25. I am the resurrection. I am the author, or the cause, of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom and righteousness, and sanctification, and redemption." 1 Cor. i. 30. ¶ And the life. John i. 4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then. Though he were dead. Faith does not preserve from temporal death. But although the believer, as others, shall die a temporal death, yet he will hereafter have life. Even if he dies, he shall hereafter live. Shall he live. Shall be restored to life in the resurrection.

26. Whosoever liveth. He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek: "Every one living,

Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth " for thee.

29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

d Job 19.26. Is.26.19. Ro.4.17. e c.3.15. 4.14. fc.21.7. g c.13.13. h Mar.10.49.

and believing on me."

Shall never

die. As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See ch. vi. 50, 51, 54, 58. Greek: "Shall by no means die for ever." Believest thou this?

This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of afflic tion is a favorable period to try ourselves, to ascertain whether we have faith. If we still have confidence in God; if we look to him for comfort in such seasons; it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him.

27. Yea, Lord. This was a noble and most proper confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Matt. xvi. 16.

28. She went her way. Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, the Master calleth for thee.

Secretly. Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probable that if they knew Jesus was coming, they would have made opposition. Perhaps she doubted whe ther Jesus desired it to be known that he had come. The Master is come. This appears to have been the appella. tion by which he was known in the fa mily. It means literally teacher, and was a title which he claimed for himself. "One is your Master, even

as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the berefit that will result to those who are witnesses.'

40. Said I not unto thee. This was implied in what he had said about the resurrection of her brother. Vs. 23-25. There would be a manifestation of the glory of God in raising him up, which she would be permitted, with all others, to behold. ¶ The glory of God. The power and goodness displayed in the resurrection. It is probable that Martha did not expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive.

41. Lifted up his eyes. In an attitude of prayer. See Luke xviii. 13. Matt. xiv. 19. I thank thee that thou hast heard me. It is possible that John has recorded here only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently in view of the fact that power had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his doings he recognised his union to the Father, and his dependence on him 48 Mediator.

48 And I know As or me. So far

ver attempted to work a miracle in vain And in all his miracles, the ground of his joy was not that he was to be praised or honored, but that others were to be benefited, and God glorified.

43. A loud voice. Greek, "A great voice." Syriac, "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. See Notes on Isa. viii. 19. Jesus spoke openly and audibly, and asserted thus his pow er. So also in the day of judgment, he will call the dead with a great sound of a trumpet. Matt. xxiv. 31. 1 Thess. iv. 16. ¶ Lazarus, come forth. Here we may remark, 1st. That Jesus did this by his own power. 2d. The pow er of raising the dead is the highest power of which we can conceive. The ancient Heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine. 3d. This is a striking illustration of the general re surrection. In the same mar ner Jesus will raise all the dead. This miracle shows that it is possible: shows the way in which it will be done by the voice of the Son of God

and demon

he cried with a loud voice, Lazarus, come forth!

44 And he that was dead came

a 1 Ki.17.22. 2 Ki.4.34,35. Lu.7.14,15. Ac. 20.9-12.

strates the certainty that he will do it. O how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life!

44. He that was dead. The same man, body and soul. T Bound hand and foot. It is not certain whether the 'whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts v. 6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding-sheet. The custom which still exists in Western Asia is the following; and the accompanying illustration will give probably a correct view of what occurred here. No coffins being used, the body itself is more carefully and elaborately wrapt and swathed

than is common or desirable where cof fins are used. In this method the body is stretched out, and the arms laid straight by the sides, after which the whole body, from head to foot, is wrap round tightly, in many folds of linen or cotton cloth. Or, to be more precise, a great length of cloth is taken, and rolled around the body until the whole is enveloped and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, form ing, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence it is clearly impossible for a person thus treated to move his arms or legs, if re stored to existence.

The word rendered 'grave-clothes' denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. And his face, &c. This was a common thing when they buried their dead. See ch. xx. 7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies, it is only the forehead that is thus bound. Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been that

many believed on him. It may be re marked in regard to it, that there could not be a more striking proof of the divine mission and power of Jesus. There could be, here, no possibility of deception. 1st. The friends of Lazarus believed him to be dead. In this they could not be de ceived. There could have been among them no design to deceive. 2d. He was four days dead. It could not be a case, therefore, of suspended animation. 3d. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others, 4th. No higher power can be conceived