The next occasion on which we are reminded of the intimate personal side of our Lord’s ministry is the story of Lazarus. Here we have two groups, into the interior of which we are allowed some glimpses. The family at Bethany is one, the company of the Twelve is the other. Here once more we see what passed from within. The passage, vers. 7-16, is full of delicate portraiture. We have the remonstrances of the Twelve as a body; moving in a higher plane than these, we have the divine insight which sees what they cannot see, and knows what it will do; and lastly, we have the impulsive, despondent, faithful Thomas—a figure so clearly drawn in the few strokes that are allotted to it—fully recognizing and perhaps exaggerating the dangers, and yet not letting its loyalty yield to them: ‘Let us also go, that we may die with Him.’ Parallel to this description of what passed among the Twelve is the description further on of the interior of the household, the different behaviour of the two sisters and their Jewish sympathizers. If this is not a picture constructed wholly by art, it represents the recollections of one who had himself been present at the events of the day, and who had moved freely to and fro, and very probably talked them over after the day was done. A natural sequel to this scene is the supper in the same house six days before the Passover. And, as we might expect, the attitude and standpoint of the narrator are still the same. He shows the same intimacy with the members of the household and with his own companions. He remembers the ungenerous short-sighted speech of Judas Iscariot, to whom, with natural antipathy, he attributes the worst motives. The incident of the coming of the Greeks, with its accurate singling out of the two friends Philip and Andrew and the account of the part played by them, also reflects the standpoint of a bystander who is near the centre. Still more does this come out in the whole narrative of the Last Supper. One or two episodes stand out as specially graphic and life-like. The first is the whole description of the Feet-washing (vers. 3-12). The other is the indication of the traitor (vers. 21-30). Bishop Lightfoot noticed long ago the careful use of terms in this last passage. In the book by which he prepared the way for the undertaking of a Revised Version of the New Testament, happily accomplished ten years later, he called attention to the defects of the Authorized Version of John xiii. 23, 25: ‘[It] makes no distinction between the reclining position of the beloved disciple throughout the meal, described by ἀνακείμενος, and the sudden change of posture at this moment, introduced by ἀναπεσών. This distinction is further enforced in the original by a change in both the prepositions and the nouns, from ἐν to ἐπί, and from τῷ κόλπῳ to τὸ στῆθος. St. John was reclining on the bosom of his Master and he suddenly threw back his head upon his breast to ask a question.’