Bible Commentary

Benson Commentary John 11:1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. John 11:1-2 . Now a certain man was sick, named Lazarus — While Jesus was on the other side of Jordan, whither he had retired when he left Jerusalem, a particular friend of his, called Lazarus, fell sick of a very dangerous disorder, at the village of Bethany, near Jerusalem. The town of Mary, and Martha, Lazarus’s sisters — It is probable Lazarus was younger than his sisters, Bethany being named their town, and Lazarus being mentioned after them, John 11:5 . Ecclesiastical history informs us, that Lazarus was now thirty years old, and that he lived thirty years after Christ’s ascension. It was that Mary who afterward anointed the Lord with ointment — See John 12:3 ; and Matthew 26:7 . Some commentators have supposed that this refers to the story related by Luke 7:37 , &c. and have argued from thence, that Mary Magdalene, whom they think to be the person there described, as a woman that was a sinner, was the same with this Mary, the sister of Lazarus. But it seems much more probable that John himself should mention the fact that he has here referred to, which, if he has done at all, it must be that which he relates John 12:3 , &c., where there can be no doubt that the person who performed this instance of respect to Christ was Mary the sister of Lazarus, who was of Bethany, and therefore must be different from Mary Magdalene, who was of Magdala, a town of Galilee, at a considerable distance. Nor is there any ground from Scripture to conclude, that Mary Magdalene was the person who anointed Christ in Luke, which appears rather to be there described as the action of a woman of Nain, where Christ restored the widow’s son to life. See note on Luke 7:37 ; Luke 8:2 . John 11:2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) John 11:3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. John 11:3-6 . Therefore his sisters — Observing his sickness was of a dangerous kind, and therefore being full of concern for him, knowing where Jesus was, thought proper to send him word of it; for they firmly expected that he, who had cured so many strangers, would willingly come and give health to one whom he so tenderly loved. When Jesus heard this he said, This sickness is not unto death, but for the glory of God — The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God, and a confirmation of the doctrine and mission of his Son. Dr. Campbell renders the clause, will not prove fatal, observing that this reading gives the full import of the Greek expression, ??? ???? ???? ??????? , and at the same time preserves the ambiguity intended. Now Jesus loved Martha and her sister, &c. — That is, he loved them with a peculiar affection, on account of their unfeigned piety toward God, their friendship and affection toward one another, and their faith in him as the Messiah, and had often visited them, and lodged at their house. And, in consequence of his peculiar love to them, he was determined to conduct himself toward them, in their present trying circumstances, in such a manner as he knew would be most for their final advantage, though it might, for a while, be an occasion of greater affliction to them. When he heard therefore that he was sick — Instead of making all possible haste to go to him, and without declaring he had any thoughts of going; he abode two days still — On the other side of Jordan; and in the same place where he was before — This he did not only though he loved them, but because he loved them. He loved them, and therefore he designed to do something great and extraordinary for them; to work such a miracle for their relief, as he had not wrought for any of his friends. If he had gone immediately, and had arrived at Bethany while Lazarus was still alive, and had cured his sickness, he would have done no more for him than he had done for many; if he had come to him, and raised him when he was but just dead, he would have done no more than he had done for some; but deferring his relief so long, he had an opportunity of doing more for him than he had done, or ever should do, for any other. Observe, reader, God hath gracious intentions even in his apparent delays. See Isaiah 54:7-8 . Christ’s friends at Bethany were not out of his thoughts, nor was his affection to them lessened, though when he heard of their distress he made no haste to give them relief. “His lingering so long after their message came, did not proceed from want of concern for his friends, but happened according to the counsels of his own wisdom. For the length of time that Lazarus lay in the grave put his death beyond all possibility of doubt, and removed every suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother’s life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think themselves abundantly recompensed by the evidence accruing to the gospel from this astonishing miracle, as well as by the inexpressible surprise of joy which they felt, when they received their brother again from the dead.” John 11:4 When Jesus heard that , he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. John 11:5 Now Jesus loved Martha, and her sister, and Lazarus. John 11:6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. John 11:7 Then after that saith he to his disciples, Let us go into Judaea again. John 11:7-10 . Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as ?? ???? , should be translated, referring to the noun, ?????? , world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.” John 11:8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? John 11:9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. John 11:10 But if a man walk in the night, he stumbleth, because there is no light in him. John 11:11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11-13 . These things said he — To silence their objections, and prepare their minds for what he yet concealed; and after that, as he perfectly knew what had passed at Bethany, though so many miles distant from it, he saith, Our friend Lazarus sleepeth — This, it is probable, he spoke just when he died. Sleepeth — Thus our Lord speaks, partly out of tenderness to his apostles, as being least shocking when he spoke of so dear a friend; and partly because the death of good men is only sleep, in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding in divine things causes the Scripture often to descend to our barbarous manner of speaking. But I go that I may awake him out of sleep — Referring to that raising him from the dead, which he intended quickly to effect. Mr. Blackwall, in his Sacred Classics, (vol. 1. page 297,) mentions the manner of speaking used here by our Lord, as an instance of his great modesty, as he does not immediately say, “He is dead, and I go by my almighty power to burst the bonds of the sepulchre, and to command him back to life again;” but, avoiding all parade and ostentation, he chooses the most simple and humble expression that can be thought of. Then said his disciples — Not apprehending his meaning; Lord, if he sleep, he shall do well — Understanding his words in a literal sense, they replied that they took his sleeping as a symptom of his speedy recovery; and by so saying intimated that there was no need of their going into Judea on Lazarus’s account. Howbeit Jesus spake of his death — But the real meaning of what Jesus said was, that Lazarus was dead, though his words were such that the disciples understood him as speaking of natural sleep. John 11:12 Then said his disciples, Lord, if he sleep, he shall do well. John 11:13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. John 11:14 Then said Jesus unto them plainly, Lazarus is dead. John 11:14-16 . Then said Jesus plainly — That he might not hold them any longer in suspense, or permit them to remain under a mistake; Lazarus is indeed dead: and — As I could not have permitted this to have happened in my presence, I am glad for your sakes — That your faith may be more fully confirmed, by a further remarkable display of my divine power; that I was not there — That I was not in Judea before he died; for had I been there, and recovered him, your faith in me, as the Messiah, must have wanted that great confirmation which it shall soon receive. Nevertheless — Although he be dead, or, therefore, as the particle ???? is used, Acts 10:20 ; and Acts 26:16 ; let us go unto him — To Bethany, where he lies dead. Then said Thomas, which is called Didymus — Thomas in Hebrew, as Didymus in Greek, signifies a twin; Let us also go, that we may die with him — With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair. “Thus,” as Dr. Lardner has remarked, “Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in person, and raising Lazarus to life again, before so many witnesses at Bethany, where he died, and was well known, would be the means of bringing the men of that and future ages to believe in him and his doctrine, which is so well fitted to prepare mankind for a resurrection to eternal life, an admirable proof and emblem of which he gave them in this great miracle.” John 11:15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. John 11:16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. John 11:17 Then when Jesus came, he found that he had lain in the grave four days already. John 11:17-19 . When Jesus came, he found — When Jesus and his disciples were come nigh to Bethany, they were told by some of the inhabitants, whom, it seems, they met accidentally, that Lazarus had been buried four days. Therefore, as a day or two must have been spent in making preparation for the burial, he could not well be less than five days dead when Jesus arrived. Now Bethany — The place where Lazarus had lived; was nigh unto Jerusalem, about fifteen furlongs off — Or somewhat less than two miles: so that he was well known in the city, had many friends there; and many of the Jews, who dwelt there, came to Martha and Mary — When the funeral was over; that they might comfort them — In their trouble for the loss of their brother. “The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to show that by the direction of Providence this great miracle had many witnesses, some of whom were persons of note, and inhabitants of Jerusalem.” John 11:18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: John 11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. John 11:20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. John 11:20-22 . Then Martha, &c. — Jesus was no sooner come into the neighbourhood, but presently the news of his approach was brought to the afflicted family, that had so long impatiently desired to see him. Martha, therefore, immediately went out; and, being told what way he was coming, soon met him: but Mary sat still in the house — Probably not hearing of his coming: for Martha, overjoyed at the news of his approach, did not take time to tell her sister of it, but went out in all haste. Her intention, no doubt, was to welcome him; but being in an excess of grief, the first thing she uttered was a complaint that he had not come sooner, saying, Lord, if thou hadst been here, my brother had not died — In which words she shows both the strength and weakness of her faith. 1st, The strength of it, in that she believed Christ’s power was such, that though her brother’s sickness was very grievous, yet he could have cured it, and so have prevented his death; and that his goodness was such, that if he had been present, and seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach upon the peace and comfort of the family. 2d, Her words show also the weakness of her faith; for she limits the power of Christ in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not confined to his bodily presence. She reflects likewise on the wisdom and kindness of Christ, because he had not hastened to them when they sent for him, intimating that by delaying to come, she thought he had neglected to save her brother’s life. She, however, corrects and comforts herself with the consideration of the prevailing interest which Christ had in heaven, adding, But I know that even now — Though he be dead; whatsoever thou wilt ask of God — Whatsoever thou shalt think proper to ask; God will give it thee — Will assuredly grant thy request, how great soever the favour may be which thou askest: thus intimating, that she believed his prayer might yet restore her brother to life. She has not courage, however, to ask Jesus that he would pray to his Father for such an extraordinary exertion of divine power to be displayed on their behalf, there having yet been no precedent of any one being raised who had been so long dead: but, like a modest petitioner, she humbly recommends their case to the wise and compassionate consideration of Jesus. Thus when we know not what in particular to ask, or expect, let us, in general, refer ourselves to God; let him do as seemeth him good. And let it comfort us to be assured, when we are in doubt what to pray for, that our great Intercessor knows what to ask for us, and is always heard. But we have in this latter sentence, uttered by Martha on this occasion, a further proof, as of the strength, so also of the weakness of her faith: she believed Jesus could obtain of God by prayer whatever he should think fit to ask, even the restoration of her brother to life, though he had been so many days dead, but she did not believe that he himself could raise him; forgetting, or not considering, that he had life in himself, yea, was the Prince of life and Conqueror of death. She founded her hopes of her brother’s resurrection, so far as she entertained any hopes of so wonderful an event, not on Christ’s own power, but on the power of God, to be exerted at his intercession. John 11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. John 11:22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. John 11:23 Jesus saith unto her, Thy brother shall rise again. John 11:23-24 . Jesus — Beholding her distress with a compassionate concern; saith unto her, Thy brother shall rise again — Martha, in her complaint, looked back, reflecting with regret that Christ had not come before her brother’s death, and thinking, if he had, her brother would have been now alive. And we are very apt, in such cases, like her, to add to our trouble, by fancying what might have been, if we had taken other measures or used other means, had employed certain physicians, or administered some particular medicines. But, alas! what use is there in such reflections, when God’s will is done, and our duty is to submit to it? Christ directs Martha, and us in her, to look forward, and to think what shall be, for that yields sure comfort: Thy brother shall rise again. Here observe, 1st, This was true of Lazarus in a sense peculiar to him; he was now immediately to be raised. Christ, however, does not say this in express words, much less that he himself should effect his resurrection, (for humility was a distinguishing trait in his character,) but, for the further trial of her faith and patience, he speaks ambiguously, and leaves her in uncertainty whether he should be raised presently, or not till the last day. 2d, It is applicable to all the saints, and the future resurrection. And it is surely matter of comfort to us, when we have buried our godly friends and relations, to believe and consider that they shall rise again; and that, as the soul at death is not lost, but gone before, so the body is not lost, but laid up. Let us think we hear Christ saying, Thy father, thy mother, thy wife, thy husband, thy child, shall rise again; these dry bones shall live! Martha — Not daring to understand him in a sense that favoured her wishes, namely, that he should be raised immediately; said, I know that he shall rise again at the last day — Though the doctrine of a general resurrection was to have its full proof from Christ’s resurrection, yet, as it had been revealed in the Old Testament, she firmly believed it, as the pious Jews in general did, Acts 24:15 ; yet she seems to think this doctrine not so important, or calculated to comfort mourners on the death of their relatives, as it really was. For her words seem to imply, Though I know he shall rise again at the last day, yet that affords us but little support now, in the distressing bereavement that we have experienced: as if the blessing of a resurrection to eternal life were not of much greater importance, and much more replete with comfort to a truly pious person, than any recovery from sickness, or restoration to temporal health or life, in this present world of trial and trouble. Alas! that we should be so weak and foolish, as to suffer present, sensible things, to make a deeper impression upon us, both of grief and joy, than those spiritual and eternal things which are the great objects of faith and hope! I know that he shall rise again at the last day — And is not that sufficient? She seems not to think it is. Thus, by our discontent under our present trials, we greatly undervalue our future expectations, and put a slight upon them, as if they were not worth regarding. John 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: John 11:25 . Jesus said, I am the resurrection — The author and cause of the resurrection of the dead; and the life — The source of life, natural, spiritual, and eternal; of the living, both in the present world and in the world to come. Martha believed that in answer to his prayer God would give any thing; but he would have her to know that by his power he could effect any thing. Martha believed a resurrection to take place at the last day; but Christ tells her he had now the power whereby it should be effected lodged in his hands: from whence it was easy to infer, that he who could raise the world of men that had been dead many ages, could, doubtless, raise one man that had been dead only a few days. Observe, reader, it ought to be a source of unspeakable comfort to us, that Christ is the resurrection and the life, and that he will be such to us, if we be his true disciples. A resurrection is a return to life, and Christ is the author of that return. We profess, in the Creed, to look for the resurrection of the dead, and the life of the world to come. Let us remember, then, that Christ is the author and principle of both; and that our hope of both must be built on him. Jesus proceeds: He that believeth in me — With a faith overcoming the world, ( 1 John 5:4-5 ,) and purifying the heart; ( Acts 15:9 ;) though he were dead — Or, though he should die, as ??? ??????? is properly rendered; yet shall he live — Not only shall his soul survive the death of his body, and continue immortal, but, ere long, his reanimated body shall be again united to that soul; and even at present I can loose the bonds of death, and though thy brother now is holden by them, I can recall him when I please. Observe well, reader, to whom this promise is made; namely, to them that believe in Christ Jesus, to them that consent to, and confide in him, as the only Mediator of reconciliation and of intercourse between God and man; that receive the record God has given in his word concerning his Son; who sincerely comply with it, and answer all the great and gracious intentions of it. Both the promise and the conditions are further explained in the next verse. John 11:26 And whosoever liveth and believeth in me shall never die. Believest thou this? John 11:26 . And whosoever liveth — That Isaiah , 1 st, A natural life; whosoever lives in this world, whether he be Jew or Gentile, and wherever, in whatever country or age he lives; and believeth — That is, believeth while he liveth in this world, while he is here, in this state of probation; for, after death, it will be too late to believe. Or, 2d, Whosoever believeth, and liveth a spiritual life, and continues to believe, that he may continue so to live. For he that lives and believes, is he that lives by faith, a faith that influences his conversation: he that, by faith, is born again to a heavenly, holy, and divine life; to whom, to live is Christ, and whose life is continually derived from Christ. Such a one shall never die — A promise this which ensures a blessed immortality, 1st, To the soul: he who, being united to Christ by faith, lives a spiritual life by virtue of that union, shall never die; his spiritual life shall never be extinguished, but perfected in eternal life. For, as the soul, being in its nature spiritual, is therefore immortal; so, if by faith it live here a spiritual life, consonant to its nature, its felicity shall be immortal too. And there shall be no interruption of its life, as there is of the life of the body. The body indeed dies, or sleeps rather, but not for ever, as the original expression here used, ?? ?? ??????? , ??? ??? ????? , applied to it, is rendered by some. For, 2d, This promise ensures future life and happiness to it also. All the difficulties that attend the state of the dead are here overlooked by our Lord, and made nothing of, while he speaks of himself as the resurrection and the life. Though the body be dead because of sin; though the sentence of death passed upon it be just; though the effects of death be dismal; though the bands of death be strong; though the body be not only dead, but putrefied; though the scattered dust be so mixed with common dust, that no art of man can distinguish, much less separate them; yet we are sure it shall live again. Christ asks Martha, Believest thou this? — Canst thou take my word for it, and rely firmly on its accomplishment? Reader, when we hear the word of Christ concerning the great things of the other world, we should seriously ask ourselves, Do we believe this? This truth in particular; this, which is attended with so many difficulties; this, which is suited to my case? Doth my belief of it realize it to me, and give my soul an assurance of it? so that I can say, not only this I believe, but thus I believe. Martha’s mind was occupied with the idea of her brother’s being raised to life in this world; before Christ gave her hopes of that, he directed her thoughts to another life, and another world. As if he had said, That is of comparatively little importance, but believest thou this that I tell thee concerning a future state? The crosses and comforts of this present time would not make half that impression upon us which they do, if we did but believe the things of eternity as we ought. John 11:27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. John 11:27 . She saith, Yea, Lord — I am fully persuaded of the truth of thy declaration; for I believe that thou art the Christ, &c. — Here we have Martha’s good confession, the same with that for which Peter was commended, Matthew 16:16-17 , where see the notes. Dr. Campbell reads, I believe that thou art the Messiah, the Son of God, he who cometh into the world; observing that the passage contains three titles, which should be distinctly marked as three different denominations, or descriptions, by which the same great personage was distinguished; and that the last two of them are improperly compounded into one in our translation. He observes, also, that the last-mentioned title is not properly, he who should come, but, he who cometh. By replying, that she believed him to be the promised Messiah, Martha intimated that she confided implicitly in every thing he said, and that there was no instance of power whatsoever, which he was pleased to claim, that exceeded her belief. Probably she began to entertain some confused expectation of her brother’s immediate resurrection; although afterward, when she considered the greatness of the thing more deliberately, many doubts arose in her mind concerning it, John 11:39 . John 11:28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. John 11:28-35 . When she had so said — When she had testified her faith, as in the preceding verse; she went and called Mary — Jesus having inquired for her, as is implied in the next words, designing that she and her companions should likewise have the honour and comfort of being present at the stupendous miracle which he was about to perform. As soon as she (Mary) heard that, she arose quickly, and came unto him — Without speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid a special attention to her grief; remaining with her in the house after Martha was gone out, and when she went out following her: lest she should be going to the grave to weep there. In consequence of this, they were naturally led to be eye-witnesses of all that followed. When Mary came to Jesus, being greatly affected at the sight of him in the present circumstances of their distress, she fell down at his feet — As one overwhelmed with sorrow, and with many tears, (as appears, John 11:33 ,) expressed herself as Martha had done before; Lord, if thou hadst been here, &c. — For they had often said this to one another. She was so overcome with grief that she could utter no more. She had sat at Christ’s feet to hear his word: but now she is at his feet on a different errand. Such are the changes in human life! Observe, reader, those that in a day of peace place themselves at Christ’s feet, to receive instruction from him, may with confidence and comfort cast themselves at his feet in a day of trouble, with hope of finding favour with him. When Jesus saw her weeping, &c. — When he beheld Martha and Mary, and their companions around him, all in tears, the tender feelings of love, and pity, and friendship moved him in a high degree; for his compassionate heart could not contemplate the distress of the two affectionate sisters, and that of their friends, without having a deep share in it. He therefore groaned in spirit, and was troubled — Greek, ???????? ?????? , he troubled himself: an expression, both elegant and full of the highest propriety. For (as Bengelius observes) the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason. And — That he might keep them in suspense no longer, but, going to the grave, might give them immediate relief, by bringing him to life again; he asks, Where have ye laid him? — He knew where he was laid, and yet asks, because, 1st, He would thus express himself as a man, even then, when he was going to exert the power of God; non nescit sed quasi nescit, saith Austin here, he was not ignorant where he was laid, but he speaks as if he were ignorant. 2d, He would thus divert the grief of his mourning friends, by raising their expectation of his doing something great. They say, Lord, come and see — Perhaps indulging some uncertain hope of what was afterward done. Jesus wept — In remembrance of the dead, and out of sympathy with the living, as well as from a deep sense of the misery which sin had brought upon human nature. “In this grief of the Son of God,” says Macknight, “there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the Stoic philosophers aimed at, in their so much boasted apathy.” John 11:29 As soon as she heard that , she arose quickly, and came unto him. John 11:30 Now Jesus was not yet come into the town, but was in that place where Martha met him. John 11:31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. John 11:32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto