Exegetical and Hermeneutical Commentary of John 11:19
And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
19. many of the Jews came to Martha and Mary ] Better, many from among the Jews had come, &c. The received text with some good authorities has ‘had come to Martha and Mary and their friends,’ but this is not the best-attested reading. ‘The Jews’ here, as usual, means Christ’s opponents; they would come mostly, if not entirely, from Jerusalem.
to comfort them ] It was part of the Jewish ceremonial of mourning that many (ten at least) should come and condole. Gen 27:35; comp. 2Sa 12:17; Job 2:11. It is said that the usual period of mourning was thirty days; three of weeping, seven of lamentation, twenty of sorrow. But the instances in Scripture vary: Jacob, seventy days with an additional seven (Gen 50:3; Gen 50:10); Aaron and Moses, thirty days (Num 20:29; Deu 34:8); Saul and Judith, seven days (1Sa 28:13; Jdg 16:24; comp. Sir 22:12 ; 2Es 5:20 ). Josephus tells us that Archelaus mourned for his father seven days, and the Jews for himself, thirty days ( B. J. ii. i. 1; iii. ix. 5). The Mishna prescribes seven days for near relations.
Fuente: The Cambridge Bible for Schools and Colleges
Many of the Jews – Probably their distant relatives or their friends.
To comfort – These visits of consolation were commonly extended to seven clays (Grotius; Lightfoot).
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. 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 Clarke on Joh 11:31.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not to pray with them for the soul of their brother departed. That departed souls are in a capacity to be advantaged by the prayers of their friends, or any such thing, are corruptions of latter times; but they had a civil usage of mourning for their friends, the time for which was anciently thirty days. They mourned for Jacob forty days, Gen 50:3; for Aaron thirty days, Num 20:29; so for Moses, Deu 34:8. It is probable the days were fewer for persons of an inferior quality, but they had some days for all; during which days their neighbours and friends came to visit them, and relieve them in their sorrow, with such arguments as they had.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. many of the Jews came to Marthaand Mary to comfort themThus were provided, in a most naturalway, so many witnesses of the glorious miracle that was to follow, asto put the fact beyond possible question.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Lu 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.
Fuente: John Gill’s Exposition of the Entire Bible
Had come (). Past perfect of . These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1Sa 31:13). The presence of so many indicates the prominence of the family.
To Martha and Mary ( ). Correct text, not the Textus Receptus (to the women about Martha and Mary).
To console them ( ). Purpose clause with and first aorist middle subjunctive of , old verb (, beside, , word), to put in a word beside, to offer consolation. Again in verse 31. See 1Thess 2:11; 1Thess 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant.
Fuente: Robertson’s Word Pictures in the New Testament
Many of the Jews came. Rev., rightly, had come. The tense is the pluperfect. Lazarus ‘ friendship with Jesus had not caused him to be regarded as an apostate, at whose burial every indignity would have been shown. People were even to array themselves in white, festive garments in demonstration of joy. Here, on the contrary, every token of sympathy and respect seems to have been shown.
To Martha and Mary [ ] .
Literally, to those about Martha and Mary; a Greek idiom for Martha and Mary and their companions, or attendants. Compare oiJ peri Paulon, Paul and his companions (Act 13:13). Somewhat analogous is our familiar idiom when we speak of going to visit a household : I am going to Smith’s or Brown’s, by which we include the head of the household with its members. Westcott and Hort and Tregelles, however, read prov thn Marqan k. M., to Martha and Mary. So also the Revisers’ text.
Fuente: Vincent’s Word Studies in the New Testament
1) “And many of the Jews came to Martha and Mary,” (polloi de ek ton loudaion elelutheisan pros ten Marthan kai Mariam) “Then many of the Jews had come to Martha and Mary,” the beloved sisters of Lazarus, Joh 11:1.
2) “To comfort them,” (hina paramuthesontai autas) “in order that they might comfort them,” console them, offer condolence in the loss of their brother Lazarus, who was widely known, Joh 11:31; Joh 11:33.
3) “Concerning their brother.” (peri tou adelphou) “Concerning or relating to their brother,” the death of their brother; They comforted them by weeping with them, Joh 11:33; Joh 11:35; it was a custom to mourn from seven days up to thirty days for the death of a Jewish friend or relative, Num 20:29; 1Ch 7:22; Job 2:11; Job 42:11; Romans 12-15.
Fuente: Garner-Howes Baptist Commentary
19. To comfort them concerning their brother. This was, no doubt, the object which they had in view, but God had another object to accomplish, as we have stated. It is evident from what is here mentioned, that the house of Lazarus and his sisters was greatly respected and honored. Again, as it is natural that the death of friends should occasion grief and mourning to men, this duty, which the Evangelist mentions, ought not to be blamed, unless on this ground, that sinful excess, which prevails in this and in other departments of life, corrupts what is not in itself sinful.
Fuente: Calvin’s Complete Commentary
(19) And many of the Jews came to Martha and Mary.Better, and many of the Jews had come . . .They had come before our Lords arrival. The word Jews is to be understood in St. Johns general sense (comp. Note on Joh. 1:19) of those opposed to our Lord, who had lately sought to stone Him (Joh. 10:31), and afterwards to take Him by force (Joh. 10:39). The family at Bethany was one of position and substance (comp. Notes on Mat. 26:6-13; Mar. 14:3-9), and they would naturally have had many friends among the higher rank of the Jews. Another reading, which has considerable authority, is had come to the women with Martha and Mary, or to Martha and Mary and their friends.
To comfort them concerning their brother.The days of mourning were usually thirty, which were divided into (1) three days of weeping; (2) seven days of lamentation; (3) twenty days of sorrow. This fourth day after the death was the first of the seven days of lamentation. Lightfoot has collected, in a long note on this text, quotations from the Rabbis illustrating the mourning customs, and giving examples of the words used.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Jews came to comfort The nearness to Jerusalem is mentioned to explain why so many Jews were present. Great is oriental mourning. Weeping and howling for three days, visits of condolence for seven, and thirty days before the last offices are complete. The number here present suggests that the family of Bethany was honourable. Thereby the miracle was plentifully witnessed and published. Few of these comforters sympathized with the Christian hopes of these sisters. But the true Comforter was on his way. Jesus visits his “faithful among the faithless.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 11:19 . ] is generally taken as equivalent to , but altogether without ground. Wherever John uses the term “ the Jews ,” unless it be in the purely national sense (as in Joh 2:6 , Joh 2:13 , Joh 3:1 , Joh 4:9 , and frequently), to distinguish them as a nation from other nations, he constantly means the Jewish opposition to Jesus. See on Joh 1:19 . So also here (compare Brckner, Gumlich, Godet). On them, however, the miracle produced the noteworthy deep impression which will be recorded in Joh 11:45-46 . The Lazarus family, which, without doubt, was a highly respected one, must and might it not have been so, notwithstanding its friendship with Jesus? have had many acquaintances, perhaps also relatives, among these Jews.
. . .] is not quite identical in force with . . . (so Lachmann after B. C. L. X. .), but describes the two sisters with their surroundings (Bernhardy, p. 263; Khner, ad Xen. Mem. ii. 4. 2; comp. Act 13:13 ). The words might also denote the sisters alone, according to later Greek usage (see Valckenaer, Schol. ad Act 13:13 ; Lehrs, Quaest. Ep. p. 28 ff.); this usage, however, is quite foreign to the New Testament, besides that, in the present connection, the expression employed has its special propriety, they being men who had come. It implies, moreover, that the household was one of a higher class.
. .] The expression of sympathy and consolation, which was connected with definite formalities, lasted usually seven days (1Sa 31:13 ; 1Ch 10:12 ; Jdt 16:23 ). See Lightfoot, p. 1070 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
Ver. 19. To comfort them ] A pious office, and yet never thought of by the superstitious Papists, amidst all those vain fopperies they prescribe to be done about the dead. Only, what the ancients used for the comfort of the living is perverted by them to the pretended service and help of the dead.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] Lightfoot (Hor. Hebr. in loc.) gives an account of the ceremonies practised during the thirty days of mourning.
The rec [155] . reading, . . ., would mean Martha and Mary and their friends the women mourning with them. The expression is foreign to N.T. diction elsewhere, and might be used here for decorum, seeing that they were men who came: or as indicating that the house was one of large hospitality and acquaintance.
[155] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
Fuente: Henry Alford’s Greek Testament
of = out of, from among. Greek ek. App-104.
came = had come.
to. Greek. pros, as in Joh 11:3
comfort. Greek. paramutheomai; to speak tenderly, consolingly. Occurs only here; Joh 11:31; 1Th 2:11 and Joh 5:14.
concerning. Greek. peri, as in Joh 11:13.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Lightfoot (Hor. Hebr. in loc.) gives an account of the ceremonies practised during the thirty days of mourning.
The rec[155]. reading, . . ., would mean Martha and Mary and their friends-the women mourning with them. The expression is foreign to N.T. diction elsewhere, and might be used here for decorum, seeing that they were men who came: or as indicating that the house was one of large hospitality and acquaintance.
[155] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
Fuente: The Greek Testament
Joh 11:19. [295] ) many, on account of being in their neighbourhood.- ) An idiomatic phrase. Act 13:13 [ , Paul and his company], Act 28:7[296]- , that they might be comforted) some days after the burial. In the present day we say, to condole with.
[295] Joh 11:17. , four days) Therefore Lazarus was buried on the very day of his death. Comp. ver. 39, Lord, by this time he stinketh; for he hath been dead four days.. V. g.
[296] , in the same quarters. So here translate, Martha, Mary and her friends. A and Rec. Text read M. But BCLXabc Vulg. read M. D reads M., omitting .-E. and T.
Fuente: Gnomon of the New Testament
Joh 11:19
Joh 11:19
and many of the Jews had come to Martha and Mary,-Martha and Mary were known to and esteemed by many of the Jews in Jerusalem. The Jews, as most of the eastern nations, were demonstrative in their sorrow and made much show of mourning. The formal mourning lasted thirty days. The first three days were called the days of weeping.
to console them concerning their brother.-Their friends from Jerusalem came to sympathize and sorrow with them.
Fuente: Old and New Testaments Restoration Commentary
to comfort: Gen 37:35, 2Sa 10:2, 1Ch 7:21, 1Ch 7:22, Job 2:11, Job 42:11, Ecc 7:2, Isa 51:19, Jer 16:5-7, Lam 1:2, Lam 1:9, Lam 1:16, Lam 1:21, Lam 2:13, Rom 12:15, 2Co 1:4, 1Th 4:18, 1Th 5:11
Reciprocal: Luk 7:12 – and much Joh 11:31 – Jews Joh 11:45 – Jews
Fuente: The Treasury of Scripture Knowledge
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Jerusalem being so near to Bethany explains how many of the Jews could come to the home to show their sympathy for the sisters.
Fuente: Combined Bible Commentary
And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
[To comfort them.] “When they return from the burial they stand about weeping, and say [a little prayer] comforting the mourner, and accompanying him to his own house.”
“When they return from the grave they stand in a circle about the mourner comforting him.” Gloss: “The circle about him consists of ten at least.” But usually it is very crowded and numerous. Hence that passage:
“As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the phylacteries; but those that were on the outside were bound.”
“The Rabbins deliver: The seven standings and sittings for the dead must not be diminished.” Where the Gloss is; “When they returned from the grave, they went forward a little, and then sat down; partly to comfort the mourners, partly to weep themselves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sat down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the grave. They ordained these standings and sittings, that within that time the evil spirits might depart.”
So that we see they were wont to comfort the mourners in the way as they were returning from the grave, and they would bring them back to their own house the day that the party deceased was interred. They comforted them also all the remaining days of mourning, which we find done in this place.
Thirty days were allotted for the time of mourning: but, “We must not weep for the dead beyond the measure. The three first days are for weeping; seven days for lamentation: thirty days for the intermission from washing their clothes, and shaving themselves.”
I. When those that were to comfort the mourners came, they found all the beds in the house taken down; and laid upon the ground. “From what time do they take their beds lower? R. Eleazar saith, ‘From the time that the deceased party is carried out of the court gate.’ R. Joshua saith, ‘From the time that the cover of the coffin is shut down.’ When Rabban Gamaliel died, and the corpse was carried out of the court gate, saith R. Eleazar to his disciples, ‘Take down the beds.’ But when the coffin was closed, R. Joshua said, ‘Take down the beds.’ On the evening of the sabbath they set up their beds; at the going out of the sabbath they take them down.”
What is to be understood by taking down their beds we may conjecture by what follows. “Whence came the custom of taking down the beds? R. Crispa in the name of R. Jochanan saith, From what is written, And they sat with him near the ground. It is not said, upon the ground, but near the ground; that is, not far off from the earth. Hence is it that they sat upon beds taken lower.”
But Rabbenu Asher saith thus; “Rabh saith, Those that comfort ought to sit nowhere but upon the floor.”
II. The mourner himself sits chief. A custom taken from these words, Job 29:25; “I chose out their way and sat chief….like him who comforts the mourners.”
III. It was not lawful for the comforters to speak a word till the mourner himself break silence first. The pattern taken from Job’s friends, Job_2.
IV. “R. Jochanan saith, If the mourner nod his head, the comforters are to sit by him no longer.” The Gloss is, “If, by nodding his head, he signify to them that he hath comforted himself.” Hence that frequently said of some, They would not receive comfort; that is, they gave signs by nodding their head that they had sufficiently comforted themselves.
These and many other things about this matter do occur in Moed Katon; and Rabbenu Asher: as also in Massecheth Semacoth; where, by the way, take notice, that that treatise, which hath for its subject the mourners for the dead, is called A treatise of gladness. So the sepulchres of the dead are often called, The houses of the living.
Let us take a little taste of the way of consolation they used: “The Rabbins deliver. When the sons of R. Ishmael died, four of the elders went in to him to comfort him; viz. R. Tarphon, and R. Jose the Galilean, and R. Eliezer Ben Azariah, and R. Akibah. R. Tarphon saith unto them, ‘Ye must know that this is a very wise man, well skilled in exposition. Let not any of you interrupt the words of his fellow.’ Saith R. Akibah, ‘I am the last.’ R. Ishmael began and said” [the mourner here breaks silence], “‘His iniquities are multiplied, his griefs have bound him, and he hath wearied his masters.’ Thus he said once and again. Then answered R. Tarphon and said, ‘It is said, And your brethren of the house of Israel shall bewail the burning, Lev 10:6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, And the sons of Aaron brought blood to him; then much more may the sons of R. Ishmael be bewailed.’ R. Jose the Galilean answered, saying, ‘All Israel shall mourn for him and bury him,’ 1Ki 14:13. And must we not argue from the greater to the less? If they wept so for Abijah the son of Jeroboam, who did but one good thing, as it is said, Because in him there is found some good thing; how much more for the sons of R. Ishmael!” Of the same nature are the words of R. Eliezer and R. Akibah: but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech used by the women, that either were the mourners or the comforters. As,
The grave is as the robe of circumcision to an ingenuous man, whose provisions are spent.
The death of this man is as the death of all, and diseases are like putting money to usury.
He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.
The first three days of weeping were severer than the other: because “on the first day it was not lawful for the mourner to wear his phylacteries, to eat of holy things, nor indeed to eat any thing of his own. All the three days he might do no servile work, no, not privately: and if any one saluted him, he was not to salute him again.”
“The first seven days let all the beds in the house be laid low. Let not the man use his wife. Let him not put on his sandals. Let him do no servile work publicly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold. Let him not anoint himself. Let him not read in the Law, the Misna, or the Talmud. Let him cover his head.”
“All the thirty days let him not be shaved. Let him not wear any clothing that is white, or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party,” etc.
Fuente: Lightfoot Commentary Gospels
Joh 11:19. And many of the Jews had come to Martha and Mary, to comfort them concerning their brother. There is no ground whatever for understanding the Jews in any other sense than that which the expression regularly bears in this Gospel. Amongst those who came to pay to the bereaved sisters the visits of condolence during the seven days of mourning, were many of the leaders of the people, many who were also leaders in hostility to Jesus. It is evident that the family of Bethany was one of distinction, and even their friendship to Jesus could not be a bar to their receiving from the Jews these offices of respect and sympathy. But this is not the only contrast which the mention of the Jews calls forth. As leaders of the people, ruling in the city of their solemnities, they were the representatives of their Church and religion; and the comfort they can offer in the presence of death is no inapt symbol of all that Judaism could do for the mourner. Thus on the one side we have human sorrow and the vanity of human comfort in the presence of death; on the other side we have Him who is the Life.
Fuente: A Popular Commentary on the New Testament
11:19 {4} And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
(4) God, who is the maker of nature, does not condemn natural emotions, but shows that they ought to be guided by the rule of faith.