When all has been said, we must not forget that the phrase touches a very delicate and mysterious subject : that subject is the precise nature of the union of two natures in our Lord's Person. That He was at the same time perfect God and perfect Man is an article of the Christian faith ; but how far the Divine nature acted on the human, and to what extent it checked and influenced the action of human passions and feelings, are very deep points, which we have no line completely to fathom. After all, not the least part of our difficulty is that we can form, no clear and adequate conception of a human nature entirely without sin.
One thing, at any rate, is abundantly clear from this passage: there is nothing wrong or wicked in being greatly moved by the sight of sorrow, so long as we keep our feelings under control. To be always cold, unfeeling, and unsympathizing may appear to some very dignified and philosophical. But though it may suit a Stoic, it is not consistent with the character of a Chris- tian. Sympathy is not sinful, but Christ-like.
Theophylact observes that Christ "teaches us by His own example the due measure of joy and grief. The absence alto- gether of sympathy and sorrow is brutal : the excess of them is womanly."
Melancthon observes that none of Christ's miracles seem to have been done without some great mental emotion. (Luke viii. 46.) He supposes that here at this verse, there was a great conflict with Satan in our Lord's mind, and that He wrestled in prayer for the raising of Lazarus, and then thanked God afterwards that the prayer was heard. Calvin takes much the same view.
Ecolampadius observes that we must not think Christ had a . human body only, and not a human soul. He had a soul like our own in all things, sin only excepted, and capable of all our feel- ings and emotions.
Piscator and Trapp compare the trouble of spirit which our Lord went through, to the disturbance and agitation of perfectly clear water in a perfectly clear glass vessel. However great the agitation, the water remains clear.
Musculus reverently remarks that after all there is something about this "groaning in spirit and troubling Himself," which cannot be fully explained.
34. — [And said, Where have ye laid him?'] We cannot suppose that our Lord, who knew all things, even to the moment of Lazarus' death could really need to be informed where Lazarus was buried. He asks what He does here partly as a kind friend to show His deep sympathy and interest in the grave of His friend, and partly to give further proof that there was no collu- sion in the matter of Lazarus' burial, and that He had nothing to do with the choice of his tomb, in order to concert an impos-