John 11:32

Joh_11:32

When Mary was come she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died (see Joh_11:21)

Christs delay to interpose against death

1.

Mary fell at His feet; formerly she was willing to sit at them. The soul is never, as amid such desolation, constrained to cling to a friend that sticketh closer than a brother.

2. There is continued confidence--it is still Lord, notwithstanding what had happened--seen in the conviction that an earlier arrival would have brought deliverance, and leading to a hope of help even in this extremity.

3. Mary uses the same words as Martha (Joh_11:21). Perhaps they had often said so. But Mary did not finish her appeal as Martha did (Joh_11:22); not that her faith was less strong: it was finished in her own heart. Tears break in and check utterance (Joh_11:33).

4. Yet with this faith there is wonder at Christs absence, which almost verges on reproach. Why so late? We shall look at the question in the light the narrative gives.

I. THE STRANGENESS OF CHRISTS DELAY TO INTERPOSE AGAINST DEATH.

1. Turn to the circumstances around us, as Martha and Mary may have done. Consider

(1) What death is to the sufferer. No happy translation. The end of all earthly sufferings but more dreaded than all. Mans heart recoils from its accompaniments. When we see a friend moving forward to his doom, what means do we not exhaust to save him? Yet Christ suffered Lazarus to die. And how many have been struck down since of the most lovely and loving; and yet death has no power without Christs permission.

(2) What a bereavement death is to the survivors! In a Christian it is not the dead who are to be mourned, but those whom they leave. What ages of agony are lived while the wavering balance is watched! And then the anguish of the parting, and the slow groping which follows to realize it! The childless mother, etc., have wrestled over the dying and moaned over the dead and none seemed to listen.

(3) What a ground of reproach death has furnished to the enemies of Christ. There was no lack of unbelieving Jews in Bethany to take advantage of Christs absence. Something like the feeling of the Psalmist must have been theirs, My tears have been my meat … while they said unto me, where is thy God, and so now over closed graves we hear the reproach, Where is the promise of His coming? etc., and the Christian heart wearies for some interposition to vindicate its claim. Arise, O God, etc.

2. Turn from our circumstances to Christ as these sisters did. We believe

(1) That Christ is fully aware of our need. When a friend fails us through ignorance, we do not blame him. As soon as the sisters apprehended danger they sent to Jesus. Without this we know that Christ understands all our need. He can draw nearer than the nearest, and His foot does not step forward to the rescue. Is it not strange

(2) That Christ has full power to interpose (Joh_11:22; Joh_11:42). He has not only omnipotence, but the moral right and power, having paid the ransom price. The keys of death hang at His girdle, and that He should not use them occasions strange thoughts.

(3) That it is the desire of Christ to interpose (Joh_11:5; Joh_11:33). But if He felt so deeply why did He not come sooner? And if He meant not to interpose why should He weep? (Jer_14:8). Our very confidence in Christ becomes the occasion of bewildering doubts. Lord … help Thou our unbelief.

II. THE REASON FOR CHRISTS DELAY WHICH MAY BE FOUND IN THIS HISTORY. Other reasons there are to be found in the Bible, and probably outside. But here we see that Christ delays

1. That His friends when dying may have confidence in Him, and have an opportunity for showing it. We have no account of Lazaruss death, but the period has its peculiar use in every spiritual history.

(1) The great end of Christs dealing with any soul is to convince it that in Him it has an all-sufficient life, and that with Him it can pass safely through every emergency. But this course of teaching would want its crown if it did not end in death. He invites the soul, and constrains it to put all its confidence into that last act of surrender knowing Him whom it believes, and feeling that underneath are the everlasting arms.

(2) Death is the last touch of that purifying fire which Christ employs to melt the fallen nature, free it from its dross, and fuse it into His likeness.

2. That the sorrowing friends may learn entire reliance on Him. It is a subject for study how Christ leads on these sisters from a dead brother to the Resurrection and the Life, and teaches them through their loss to gain what they could never lose any more. Christ separates our friends from us for a while that we may learn to find our all in Himself.

3. That in the midst of death the union of sympathy between Christ and His friends is perfected. Jesus had given them many tokens of His love while Lazarus lived, but none with that touching tenderness which came forth at his grave. The fellowship of suffering brings hearts and lives together more than all the fellowship of joy. When Jesus wept the mourners knew He was one with them. Gethsemane shows us the agony of Christs soul for mans sin--the grave at Bethany His agony of heart at mans suffering.

4. That God makes this a world of spiritual probation. By His delay Christ tried the character of all who knew the case, and Christs delays now are the touchstone of spiritual life. You who would have Him never suffer the tears of His people to fall would lead men to seek Him, not for the love they bore Him, but for outward benefits. But God defers the time for interposition in order that He may sift their characters and prepare them for the day of judgment.

5. That He brings in thereby a grander and final issue. (J. Ker, D. D.)

Trials should be borne cheerfully

In the days of King Solomon there lived among the Jews a wise man named Lokman. His master once gave him a very bitter kind of melon, called the coloquintida; he ate without making wry faces or speaking a word. How was it possible for you to swallow so nauseous a fruit? asked the master. Lokman answered: I have received so many sweets from you that it is not wonderful I should have swallowed the only bitter fruit you ever gave me. The master was so much charmed with this reply that he gave Lokman his liberty. The beautiful answer teaches us a lesson. We must take the gifts from our heavenly Father with a smiling face; but when He sees best for our good to send us something we do not like, our countenance falls, and even if we do not speak, our sullen discontent is apparent to all. Fretful impatience under bereavement:--The Duchess of Beaufort, on the death of the Duke, shut herself up in a room hung with black and refused all comfort. A Quaker, who found her thus disconsolate, in the deepest mourning, ejaculated, What! hast thou not forgiven God Almighty yet? The rebuke had such an effect that she immediately rose and went about her usual and necessary business. (Madame DArblay.)

Resignation taught by the sorrows of others

Peace, Mary, peace, said a godly woman, who had lost all her family, to a godless neighbour who was rebelling against the Providence that had taken one child of many; Peace, Mary; while I have six pairs of empty shoes to look on, you have but one. (T. Guthrie, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 11:32. Ἔπεσεν αὐτοῦ εἰς τοὺς πόδας, she fell at His feet) This Martha had not done. Mary thus makes amends for her slowness in going to meet Him. [Herein she gives a specimen of the most profound reverence arising out of faith.—V. g.]

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

Joh_11:32. Ἔπεσεν, etc.] Not so Martha, Joh_11:21. Marys feelings were of an intenser and stronger kind.

αὐτοῦ πρὸς τ. πόδας] at His feet (πρός, Mar_5:22; Mar_7:25). So afterwards, μου ὁ ἀδελφός. my brother had not died, as in Joh_13:6, and very often in the New Testament and in Greek writers; see Kühner, § 627 A 4; Stallbaum, ad Plat. Rep. p. 518 C.

εἰ ἦς ὧδε, etc.] like Martha in Joh_11:21, but without adding anything beyond her tears. This thought had unquestionably been the oft-repeated refrain of their mutual communications on the subject of their sorrow.

No further conversation takes place, because the Ἰουδαῖοι by coming with her disturbed them, Joh_11:31; Joh_11:33; according to Luthardt, because Jesus wished a deed to take the place of words; but of this there is no hint in the text.

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.

Joh 11:32 . Consequently when she reaches Jesus she has only time to fall at His feet and exclaim, in Martha’s words, Κύριε … ἀδελφός . The sight of Jesus, ἰδοῦσα αὐτόν , produced a more vehement demonstration of grief than in Martha. Cf. Cicero, in Verrem , Joh 11:39 . “Mihi obviam venit et … mihi ad pedes misera jacuit, quasi ego excitare filium ejus ab inferis possem.” Wetstein.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

32. She fell at his feet. From her falling down at his feet we learn that Christ was honored in that house beyond the ordinary custom of men. For, though it was customary to throw themselves down on the ground in the presence of kings and great men, yet as Christ had nothing about him, according to the flesh, that was royal or magnificent, it was for a different purpose that Mary fell down at his feet Indeed, she would not have done so, if she had not been convinced that he was the Son of God.

Lord, if thou hadst been here. Though she appears to speak of Christ respectfully, yet we have lately pointed out what is faulty in these words; for the power of Christ, which filled heaven and earth, ought not to have been limited to his bodily presence.

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.

(32) Lord, if thou hadst been here.—The words are precisely the same as those which Martha had uttered (Joh_11:21). She adds no more. It may be that she was prevented doing so by the presence of the Jews; but the next verse suggests rather that her emotion was too powerful for words, and that the only possible language was that of a suppliant lying at His feet and weeping.

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

32. Then when Mary] Mary therefore when.

she fell down at his feet] Nothing of the kind is reported of Martha, Joh_11:21. Here again the difference of character between the two sisters appears.

Lord, if thou hadst been here] The same words as those of Martha, Joh_11:21. No doubt the sisters had expressed this thought to one another often in the last few days. Mary’s emotion is too strong for her; she can say no more than this; contrast Joh_11:22. The Jews coming up prevent further conversation. For the construction comp. Joh_4:10, Joh_14:28.

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.

When Jesus therefore saw her weeping,.... At his feet, who, for sorrow and grief of heart, could say no more to him; but having expressed these words, burst out into floods of tears:

and the Jews also weeping, which came with her; either through sympathy with her, or hypocritically:

he groaned in the spirit; in his human soul; and which shows, that he had a real human soul, subject to passions, though sinless ones. The word signifies an inward motion of the mind, through indignation and anger; and it may be partly at the weakness of Mary's faith, and at her immoderate sorrow; and partly at the hypocrisy of the Jews: or else this inward groaning was through grief, sympathizing with Mary, and her friends, his human soul being touched with a fellow feeling of their griefs and sorrows:

and was troubled; or troubled himself; threw himself into some forms and gestures of sorrow, and mourning, as lifting up his eyes, wringing his hands, and changing the form of his countenance.

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

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.

Ver. 32. She fell down at his feet] Giving him divine honour, before all the Jews that were present. So did not Martha, that we read of. Mary had been more diligent in hearing and meditation of the word; hence her greater love and respect to Christ.

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.

32. Fell down at his feet—Mary’s ardent soul appears in every motion. As soon, quickly, (Joh_11:29,) hastily, (Joh_11:31,) she fell down at his feet, (32.) She utters, like Martha, her double note of sorrow over what is, and what, alas! might have been; but, unlike Martha, she utters no saving clause of hope, (Joh_11:22.) Jesus answers her not as Martha, with a promise, but with the deed. He is here, and Lazarus is about to live.

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

Mary therefore, when she came where Jesus was, and when she saw him, fell at his feet, and in other ways showed more intensity of feeling than did the energetic sister, who in many ways is the feminine type of what Peter was as a man. She is not altogether silent, but sobbed forth the very words which her sister had uttered before. Thus had they often said one to another while Lazarus was yet alive, "Oh that the Lord Jesus were here!" Lord, said she, if thou hadst been here, my brother had not died. The position of mou , which in some manuscripts was placed before apeyanen is here emphatic, as though Mary had in some way especially claimed Lazarus as her brother more than Martha"s. She does not add a word of remonstrance or suggestion. She moans forth the same confident expression of her sense of the love and power of Jesus.

Unavailing regrets and unfounded fancies.

It is in human nature to lean upon the presence of friends and patrons. In their absence it seems as if we could not help exclaiming, "Ah! if only we had been supported by their nearness, their countenance, their encouragement, then all would have been otherwise, all would have been far better with us!" So the soldier regrets the absence of his commander; the official the absence of his chief; the child the absence of his parent. And so, sometimes, like Mary of Bethany, the Christian laments the absence of his Lord.

I ONE SAYS, "IF THOU, LORD, HADST BEEN HERE, I WOULD HAVE BELIEVED ON THEE." To some Jesus seems so far away, in time, in space, that they feel it hard to cherish faith in him. But such should remember that faith is more truly faith when it is tried by the distance of its object. "Blessed," said Christ, "are those who, not having seen, yet believe.

II ANOTHER SAYS, "IF THOU, LORD, HADST BEEN HERE, I SHOULD HAVE RESISTED. TEMPTATION." In the absence of the mighty Master, how can the servant stand? Yet, reflection assures us that the Spirit of Christ and the Word of Christ are sufficient to enable the tempted to resist the adversary, and to overcome in the trial. Peter yielded to temptation, and denied his Lord, in his very presence. The same Peter afterwards boldly confessed his Lord when that Lord was no longer present in the body upon earth.

III ANOTHER SAYS, "IF THOU, LORD, HADST BEEN HERE, I SHOULD HAVE BEEN SPARED THIS SORROW, OR, AT THE LEAST, I SHOULD HAVE BEEN SUPPORTED UNDER IT?" But this is not certain. Trouble is often to the Christian it should be always blessing, even though in disguise. If so, wisdom and love may permit it, whether Christ be, as to the body, present or absent. And certainly his Divine supports and consolations may be experienced, even though his form be not seen, his voice not heard.

IV ANOTHER SAYS, "IF THOU, LORD, HADST BEEN HERE, I WOULD HAVE BOLDLY ENCOUNTERED PERSECUTION AND DARED DEATH." They who through timidity and faithlessness fail in witnessing to their Lord, and then make to themselves this excuse, prove how little knowledge they have of their own hearts. Some have thought, "If, like the dying malefactor, we could have hung by the side of Jesus, with his presence to encourage and his example to cheer us, then we could have dared to die for him; but how can we suffer for his sake when unnoticed, unsupported, and alone?" This way of thinking overlooks Christ"s spiritual presence. In reality, they who suffer for him "suffer with him.

V ANOTHER SAYS, "IF, LORD, THOU HADST BEEN HERE, THEN THY WORK ENTRUSTED TO MY HANDS WOULD HAVE PROSPERED." There are those who fear that in this spiritual dispensation, where no present Lord stands ready to work signs and wonders for the conviction of men, it is vain to hope for great results to follow the preaching of the gospel and the witness of the saints. Yet it cannot be denied that greater works than those wrought during Christ"s ministry were effected after his ascension, and that the spiritual economy was introduced into the world with signal trophies of might and signal omens of victory. It is not the Master"s bodily absence which accounts for the slow progress of the truth and kingdom of Christ. Spiritual causes account for this lamentable fact; spiritual powers alone can check the advance of error, and hasten the kingdom of God, of righteousness, of truth. The Church has not faith enough in the Lord"s own assurance, "Lo, I am with you always, even unto the end of the world.

APPLICATION. It is well for us to remember that, as a matter of fact and reality, Christ is always here. His Spirit is near our spirit. He is truly present to those who have faith. When duty is difficult and arduous, let us reflect, Christ is here! When temptation is urgent, or when trials are severe, let us not forget that Christ is here! When bereavement overtakes us, and we are very sensible that those whom we have loved, and upon whom we have relied, are gone, then let us cherish the comforting assurance that Christ is here! T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

She fell at his feet - This Martha had not done. So she makes amends for her slowness in coming.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

32. ἔπεσεν. Nothing of the kind is told of Martha (Joh 11:21). Here again the difference of character between the two appears.

οὐκ ἄν μου ἀπ. The same words as those of Martha (Joh 11:21); but the pronoun is here more prominent, indicating how acutely personal her loss was. No doubt the sisters had expressed this thought to one another often in the last few days. Mary’s emotion is too strong for her; she can say no more than this; contrast Joh 11:22. The Jews coming up prevent further conversation. For the construction comp. Joh 5:10, Joh 14:28.

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.

32.] The words of Mary are fewer, and her action more impassioned, than those of her sister: she was perhaps interrupted by the arrival of the Jews: cf. ver. 33.

Kühner, Gram. § 627, Anm. 4, remarks that when the genitive of the enclitic personal pronoun is prefixed to its substantive, a slight sense of the dativus commodi is given: “non mihi frater mortuus esset.”

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

32. When Mary met Jesus, she fell at His feet, impulsive and demonstrative creature as she was, and said, as Martha had said, “Lord, if thou hadst been here, my brother had not died” (see on v. 21). She is described by Lk. (10:39) as sitting at His feet for instruction, and later she anointed His feet (12:3), probably for the second time (see Introductory Note on 12:1-8).

πρὸς τοὺς πόδας. So אBC*DLW, but AC3ΓΔΘ give εἰς τοὺς πόδας. πρός is the preposition used by Mk. (5:22, 7:25) when telling of Jairus and the Syrophœnician woman falling at the feet of Jesus. So, too, is it used in Rev 1:17 and (in the LXX) at Est 8:3. But εἰς τοὺς πόδας in a context like this would be curious Greek. Lk. prefers to use παρά (8:41, 17:16; but cf. Act 5:10)

Jesus Weeps, and, Being Directed by the Mourners, Goes to the Tomb (vv. 33-38)

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