20 --30.
πνεύματι, καὶ "ἐτάραξεν ἑαυτὸν, 34. a ~ ,
35. Λέγουσιν αὐτῷ, “' Kupte, °
36. ἔλεγον οὖν οἱ ᾿Ιουδαῖοι, ''Ἴδε πῶς epider αὐτόν.
αὐτόν; c > ~~ ὁ Ingots.
‘ ΄ a me καὶ εἶπε, “Mou ἆ τεθείκατε E ail. a7. XX. 15.
ἔρχου καὶ ἴδε.᾽ ᾿Εδάκρυσεν ei. 40.
37. Τινὲς δὲ ἐξ αὐτῶν εἶπον, “Οὐκ ἠδύνατο] οὗτος £6 ἀνοίξας τοὺς fix. το.
ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι Siva καὶ οὗτος μὴ ἀποθάνῃ ;
», & Not μὴ simply ; see Bur-
a > A 38. ᾿Ιησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ, ἔρχεται eis Τὸ ton, 206.
μνημεῖον.
τεθνηκότος” Μάρθα, “Κύριε, ἤδη 1 εδυνατο in BCDK.
himself,” or ‘‘ making himself anxious”. To say that the active with the reflexive pronoun indicates that this was a volun- tary act on Christ’s part is to introducea jarring note of Doketism. His sympathy with the weeping sister and the wailing crowd caused this deep emotion. To refer His strong feeling to His indigna- tion at the “ hypocritical” lamentations of the crowd is a groundless and unjust fancy contradicted by His own “ weep- ing ” (ver. 34) and by the remark of the Jews (ver. 35).—Ver. 34. His intense feeling prompts Him to end the scene, and He asks, Mod τεθείκατε αὐτόν; He asks because He did not know. They reply, but probably with no expectation of what was to happen, ἔρχου καὶ tde. As He went ἐδάκρυσεν, ‘‘ He shed tears”. To assert that such tears could only be theatrical because He knew that shortly Lazarus would live, is to show profound ignorance of human nature. And it also shows ignorance of the true sympathy requisite for miracle. ‘‘It is not witha heart of stone that the dead are raised.”’ —Ver. 36. These tears evoked a very natural exclamation, “IS πῶς ἐφίλει αὐτόν, “see how He loved him ”.— Ver. 37. But this again suggested to the more thoughtful and wary the question, Οὐκ . . . ἀποθάνῃ; The tears of Jesus, which manifest His love for Lazarus, puzzle them. For if He opened the eyes of a blind man, He was able to prevent the death of His friend. The question with οὐκ expects an affirmative answer. Euthymius and the Greek interpreters in general think the question was ironical and scoffing. Thus Cyril, Nov ἡ ἰσχύς σου ὦ θαυµατουργέ;: But there is nothing in the words to justify this.—Ver. 38. "Inoots οὖν πάλιν ἐμβριμώμενος. “ Jesus, then, being again deeply moved.” ‘‘Quia non accedit Christus ad sepulcrum
tanquam otiosus spectator, sed athleta 51
ἦν δὲ σπήλαιον, καὶ λίθος λέγει ὁ "Incods, ““"Άρατε τὸν λίθον. ὄζει: τεταρταῖος γάρ ἐστι.’ ‘Sf
h ver. 33.
t ρ 3. 3 9. ἐπέκειτο ἐπ᾽ αὐτῷ. 39+ i καὶ. 9. , SA he aj &xod. Λέγει αὐτῷ ἡ ἀδελφὴ TOO” Vii. 34. » Ps.xxxviii.
Στετελεντηκοτος in HABC*DKLN 33.
qui se ad certamen instruit, non mirum est si iterum fremat.” Calvin. To refer the renewed emotion to the sayings of the Jews just reported is to take for granted that Jesus heard them, which is most unlikely. The tomb ἣν σπήλαιον ... αὐτῷ, “was a cave,”’ either natural, as that which Abraham bought, Gen. xxiii. 9, or artificial, hewn out of the rock, as our Lord’s, Mt. xxvii. θο.---λίθος ἐπέκειτο ἐπ᾽ αὐτῷ, “a stone lay upon it,” i.e., on its mouth to prevent wild animals from entering. The supposed tomb of Lazarus is still shown and is described by several travellers.—Ver. 39. The detail, that Jesus said, "Apate τὸν λίθον, is mentioned because it was an unexpected step and quickened inquiry as to what was to follow, but also because it gave rise to | practical Martha’s quick objection, ἤδη ὄζει. [‘‘He employed natural means to remove natural obstructions, that His Divine power might come face to face with the supernatural element. He puts forth supernatural power to do just that which no iess power could accomplish, but all the rest He bids men do in the ordinary way.”’ Laidlaw, Miracles, p. 36ο.]- ἤδη ὄζει shows that Lazarus had not been embalmed or even wrapped in spiced grave-clothes; which, some sup- pose, sheds light on xii. 3. The fact is mentioned, however, to show how little Martha expected what Jesus was going to do: evidently she supposed He wished to take a last look at His friend, and she [ἡ ἀδελφὴ τοῦ τετελευτηκότος] the sister of the deceased, and therefore jealous of any exposure, interposes, knowing what He would see.—tetapraios γὰρ ἐστι, “for he is four days [dead]”. Herodotus, ii. 89, tells us that the wives of men of rank were not at death given to the embalmers at once, ἀλλ) ἐπεὰν τριταῖαι ἢ τεταρταῖαι γένωνται. Lightfoot quotes a remarkable tradition of Ben Kaphra: