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δώδεκά εἶσιν ὧραι τῆς ἡμέρας; *
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II. Ταῦτα εἶπε, καὶ μετὰ τοῦτο λέγει αὐτοῖς. '' Λάζαρος ὁ φίλος
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12. Εἶπον 1 1 Kings
XV. Oe. °F το, Thess, iv
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περὶ τῆς " κοιµήσεως τοῦ ὕπνου λέγει.
14. τότε οὖν εἶπεν αὐτοῖς 6k Wisd. xvii. 14.
Ἰησοῦς Ι παρρησίᾳ, “Λάζαρος ἀπέθανε' 15. καὶ Χαίρω δι’ ὑμᾶς, ἵνα | xvi. 2ο.
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Άγωμεν καὶ ἡμεῖς, ἵνα ἀποθάνωμεν pet αὐτοῦ.
Thee, and goest Thou thither again?” “They think of the danger to Him, and are not without thought of the danger to themselves (ver. 16).” Watkins. The viv shows that they had not been long in Peraea. To this remonstrance Jesus replies, as in ix. 4, that while His day, appointed to Him by the Father, con- tinued, He must work, and nothing could hinder Him.—Ver. 9. Odyi.. . ημέρας, i.e., each man’s day, or term of work, is a defined quantity. [τὰ δυώδεκα µέρεα τῆς ἡμέρης παρὰ Βαβυλωνίων ἔμαθον Ἕλληνες, Herod., ii. 109; and see Raw- linson’s Appendix to his Translation.]— ἐόν τις .. . βλέπει. So long as this day lasts, a man may go confidently forward to the duties that call him; οὐ προσκόπτει ‘he does not stumble,” he can walk erect and straight on amid dangers, cf. Mt. iv. 6, ‘‘ because he sees the light of the world”; as the sun makes all causes of stumbling manifest and saves the walker from them, so the knowledge of God’s will, which is man’s moral light, guides him; and to follow it is his only safety.—Ver. το. On the other hand, ἐὰν δέτις . . . ἐν αὐτῷ, if a man prolongs his day beyond God’s appointment, he stumbles about in dark- ness, having lost his sole guide, the will of God. His prolonged lite is no longer a day but mere night.—Ver, 11. Tatra εἶπε . . . αὐτόν. ‘These things spake He, and after this,’’ how long after we do not know; but νετ. 15, ‘‘let us go to him,” indicates that the two days here intervened. There is, however, difficulty introduced by this supposition. He now makes the definite announcement : “Ου friend Lazarus is fallen asleep, but I go to awake him’’.—kekoipyrat cf. Mt. ix.
m iv. 25; xix. 13. Mt. xxvii 17.
Ώ XX: 24; XX1. 2,
ἄγωμεν πρὸς αὐτόν. 16.
24, ΧχνΙΙ. 52, Acts. vii. 6ο, 1 Thess. iv. 13, I Cor. xv. 6. ‘* Mortuos dormientes appellat Scripturae veracissima con- suetudo, ut cum dormientes audimus, evigilaturos minime desperemus.” Augus- tine. The heathen idea of the sleep of death is very different, cf. Catullus, ““Nox est perpetua una dormienda”. ἐξυπνίσω is later Greek: ἐξυπνισθῆναι ov χρὴ λέγειν, ἀλλ ἀφυπνισθῆται, Phrynichus (Rutherford, p. 305). The disciples misunderstood Him, and said: Κύριε . . . σωθήσεται. ‘Lord, if he sleep, he will recover,” implying that in this case they need not take the dangerous step of returning to Judaea [cf. Achilles Tatius, iv., ὕπνος γὰρ πάντων νοσημάτων φΦάρµακον]. How He knows that Lazarus sleeps they do not inquire, accustomed as they are to His exercise of gifts they do not understand. σωθήσεται, cf. Mk. v. 28, 34, vi. 56, etc. Their misunder- standing was favoured by His having said (ver. 4) that the illness was “‘ not to death”’; naturally when Jesus spoke of Lazarus sleeping they understood Him to speak (ver: 13) περὶ τῆς κοιµήσεως τοῦ ὕπνον, “of the κοίµησις of sleep”. —Ver. 14. τότε οὖν. ‘‘ At this point, accordingly, Jesus told them plainly,” παρρησίᾳ “without figure or ambiguity,” ‘‘ expressly in so many words,” cf. x. 24. removing all possibility of misunder- standing, ‘‘ Lazarus is dead,’ but instead of grieving (ver. 15) καὶ χαίρω δι’ ὑμᾶς, “T am glad for your sakes,” although grudging the pain to Lazarus and his sisters, ὅτι οὐκ ἥμην ἐκεῖ, “that I was not there,’”’ implying that had He been there Lazarus would not have died. This gives us a glimpse into the habitual and absolute confidence of Jesus in the