John 11:17–19

Followeth to ver. 38. Some antecedents of the miracle, after Christ came near to Bethany, and before he came to the grave. Unto which, and these that follow a preface and introduction is premitted in these verses, which will give light to the following purpose. And namely there is recorded. 1. The length of time since Lazarus, who was to be raised, had been buried: Jesus findes that is was foure dayes, ver. 17. 2. The nearnesse of Bethany to Jerusalem, (namely, that it was a furlong lesse then two miles, eight furlongs making a mile) is marked, ver. 18. And that as for other reasons, so also to point out a reason why so many Jewes came to bear Mary and Martha company, which is the third thing premitted, ver. 19.

Doctrine, 1. While as it is said, Jesus found he had lien foure dayes, we need not enquire how he found it, for we may conceive that as he knew of his death before, and told of it, ver. 11, 14. So now he found by report and information that it was as he knew: As indeed, his knowledge is infallible. Though it may be also asserted in general, that Christ as man (being freely acted by the Godhead) was sinlessely ignorant of some things not incumbent to his calling, and did learn from experience, information, &c. Luk 2.52. Mark. 13.32. And by this, he would curb the licentious wit of man, who would presume to know all things; And doth condescend to these who are ignorant of many things, providing they know what is incumbent to them in their stations. 2. Christ will have the difficulties of his own singular, and remarked to be so, that his glory may be singular in ridding them out of these; Therefore, it is premitted that he had lien in the grave foure dayes already, that his glory in raising him might be the greater, and it might be seen that however he delayed long, yet he came in time enough to raise him, as is after cleared. For this produced more fruit in his own, then if he had not died, or had been but new dead; and it made his death to be devulged at Jerusalem, as appears by their coming to comfort the sisters, that so malice it selfe might not doubt of the miracle. 3. Such as have gotten good news from Christ concerning their difficulties; may yet meet with many seeming sad disappointments, before they finde them accomplished; for, they got newes, ver. 4. this sicknesse is not unto death, and yet he is not only dead, but had lien in the grave foure dayes. 4. Mens exercise of their calling may lie very near to hazards, that so they may exercise faith in God, for, Bethany, the place where Christs calling lay, was nigh unto Jerusalem, where his cruel enemies were, and where he was to suffer, even about fifteen furlongs off. 5. It is not inconsistent with Christianity, to have moderate sorrow for the losse of friends, and to be so affected, as to need comfort: for, Martha and Mary need some to comfort them concerning their brother. Only that they do come to comfort, it shewes, that the sorrow should be moderate, and that the mourners should not reject consolation. 6. It is the duty of friends and neighbours, to sympathize with, and comfort others, in distresse; for, so much were these Jewes convinced of, who came (from Jerusalem, as is to be gathered from verse 18.) to Martha and Mary, to comfort them concerning their brother. 7. It is a special advantage, when God casts friends and comforters to be near people, when they stand in need of them; Therefore also, it is marked, that Jerusalem, whence they came, was nigh to Bethany. Job had his friends further off. 8. Men may, upon some respects, love some who are truely godly, and yet not love Christ, nor yet love others who bear the same image; for, as yet (as would appear from ver. 45.) none of these beleeved in Christ, and so could not love him, and some of them were violent enemies; and yet they loved these godly women, and came to comfort them. It may be, because they were eminent women, they are respected; And many who will not look on Christ, will yet look to any who are in eminency: And therefore, the good that is in such, would be cherished, if so be it may gain others. It is also ordinary for natural men, to like the parts of gracious persons, when yet they do not love their graces. And whatever it be, certainly it is upon some by-respect that this love is founded.