Christ. Secretly,-perhaps desirous of concealing from the Jews the fact that Jesus was there, lest they should go and betray Him. The Master,probably the name by which He was called in the innermost circle of His Own friends, Matt. xxiii. 8. To weep there, as Jewish women were wont to do, especially in the first days of their grief. She fell down,-not able, like Martha, to enter into conversation with Him. IV. THE SYMPATHY OF THE SON OF MAN.-V. 33-40. The Jews also,having followed Mary, and thus were brought to be willing or unwilling witnesses of the raising of Lazarus. Groaned in the spirit.-The word here, and in v. 38, signifies to be deeply moved with indignation: "He is not so much indignant at the horrors of death as something alien to Himself, and confronting Him from without; but His holy wrath against sin, as the cause of so much human misery, is called up by the sympathy by which He at the same time, as man, stands within the sphere of this humanity."-Stier. Some of them,-probably in reply to the kindly remark made by others, V. 36. Could not this Man, etc.-A sinister question, full of unbelief and unkindness: why does He weep, and show such affection and sympathy, since He might have prevented this death? A cave,-in the side of a rock, the entrance to which was blocked by a huge stone. Martha, the sister, feared the result of rolling away the stone, since her brother had been dead so long. Said I not.-V. 4, 23. V. THE SUCCOUR OF GOD.-V. 41 -46. Jesus lifted up His eyes,in thankfulness for this remarkable opportunity of displaying His Divine grace and power; not in prayer for assistance. He wrought the miracle with an air of absolute Sovereignty, as the Lord of life and death. Father.He thus teaches the Jews that it is by the power of God, and not by their father the devil, that He works miracles. Loose him, etc.-God had given him life, his friends could remove the graveclothes. Many believed,-and thus the Went Son of God was glorified, v. 4. their ways,-not believing, to represent the miracle as unfavourably as they could. REFLECTIONS.-1. Friendship with Christ does not shield us from sickness and death.-But it gives confidence to appeal to Him for succour in the day of trial. 2. The assurance of our Saviour's sympathy is the best support in the day of anxiety and dread suspense. 3. That our prayers are not answered immediately is no proof that God refuses them. 4. Death is but a sleep to those who believe in Christ, v. 25. 5. Our faith in Christ should be unlimited. He who can prevent death can free from death. 6. How living is the sympathy of Christ.-Heb. ii. 17, 18. 7. The greatest works fail to convince the impenitent and prejudiced. QUESTIONS.-What did the sisters of Lazarus do to save their sick brother? Did Christ go at once? Why did the disciples not wish Him to go? What did He reply? What did He say of Lazarus? What did He mean? How far was Bethany from Jerusalem? What was the custom of the Jews when a death took place? What did Martha say to Jesus? Had she lost all hope? What did Christ answer? How did Martha call Mary? why? Did the Jews follow? What effect had the weeping upon Jesus? What did He say to the Father? What to Lazarus? How did Lazarus come forth? What did some of the Jews do? What did others do? Illustration.-BETHANY. See v. 1, 18. "Bethany, a wild, mountain hamlet, screened by an intervening ridge from the view of the top of Olivet, perched on its broken plateau of rock, the last collection of human habitations before the desert hills, which reach to Jericho,-this is the modern village of El-Lazarich, which derives its name from its clustering round the traditional site of the one house and grave which give it an undying interest. High in the distance are the Perean mountains; the foreground is the deep descent to the Jordan valley. On the further side of that dark abyss Martha and Mary knew that Christ was abiding when they sent their messengers; up that long ascent they had often watched His approach; up that long ascent He came when, outside the village, Martha and Mary met Him, and the Jews stood round weeping."-Stanley's "Sinai and Palestine." OCTOBER 30.-MORNING LESSON. THE PRIESTS PERPLEXED. SUMMARY-Hearing of the resurrection of Lazarus, the chief priests are concerned what to do with Jesus, and foolishly fear that His conduct will excite the jealousy of the Romans. Caiaphas reproves their timidity, and boldly declares that this Jesus must die. Jesus retires into the wilderness from the malice of the Jews. I. PERPLEXITY: "WHAT DO WE?" -V. 47, 48. All will believe..and the Romans shall come, etc.-"The direct connection which they traced between the recognition of Jesus as the Christ, and a conflict with the Roman power, was probably this. The people will acknowledge Him for the Messiah; He will set Himself at their head, or they, by compulsion, will make Him their King, John vi. 15; hereupon will follow an attempt to throw off the foreign yoke, an attempt to be crushed presently by the superior power of Rome; which then will not distinguish between the innocent and the guilty, but will make a general sweep, taking away from us wholly whatsoever survives of our power and independence, 'our place and nation."-Trench. II. PROPHESYING: "YE KNOW NOTHING AT ALL!"-V. 49-53. That same year. He was high-priest for several years, Luke iii. 2; John xviii. 13; but the Evangelist wishes to note the fact that the HIGH-PRIEST uttered such words. Nor consider, — you are like men whose fears overcome their reason, and therefore deal only in halfmeasures. It is expedient,-it consorts with our interests; guilty or not guilty, this man must die. Not of himself, etc. It was a sublime prophecy, though Caiaphas knew it not: "What Caiaphas said flowed, as is evident, from an evil fountain, and had a wicked intention; but John - John xi. 47 — 57. regards the Divine influence that was upon him as so overruling his words that the spiritual ruler of the covenant people should express his bad purpose in such words as might most aptly utter a profound truth."-Hengstenberg. From that day forth,-the bold, resolute language of Caiaphas having stimu lated them to be more in earnest. III. CURIOSITY: "WHAT THINK YE?"-V. 54-57. No more openly,— in the cities and towns. A city called Ephraim, a small town about five miles west of Jericho. Continued, but not for long, for the Jews' passover was nigh at hand, and He, the very Paschal Lamb of that Passover, must not be wanting at the feast. To purify themselves, according to the prescriptions of the law, that they may be prepared to keep the feast. Knew where He were, they probably thought He would withdraw altogether from publicity, and so they would be able to brand Him as an impostor who shunned the light. REFLECTIONS. 1. Sceptical, sinful men often fear where no fear is.-The Jewish rulers had no cause for fear through anything Jesus might do; but they had cause for fear from their own unbelief and wickedness. 2. Christ died for the whole race of man. We should labour and pray for the diffusion of the blessings of His Gospel, that the day may be hastened when the children of God shall be gathered together. QUESTIONS.-Why did the chief priests call a council? What did they discuss at it! What did they profess to fear? What did Caiaphas say? What interpretation does St. John put on his words? What did the Jews take counsel to do? Where did Jesus go! What feast was near? Whom did the people seek for at it? What did the chief-priests and Pharisees command? [The remaining Lesson for October will be given in the next Number.] J. ROCHE, PRINTER, 25, HOXTON SQUARE, LONDON. ! EXERCISES ON SCRIPTURE LESSONS. OCTOBER 30.-AFTERNOON LESSON. A COSTLY ANOINTING.-John xii. 1-11. For repetition, verse 3. SUMMARY.-Jesus is present at a feast in the house of Simon at Bethany. Mary anoints His feet; upon which Judas murmurs, but Jesus justifies her. Lazarus an object of curiosity and hatred. THE GUEST AND HIS HOSTS.-V. 1, 2. Six days before the passover. This would make our Lord's visit fall upon Friday evening after sunset. He came from the retirement of Ephraim, ch. xi. 54. Where Lazarus was,-that is, living. Lazarus then had returned to the ordinary walks of life. There they made, etc.-Who? Lazarus and other friends resident at Bethany. The feast appears to have been held at the house of a certain Simon, who had been healed of leprosy by the Lord, Matt. xxvi. 6; Mark xiv. 3. But Lazarus was one of them.- Frequent mention is made of Lazarus in connection with this incident, because his presence was one cause of the increasing malignity of the Jewish rulers, v. 1, 2, 9, 10. THE COSTLY ANOINTING.-V. 3. Then took Mary.-This act of hers was of a piece with her former conduct, sitting at the feet of Jesus, Luke x. 38, 39. Ointment of spikenard.-This ointment appears to have been compounded of, fragrant gums in a liquid form. It was contained in a box or vase of spar, which was used by other ancient nations than the Jews for this very purpose. In the account given by St. Mark, we are told that "she brake the box, and poured it on His head," Mark xiv. 3. Such anointing was customary. Deut. xxviii. 40; Ruth iii. 3; Micah vi. 15; Luke vii. 46. We may conceive that Mary hastily broke the neck of the vase, and poured the greater part of the ointment on the head of Jesus. What was left on her hands and in the vessel served to anoint the feet. See Illustration. VOL. V. NEW SERIES.-November, 1870. A MISERLY CRITIC.-V. 4-6. Then saith one of His disciples.-To give even the traitor his due, it should be remembered that he only gave utterance to what some other of the disciples thought and whispered, Matt. xxvi. 8; Mark xiv. 4. Three hundred pence,-equal to £9 168. in our money. Because he was a thief.-Judas was the chancellor of the little exchequer of the twelve, and took for granted that the money would have come into his bag, and then very little would the poor have seen of it. And bare what was put therein.-The word "bare" might be translated "took away," and with the character here given of Judas, we may conclude that there is a reference here to habitual purloining. THE OFFERING JUSTIFIED.-V. 7, 8. Against the day of My burying.-To His eye the sad events of the passion were already complete, and this act of Mary's was the first of the ceremonies due to the dead. For the poor always ye have. "This hour was a fleeting, heavenly opportunity which could never return; while the care of the poor would be a burden to humanity down to the end of time." A LIVING EVIDENCE. V. 9-11. Much people of the Jews.-The term "Jews" in this Gospel often signifies rulers and persons in authority. But the chief priests,-who were of the sect of the Sadducees, would not believe in the fact of the resurrection of Lazarus, but counted him better out of the way, others through him believed on Jesus. Many of the Jews went awayfrom Jerusalem to Bethany; and were by the instrumentality of Lazarus converted to the faith and love of Christ. as REFLECTIONS.-1. Let us ask Jesus to our hearts and homes. He still accepts 2 A 6. A risen soul (Ephes. ii. 1) and a new life still provoke admiration and hostility, v. 10, 11. QUESTIONS.-Mention the names of the persons concerned in this narrative. In what village was this feast made? In whose house? Next to Jesus who was the principal guest? What have you read of Mary before? What was the manner of this anointing? Who found fault with Mary? On what grounds? How did Christ defend her ? Who consulted to slay Lazarus? why? Illustration.-LOVE AND ACTION. See v. 3.-"Love and action do necessarily evince each other. True love cannot lurk long unexpressed: it will be looking out of the eyes, creeping out of the mouth, breaking out at the fingers' end, in some actions of dearness, especially those wherein there is pain and difficulty to the agent, profit or pleasure to the affected. O Lord, in vain shall we profess to love Thee, if we do nothing for Thee! Since our goodness cannot reach up unto Thee, who art our glorious Head, O let us bestow upon Thy feet, Thy poor members here below, our tears, our hands, our ointment, and whatever-our gifts or endeavours may testify our thankfulness and love to Thee in them."-Bishop Hall. NOVEMBER 6.-MORNING LESSON. TRIUMPHS OF FAITH.-Hebrews xi. 1-20. SUMMARY.-The writer defines faith, illustrates the exercise of it, and then proceeds to give examples of its exercise in some of the worthies of the Old Testament. FAITH DEFINED.-V. 1. The substance of things hoped for.-Faith hath such confidence in them, that they are treated as if truly present. Evidence of things not seen.-See Illustration. Rom. viii. 24; 2 Cor. iv. 18; v. 7. FAITH ILLUSTRATED.-V. 2, 3. The elders.-Rom. ix. 5; Heb. i. 1. A good report-from God, v. 4, 5: then in their subsequent reputation as the "fathers." Through faith we understand. - The world's existence is apprehended by our senses, but the fact of its creation by the spoken Word of God, is apprehended by faith in Divine revelation, Gen. i. 1-3. Were not made of things which do appear.-By faith, we know that in the beginning the world was not made of things then existent, but was made out of nothing. EXAMPLES OF FAITH.-ABEL.-V. 4; Gen. iv. 4; 1 John iii. 12. A more excellent sacrifice,-not in quantity but in quality. Cain's was a mere offering of fruit; Abel's, "the firstlings of his flock," his first and best: Cain's was a mere gift; Abel's, a sacrifice of slain animals, for "without shedding of blood," there "is no remission," chap. ix. 22. This higher sacrifice was prompted by a higher principle, namely, faith. He obtained witness,-at the time of his sacrifice, 1 Kings xviii. 24-28. And by it, he being dead,-Gen. iv. 10; ch. xii. 24. As the blood then cried for vengeance, now the faith speaks to those who should come after, exhorting them to follow his example. ENOCH.-V. 5, 6, with Gen. v. 2224. "How was Enoch translated by faith? Because his being well-pleasing to God was the ground of his transla tion, and faith was the ground of his well-pleasing."-Chrysostom. He that cometh to God,-for the purposes of worship, communion, or service. Must believe that He is,-his faith is thus a demonstration of things not seen. And that He is a rewarder,- faith is thus the assurance of things hoped for. NOAH. -V. 7, with Gen. vi. 8. Moved with fear, not terror, but reverence, ch. v. 7. By the which,that is, by his faith, which showed itself in the building of the ark, and thus condemned the unbelief of the careless worldlings around, Matt. xxiv. 37. Became heir of the righteousness.-Noah is the first person called "just," or "righteous," in Scripture, Gen. vi. 9; Ezek. xiv. 14-20; 2 Peter ii. 5. The cause and root of that righteousness was faith, Rom. iv. 13. ABRAHAM AND SARAH.-V. 8—12. By faith, Abraham, when he was called.— Gen. xii. 1-4; Acts vii. 2-4. By faith he sojourned in the land.-Gen. xii. 8; xiii. 3; xv. 13; xviii. 1; Acts vii. 6. With Isaac and Jacob.-These three, successively, waited for the fulfilment of the same promise, and in this waiting, and, as an evidence of their faith, built themselves no permanent abode. For he looked for a city,-ch. xii. 22; xiii. 14; Rev. xxi. 1–27. This city, with its foundations, forms a contrast with the tents of the patriarchs, easily fixed, and as easily removed. The patriarchs looked beyond the literal fulfilment of the promise to this final state of bliss. Through faith also Sarah,-v. 11, 12. The faith of Sarah worked with that of Abraham to secure the birth of Isaac, from whom the promised seed was to spring. THE PATRIARCHS.-V. 13-16. Not having received the promises." From afar they saw the promises in the reality of their fulfilment, from afar they greeted them, as the wanderer greets his longed-for home, even when he only comes in sight of it at a distance, drawing to himself, as it were magnetically, and embracing with inward love, that which is yet afar off." -Delitzsch. Gen. xxiii. 4; xlvii. 9; Ps. cxix. 19; Eccles. xii. 5. Wherefore God is not ashamed. God honoured such faith by preparing for such believers a city permanent and eternal, instead of the tent-life by which they had evidenced their faith. ABRAHAM AGAIN, AND ISAAC.-V. 17-20. Offered up Isaac. - In the severe test to which Abraham was put, command seemed to contend with promise; faith in the one, with faith in the other, Gen. xxi. 12; Rom. ix. 7. Accounting that God was able,-Abraham believed that God both could and would be faithful to His promise, and God's power to raise the dead was present to his mind as one mode of doing so. From whence also he received him in a figure,-in a figurative manner of speaking, in the intention and expectation of Abraham, Isaac was "as good as dead" when God interposed, and to Abraham's feelings the deliverance of Isaac was much the same as if he had actually been raised from the dead. By faith Isaac blessed Jacob,-by faith, for the blessing concerned things future, as well as things present, Gen. xxvii. 27-39. REFLECTIONS.-1. Faith is the main element of true worship.-Consider the case of Abel, v. 4, 6. 2. Faith is the sustaining principle of godly character, v. 5—7. 3. By faith only are we made equal to a life of self-denial, v. 8, 9. 4. By faith only will our lives feel the influence of a hope of heavenly rest, v. 15, 16. QUESTIONS.-What word occurs most frequently in these verses? What do you mean by "faith?" Mention some things "hoped for" that are referred to in this Lesson. Mention some of the "things not seen." What names are given as examples of faith? How was their faith shown? What has faith to do with our belief in creation? What had faith to do with the tent-life of the patriarchs? Illustration.-FAITH. See v. 1.-"It implies both a supernatural evidence of God and of the things of God: a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof. Accordingly, the Scripture speaks of God's giving sometimes light, sometimes a power of discerning it. So St. Paul: 'God, who commanded light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.' And elsewhere the same Apostle speaks of the eyes of our understanding being opened.' By this twofold operation of the Holy Spirit, having the eyes of our soul both opened and enlightened, we see the things which the natural 'eye hath not seen, neither the ear heard.' We have a prospect of the invisible things of God; we see the spiritual world which is all round about us, and yet no more discerned by our natural faculties, than if it had no being; and we see the eternal world, piercing through the veil which hangs between time and eternity. Clouds and darkness then rest upon it no more, but we already see the glory which shall be revealed."-Wesley. |