요한복음 11:35 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.

Why did he come down into [Mary his mother] if he were to take nothing of her? If he had taken nothing of Mary, he … would never have wept over Lazarus.

What need was there to weep for him whom he was soon about to raise? But Jesus wept to give us an example of sympathy and kindliness toward our fellow human beings. Jesus wept that he might by deed rather than word teach us to “weep with those that weep.” He wept but did not mourn—avoiding absolute tearlessness as harsh and inhuman but rejecting love of mourning as ignoble and cowardly. He wept, assigning due measure to his sympathy.

His tears were like the rain, and Lazarus like a grain of wheat, and the tomb like the earth. He gave forth a cry like that of thunder, and death trembled at his voice. Lazarus burst forth like a grain of wheat. He came forth and adored his Lord who had raised him.

"Jesus wept." Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him.

Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"? That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they. For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief.

Jesus wept. (Tr. xlix. non occ.) Wherefore did Christ weep, but to teach men to weep?

"Jesus wept. Then said the Jews, Behold how He loved him!" "Loved him," what does that mean? "I came not to call the righteous, but sinners to repentance." "But some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not die?" But He, who would do nought to hinder his dying, had something greater in view in raising him from the dead.

God wept, moved by the tears of mortals, and although he was about to release Lazarus from the bond of death by the exercise of his power, he fulfilled the component of human affection with the comfort of his sympathetic tears. God wept, not because he learned that the young man had died before him but in order to moderate the sisters’ outpourings of grief. God wept, in order that God might do, with tears and compassion, what human beings do on behalf of their fellow human beings. God wept, because human nature had fallen to such an extent that, after being expelled from eternity, it had come to love the lower world. God wept, because those who could be immortal, the devil made mortal. God wept, because those whom he had rewarded with every benefit and had placed under his power, those whom he had set in paradise, among flowers and lilies without any hardship, the devil, by teaching them to sin, exiled from almost every delight. God wept, because those whom he had created innocent, the devil through his wickedness, caused to be found guilty.

The Jews thought that Jesus wept on account of the death of Lazarus, but in fact he wept out of compassion for all humanity, not mourning Lazarus alone but all of humanity, which is subject to death, having justly fallen under so great a penalty.

Jesus wept by the tomb in order to give a limit for grief to lovers of Christ. By weeping, he ordained a law with his tears. He wept, he did not lament, or wail, or moan, or rend his garments or tear his hair. He defined the bounds of grief [as extending] only as far as the first tears. For why do you weep for a corpse that will be raised? Why do you weep for one who is awaiting the trumpet? Why do you lament as a corpse one who is [merely] sleeping? Why do you trouble one who is in repose with your cries? “Christ is arisen and became the first-fruits of those that slept.” On hearing of one who is asleep, do not lament him as a corpse. Moderate your love by means of your tears. Do not offend the one who has experienced the resurrection by weeping immoderately. For it is on this account that he is weeping by the tomb and allowing himself to suffer now, in order that he may expel your grief.

Because He was the fountain of pity. He wept in His human nature for him whom He was able to raise again by His divine.

To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways, both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief. For the absence altogether of sympathy and sorrow is brutal, the excess of them is womanly.

1537 Next, our Lord reveals his emotion with tears; the Evangelist says, he wept. Now his tears did not flow from necessity, but out of compassion and for a purpose. Christ was a well-spring of compassion, and he wept in order to show us that it is not blameworthy to weep out of compassion: "My son, let your tears fall for the dead" (Sir 38:16). He wept with a purpose, which was to teach us that we should weep because of sin: "I am weary with my moaning; every night I flood my bed with tears" (Ps 6:6).

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.

Jesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luk 19:41) where Christ is said to have wept over Jerusalem.

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).

Jesus wept--This beautifully conveys the sublime brevity of the two original words; else "shed tears" might have better conveyed the difference between the word here used and that twice employed in Joh 11:33, and there properly rendered "weeping," denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, "The wages of sin is death" (Rom 6:23), and that this element in His visible emotion underlay all the rest?