요한복음 11:19 주석

In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).

And some of them said,.... Who were averse to him, and bore him a secret grudge, and were willing to put the worst construction on every action of his: could not this man which opened the eyes of the blind; as it is said, at least pretended, that he did, Joh 9:6, for this must be understood as calling the miracle into question, and as a sneer upon it, and not as taking it for granted that so it was; and even supposing that, it is mentioned to his reproach, since if so, he might have caused that, even this man should not died: for either the above cure was a sham, or, if it was a real thing, he who did that could have prevented Lazarus's death; and if he could, and would not, where is his friendship? and what must be thought of all this show of affection to him? and what are these tears, but crocodile ones? but this reasoning, as specious as it may seem, was very fallacious; for he that cured the man born blind could raise Lazarus from the dead, which he intended; and therefore did not prevent his death, that he might still give more joy to the family, bring more glory to God, and himself, and more shame and confusion to his enemies.

And many of the Jews came to Martha and Mary,.... Or "to those that were about Martha and Mary"; in order to have access to them, they came to them, and to the rest of the family; though the phrase may design them only, as the Vulgate Latin, and all the Oriental versions read: these Jews, as appears from the context, Joh 11:18, came from Jerusalem, and might be some of the principal inhabitants; and it may be concluded, that these persons, Lazarus, Martha, and Mary, were people of note and figure; and indeed all the accounts of them here, and elsewhere, show the same; see Luk 10:38. The end of their coming to them was to comfort them concerning their brother; by reason of his death, as was usual with the Jews to do, after the dead was buried; for they did not allow of it before: hence that saying (g) of R. Simeon ben Eleazar, "do not comfort him (thy friend) in the time his dead lies before him.'' The first office of this kind was done when they returned from the grave; for it is said (h), when they return "from the grave they make rows round about the mourner, "to comfort him", and they make him to sit, and they stand, and there never were less than ten in a row.'' It was an ancient custom for the mourners to stand in their place in a row, and all the people passed by, and every man as he came to the mourner comforted him, and passed on (i). But besides these consolations, there were others administered at their own houses, which were usually done the first week, for it is said (k), "the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, "to comfort him".'' And is was on the third day more particularly on which these consolatory visits were paid (l): "on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' This rule the Jews here seem to have observed, since Lazarus had been dead four days; and they were come from Jerusalem hither to comfort his sisters on account of his death. The whole of this ceremony is thus related by Maimonides (m), "how do they comfort mourners? after they have buried the dead, the mourners gather together, and stand on the side of the grave; and all that accompany the dead stand round about them, one row within another: and there is no row less than ten; and the mourners are not of the number; the mourners stand on the left hand of the comforters; and all the comforters go to the mourners, one by one, and say to them, , "may ye be comforted from heaven": after that the mourner goes to his house, and every day of the seven days of mourning, men come to comfort him; whether new faces come, or do not, the mourner sits down at the head, (or in the chief place,) and no comforters may sit but upon the floor, as it is said, Job 2:13, "and they sat with him on the ground": nor may they say any thing until the mourner has opened his mouth first, as it is said, Job 2:13, "and none spake a word unto him": and it is written afterwards, Job 3:1, "so opened Job his mouth", &c. and Eliphaz answered, Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' for this business of comforting mourners was reckoned an act of great piety and mercy (n); and these Jews here might come, not so much out of respect to the dead, or to his sisters, as because it was thought to be a meritorious act. (g) Pirke Abot, c. 4. sect. 18. (h) Gloss in Cetubot, fol. 8. 2. & in Beracot, fol. 16. 2. (i) Gloss in T. Bab. Sanhedrin, fol. 19. 1. (k) T. Bab. Moed Katon, fol. 23. 1. (l) Massech. Semachot, c. 6. fol. 14. 3. (m) Hilch. Ebel, c. 13. sect. 1, 2, 3, 4. (n) Maimon. in Misn. Peah, c. 1. sect. 1.

(Hom. lxii. 2) Two miles. This is mentioned to account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to show respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.

Many of the Jews had come to comfort the sisters, not because Christ loved them (for the Jews had already agreed to put out of the synagogue anyone who acknowledged Him as the Christ (John 9:22)), but either because of the severity of the calamity, or because those who came were not among the wicked, which is why many of them also believed.

Their number is mentioned as being many; and many of the Jews had come to Martha and Mary to console them. This was an act of piety: "Rejoice with those who rejoice, weep with those who weep" (Rom 12:15); "Do not fail those who weep, but mourn with those who mourn" (Sir 7:34).

Account of the sickness of Lazarus, Joh 11:1. His sisters Martha and Mary send for Christ, Joh 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, Joh 11:3-16. He arrives at Bethany four days after the burying of Lazarus, Joh 11:17, Joh 11:18. Martha meets Christ - their conversation, Joh 11:19-27. She returns and Mary goes out to meet him, in great distress, Joh 11:28-33. Christ comes to the grave - his conversation there, Joh 11:34-42. He raises Lazarus from the dead, Joh 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, Joh 11:47, Joh 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, Joh 11:49-53. Jesus withdraws into a city called Ephraim, Joh 11:54. They lay wait for him at the passover, Joh 11:55-57.

Many of the Jews came - Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private - lay with his bed on the floor - did not put on his sandals - did not wash nor anoint himself - had his head covered - and neither read in the law, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on Joh 11:31 (note).

LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46) of Bethany--at the east side of Mount Olivet. the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).

many of the Jews came to Martha and Mary to comfort them--Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.