suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love that he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother's life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed, by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead. When the proper time of setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus' account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. It seems, the attempts which the inhabitants of Jerusalem lately made upon their Master's life, had frightened them exceedingly. John xi. 7. Then after that saith he unto 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? Jesus replied, that as the hours of the day are appointed for the various works necessary to human life, and as he who travels in the day-time needs not be afraid of stumbling, because he has the sun, the light of this world, to shew him his way; even so, the man who has a season allotted him of performing God's work, and at the same time the light of the Divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to, in performing it, God, whom he serves, being always able to preserve him. 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 ligt of this world. 10. But if a man walk in the night, he stumbleth, because there is no light in him: If any man undertakes God's work at an improper season, or without a call, he may justly be afraid of the danger he exposes himself to thereby. 11. These things said he; and after that, he saith unto them, Our friend, Lazarus, sleepeth: (see on Mark v. 40. § 35.) but I that I may arvake him out of sleep. The disciples understanding his words in a literal sense, replied, that they took his sleeping as a symptom of his speedy recovery; and by saying so, insinuated that there was no need of their going into Judea on Lazarus' account. 12. Then said his disciples, Lord, if he sleep, he shall do well. 13. Howbeit, Jesus spake of his death; but they thought that he had spoken of taking of rest in sleep: The real meaning of what Jesus said was, that Lazarus was dead, though his words were such, that the disciples understood him as speaking of natural sleep. 14. Then said Jesus unto them plainly, Lazarus is dead. 15. And I am go glad glad for your sakes that I was not there, to the intent ye may believe. I am glad for your sakes, that I was not in Judea before he died; for had I been there, and recovered him, your faith in me as the Messiah must have wanted that great confirmation which it shall receive by your beholding me raise him again from the dead. Nevertheless, (anna, 'therefore, so the particle is used Acts x. 20. xxvi. 16.) let us go unto him. 16. Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him. Thomas thought, that by going into Judea at this time, Jesus endangered his life, and generously proposed, that, rather than forsake their Master, they should all lay down their lives with him. Thus, as Dr Lardner has remarked, Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in person, and raising Lazarus to life again before so many witnesses at Bethany, where he died and was well known, would be the means of bringing the men of that and future ages to believe in his doctrine, which is so well fitted to prepare them for a resurrection to eternal life; an admirable proof and emblem of which he gave them in this great miracle. § XCIX. Ten lepers are cured by Jesus in Samaria; one of them who was a Samaritan returns after his cure, and gives Jesus thanks for it. Luke xvii. 11,-19. THEIR journey to Judea being now resolved upon, Jesus and his disciples departed. Luke says, he went to Jerusalem; and that in his way he passed through Samaria and Galilee. It seems he crossed the Jordan nigh to where it issues out of the lake of Gennezareth, and so came into the lower Galilee; which to the south was bounded by Samaria, and to the east by the river, Joseph. Bell. iii. 2. From the lower Galilee Jesus came into Samaria, and from Samaria into Judea, and so to Bethany, taking Jerusalem in his way. Luke xvii. 11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off. As le pers * Ver. 11. He passed through the midst of Samaria, &c.] Because $ maria is first mentioned, Le Clerc would have the words, dingxero dia peos Zapaguaç xai radikalas, translated, "He passed through between Samaria and Gablee;" that is, after crossing the Jordan, he travelled through the confines of the two countries, then turned into Samaria. By adopting this translation, the time spent in the journey from Perea, will have been less than it could be, if he now made a tour through Galilee. † Ver. 12. Ten men, &c.] If it is asked, how so many lepers came toge ther, pers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curio sity however to see the travellers who passed, or it may be an ins clination to beg, having brought these ten as nigh to the public road as they could, they espied Jesus, and cried to him, beseeching him to take pity on them, and cure them. It seems they knew him personally, having seen him before, or guessed that it might be he, by the crowd which followed him. 13. And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14. And when he saw them, he said unto them, Go, shew yourselves unto the priests; see on Mark i. 43. § 30. And it came to pass, that as they went, they were cleansed. Among these miserable objects, there happened to be a native of the country, who as soon as he knew that his cure was completed, came back, praising God for the mercy he had shewed him. And though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracle; and falling on his face at Christ's feet, he humbly thanked him for condescending so gra ciously to cure him. 15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God. 16. And fell down on his face at his feet, giving him thanks; and he was a Samaritan. Wherefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who were enlightened with the knowledge of truth, ought to have shewed as great a sense of piety and gratitude as he, 17. Jesus answering, said, Were there not ten cleansed? but * where are the nine? 18. There are not found that returned to give glory to God, by a public acknowledgement of ther, the answer is, that being secluded from the society of men on account of their disease, they sought the comforts of sociality in one another's company. Ver. 17. Where are the nine?] The ingratitude of the Jews will ap pear monstrous, if we consider that leprosy, the malady from which they were delivered, is in itself one of the most loathsome diseases incident to human nature, and a disease which by the law of Moses subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful ailment was produced without the smallest pain, or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan's finding Jesus where he left him, the Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations degs. But their hypocrisy and presumption received a severe reprimand on this occa sion. For our Lord, in his observation on their behaviour, plainly declar ed that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God, in comparison of piety al inward holy dispositions. 1 of the miracle, save this stranger. Luke xvii. 19. And he said unto him, Arise, go thy way, thy faith hath made thee whole; see on Mark ix. 23. § 73. C. Lazarus is raised from the dead at Bethany; after which, Jesus goes to Ephraim, a city near the wilderness of Juded. John xi. 17,-54. WHEN Jesus and his disciples were come nigh to Bethany, they learned from some of the inhabitants whom they met accidentally, that Lazarus was four days buried. Wherefore, as a day or two must have been spent in making preparations for the burial, he could not well be less than five days dead when Jesus arrived. 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, to comfort them concerning their brother. The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to shew that by the direction of Providence this great miracle had many witnesses, some of whom were persons of note, and inhabitants of Jerusalem. See on John xii. 5. $110. It seems the news of our Lord's coming reached Bethany before he arrived; for Martha the sister of Lazarus, shaving heard of it, went out to meet him. Her intention, no doubt, was to welcome him; but being in an excess of grief, the first thing she uttered, was a complaint that he had not come sooner. John xi. 20. Then Martha, as soon as she heard that Jesus was coming, went and met him; but Mary sat still in the house. Martha was so overjoyed at the news, that she did not take time to tell her sister, but went out in all haste. 21. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. Imagining that Jesus could not cure her brother while at a distance from him, she thought, that by delaying to come, he had neglected to save his life. Thus Martha, in one respect, betrayed a mean notion of the Lord's power; though in another her faith aimed at something very high; for she immediately added, John Ver. 18. Many of the Feas came to Martha and Mary to comfort them.] The general time of mourning for deceased relations. both among Jews and Gentiles, was seven days. During these days of mourning, their friends and neighbours visited them, in order that by their presence and conversation they might assist them in bearing their loss. Many, therefore, in so populous a part of the country, must have been going to and coming from the sisters, while the days of their mourning for Lazarus lasted. The concourse too would be the greater, as it was the time of the passover. Besides, a vast multitude now attended Jesus in his journey. This great miracle therefore must have had many witnesses. John xi. 22. But I know, that even now whatsoever thou wilt ask of God, God will give it thee: insinuating, that she believed his prayer might yet restore her brother to life. However, as she thought he could of himself raise the dead, she founded her hopes not on his own power, but on the power of God, to be exerted at his intercession. It seems she had not heard of the resurrection either of Jairus' daughter, or of the widow of Nain's son; or she might think her brother's resurrection more difficult than theirs, perhaps because he was longer in the state of the dead. 23. Jesus saith unto her, Thy brother shall rise again. His meaning was, that he should be raised immediately, (see ver. 40.) according to her desire; yet, as the thing was so great, and beyond even her own expectation, she durst not understand him in any sense that favoured her wishes. 24. Martha said unto him, I know that he shall rise again in the resurrection at the last day; see on Matt. xxviii. 17. § 159. To cherish her weak faith, and as it were by steps to raise her to the belief and acknowledgment of his power, 25. Jesus said unto her, I am the resur rection and the life: I am the author of the resurrection, and of the life which followeth upon the resurrection; therefore I am able to raise the dead at any time, and as well now as hereafter. He that believeth in me, as thy brother did, though he were dead, yet shall he live, provided I please to raise him. 26. And who soever liveth and believeth in me, * shall never die, if I am pleas→ ed to prevent him from dying. Believest thou this? 27. She saith unto him, Yea, Lord; I believe that thou art the Christ, the Son of God, which, according to the ancient prophecies, should come into the world. By replying that she believed him to be the promised Messiah, Martha insinuated that she confided implicitly in every thing he said, and that there was no instance of power whatsoever, which he was pleased to claim, that exceeded her belief. She began, it seems, to entertain some confused expecta tion Ver. 26. Shall never die, if I am pleased to prevent him from dying.] That this was Christ's meaning, is evident from what he added, viz. Be hervest thou this? For as Martha had declared her firm expectation of her brother's resurrection at the last day, she actually declared her belief of the resurrection of all good men to eternal life, and particularly of such as believed on Jesus. And therefore, had he been speaking of their resurrection, he needed not have asked if she believed what he said. Besides, in scripture, we find many general expressions of this kind, which must be limited by the subject to which they are applied; see on John xiii. 36. 130. It is true, his question may be referred to the first sentence which he spake, thus, Believest thou that I am the resurrection and the life? For though Martha believed that there was to be a general_resurrection, she might not know that Jesus was to be the author of it. Yet even on this supposition, his words must be understood as above; because the only view with which he could on this occasion declare, that he was the resurrection and the life, or require Martha to believe it, was to make Her sensible that he could raise any dead person instantly, and prevent any living person he pleased from dying |