LAZARUS
forms.
That
this
endowment
does
not
mean
the
es-sential
gift
of
spiritual
life,
but
some
kind
of
'mani-festation'
(1
Co
12'),
is
proved
when
Ac
9"
('filled
with
the
Holy
Ghost')
is
compared
with
Ac
2',
and
when
8"'
"
is
read
in
the
light
of
the
request
of
Simon
Magus
(v.isff),
and
19'
in
the
light
of
19=.
The
case
of
Ananias
and
Saul
(9")
further
proves
that
the
laying
on
of
hands
for
this
purpose
was
not
a
peculiar
Apostolic
prerogative,
4.
In
four
passages
the
laying
on
of
hands
is
referred
to
in
connexion
with
an
act
that
corresponds
to
ordination
(the
word
in
its
ecclesiastical
sense
does
not
occur
in
NT.
'
Ordained
'
in
Ac
14^3
should
be
'
elected
'
or
'
appointed
';
see
RV).
The
Seven,
after
being
chosen
by
the
multi-tude,
were
appointed
to
office
by
the
Apostles,
with
prayer
and
the
laying
on
of
hands
(Ac
6*).
The
■prophets
and
teachers'
of
the
Church
at
Antioch
'separated'
Barnabas
and
Saul
for
their
missionary
work
by
laying
their
hands
on
them
with
fasting
and
prayer
(13=).
Timothy
received
the
'gracious
gift'
which
was
in
him
with
the
laying
on
of
the
hands
of
a
body
of
elders
(see
art.
Presbytery),
with
which
St.
Paul
himself
was
associated
(cf.
1
Ti
4"
with
2
Ti
1«).
Timothy's
'gracious
gift'
probably
means
his
special
fitness
to
be
St.
Paul's
companion
in
the
work
of
a
mis-sionary
evangeUst
(see
Hort,
Chr.
Ecclesia,
p.
184
ff.).
5.
Of
the
manner
in
which
deacons
and
elders
or
bishops
were
set
apart
to
office
no
Information
is
given
in
NT.
The
injunction,
'
Lay
hands
suddenly
on
no
man
'
(1
Ti
5®),
has
often
been
supposed
to
refer
to
the
act
of
ordination;
but
the
fact
that
the
whole
passage
(vv.19-25)
deals
with
offenders
points
rather
to
the
imposition
of
hands
in
the
restoration
of
the
penitent
(cf,
2
Co
2i"-,
Gal
6'),
a
custom
that
certainly
prevailed
in
the
early
Church
at
a
later
time.
The
fact,
however,
that
Jewish
Rabbis
employed
this
rite
when
a
disciple
was
authorized
to
teach,
favours
the
view
that
it
was
commonly
practised
in
the
Apostolic
Church,
as
it
was
almost
universally
in
the
post-ApostoUc,
in
consecration
to
ministerial
office.
But
the
silence
of
the
NT
at
this
point
is
against
the
supposition
that
the
rite
was
regarded
as
an
essential
channel
of
ministerial
grace,
or
anything
more
than
the
outward
and
appropriate
symbol
of
an
act
of
intercessory
prayer
(see
Mt
19'^
Ac
6'
13'
28';
and
cf
.
Augustine,
de
Baptismo,
ill.
16,
'
What
else
is
the
laying
on
of
hands
than
a
prayer
over
one?').
See,
further,
art.
Bishop.
J.
C.
Lambekt.
IiAZABUS.
—
A
common
Jewish
name,
a
colloquial
abbreviation
of
Eleazar.
1
.
The
brother
of
Martha
and
Mary,
the
friend
of
Jesus
(Jn
11''
"•
3*,
where
'love'
and
'friend'
represent
the
same
root
in
Greek).
The
family
lived
at
Bethany,
a
village
within
two
miles
of
Jerusalem
just
over
the
brow
of
Olivet.
Lazarus
was
the
subject
of
the
greatest
miracle
of
the
Gospel
story
(Jn
11'-").
In
the
last
year
of
His
ministry
Jesus
sojourned
at
.Jerusalem
from
the
Feast
of
Tabernacles
in
October
to
that
of
the
Dedication
in
December;
and,
on
being
driven
out
by
the
violence
of
the
rulers
(Jn
10"'
''),
He
retired
to
'Bethany
beyond
Jordan'
(10«;
cf.
1^
RV).
A
crowd
foUowed
Him
thither,
and
in
the
midst
of
His
beneficent
activities
of
teaching
and
healing
tidings
reached
Him
that
His
friend
had
fallen
sick.
He
might
have
responded
immediately
to
the
sisters'
appeal
either
by
hastening
to
their
home
and
laying
His
hand
on
the
sick
man,
or
by
sending
forth
His
word
of
power
and
healing
him
across
the
intervening
distance
of
some
twenty
miles
(cf.
Jn
4"-",
Mt
15"
-2'
=
Mk
7"-'°).
But
He
did
neither;
He
remained
where
He
was
for
two
days,
until
Lazarus
was
dead.
He
desired
not
only
to
manifest
His
power
to
His
friends,
but
to
make
a
signal
appeal
to
impenitent
Jerusalem,
by
working
a
miracle
which
would
attest
His
Messiahship
beyond
all
question.
At
length
He
set
forth.
If
the
messenger
started
in
the
morning,
he
would
reach
Jesus
the
same
evening.
LAZARUS
Jesus
stayed
two
days,
and
setting
out
early
would
arrive
on
the
evening
of
the
fourth
day.
Thus
on
His
arrival
Lazarus
had
been
dead
four
days
(v.^').
In
that
sultry
climate
burial
followed
immediately
on
death,
and
it
some-times
happened
that
a
swoon
was
mistaken
for
death,
and
the
buried
man
came
to
life
again.
The
Jewish
belief
was
that
the
soul
hovered
about
the
sepulchre
for
three
days,
fain
to
re-animate
its
clay.
On
the
fourth
day
decomposition
set
in,
and
hope
was
then
abandoned.
Jesus
arrived
on
the
fourth
day,
and
there
was
no
doubt
of
the
reality
of
Lazarus'
death
and
of
the
ensuing
miracle.
It
was
not
a
recovery
from
a
trance,
but
a
veritable
resurrection.
He
went
to
the
rock-hewn
sepulchre,
and
in
presence
of
the
sisters
and
a
large
company
of
mourners,
including
many
of
the
rulers
who
had
come
from
the
adjacent
capital
to
testify
their
esteem
for
the
good
Lazarus
and
their
sympathy
with
Martha
and
Mary
(v."),
summoned
the
dead
man
forth
and
restored
him,
alive
and
well,
to
his
home.
It
was
a
startling
miracle.
It
made
a
profound
impression
on
the
multitude,
but
it
only
exasperated
the
rulers.
They
convened
a
meeting
of
the
Sanhedrin
and
determined
to
put
Jesus
to
death
(vv."-'^).
He
retired
to
Ephraim
near
the
frontier
of
Samaria,
and
stayed
there
until
the
Passover
drew
near;
then
He
set
out
for
Jerusalem
to
keep
the
Feast
and
to
die.
Six
days
before
it
began
(Jn
12'),
He
reached
Bethany,
and
despite
the
Sanhedrin's
decree
He
received
a
great
ovation.
He
was
honoured
with
a
banquet
in
the
house
of
one
of
the
leading
men
of
the
village,
Simon,
who
had
been
a
leper
and
had
probably
been
healed
by
Jesus
(Jn
122-"=Mt
26«-"=Mk
14s-9).
Lazarus
was
one
of
the
company.
The
news
of
His
arrival
at
Bethany
reached
Jerusalem,
and
next
day
the
multitude
thronged
out
and
escorted
Him
in
triumph
into
the
city.
It
was
the
raising
of
Lazarus
that
excited
their
enthusiasm
(Jn
129-
!'■
18).
After
this
Lazarus
appears
no
more
in
the
Gospel
story.
Surely
he
of
all
men
should
have
stood
by
Jesus
at
His
trial
and
crucifixion;
and
the
explanation
of
his
absence
is
probably
that
lie
had
been
forced
to
flee.
Observing
the
popular
enthusiasm,
the
infuriated
rulers
had
determined
to
put
him
also
to
death
(Jn
12'°-
").
He
would
withdraw
more
tor
Jesus'
sake
than
for
his
own.
His
presence
only
increased
the
Master's
danger.
2.
The
beggar
in
oxir
Lord's
parable
(Lk
16"-").
—
This
is
the
only
instance
where
Jesus
gives
a
name
to
a
parabolic
character,
and
there
was
an
idea
in
early
times
that
it
was
not
a
parable
but
a
story
from
real
Ufe.
A
name
was
found
also
for
the
rich
man
—
Nineiris
or
Phinees.
He
is
often
styled
Dives,
but
this
is
merely
Latin
for
'the
Rich
Man.'
In
fact,
however,
Lazarus
is
less
a
name
than
a
definition.
It
means
'God
has
helped';
and
Jesus
calls
the
beggar
Lazarus
by
way
of
indicating
what
commended
him
to
God.
He
was
not
only
poor
but
also
diseased.
It
is,
however,
a
mistaken
notion
that
he
was
a
leper
(hence
lazzeretto,
lazar-house),
for
then
he
must
have
kept
afar
off
and
durst
not
have
lain
at
the
rich
man's
gateway.
The
parable
is
a
drama
with
two
scenes:
(1)
The
conditions
of
the
Rich
Man
and
the
Beggar
here
—
the
former
with
his
mansion,
his
fine
clothing,
his
sumptuous
table;
and
the
latter
lying
at
his
gateway,
full
of
sores,
with
none
to
tend
him,
hungrily
eyeing
the
feast,
and
glad
of
any
scraps
that
were
flung
to
him.
(2)
Their
conditions
hereafter
—
a
striking
reversal:
Lazarus
in
Abraham's
bosom,
i.e.
the
place
of
honour
(cf.
Jn
IS^"),
at
the
heavenly
feast;
the
Rich
Man
in
Hades,
thirsting
for
a
drop
of
water.
The
parable
is
clothed
with
Jewish
imagery.
'
Hell
'
in
v.^
is
Hades,
the
Greek
equivalent
of
the
Hebrew
Sheol,
the
unseen
world,
where,
according
to
Jewish
theology,
all
souls,
good
and
bad
alike,
had
their
abode
and
received
their
due
reward.
It
was
an
aggravation
of
the
misery
of
the
wicked
that
they
had
the
felicity
of
the
righteous
continually
in
view
(cf.
Rev
14i<i).
A
feast,
with
Abraham
the
father
of
the
faithful
presiding,
was
the
Jewish
ideal
of
the
felicity
