simplicity of the speech, which is reproduced literally as spoken, and expresses the honour paid by the people to the holy man whose memory still lived among them." Meyer.
CHAP. XI., XII.] JESUS, DELIVERED TO DEATH, the RESURRECTION, AND THE LIFE, AND THE JUDGMENT. 1-44.] The raising of Lazarus. On the omission of this, the chief of our Lord's miracles, by the three other Evangelists, see the Introduction, ch. i. § v. 1. 1. But] This conjunction here is not merely a word of passage to another subject, but expresses a contrast to the sojourn in Peræa, and thus conveys the reason why our Lord's retirement (see ch. x. 40) was broken in upon. Bethany is designated as the village of Martha and Mary,' to distinguish it from that Bethany beyond Jordan, which has just been alluded to (not named, perhaps to avoid the confusion), ch. x. 40. Mary and Martha are mentioned as already well known from the current apostolic teaching (see Introduction, chap. v. § ii. 11). 2.] Another refer
c ch. ix. 8. ver. 40.
d ch. 1. 40.
e ch. 1. 31.
f ch. ix. 4.
g ch. xii. 35.
ment, and wiped his feet with her hair, whose brother Lazarus was sick. 3 m 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 Lazarus. 6 When he [had] heard therefore that he was sick, pd he abode two days still in the same place where he was. 7 Then after that saith he to a his disciples, Let us go into Judæa again. 89 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 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.
m render, The sisters therefore. • omit.
¶ render, the.
render, the light is not.
n render, may.
P render, at that time he continued.
ence to a fact which, as our Lord pro-
Lazarus himself is subordinately implied.
the messenger returned. 7.] The ques
Dan. xii. 2.
Acts vii. CO.
1 Cor. xv. 18,
11 These things said he and after that he saith unto them, Our friend Lazarus ht sleepeth: but I go, that I may hSo Deut. awake him out of sleep. 12 Then said his disciples, Lord, Mat. ix. 21. if he sleep, he shall do well. t 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 him. 16 z Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17 a 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
trender, is fallen asleep. I render, was speaking. render, Therefore.
inference) ye too are safe, walking in this
u render, will recover.
y render, Jesus therefore. a render, When therefore.
crisis, and think that his recovery will pro-
off: 19 and many of the Jews b came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 d But I know, that even now, i whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith unto her, Thy brother shall rise again. k Luke xiv. 14. 24 Martha saith unto him, I know that he shall rise again
ch. v. 29.
1 ch. v. 21:
vi. 39, 40, 44. in the resurrection at the last day. 25 Jesus said unto
m ch. i. 4:
i ch. ix. 31.
1 John i. 1,
2: v. 11.
n ch. iii. 36.
1 John v. 10, 11.
her, I am the resurrection, and the life: " he that believeth in me, though he were dead, yet shall he live: 26 and fwhosoever liveth and believeth in me shall
render, had come.
render, Nevertheless even now I know that.
• render, have died.
render, was sitting.
that he probably wrote after the destruction of Jerusalem, it is more natural (as Meyer himself confesses) to explain the past tense by his regarding Jerusalem and its neighbourhood as laid waste at the time when he published his Gospel. 19.] Lightfoot gives an account of the ceremonies practised during the thirty days of mourning. 20.] The behaviour of the two sisters is quite in accordance with their character, Luke x. 38-42: and thus we have a most interesting point of connexion between two gospels so widely various in their contents and character. Stier thinks, as also Trench, that Mary did not hear of the approach of Jesus, and that we must not bring the characters to bear on this case. But this is at least questionable. 21.] This saying has evidently been the leading thought of the four days since their brother's death. Mary repeats it, ver. 32. 22.] She seems to express some expectation of the raising of her brother; but it is too great a thing for her to venture to mention:-possibly she had not dared to form the thought fully, but had some vague feeling after help, such as she knew He would give. I can hardly see, as some have done, an unworthy spirit in the form of her expression, in ver. 22. It was said in the simplicity of her faith, which, it is true, was not yet a fully ripened faith but it differs little from our Lord's own words, ver. 41. The repetition of the word God is to be noticed, as expressive of her faith in the unity of purpose and action between Jesus and God. 23.] I believe these words of our
1 render, Every one that.
Lord to contain no allusion to the immediate restoration of Lazarus; but to be designedly used to lead on to the requisite faith in her mind. 24.] She understands the words rightly, but gently repels the insufficient comfort of his ultimate resurrection. 25, 26.] These words, as Stier observes, are the central point of the history; the great testimony to Himself, of which the subsequent miracle is the proof. The intention of the saying seems to have been, to awaken in Martha the faith that He could raise her brother from the dead, in its highest and proper form. This He does by announcing Himself (it is the expressed emphatic personal pronoun,-I, and no other...) as 'THE RESURRECTION' (meaning,-that resurrection in the last day shall be only by my Power, and therefore I can raise now as well), and more than that, THE LIFE ITSELF so that he that believeth in me (i. e. Lazarus, in her mind), even though he have died, shall live; and he that liveth (physically;-is not yet dead') and believeth in me, shall not die for evermore: i. e. faith in Me is the source of life, both here and hereafter; and those who have it, have Life, so that they shall NEVER DIE;' physical death being overlooked and disregarded, in comparison with that which is really and only death. The word liveth must be (against Lampe, Olshausen, and Stier) taken of physical life, for it stands opposed to though he have died. he that believeth in me is the subject of both clauses; in the former it is said that he "though he have