<< John 11:26 >>

GOD'S WORD® Translation (©1995)
Everyone who lives and believes in me will never die. Do you believe that?"

King James Bible
And whosoever liveth and believeth in me shall never die. Believest thou this?

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Matthew Henry's Whole Bible Commentary

Verses 17-32

The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another.

At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, v. 18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,

I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.

1. He found his friend Lazarus in the grave, v. 17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.

2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Eccl. 7:2. When man goes to his long home the mourners go about the streets (Eccl. 12:5), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart (ch. 14:1), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth.

II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here,

1. The interview between Christ and Martha.

(1.) We are told that she went and met him, v. 20. [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre-Holy prudence conducts us to Christ, while brethren and parents know not what we are doing.-Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Lu. 10:38, etc., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper.

(2.) Here is fully related the discourse between Christ and Martha.

[1.] Martha's address to Christ, v. 21, 22.

First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, for she limits the power of Christ, in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it.

Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. When we know not what in particular to ask or expect, let us in general refer ourselves to God, let him do as seemeth him good. Judicii tui est, non praesumptionis meae-I leave it to thy judgment, not to my presumption.-Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;" but she only says, "Thou canst obtain whatsoever thou prayest for." She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent.

[2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address (v. 23): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;" which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live."

[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, v. 24.

First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Acts 24:15. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend.

Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: "I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.

[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, v. 25, 26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.

First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (ch. 5:25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both.

Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,

a. To whom these promises are made-to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, (a.) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith (Gal. 2:20), has a faith that influences his conversation. Or, (b.) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ-that makes Christ the life of his soul.

b. What the promises are (v. 25): Though he die, yet shall he live, nay, he shall never die, v. 26. Man consists of body and soul, and provision is made for the happiness of both.

(a.) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body.

(b.) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aioµna, for ever-Non morietur in aeternum; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see ch. 6:40. Christ asks her, "Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?" Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, "Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does my belief of it realize it to me, and give my soul an assurance of it, so that I can say not only this I believe, but thus I believe it?" Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?" The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought.

[5.] Martha's unfeigned assent yielded to what Christ said, v. 27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mt. 16:16, 17), and it is the conclusion of the whole matter.

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

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