John 11:19

11:19 Life in New Testament times was lived publicly. Lazarus’s large extended family, as well as the villagers, had arrived for a seven-day mourning period. To console the sisters in their loss, there was great wailing and crying (see 11:33 and corresponding study note).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 11:19. [295] ΠΟΛΛΟΊ) many, on account of being in their neighbourhood.—τὰς περί) An idiomatic phrase. Act 13:13 [ΟἹ ΠΕΡῚ ΠΑῦΛΟΝ, Paul and his company], Act 28:7[296]—ἵνα παραμυθήσωνται, that they might be comforted) some days after the burial. In the present day we say, to condole with.

[295] Joh 11:17. τέσσαρας ἡμέρας, 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] ἐν τοῖς περὶ τὸν τόπον, in the same quarters. So here translate, Martha, Mary and her friends. A and Rec. Text read τὰς περὶ M. But BCLXabc Vulg. read πρὸς τὴν M. D reads πρὸς M., omitting τήν.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_11:19. ʼΕκ τῶν Ἰουδαίων] is generally taken as equivalent to Ἱεροσολυμιτῶν, 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 Brückner, 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, mustand might it not have been so, notwithstanding its friendship with Jesus?have had many acquaintances, perhaps also relatives, among these Jews.

πρὸς τὰς περὶ Μ. κ. Μ.] is not quite identical in force with πρὸς τὴν Μ. κ. Μ. (so Lachmann after B. C. L. X. א.), but describes the two sisters with their surroundings (Bernhardy, p. 263; Kühner, 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.

ἵνα παραμ. αὐτ.] 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

God who is the maker of nature, doth not condemn natural affections, but showeth that they ought to be examined by the rule of faith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

many of the Jews came to Martha and Mary to comfort them--Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) And many of the Jews came to Martha and Mary.—Better, and many of the Jews had come . . .—They had come before our Lord’s arrival. The word “Jews” is to be understood in St. John’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Luk 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

19. Many of the Jews came to Martha and Mary. Jews from Jerusalem, of which Bethany was a suburb. As “Jews” in John's usage means the ruling classes, the fact that they came shows that the family of Lazarus was influential. These came to “comfort;” that is, to sit with and talk to the mourners. The mourning was kept up thirty days.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

19. πολλοὶ δέ for καὶ πολλοί (A), and τὴν for τὰς περί (Acts 3); both on overwhelming evidence.

19. ἐκ τῶν Ἰ. From among the Jews. ‘The Jews,’ as usual, are the hostile party: among the numerous acquaintances of the sisters were many of the opponents of Jesus. This visit was yet another opportunity for them to believe.

ἐλ. πρὸς τὴν Μ. κ. Μ. Had come to M. and M. Some good authorities support T. R. in reading πρὸς τὰς περὶ Μ. κ. Μ., ‘to M. and M. and their friends.’ Comp. οἱ περὶ τὸν Παῦλον, Paul and his companions, Act 13:13.

παραμυθήσωνται. ‘The empty chaff’ of conventional consolation which so moved the spirit of Jesus (Joh 11:33). It formed a barrier between Him and the sorrow which He alone could console. Jewish ceremonial required 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] Lightfoot (Hor. Hebr. in loc.) gives an account of the ceremonies practised during the thirty days of mourning.

The . reading, τὰς περὶ Μ. κ. Μ., 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19. πολλοὶ δέ. So אBCDLWΘ, as against the rec. καὶ πολλοί (AΓΔ)

ἐκ τῶν Ἰουδαίων, i.e. of the citizens of Jerusalem. οἱ Ἰουδαῖοι often represents in Jn. the Jews who were hostile to Jesus (see on 1:19, 5:10); but here that suggestion is not present.

Jerusalem being so near (v. 18), it was natural that many friends from the city should come to condole with Martha and Mary on the death of their brother. Lightfoot gives (Hor. Hebr., in loc.) curious details about the ceremonial which was customary at these mournful gatherings. The first three days after death were kept with severity, the next four days with less strictness, the period of observance lasting for thirty days altogether. Cf. for the “seven days of mourning for the dead” (Ecclus. 22:12). 1Sa 31:13, Job 2:13, Judith 16:24; and for the visits of neighbours to console, 2 Ezr 10:2.

παραμυθεῖσθαι, “to comfort,” is found in the Greek Bible only here, v. 31, 1Th 2:11, 1Th 5:14, and 2 Macc. 15:9.

πρὸς τὴν Μάρθαν καὶ Μαριάμ is the best-attested reading (אBC*L), but the article should be prefixed to both or to neither of the names. D has πρὸς Μάρθαν καὶ Μαριάμ. Syr. sin. seems, on the other hand, to presuppose the article in both places, and reads “went forth to Bethany that they might comfort Martha and Mary,” omitting “concerning their brother.” See on v. 24 for Jn.’s consistent use of ἡ Μάρθα, ἡ Μαριάμ.

The rec. text, with AC3ΓΔΘ, has ἐληλύθεισαν πρὸς τὰς περὶ Μάρθαν καὶ Μαριάμ, which ought to mean “came to the women of the household of Martha and Mary”; but it can hardly be genuine. Perhaps τὰς περί came in from [αὐ]τὰς περί in the next line. After ἀδελφοῦ ACΓΔ add αὐτῶν, but om. אBDLWΘ

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 [προς τας περι μαρθαν και μαριαν] .

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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.