keep us watching and praying. It is just what He did with Martha and Mary here.

Let us remember that the final result of Lazarus' sickness is what we should desire as the result of any sickness that comes on us and our families: viz., that God and Christ may be glorified in us. We cannot say, "It shall not end in death :" but we can say, "By God's help, it shall be for God's glory."

Chrysostom observes, "The expression that in this passage denotes not cause but consequence. The sickness happened from other causes. Christ used it for the glory of God."

Calvin remarks, that God wishes to be honoured by Christ being glorified. "He who does not honour the Son does not honour the Father." (John v. 23.)

5.-[Now Jesus loved Martha, etc.] This verse is meant to show that

all the members of the family at Bethany were disciples of Jesus and beloved by Him, the brother as well as the sisters, and one sister as well as the other. A happy family, Lampe remarks, in which all the members were objects of Christ's special love!

We know not where Lazarus was at the time when Jesus stopped at Martha's house, in Luke x. : perhaps he was not converted at that time. But this is only conjecture.

We are generally apt to undervalue the grace of Martha and overvalue that of Mary, because of what happened when Jesus was at Martha's house before. Many foolish things are sometimes lightly said against mothers and mistresses as being Marthas, "careful and troubled about many things." Yet people should remember that different positions call out different phases of character. Mary certainly shines more brightly than Martha in the 10th of Luke: but it is a grave question whether Martha did not outshine her in the 11th of John. Active-minded Christians come out better under some circumstances; quiet-minded Christians, in others. Our Lord teaches us here that He loves all who have grace, though their temperaments differ. Let us learn not to judge others rashly, and not to form hasty estimates of Christians, until we have seen them under every sort of circumstances, in winter as well as summer, in dark days as well as bright.

Let it be noted that the Greek word here rendered "loved," is not the same that is rendered "lovest," in the 3rd verse. The word describing the love of Jesus to the three in this verse is a word expressing a high, deep, excellent, and noble affection. It is

the same as Mark x. 21, and John iii. 16.-The word used in the message of the sisters, is a lower word, such as is used to describe the affection between a parent and child, or husband and wife. It is the word used for "kiss" in Matt. xxvi. 48; Mark xiv. 44; and Luke xxii. 47. It is very noticeable that this word is carefully avoided here, when the two sisters are mentioned. The Holy Ghost inspired John to abstain even from the appearance of evil. What a lesson this ought to be to us!

Let it be noted that we see here an example of the broad distinction that ought to be drawn between Christ's general love of compassion which He feels towards all mankind, and His special love of election which He feels towards His own members. He loved all sinners to whom He came to preach the Gospel, and He wept over unbelieving Jerusalem. But He specially loved those who believed on Him.

6.-[When he had heard therefore, etc.] It is impossible not to remark an intentional and most instructive connection between this verse and the preceding one. Our Lord loved the family of Bethany, all three of them; and yet when He heard Lazarus was sick, instead of hastening at once to Bethany to heal him, He quietly remained at Bethabara for two days, without moving.

We cannot doubt that this delay was intentional and of purpose, and it throws immense light on many of God's providential dealings with His people. We know that the delay caused immense mental pain and suffering to Martha and Mary, and obliged Lazarus to go through all the agony of death, and the sorrow of parting. We can easily imagine the grief and suspense and perplexity in which the household at Bethany must have been kept for four days, when their loving Master did not appear and we know that our Lord could have prevented it all, but did not. But we know also that if He had at once hurried to Bethany and healed Lazarus, or spoken a word from a distance at Bethabara and commanded his healing, as in John iv. 50, the mighty miracle of raising him would never have been wrought, and the wonderful sayings of Bethany would never have been spoken. In short the pain of a few was permitted for the benefit of the whole Church of Christ.

We have here the simplest and best account of the permission of evil and suffering. God could prevent it. God does not love to make his creatures suffer. But God sees there are lessons which mankind could not learn unless evil was permitted: therefore

God permits it. The suffering of some tends to the good of many. "He that believeth shall not make haste." We shall see at the last day that all was well done. Even the delays and long intervals which puzzle us in God's dealings, are wisely ordered, and are working for good. Like children we are poor judges of halffinished work.

Chrysostom says,

"Christ tarried that none might be able to assert that He restored Lazarus when not yet dead, saying it was a lethargy, a fainting, a fit, but not death. He therefore tarried so long that corruption began.'

Calvin observes, "Let believers learn to suspend their desires, if God does not stretch out His hand to help as soon as they think necessity requires. Whatever may be His delays, he never sleeps, and never forgets His people."

Quesnel remarks, "God permits evil, that He may make the power of His grace and the might of His love more conspicuous in the conversion of a sinner."

Poole remarks, "We must not judge of Christ's love to us by His mere external dispensations of providence, nor judge that He doth not love us, because He doth not presently come in to our help at our time, and in such ways and methods as we think reasonable."

JOHN XI. 7-16.

7 Then after that saith he to his disciples, Let us go into Judæa again.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth, because there is no light in him.

11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

12 Then said his disciples, Lord, if he sleep, he shall do well.

13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

14 Then said Jesus unto them plainly, Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

16 Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.

WE should notice, in this passage, how mysterious are the ways in which Christ sometimes leads His people. We are told that when He talked of going back to

T

Judæa, His disciples were perplexed. It was the very place where the Jews had lately tried to stone their Master to return thither was to plunge into the midst of danger. These timid Galilæans could not see the necessity or prudence of such a step. "Goest Thou thither again?" they cried.

Things such as these are often going on around us. The servants of Christ are often placed in circumstances just as puzzling and perplexing as those of the disciples. They are led in ways of which they cannot see the purpose and object; they are called to fill positions from which they naturally shrink, and which they would never have chosen for themselves. Thousands in every age are continually learning this by their own experiThe path they are obliged to walk in is not the path of their own choice. At present they cannot see its usefulness or wisdom.

ence.

At times like these, a Christian must call into exercise his faith and patience. He must believe that his Master knows best by what road His servant ought to travel, and that He is leading him, by the right way, to a city of habitation. He may rest assured that the circumstances in which he is placed are precisely those which are most likely to promote his graces and to check his besetting sins. He need not doubt that what he cannot see now he will understand hereafter. He will find one day that there was wisdom in every step of his journey, though flesh and blood could not see it at the time. If the twelve disciples had not been taken back into Judæa, they would not

have seen the glorious miracle of Bethany. If Christians were allowed to choose their own course through life, they would never learn hundreds of lessons about Christ and His grace, which they are now taught in God's ways. Let us remember these things. The time may come when we shall be called to take some journey in life which we greatly dislike. When that time comes, let us set out cheerfully, and believe that all is right.

We should notice, secondly, in this passage, how tenderly Christ speaks of the death of believers. He announces the fact of Lazarus being dead in language of singular beauty and gentleness: "Our friend Lazarus sleepeth."

Every true Christian has a Friend in heaven, of almighty power and boundless love. He is thought of, cared for, provided for, defended by God's eternal Son. He has an unfailing Protector, who never slumbers or sleeps, and watches continually over his interests. The world may despise him, but he has no cause to be ashamed. Father and mother even may cast him out, but Christ having once taken him up will never let him go. He is the "friend of Christ" even after he is dead! The friendships of this world are often fair-weather friendships, and fail us like summer-dried fountains, when our need is the sorest; but the friendship of the Son of God is stronger than death, and goes beyond the grave. The Friend of sinners is a Friend that sticketh closer than a brother.

The death of true Christians is "sleep," and not