Exegetical and Hermeneutical Commentary of 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.
28. secretly ] Because she knew that some of Christ’s enemies were among the guests ( Joh 11:19 ; Joh 11:31). ‘Secretly’ belongs to ‘saying,’ not to ‘called.’
The Master is come ] Or, The Teacher is come. It is not the Hebrew word ‘Rabbi’ that is here used, as in Joh 1:50, Joh 3:2; Joh 3:26, Joh 4:31, Joh 6:25, Joh 9:2; but the Greek word given in Joh 1:39 as the translation of ‘Rabbi,’ and in Joh 20:16 as the translation of ‘Rabboni,’ and used by Christ (Joh 3:10) of Nicodemus. Comp. Joh 13:13-14; Mar 14:14. Martha avoids using His name for fear of being overheard.
Fuente: The Cambridge Bible for Schools and Colleges
She went her way – Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, The Master calleth for thee.
Secretly – Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probable that if they knew Jesus was coming they would have made opposition. Perhaps she doubted whether Jesus desired it to be known that he had come.
The Master is come – This appears to have been the appellation by which he was known to the family. It means, literally, teacher, and was a title which he claimed for himself. One is your Master, even Christ Mat 23:8, Mat 23:10. The Syriac has it, Our Master.
Fuente: Albert Barnes’ Notes on the Bible
Joh 11:28-30
The Master is come and calleth for thee
The Master
I.
THE PROPRIETY OF THIS TITLE AS APPLIED TO OUR LORD.
1. He has a peculiar fitness for the office. He is the Master, i.e., the Teacher. Put the two together. A master teacher must have
(1) A masterly mind. All minds are not cast in the same mould. Some are princely by their very formation though they may belong to ploughboys. Such men as Napoleon, Cromwell, Washington, must rise to be masters among men. You cannot have a master teacher with a little soul. He may insinuate himself into the chair, but everyone will see that he is out of place. Many painters there are, but there have been few Raphaels or Michael Angelos; many philosophers, but a Socrates and an Aristotle will not be found every day, for great minds are rare. The Master of all the teachers must needs be a colossal spirit, and such Mary saw Christ to be. In Him we have Divinity with its omniscience and infallibility, and at the same time a full orbed manhood intensely manly and sweetly womanly. There is a grandeur about His whole human nature, so that He stands out above all other men, like some mighty Alpine peak which overtops the minor hills and casts its shadows all a down the vales.
(2) A master knowledge; and it is best if that be acquired by experience rather than by instruction. Such was the case with Jesus. He came to teach us the science of life, and He experienced life in all its phases.
(3) A masterly way of teaching. It is not every man of vast mind and knowledge who can teach. Some talk a jargon no one can understand. Jesus taught plainly and also lovingly. The way in which He taught was as sweet as His truth itself. Every one in His school felt at home. Moreover, He gave a measure of the Holy Spirit so that truths were taught to the heart as well as the ear. And that same Spirit now takes the things of Christ, and writes them on the fleshy tablets of the heart. And then Christ embodied His instruction in Himself–was at once Teacher and Lesson.
(4) A master influence. His pupils not only saw, but felt; not only knew, but loved; not only prized the lesson, but worshipped the Teacher. What a
Teacher this, whose very presence checked and ultimately cast out sin, gave new life and brought it to perfection!
2. He is by office the sole Master of the Church.
(1) He, and not Luther, Calvin, Wesley, has the right to determine what doctrines shall be believed.
(2) He, and not councils, synods, the State, etc., has the right to determine what ordinances shall be observed.
II. THE PECULIAR RECOGNITION WHICH MARY GAVE TO CHRIST AS MASTER.
1. She became His pupil. She sat reverently at His feet. Let us take every word of Jesus, and read, mark, learn, and inwardly digest it.
2. She was a disciple of nobody else, and ours must not be a divided allegiance.
3. She was a willing scholar. She chose the good part. No one sent her to Jesus. He drew her and she loved to be there. Children at school always learn well if they want to–not if driven.
4. She perseveringly stuck to Him. Her choice was not taken from her, and she did not give it up.
5. She went humbly to Him, feeling it the highest honour to be sitting in the lowest place. They learn most of Christ who think least of themselves.
III. THE SPECIAL SWEETNESS OF THE NAME TO US.
1. To teachers.
(1) Their message is not their own, but His, which relieves them of responsibility, and makes them indifferent to criticism.
(2) When the work does not seem to prosper, what a comfort to be able to go to Jesus! This applies to all–business men, housewives, church officers, etc.
2. To sufferers. A gardener preserved with great care a choice rose. One morning it was gone. He, scolding his fellow servants, and felt very grieved till one said, I saw the master take it. Oh, then, said he, I am content. Have you lost a dear one? It was He who took it. Would you wish to keep what the Master wants? (C. H. Spurgeon.)
The Master calling
I. THE TITLE GIVEN TO CHRIST. The Master, suggesting
1. His authority.
2. His prophetic office.
II. HIS APPEARANCE–is come.
1. In the Incarnation.
2. In the means of grace.
3. In special providences.
4. At His saints deathbeds.
5. At the Judgment.
III. THE APPEAL–and calleth for thee.
1. In the Word read or preached.
2. In the example of others.
3. By the power of His Spirit. This is
(1) A personal call.
(2) An important call.
(3) A gracious call (Pro 1:24). (Preachers Portfolio.)
The call of the Master
I. THE AUTHORITY OF CHRIST, The Master. Martha recognized Christ as her Teacher and Lord. This relation He bears still. All authority is given Him in heaven and earth.
1. He is the true Ruler of the world. There are many forms of government, but all are knowingly or ignorantly, willingly or unwillingly the subjects of Christ. He rules them at His pleasure.
2. He is the Ruler of His Church. His people are not their own, but His purchased possession, and He will not delegate His authority to another.
(1) Secular governments have usurped this authority, and have endeavoured to rule Christs people according to their ideas. Such have rightful authority in the world, but not in the Church. No Christian should resist it in the right sphere, but render unto Caesar, etc. But as soon as it intrudes into the spiritual sphere it is to be opposed, and God is to be obeyed rather than man.
(2) Priests have usurped this authority. The Man of Rome has declared himself to be Christs vicegerent, and Protestant popes have made similar claims. It is true that Christs ministers have authority in the Church Heb 13:17), but it is in perfect subordination to Christ.
II. THE PRESENCE OF CHRIST. He came to Bethany palpably; He comes here spiritually, Wherever two or three, etc. You would feel excited if told that Queen Victoria were here, but a greater than Victoria has come
1. To inspect. Christ sees everything–our conduct in the world and in Church.
2. To listen to the sincere, the half-hearted, the hypocritical.
3. To bless. He has pardon for the sinful, teaching for the ignorant, strength for the weak, etc.
III. THE CALL OF CHRIST.
1. To the careless sinner.
2. To the anxious inquirer.
3. The Christian, halting, idling, sad, etc. Let all respond. (J. Morgan.)
Christs call to the personal heart
The line of thought will unfold itself through three principal steps, each including a doctrine, an encouragement, and a duty. The call is
I. COMPREHENSIVE.
1. In the two sisters we see two sharply contrasted types of natural character.
(1) One is made for practical action. The anxious housekeeper whose concern is that the rooms shall be hospitably ready, and the table furnished for the Divine guest–fit representative of the efficient workers, without whom the regularities of life and the decencies of Christian worship would go to destruction.
(2) The other dwells in a world of silent communion. Religion always has its spring in the heart; and her heart life is chief. Christ blesses her in that character as He does Martha in hers.
2. Out of this marked difference we infer the comprehensiveness of the gospel, which, like the charity it puts first among the graces, suits itself without partiality to every sort and grade of human constitution.
3. Forgetfulness of this grand truth exposes us to the danger of an arrogant and conceited judgment of those who manifest their faith in a way different from our own.
II. SYMPATHETIC. The call is in sympathy with our individual constitutions. A common hindrance, to the young especially, is the feeling that religion is something restricted to one particular line and shape. But the Master calls not that He may make you a follower just like some other and all unlike yourself, but just such a self-forgetful Christian as He intended you to be when He made you what you are. You read the biography of some eminent Christian and say, I can never be a Christian like that, and it is useless for me to try. Turn from the disheartening comparison to Christ. Though you find Him higher than all, there is never anything discouraging. His sinlessness is so blended with gentleness, His majesty with His understanding of your wants and sympathy with your struggles, that you feel safe under His hand. Notice especially His tenderness towards the two womens imperfect faith. He never breaks the bruised reed, etc.
III. PERSONAL. He knows our whole personal history from the cradle. Most of us can understand the conviction of the woman of Samaria. At first sight where there is no trust this awful insight might affright us: but the longer we ponder it, the more we shall see its blessedness. There is one FRIEND who understands us, and it is safe to trust ourselves to Him, sins and all. The reason why our religion has so little power over us is that we keep Christ so far away, and regard His work as for the world in general, and not for us in particular. But the text is the appeal of the personal Christ to a person now as then. (Bp. Huntington.)
The visit and the invitation
I. THE MESSAGE.
1. The appellation given to our Lord. The rulers despised Jesus, but these women were not ashamed nor afraid to acknowledge Him as Master. Happy the families that acknowledge Him as such.
2. The message relating to Him: is come. He came to the grave of Lazarus; He comes to the graves of those dead in trespasses and sins.
II. THE PERSONS TO WHOM IT IS ADDRESSED.
1. Those who have hitherto kept at a distance from Christ without ever seeking Him.
(1) Some have not only neglected Him, but provoked Him by open sin.
(2) Others please themselves with the idea of their comparative innocence, and satisfy themselves with a cold, negative, heartless religion.
2. Those who have sought Christ, but never found Him.
3. Those who, after having been admitted to union with Him, are deprived of His sensible presence.
III. THE SEASONS WHEN IT MORE PARTICULARLY COMES.
1. The time of affliction.
2. When the means of grace are fully enjoyed.
3. When the Spirit of God strives.
4. When opportunities for religious usefulness occur.
Conclusion:
1. How much to be admired is Christs condescension in His love.
2. How great are your obligations to hearken to His call.
3. How obligatory to communicate the message to others. (H. Grey, D. D.)
Christs message
I. THE CHARACTER OF CHRISTS MESSAGE TO HIS FRIENDS.
1. Its benignity.
2. Authority.
3. Personality.
4. Suitability.
II. THE BEST WAY TO CONVEY CHRISTS MESSAGES.
1. Unostentatiously.
2. Prudently.
3. Plainly.
4. Promptly.
III. THE TREATMENT OF CHRISTS MESSAGES BY HIS FRIENDS.
1. Mary listened to it.
2. Was influenced by it.
3. Obeyed it at once. (Stems and Twigs.)
The gospel message to every man
We have it
I. CLEARLY STATED.
1. The Master is come. Come from heaven, to this earth, for every man. Of all the facts of history none is better attested, more important, or more glorious than this.
2. The Master calls individuals
(1) In the operations of nature, in the events of history, in the working of conscience, in the ministry of His servants.
(2) To heal thy diseases, to break thy chains, to enlighten thy judgment, to cleanse thy conscience, to purify thy heart, and to save thy soul.
II. RIGHTLY DELIVERED. Martha delivered her message.
1. Undoubtingly (Joh 11:27). And when she had so said she proceeds, filled with the spirit of her mission, to Mary. He who delivers the message without being assured of its truth, is no genuine preacher. That Christ has come and calls for men, must be among his most settled convictions.
2. Judiciously. He secretly suggests prudence in regard to
(1) Times;
(2) Circumstances;
(3) Moods.
III. PROPERLY RECEIVED. Mary received it as every hearer of the gospel should.
1. Promptly (Joh 11:29). She did not wait to consult her companion. The delay of a moment after the voice has come is wrong and perilous.
2. Resolutely (Joh 11:30). On an occasion so full of excitement, it required no little nerve to proceed to where Jesus was in sublime solitude. The Gospel call requires determination of soul: there are so many opposing forces and unfavourable considerations.
3. Fearlessly (Joh 11:31). Well she knew that her going forth would be contrary to the wish of the Jews; but, defiant of their prejudices, she obeys the command. Thus it must be with those who would comply with the invitations of the gospel.
4. Devoutly (Joh 11:32). At His feet, where every hearer should be.
Conclusion: Here is–
1. A fact in which humanity should rejoice. The Master is come. What fools those are who go not to meet Him!
2. An example that preachers should imitate–Marthas.
3. The conduct gospel hearers should follow. (D. Thomas, D. D.)
It is said of Sister Dora that, no matter at what hour the hospital door bell rang, she used to rise instantly to admit the patient saying, The Master is come and calleth for thee.
As soon as she heard that she arose quickly, and came unto Him.
The believer goes to the Master
I. IN PROSPERITY hastens to Him for grace to bear it.
II. IN ADVERSITY for grace to improve it.
III. IN TEMPTATION for grace to overcome it.
IV. IN A FRIENDLESS WORLD for sympathy. (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. The Master is come] This was the appellation which he had in the family; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mary was left at home, while Martha went out of the town to meet Christ. It seemeth by this verse, Christ had asked for her, though that be not mentioned before. Martha goeth secretly to her, and tells her that the Master was come. (It was a name they usually called their most famous teachers by).
Fuente: English Annotations on the Holy Bible by Matthew Poole
28-32. The Master is come andcalleth for theeThe narrative does not give us thisinteresting detail, but Martha’s words do.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when she had so said,…. Had expressed her faith in Christ in such terms, as the apostles themselves did, Mt 16:16 Joh 1:49.
She went her way; from Christ, being ordered by him to go to her sister Mary, and fetch her to him:
and called Mary her sister secretly; either beckoned her to come to her, or whispered her in the ear privately, as Nonnus paraphrases it, that the Jews, who were enemies to Christ, might not hear:
saying, the master is come; near the town; is not a great way off: she might use the phrase, “the master”, for greater privacy, that should she be overheard, it would not be who she meant; and because it was an usual appellation by which Christ was called in that family, and by which he was well known; and was expressive of honour to him, and subjection in them as his disciples:
and calleth for thee; to come to him; Christ asked after her, desired to see her, and ordered her to come to him; which was an instance of his respect for her.
Fuente: John Gill’s Exposition of the Entire Bible
Called Mary ( ). First aorist active indicative of . Out of the house and away from the crowd.
Secretly (). Old adverb from (). To tell her the glad news.
The Master ( ). “The Teacher.” So they loved to call him as he was (13:13).
Is here (). “Is present.”
Calleth thee ( ). This rouses Mary.
Fuente: Robertson’s Word Pictures in the New Testament
The Master [ ] . Literally, the teacher. Westcott remarks that this title opens a glimpse into the private intercourse of the Lord and the disciples : so they spoke of Him.
Is come [] . Literally, is present. Rev., is here.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when she had so said,” (kai touto eipousa) “And when she had said this,” expressed her total faith or trust in Jesus Christ and His word concerning death and life and the resurrection and her deceased brother, Lazarus, Joh 11:20-27.
2) “She went her way,” (apelthen) “She went away,” by her own choice, leaving Jesus still behind, outside or at the edge of the town, with the caravan or entourage of His disciples, Joh 11:30, after the privacy with Jesus, with John the writer of this Gospel by His side.
3) “And called Mary her sister secretly, saying,” (kai ephonesen Mariam ten adelphen autes lathra eipousa) “And she called Mary her sister secretly or privately, saying,” not willing to receive and enjoy the comfort Jesus had given her alone, but wanting her sister Mary to share it, the proper spirit of every believer, 2Co 1:3-4.
4) “The Master is come, and calleth for thee.” (ho didaskalos parestin kai phonei se) “The teacher is here and calls for you;- But He sent me to tell you to come to Him for comfort and joy. Martha was a witness to Mary, an helper for Jesus’ sake, and to meet a need of Mary. Every believer is called of the Lord, Master, and Shepherd, who desires the salvation and best of life for every man. The redeemed are to say so, Psa 107:2; Mat 5:15-16; Act 1:8.
It is a beautiful and comforting thought that He comes to, and calls men to Him, in every condition of life, offering help and hope to all who come, of their own volition, at His call, through nature, through some friend, through the providences of life, through the Word, or through the Spirit, Mat 11:28; Joh 6:37 b; Mar 10:49; Rev 22:17.
Fuente: Garner-Howes Baptist Commentary
28. And called Mary, her sister. It was probably at the request of Martha, that Christ remained on the outside of the village, that he might not enter into so great an assembly of people; for she dreaded the danger, because Christ had but lately escaped with difficulty from instant death. Accordingly, that the rumor about his arrival might not spread farther, she makes it known privately to her sister.
The Master is here. The word Master shows in what estimation Christ was held among those pious women. Though they had not hitherto profited so much as they might have done, still it was a great matter that they were entirely devoted to him as his disciples; and Mary’s sudden departure, to come and meet him, was a proof that she regarded him with no ordinary reverence.
Fuente: Calvin’s Complete Commentary
JESUS WEPT
Text 11:28-37
28
And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee.
29
And she, when she heard it, arose quickly, and went unto him.
30
Now Jesus was not yet come into the village, but was still in the place where Martha met him.
31
The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.
32
Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
33
When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled.
34
and said, Where have ye laid him? They say unto him, Lord, come and see.
35
Jesus wept.
36
The Jews therefore said, Behold how he loved him!
37
But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?
Queries
a.
Why did Jesus call Mary out to meet Him?
b.
Why would Mary fall down at Jesus feet?
c.
What caused Jesus to weep?
Paraphrase
After Martha expressed her belief in Jesus she returned to the house and went in alone to her sister Mary and whispered to her secretly, The Teacher is here and is asking for you to come out and meet Him. Immediately upon getting this message Mary arose and started out to meet Him. (Now Jesus had not yet entered the village but was remaining at the place where Martha had met him.) When the Jews who were mourning with Mary in the house noticed that she had gone out in such a hurry, they followed her, supposing that she was going to the tomb to weep for her brother there. When Mary arrived at the place where Jesus was waiting, and saw Him, she fell at His feet sobbing, Lord if you had only been here my brother would not have died of his sickness. When Jesus saw her weeping and the Jews who had followed her also weeping, He was deeply moved in the spirit and visibly distressed but He asked gently, Where have you buried him? Then some of them said, Lord, come and we will show you. Jesus wept openly. Some of the Jews beholding this said, to one another, See how much he loved Lazarus! Others of the Jews said, But He opened the eyes of the blind manwhy could He not have kept this man from dying?
Summary
Jesus, sending for Mary to meet Him, evidently wants to talk with her apart from the crowds. Aware of the deep grief of Mary and those who mourned for her brother, Jesus wept openly. The Divine Son of God and the Son of man manifested in Jesuswe behold His participation in the sufferings of our agonies.
Comment
As close as Jesus was to this family, Mary, Martha and Lazarus, we can understand why He sent Martha to tell Mary that He wished to see her apart from the crowds of mourners. This family had no doubt tenderly cared for and befriended Jesus when it seemed as if the whole nation was against Him (cf. Luk. 10:38-42). Further, Mary, at least, was sympathetic with the tragic end which would culminate His ministry (cf. Joh. 11:1; Joh. 12:1-8; cf. also Mat. 26:6-13; Mar. 14:3-9)when even the closest of the disciples could not foresee it. So Jesus wanted to speak with these beloved friends in privacy and strengthen their faith and comfort them.
Mary, hearing that the Master was asking for her, fled to His side. How we all ought to hear Him call and flee to His side when our hearts are broken with grief. Hear Him call, Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light (Mat. 11:28-30). They met somewhere outside the village-proper. But their meeting was not as private as Jesus had wished for the Jews who had been with Mary in the house thought that she was going to the cemetery to mourn by her brothers tomb. We do not know why they followed herperhaps out of curiosity, but more likely out of sympathy. Someone should be at her side there in the graveyard. A women, so overcome with grief, should not be left all alone.
When Mary arrived where Jesus and His disciples were waiting, just outside the city, she fell down at His feet repeating what her sister had said to Him. If you had only been here, my brother would not have died of his illnessyou would have healed him. We believe this is expressive of the great faith of Mary in the Teacher. Of course, her faith was not yet strong enough to keep her from grief or from uttering the same lament that her sister had made. But which of us has such perfect faith? We believe that this manifestation of utter dependence upon Jesus in her hour of deep sorrow shows that Mary had as much faith in Him as Martha had just confessed.
Joh. 11:33-35 picture the Son of God weeping unashamedly. Oh, sweet and comforting picture! The heart of God going out to suffering, sorrowing mankind in the tears of His Only Son. Our Saviour is not aloof and cold and unfeeling . . . For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin (Heb. 4:15). Seeing the woe and deep grief which sin caused among men, Jesus was visibly troubled of spiritso visibly overwrought that John remembered it and recorded it here. There were other times when Jesus was visibly troubled within because of sin and unbelief. He was grieved at the unbelief of the Jews (Mar. 3:5). He was troubled at the last supper over the one who was about to betray Him (Joh. 13:21). He was troubled of soul when the Greeks were brought to Him and He was made vividly aware of the cruel suffering He was about to endure (Joh. 12:27).
But there is more than agitation of spirit here. His heart was touched with their grief! He wept with those who were weeping (cf. Rom. 12:15). Soon He would shed tears of grief and sympathy for the rebellious people of Jerusalem (cf. Luk. 19:41-44) because, seeing prophetically the future holocaust of the citys destruction in 70 A.D., He knew the terrible grief that would be theirs. We also know that He must have wept many times as He prayed (Heb. 5:7-9).
Does Jesus care,
when Ive said good-by
To the dearest on earth to me,
And my sad heart aches,
till it nearly breaks
Is it aught to Him? Does He see?
O yes, He cares, I know He cares,
His heart is touched with my grief;
When the days are weary, the long nights dreary,
I know my Saviour cares.
This heart-touching demonstration of love by Jesus as He wept with Mary was not lost upon the Jews. They marveled at His love for Lazarus. But many of them were critical of Him. No doubt some of the Jews knew that Martha and Mary had sent for Him when Lazarus was only illperhaps they felt that He should have come sooner and healed Lazarus. After all, He had just a few months before opened the eyes of the man born blind. On the other hand, perhaps this was not a criticism, but an expression of a halting faith.
In this section we have another of Johns word-pictures of the Divine Son expressing His participation in the infirmities of His brethren of flesh and blood (cf. Heb. 2:14-18). When Jesus wept, He wept with Mary and Marthabut He also wept with all humanity.
Quiz
1.
How close was the relationship of Jesus to this familyon the human side?
2.
How does Mary express her dependence upon the Master here?
3.
May we all have the same dependence upon Jesus?
4.
Why was Jesus troubled in His soul? Can you give other incidents when He was thus troubled?
5.
What is the significance of His tears? Did He cry at any other time? When?
6.
What did the Jews say about His tears?
7.
Were Jesus tears only for Mary and Martha? Explain.
Fuente: College Press Bible Study Textbook Series
(28) And called Mary her sister secretly.It was done secretly to avoid attracting the notice of the Jews who were with her (Joh. 11:19; Joh. 11:31). This, we have seen (Joh. 11:20), accounts for the fact that our Lord did not Himself go to the house. That the care was not unnecessary is seen from Joh. 11:46.
The Master is come (better, is here), and calleth for thee.The word here rendered Master is not the Hebrew Rabbi (comp. Note on Joh. 1:38), but the Greek word answering to our Teacher. (Comp. Joh. 13:13-14.) He is not named, but Mary at once knows who is intended. (Comp. Mar. 14:14.) Perhaps the name was that by which they usually spoke of Him who had been their Teacher. We are not told that our Lord sent for Mary, but we must assume that Martha conveyed the message which she herself had heard.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Calleth for thee The call is not narrated; but Martha gives it not only truly but secretly. None but the two sisters have as yet learned that the Saviour is present.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when she had said this, she went away, and called Mary, her sister, secretly, saying, “The Master has come and calls for you”.’
Having made her plea she moved away leaving it in His hands. It would not have seemed seemly for her as a woman to remain with Jesus. And so her practical thoughts turned to her sister. Did Mary know that Jesus was here? She went to her without any fuss and told her, ‘the Teacher is here and is calling for you’. This description ‘Teacher’ contrasts with ‘the Lord’ in v. 26. That had come out in her awe at Jesus’ declaration and revelation of Himself, ‘the Teacher’ was her normal way of thinking of Jesus.
‘Calling for you’. Jesus still waited outside the village. This was the time for privacy and He wanted the sisters to be able to see Him alone. Note how it indicates that we have not been party to the whole conversation.
Fuente: Commentary Series on the Bible by Peter Pett
The Sixth Miracle: The Raising of Lazarus Joh 11:28-44 tells us the story of how Jesus Christ raised Lazarus from the dead, the sixth miracle that testifies of Jesus as our resurrection through faith in Him.
Joh 11:29 Comments – Mary immediately responds to Jesus’ call.
Joh 11:31 Comments Mary was weeping at Jesus’ feet. There was another woman that had prayed like this in the Old Testament. Her name was Hannah (1Sa 1:10). God hears the prayers of those with a broken and contrite heart.
1Sa 1:10, “And she was in bitterness of soul, and prayed unto the LORD, and wept sore.”
Joh 11:35 Comments – Everything that Jesus did, even his emotional expressions, were the moving and work of the Holy Spirit.
Illustration – I witnessed Jack Emerson falling down weeping and prophesied after church one night. He later told me that it was not him weeping, but the Spirit moving through him. As another example, in the mid-90’s, I woke up one morning, weeping for the lost souls of mankind. I knew that this was not a natural sorrow, but a moving of the Holy Spirit within me, which I understood many years later as a preparation for the mission field.
Joh 11:36 Then said the Jews, Behold how he loved him!
Joh 11:37 Joh 11:37
Joh 11:38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
Joh 11:33-38
We will read about another incident of Jesus in travail in the Garden of Gethsemane; for in the Garden Jesus said, “My soul is exceeding sorrowful, even unto death.” (Mat 26:38). This is a description of Jesus experiencing a heavy weight in His Spirit and being moved into prayer for a release of this weight. Dutch Sheets says that this event was a fulfillment of Isa 53:11, “He shall see of the travail of his soul , and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” [225]
[225] Dutch Sheets, Intercessory Prayer (Ventura, California: Regal Books, 1996), 129.
We also see a reference to this type of travail and weeping in Psa 126:6.
Psa 126:6, “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”
We know that Paul the apostle experienced it according to Gal 4:19.
Gal 4:19, “My little children, of whom I travail in birth again until Christ be formed in you,”
Joh 11:40 “If thou wouldest believe, thou shouldest see the glory of God” – Comments – Smith Wigglesworth says that we must believe God before we see the manifestation. [226] A sinner must put his trust in God before he experiences the glory of salvation. God’s plan for our lives is always faith first; then His miracle-working glory will be revealed to us.
[226] Smith Wigglesworth, Smith Wigglesworth: The Complete Collection of His Life Teachings, ed. Roberts Lairdon (New Kensington, Pennsylvania: Whitaker House, 1996), 287.
Joh 11:40 Comments – John opens his Gospel by stating in Joh 1:14 that his Gospel is intended to reveal the glory that Christ Jesus had with the Heavenly Father. Each miracle that John recorded was done so to reveal His glory. In these miracles, it was not the sickness by itself, but rather the miraculous healing, that brought glory to God.
Joh 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”
We see Jesus making similar references to His glory being revealed by the miracles recorded in John (Joh 2:11; Joh 9:3; Joh 11:4; Joh 11:40).
Joh 2:11, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.”
Joh 9:3, “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.”
Joh 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.”
Joh 11:40, “Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?”
Joh 11:39-44 Comments – The Servants at the Tomb of Lazarus – Sadhu Sundar Singh comments that when we serve the Lord, we learn that if we do what we can do, the Lord will complete the task. He gives the example of how there were servants at the tomb of Lazarus who rolled away the stone. However, they could not raise him from the dead. God completed the task. Then these same servants had the task of removing his grave clothes. Thus, in Christian service, there is a part that we must plan in order for God’s purposes to be performed.
“Until a man brings into the service of God and man faculties and powers with which God has endowed him, he will not receive from God the help He alone can bestow. As soon as man does his part God will complete it. For instance, the removal of the stone from the grave of Lazarus was man’s work, and it was not necessary for God to put forth His power to do that; but when the people had rolled away the stone, then God, that is Myself, did that which was beyond the power and skill of man, for I gave life to the dead. Even after that there was work for man to do in releasing Lazarus from the grave-clothes that he might be perfectly free (John xi.39,41,44). So with regard to those who are dead in sin. It is the work of My disciples to roll away the gravestones of hindrance and difficulty, but to bestow life is My work. Often, too, some who have received spiritual life still remain in bondage to their old bad habits and evil associations, and it is the duty of My children to lead them into perfect freedom; and to render this great service they should ever be alert in heart and soul.” [227]
[227] Sadhu Sundar Singh, At the Master’s Feet, translated by Arthur Parker (London: Fleming H. Revell Co., 1922) [on-line], accessed 26 October 2008, available from http://www.ccel.org/ccel/singh/feet.html; Internet, “IV Service,” section 1, part 2.
Fuente: Everett’s Study Notes on the Holy Scriptures
Mary’s coming to the Lord:
v. 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.
v. 29. As soon as she heard that, she arose quickly and came unto Him.
v. 30. Now Jesus was not yet come into the town, but was in that place where Martha met Him.
v. 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.
v. 32. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. Martha had gone to the Lord for comfort, and she had received it in full measure. Instead of getting the customary cold sympathy and a stereotyped mumbling of condolence which leaves the heart empty, she had received such an assurance as filled her heart with joy and peace. And she wanted her sister to partake of the same comforting hope. So she hurried back home, and on account of the presence of the Jews, of whose enmity toward Christ she was fully aware, she called Mary aside and told her privately that the Master was nearby and called her. Jesus had not expressed the wish to see Mary, but the intuition of Martha was not wrong in concluding that He would be only too glad to bring comfort to this sister also. Mary lost no time in hurrying to Jesus. Leaving the assembly of mourners without so much as a word of explanation, she went out of the town to meet Jesus along the way, for Jesus was tarrying at the place where Martha had spoken to Him. He had purposely delayed His coming, since He wanted to see and talk to the sisters alone. But when Mary hurried from the house, the Jews that were present thought that she had been overcome by a paroxysm of grief and intended to weep at the grave. So they followed her, probably with the intention of consoling her as best they could. But she left them far behind, came to Jesus, and fell down at His feet with the same words of firm faith in His power to help, not unmixed with gentle reproach, as those used by her sister. A similar lament is heard also in our days. There is a reminder connected with it that the Lord could and therefore should have prevented the misfortune. This in itself is not sinful, for a dead apathy is not a Christian virtue, but it must not go to that limit that it accuses or asks the reason for the chastising. That would be inexcusable.
Fuente: The Popular Commentary on the Bible by Kretzmann
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. (29) As soon as she heard that, she arose quickly, and came unto him. (30) Now Jesus was not yet come into the town, but was in that place where Martha met him. (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. (32) Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. (33) When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled. (34) And said, Where have ye laid him? They said unto him, Lord, come and see. (35) Jesus wept. (36) Then said the Jews, Behold how he loved him! (37) And some of them said, Could not this man which opened the eyes of the blind, have caused that even this man should not have died?
Here are many interesting things said in these verses, which, had we room to enlarge upon, would afford ample subject for meditation. The call of Mary; the company of the Jews; their observations; and the affecting interview of Christ with the sisters, when Mary fell at his feet, with the reiterating what Martha had said before; these are all capable of calling forth much matter for improvement. But I pass the whole by, in order to direct the Reader to have his mind solely engaged in contemplating Christ. Every incident in this memorable event becomes tenfold interesting from its relation to Jesus. And it were to lose sight of the great object for which the Holy Ghost caused it to be recorded, to be looking to any other.
The tears of Jesus’s open an endless subject for contemplation. I dare not, for sure I am I cannot, explain the wonderful circumstance in a thousandth part of it. Nevertheless, in a matter which interests the Church of God so highly, I must not be wholly silent. Jesus wept. Yes! Reader! it is our mercy that the Lord Jesus perfectly knew, and as truly felt the whole of what human nature is in all its parts, yet without sin. Had it been otherwise, he would have been man in appearance, and not in reality. Whereas, the Holy Ghost expressly saith, that in all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted. Heb 2:17-18 .
Let us only attend for a few moments to the necessity of the measure, according to what the Holy Ghost here saith. It behoved him to be so. The original marriage and union between Christ and his Church made it so. For had the Son of God taken upon him the nature of angels, what union would our nature have had with him? But it is expressly said, that he took not on him the nature of angels, but he took on him the seed of Abraham. Heb 2:16 . It was essentially necessary also, that the Son of God should become man, not only to marry, and to take into union with himself his spouse the Church as one nature, but also for the purpose of redeeming that nature from the Adam-transgression into which that nature fell. The right of redemption was by the law belonging to the next of kin. Lev 25:25 . It could be redeemed by no other. Hence it behoved the Son of God, under both these grand and indispensible obligations, to take upon him our nature, and to be united to it. And this union was to be in all points. He was to be very and truly man, as he was very and truly God. All the sinless infirmities of our nature to know, and feel, in order that he might not only know them as God, but feel them as man. And it was by this very process alone, that he became fitted for our High Priest and Mediator. Most blessedly God the Holy Ghost bears testimony to this, when by his servant the Apostle, he saith, For every High Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. Heb 5:1-2 .
Reader! pause over this blessed view of Jesus, for it is indeed most blessed. Thy God, thy Husband, thy Jesus, felt in his human nature, yet without sin, all that thou feels. He wept, groaned in spirit, knew sorrow, temptation, soul-agonies, hunger, thirst, weariness, affliction, persecution, and the long train of human evils which frail flesh is subject to, in this time-state of the Church. Before that holy portion of our nature which he took into union with the Godhead, should put on that glory which is the ultimate design for which he took it, it behoved him to be cloathed with all the sinless infirmities with which his Church is cloathed. And, oh! the unspeakable blessedness of thus viewing Christ, thus knowing him, and going to him, under all our exercises! When upon earth, behold how he entered into the feelings of his people; and how their sorrows called forth the groans of his heart! And now in heaven, the sweetest of all thoughts is , that his nature is not changed, but his feeling is the same. All the affections of tenderness in Jesus, in his human nature, however highly glorified that nature is, are as truly so now as when below. He that wept upon earth at the sorrows of his redeemed, hath the ever-lasting continuance of the same tender feelings for them now he is in heaven. Reader! let you and I never lose sight of it, but always seek for grace to keep in remembrance those sweet views of Jesus, as often as we read, Jesus wept!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 28. Called Mary her sister secretly ] By Christ’s command: and secretly, belike, she did it, lest any should tell the Pharisees, and Christ thereby be brought into danger. “Be wise as serpents.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] Her calling her sister is characteristic of one who (as in Luk 10:40 ) had not been much habituated herself to listen to His instructions, but knew this to be the delight of Mary. Besides this, she evidently has hopes raised, though of a very faint and indefinite kind. . Euthym [157]
[157] Euthymius Zigabenus, 1116
] , . Euthym [158] This fear was realized ( Joh 11:46 ).
[158] Euthymius Zigabenus, 1116
] This is not recorded. Stier thinks that the Lord had not actually asked for her, but that Martha sees such an especial fitness for her hearing in the words of Joh 11:25-26 , that she uses this expression. But is it not somewhat too plainly asserted, to mean only calling by inference ? Meyer regards the as proving it to have been a fact.
Fuente: Henry Alford’s Greek Testament
Joh 11:28 . , “and when she had said this,” and when some further conversation had taken place ( cf. ), “she went and called Mary her sister, secretly saying to her: The Teacher is here and asks for you”. The secrecy was due not so much to the presence of Jesus’ enemies as to Martha’s desire that Mary should meet Jesus alone, unaccompanied even by friends. For the same purpose Jesus remained in the place where He had met Martha.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 11:28-29
28When she had said this, she went away and called Mary her sister, saying secretly, “The Teacher is here and is calling for you.” 29And when she heard it, she got up quickly and was coming to Him.
Joh 11:28 “Teacher” The NASB Study Bible (p. 1540) has a great comment, “a significant description to be given by a woman. The rabbis would not teach women (cf. Joh 4:27), but Jesus taught them frequently.”
SPECIAL TOPIC: WOMEN IN THE BIBLE
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
secretly, saying = saying secretly.
The Master. Greek. ho didaskalos. App-98. Joh 11:8.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] Her calling her sister is characteristic of one who (as in Luk 10:40) had not been much habituated herself to listen to His instructions, but knew this to be the delight of Mary. Besides this, she evidently has hopes raised, though of a very faint and indefinite kind. . Euthym[157]
[157] Euthymius Zigabenus, 1116
] , . Euthym[158] This fear was realized (Joh 11:46).
[158] Euthymius Zigabenus, 1116
] This is not recorded. Stier thinks that the Lord had not actually asked for her, but that Martha sees such an especial fitness for her hearing in the words of Joh 11:25-26, that she uses this expression. But is it not somewhat too plainly asserted, to mean only calling by inference? Meyer regards the as proving it to have been a fact.
Fuente: The Greek Testament
Joh 11:28. , having said these things) Faith, and her confession of His Messiahship, lent her alacrity.-) Without the knowledge of the Jews, as Joh 11:31 proves.[300]- , the Master) So they were wont to call Jesus, when speaking of Him among one another.- , calls thee) Either Jesus expressly ordered Mary to be called: or else Martha, by His permission, called Mary; and in this case spake so, in order the more speedily to rouse up Mary. Marys sedate disposition was no hindrance in her way; yet she was called, in order that she might be present at the miracle.
[300] The Jews therefore mistook the motive of Marys going out: She goeth unto the grave to weep there.-E. and T.
Fuente: Gnomon of the New Testament
Joh 11:28
Joh 11:28
And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee.-Jesus failed to get a clear conception of himself and of his proposed work of raising her brother and asked for Mary. So Martha notified Mary of the Masters call.
Fuente: Old and New Testaments Restoration Commentary
the Sympathy of Jesus
Joh 11:28-35
It is not to be wondered at that the sisters and their friends wept as they stood beside the grave; but why did Jesus weep? He knew what He had come to do. He had come for the express purpose of turning their tears into joy. He wept for human frailty-that mans life is an handbreadth and his years as a tale that is told. He wept in sympathy with human sorrow, because He realized that the scene in which He was taking part was a sample of myriads more. He groaned, as in Joh 11:33, r.v., as He beheld the evidences of deaths grim power. Death had entered the world with mans sin, and Jesus felt the wrongfulness of Satans usurpation. The anarchy that had invaded human life stirred His soul to its lowest depths. The wrong under which man bled wrought in Him an anger which was without sin. He still stands among our groups of mourners, touched with the feeling of their sorrow, but they are not tears of weak sentiment, but of a noble pathos that hastens to help with a divine sufficiency. It has also been suggested that Jesus wept because He was calling a soul back from the land of glory to sojourn once more in the garments of mortality.
Fuente: F.B. Meyer’s Through the Bible Commentary
and called: Joh 11:20, Joh 1:41, Joh 1:45, Joh 21:7, Zec 3:10, Luk 10:38-42, 1Th 4:17, 1Th 4:18, 1Th 5:11, Heb 12:12
The Master: Joh 13:13, Joh 20:16
come: Joh 10:3, Son 2:8-14, Mar 10:49
Reciprocal: Hab 2:2 – make Mat 26:18 – The Master Mar 5:35 – the Master Mar 14:14 – The Master Luk 22:11 – The Master Joh 12:3 – took
Fuente: The Treasury of Scripture Knowledge
CHARACTERISTICS OF THE MASTER
The Master is come.
Joh 11:28
There are five different Greek words in the New Testament translated Master in reference to the Lord Jesus Christ. Let us think of these five characteristics of the Master.
I. The Overseer.He the Overseer and we the underworkers. It is our restful privilege to be at His orders.
II. The Leader.We have simply to be His followers. We are never called to go to any place where He has not been, or to do anything that He has not done before.
III. The Teacher.The Teacher takes His ready, willing pupil up into sympathy with Himself.
IV. The Despot.The rendering in 2Ti 2:21 being a vessel meet for the despots use. He is our Ruler, and this on our part means when His will is clear, absolute submission.
V. The Owner.Our Master is our Owner; we are His slavesat the Owners word of command and control.
Rev. Hubert Brooke.
Fuente: Church Pulpit Commentary
8
We did not hear when Jesus made the request for Mary to come, but the statement of Martha gives us that information.
Fuente: Combined Bible Commentary
Joh 11:28. And when she had so said, she went away, and called Mary her sister, saying secretly, The Teacher is come, and calleth thee. We cannot doubt that Mary until now had been in ignorance of the coming of Jesus, or that it was at His bidding that Martha told her sister secretly of His call for her. That which He was about to do He would have faith, not unbelief, to see; therefore Mary must be called secretly.
Fuente: A Popular Commentary on the New Testament
Joh 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, Joh 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 Christs 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 Christs 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 28-44.
1. There seems to be no sufficient reason to suppose, as many commentators do, that Jesus had bidden Martha to call her sister secretly. She acted probably on her own impulsepossibly because she feared a meeting of Jesus with the Jews, but more probably because of the natural desire that her sister, like herself, might meet the Master more privately. Mary rose as quickly on hearing of His arrival as Martha had moved before, and she said to Him the same words. The differences in the character of the two sisters, which have been often insisted upon, and much to Martha’s disadvantage, rest on rather weak foundations, so far as this passage, or even the one in Luk 10:40-42, is concerned.
2. The word has troubled all the writers on this Gospel. That the use of the word, outside of the New Testament, is confined to the feeling of anger or indignation, must, apparently, be admitted. It is to be observed, however, that the instances in which it occurs are not very numerous, and that words of this character, expressive of emotion, are those which may, perhaps, more easily than other words, pass into a somewhat wider or looser sense in the progress of a language from age to age. In the present case it is exceedingly difficult to find any satisfactory explanation of the word as meaning anger or indignation. The scene was one of sorrowthe sisters were weeping, Jesus Himself wept, even the Jews were weeping. Anger would seem inconsistent with the occasion. The idea that the tears of the Jews were crocodile tears, which Meyer suggests, is entirely without foundation in the text, and contrary to the whole impression of the apostle’s language. The suggestion that His indignation was excited against Satan, as having brought death into the world, is improbable, considering that there is no distinct reference to Satan in the sentence or in the context. This suggestion has all the characteristics of a device made to meet a difficulty. That He was indignant at Himself, or that His divine nature was indignant at His human nature, because He could not restrain His tears, is a supposition scarcely worthy of mention. That His indignation was aroused by the want or weakness of faith in the sisters is opposed by everything in the story; their faith was not weak as compared with that of His nearest disciples, and they were full of love to Him. Godet’s suggestion, that the sobs of those around Him, pressing Him to raise His friend to life, turned His thought to His own death, and that He was indignant at the diabolical perversity of His enemies, some of whom were present, which would make the act of raising Lazarus a means of bringing about His crucifixion, is, to say the least, remote from any statement made in the verses, and has in it a certain artificiality. How can the author have been supposed to suggest all this to the reader’s mind, when he says nothing about it, except in this one quite indefinite word, and when everything points to sorrow and not to indignation? In view of all the circumstances of the case, it may be seriously questioned whether the change of the word to a slightly different sensethe violent emotion of grief, rather than angeris not to be supposed, in this passage, as belonging to the later language or the individual writer.
3. Meyer, in accordance with his theory of crocodile tears, regards the words of Joh 11:37 as indicating that the there spoken of were maliciously and wickedly disposed to treat Jesus’ tears as a welcome proof of His inability to heal Lazarus. Weiss has a similar view. Godet also. Godet argues for this view from the fact that the expression, But some of them, is found in Joh 11:46 as designating the evil-disposed party, and from the difficulty of discovering otherwise any relation between these words and the new emotion () in Joh 11:38. But the expression is one which might be found in any case where there happened to be two divisions, and can prove nothing; and the emotion of anger (as Godet supposes it to be) has as loose a connection with what precedes in Joh 11:33, as it would have in Joh 11:38 if Joh 11:37 were taken in the favorable sense. The natural sense of Joh 11:37, as the expression of weeping and sympathizing friends of the sisters, is the favorable one, and there is no indication to the contrary.
4. Meyer finds the mobile, practical tendency of Martha, as contrasted with Mary, exhibited here in her words (Joh 11:39), which indicate a shuddering at the exposure of her brother’s body to the gaze of those present. But the most that can be affirmed is, that it was she, and not Mary, who spoke. The reason of her speaking may have been something else than a greater mobile, practical tendency. The recording of Martha’s words here is, no doubt, connected with the author’s desire to present the miracle in its greatness; the glory of God was to be displayed in the most wonderful manner.
5. The simplest explanation of the closing words of Joh 11:41 is that the requests of Jesus and the answers from the Father are so coincident that the answer anticipates the possibility of utterance in words, and so the utterance becomes a thanksgiving that the prayer is already heard. The relation of the whole action in the case to the production of faith is prominently set forth in this prayer, as well as in the words addressed to Martha in Joh 11:40.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Martha’s reaction is another good model. Having come to faith in Jesus herself she proceeded to bring others to Him knowing that He could help them too (cf. Joh 1:40-45; Joh 4:28-29). As Andrew had done (Joh 1:41-42), Martha brought her sibling to the Savior. She described Jesus to her sister as they both had known Him best. She did it secretly to enable Mary to meet with Jesus privately. Jesus had expressed interest in Mary coming to Him, and Martha became the agent who brought her to Him. Rabbis did not normally initiate contact with women, but Jesus was no ordinary rabbi.