ยอห์น 11:18 วิจารณ์

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.

Now Bethany was nigh unto Jerusalem,.... Which was a reason why them were so many of the Jews come there to condole the two sisters upon the death of their brother; and by this means the following miracle became more known there: it was about fifteen furlongs off; that is, about two miles, for seven furlongs and a half made a Jewish mile, as appears from one of their canons (c), which runs thus: "they do not spread nets for doves, except it be distant from an habitable place, , "thirty furlongs";'' which the commentators say (d) are "four miles": and still more expressly it is said (e), that "between Jerusalem and Zuck, (the place where the scape goat was had,) there were ten tents, and ninety furlongs, "seven and a half to every mile".'' Hence a furlong was called one seventh and a half of a mile (f), which was 266 cubits, and two thirds of one. (c) Misn. Bava Kama, c. 7. sect. 7. (d) Maimon. Jarchi, & Bartenora in ib. (e) Misn. Yoma, c. 6. sect. 4. (f) T. Bab. Bava Metzia, fol. 33. 1. Maimon. Hilch. Rotzeach, c. 13. sect. 6.

(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.

He mentions also the length of days that had intervened after the death of Lazarus for this reason, that the miracle may be the more marvelled at, and lest any one should chance to say that He had come after one day, and that Lazarus was not dead, but He had raised him up from sickness. And he says that many Jews were in Bethany, although the place was not a populous one, being come out of Jerusalem; for the distance of road between the two places was not so great as to hinder their sincere friends from being with Martha and Mary. And since the miracle was talked about by all in Jerusalem and the country round about, he gives the reason, that as there were many people there, the story was naturally spread abroad in all directions; some telling what had been done from admiration, and others through envy, to attach a false accusation to the miracle through their lying account of it.

The first sin was elation of heart, the second assent, the third act, the fourth habit. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.

Bethany was about fifteen stadia from Jerusalem. Why does the evangelist add this detail? In order to show that many of the inhabitants of Jerusalem indeed came, for Bethany was not far away.

1508 Next we are told what favored the presence of the visitors and how many there were. Their presence was facilitated due to the fact that the deceased was near Jerusalem; the Evangelist says, Bethany was near Jerusalem, about two miles [fifteen stadia] off. This was almost two miles, because a mile contains eight stadia. Thus it was easy for many of the Jews to go there from Jerusalem. The mystical interpretation is this: Bethany means "the house of obedience," and Jerusalem means "the vision of peace." Thus we may understand that those who are in the state of obedience are near the peace of eternal life: "My sheep hear my voice...and I give them eternal life" (10:27). He says fifteen stadia, because anyone who wishes to go from Bethany, i.e., the state of obedience, to the heavenly Jerusalem, must pass through fifteen stadia. The first seven belong to the observance of the Old Law, for the number seven pertains to the Old Law, which keeps the seventh day holy. The other eight belong to the fulfilling of the New Testament, for the number eight refers to the New Testament because of the octave of the resurrection.

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.

Fifteen furlongs - About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin.

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).

Bethany was nigh Jerusalem, about fifteen furlongs--rather less than two miles; mentioned to explain the visits of sympathy noticed in the following words, which the proximity of the two places facilitated.