use the same expression after the death of the ruler's daughter: " The maid sleepeth." (Matt. ix. 24.) Two probable reasons may be assigned : one is that they had heard from the messen- ger that Lazarus' recovery turned on his getting sleep, and that if he only got some sleep he might do well ; the other is that they were so afraid of returning to Judsea, that they determined to believe Lazarus was getting better, and to construe our Lord's words in the way most agreeable to their fears. It i3 common to observe that men will not understand what they do not want to understand.
Quesnel remarks here : " The misunderstanding of the Apos- tles was a great instance of stupidity, and shows plainly how sensual and carnal their minds still were. The knowledge of this is useful in order to convince incredulous persons that the Apostles were not of themselves capable either of converting the world, or of inventing the wonderful things and sublime discourses which they relate."
The readiness of the disciples to misunderstand figurative language is curiously shown in two other places, where our Lord spoke of "leaven" and "meat." (Matt. xvi. 6; John iv. 32.)
14. — [Then said... plainly... Lazarus... dead."] Here at last our Lord breaks the fact of Lazarus' death to His disciples openly, and without any farther reserve. He had approached the sub- ject gently and delicately, and thus prepared their minds for something painful, by steps. First He said simply, " Let us go into Judaea," without assigning a reason. Secondly He said, "Lazarus sleepeth." Lastly He says, " Lazarus is dead." There is a beautiful consideration for feelings in these three steps. It is a comfortable thought that our mighty Saviour is so tender- hearted and gentle. It is an instructive lesson to us on the duty of dealing gently with others, and specialty in announcing afflictions.
The word rendered "plainly "is the same as in John x. 24. Here, as there, it does not mean " in plain, intelligible language " so much as " openly, unreservedly, and without mystery."
15. — [And lam glad. ..not there... believe. ~] This sentence would be more literally rendered, " And I rejoice on account of you, in order that ye may believe, that I was not there." Our Lord evidently means that He was glad that He was not at Bethany when Lazarus became ill, and had not healed him before his death, as in all probability He would have done. The result now would be most advantageous to the disciples. Their faith would receive an immense confirmation, by witnessing the stu- pendous miracle of Lazarus being raised from the dead. Thus, great good, in one respect, would come out of great evil. The announcement they had just heard might be very painful and distressing, but He as their Master could not but be glad to think how mightily their faith would be strengthened in the end.