Then many of the Jews,' &c. The effect of this miracle is said to have been, that many believed on him. It may be remarked in regard to it, that it is not possible that there could be a more striking proof of the Divine mission and power of Jesus. 1. The friends of Lazarus believed him to be dead. In this they could not be deceived. 2. He was four days dead. It could not be a case, therefore, of suspended animation. 3. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4. It was not possible to impose on his friends, and to convince them that he was restored to life, if it was not really so. 5. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment. It was done publicly, in open day, and witnessed by many who were near to the grave, ver. 31. 6. Some who saw the miracle, and did not believe that Jesus was the Messiah, went and told it to the pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm-the very reason why they went -was, that he had actually done it. Nor did the pharisees dare to call the fact in question. If they could have done it, they would. 7. Lazarus was yet alive, ch. xii. 10, and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. If Jesus performed this miracle, his religion is true.

46 But some of them went their ways to the pharisees, and told them what things Jesus had done.

'Some of them,' &c. We see here the different effect which the word and works of God produce on different individuals. Some are converted, and others are hardened.

47 Then gathered the chief priests and the pharisees a council, and said, What do we? for this man doeth many miracles.

'A council.' A meeting of the sanhedrim, or great council of the nation. Note, Matt. ii. 4. John i. 19. 'What do we? What measures are we taking to arrest the progress of his sentiments? Doeth many miracles.' If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah.

48 If we let him thus alone, all men will believe on him; and the Romans shall come, and take away both our place and nation.

All men.' That is. all men among the Jews. The whole nation. And the Romans shall come,' As Jesus claimed to be

the Messiah, so they supposed of course that he designed to be a temporal prince, for this was their opinion respecting the Messiah. And they professed to believe that this ciaim was in fact hostility to the Roman emperor. They supposed that it would involve the nation in war, and that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate, Luke xxiii. 2, 3. Will take away.' This expression means, to destroy, to ruin, to overthrow, Luke viii. 12. Acts vi. 13, 14. Our place. This probably refers to the temple, Acts vi. 13, 14. It was called the 'place' by way of eminence, as being the chief or principal place on earth, being the seat of the peculiar worship of God. "And nation.' The nation or people of the Jews.

49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

'Caiaphas.' See note on Luke iii. 2. Being high priest that same year. It is probable that the office of high priest was at first for life, if there was no conduct that rendered the person unworthy the office. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high priest at pleasure. So that, in the time of the Romans, the office was held but for a short time. Caiaphas held the office about ten years. Ye know nothing at all.' That is, you know nothing respecting the subject under consideration.

50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

'It is expedient for us.' It is better for us. Literally, "it is profitable for us." That one man should die.' If he was put to death, they supposed that the people would be safe. This is all, doubtless, that he meant by his dying for the people. Caiaphas did not himself intend to speak of Jesus' death as an atonement or a sacrifice. In the sense in which he intended it, there was no truth in the observation, nor occasion for it. But, in the sense which the words might convey, there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die, to save them from perishing.

51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

'Not of himself.' Caiaphas had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. God may fulfil the words

of the wicked in a manner which they do not wish or intend. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfilment of their plans, God may make the fulfilment of his; yet so as directly to overthrow their designs, and prostrate them in ruin. 'Being high priest that year.' It is not asserted that Caiaphas was a true prophet, or that he was conscious of the meaning which John has affixed to his words. But his words express the truth about the atonement of Jesus; and John records it as a remarkable circumstance, that the high priest of the nation should, unwittingly, deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared, in cases of importance and difficulty, Numb. xxvii. 21. He prophesied.' He uttered words which proved to be prophetic. The word 'prophesied' is to be taken, here, not in the strict sense, but in a sense which is not uncommon in the sacred writers, Acts xxi. 9. Compare Matt. xxvi. 68; Luke xxii, 64. That Jesus should die.' Die in the place of men, or as an atonement for sinners. For that nation. For the Jews. As a sacrifice for their sins. In no other sense whatever could it be said that he died for them. His death, so far from saving them in the sense in which the high priest understood it, was the very occasion of their destruction, Matt. xxvii. 25; xxiii. 37-39.

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52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

All his chosen among the The children of God.' This

'Should gather together in one.' Jews and Gentiles. See ch. x. 16. is spoken not of those who were then christians, but of all whom God would bring to him.

53 Then from that day forth they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

'No more openly,' No more publicly, in the cities, and towns. Jesus never exposed his life unnecessarily to hazard. But though the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life. 'The wilderness.' See note, Matt. iii. 1. A city called Ephraim.' This was probably a small town in the tribe of Ephraim, about five miles west of Jericho.

55 ¶¶ And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

'Jews' passover.' See note, Matt. xxvi. 2-17. Its being called the Jews' passover shows that John wrote this gospel among people who were not Jews, and to whom it was necessary therefore to explain their customs. To purify themselves.' This purifying consisted in preparing themselves for the proper observance of the passover, according to the commands of the law. If any were defiled in any manner by contact with the dead, or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification, Lev. xxii. 1-6. For want of this, great inconvenience was sometimes experienced. See 2 Chron. xxx. 17, 18.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57 Now both the chief priests and the pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him.

'Will not come to the feast ? On the one hand it was required by law that all the males should come. On the other, his coming was attended with great danger. This was the cause of their doubting. It was in this situation that our Saviour, like many of his followers, was called to act. Danger was on the one hand, and duty on the other. He chose to do his duty, leaving the event with God, and all his disciples should thus act.

CHAPTER XII.

1 THEN Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

See this passage explained in the notes on Matt. xxvi. 3—16. 'A supper. At the house of Simon the leper, Matt. xxvi. 6. 'Lazarus was,' &c. The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable

that one who had been once dead should be enjoying again the endearments of friendship. This shows also that his resurrection was no illusion that he was really restored to life.

4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,

'Which should betray him.' Greek: "who was to betray him," that is, who would do it.

5 Why was not this ointment sold for three hundred pence, and given to the poor?

'Three hundred pence.' About nine pounds thirteen shillings. 'And given to the poor.' The value of it given to the poor.

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always. 9 Much people of the Jews therefore knew that he was there: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

'Had the bag.' The disciples appear to have had a bag or purse in common, into which they put whatever money they had, and which was designed especially for the poor, Luke viii. 3. Matt. xxvii. 55. Acts ii. 44. And it is remarkable that the only one among them that seems to have been naturally avaricious should have been intrusted with this. It shows us that every man is tried, according to his native propensity. And every man will find opportunity to do evil according to his natural disposition, if he is inclined to it. 'And bare, &c. The word translated 'bare' means literally to carry, as a burden. And it means to carry away, as in John xx. 15. Hence it means to carry away as a thief does-and this is evidently intended here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. Covetous persons are those who complain of great waste in spreading the gospel, and in the designs of benevolence. This deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel, in the case of Achan, Josh. vii; and it betrayed our Lord to death. It has often since brought blighting and the curse of God on the church, betrayed the cause of Christ, and drowned men in destruction and perdition, 1 Tim, vi. 9.