And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
to comfort.
Genesis 37:35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.
2 Samuel 10:2 Then said David, I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon.
1 Chronicles 7:21,22 And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle…
to console them
Consolation was an important aspect of Jewish mourning practices. The presence of others provided emotional support and helped the bereaved process their grief. This act of consolation is consistent with the Jewish practice of "sitting shiva," a period of seven days of mourning where friends and family visit the home of the deceased to offer comfort. The act of consoling also reflects the compassion and empathy expected within the community, aligning with biblical teachings on loving one's neighbor and bearing one another's burdens (Galatians 6:2).
in the loss of their brother
The loss of Lazarus is central to this narrative, as it sets the stage for one of Jesus's most significant miracles. The death of a sibling would have been a profound loss, especially in a society where family ties were paramount. This phrase highlights the personal and emotional impact of death, which is a universal human experience. Theologically, Lazarus's death and subsequent resurrection serve as a foreshadowing of Jesus's own death and resurrection, illustrating His power over life and death and affirming His identity as the Son of God. This event also fulfills Jesus's earlier statement that the illness would not end in death but would glorify God (John 11:4).
• The phrase shows that a sizable group from Jerusalem (John 11:18) was present, highlighting Bethany’s nearness to the city and the public nature of what Jesus was about to do (John 11:45; John 12:9-11).
• Their presence fulfills the pattern of God arranging witnesses for significant works (Luke 19:37; Acts 2:5), ensuring the coming miracle could not be dismissed as rumor.
• It also reminds us that grief draws community together, a common experience God uses for His purposes.
• The text centers on these two sisters (see Luke 10:38-39; John 12:1-2), emphasizing their well-known faithfulness and hospitality; people naturally gathered around them in trial.
• Their home had become a place where Jesus was often honored; now it becomes the stage for an even greater revelation of His glory (John 11:4).
• The wording underscores personal care: God’s attention is never abstract but directed to real people with names and stories (Acts 9:39).
• Comforting the bereaved was an established practice (Job 2:11; Romans 12:15). The visitors reflect God’s design that “the Father of compassion…comforts us in all our troubles” so we can comfort others (2 Corinthians 1:3-4).
• Human sympathy is genuine yet limited; the scene prepares us for the superior comfort Jesus alone can give (1 Thessalonians 4:13-18).
• Their efforts, though sincere, set the contrast: while friends offer words, Christ will offer resurrection power.
• Lazarus’s death is real and final in human terms (John 11:14). The grief is unvarnished, validating every believer’s sorrow in similar moments (Genesis 42:38).
• John’s narrative insists that death is an enemy Jesus came to defeat (John 11:25-26; 1 Corinthians 15:26).
• The emphasis on “brother” points to family ties God values and chooses to restore, foreshadowing the larger family He is creating in Christ (John 20:17).
John 11:19 paints a vivid picture of communal mourning around Martha and Mary, setting the emotional backdrop for Jesus’ greatest sign before His own resurrection. The gathered Jews serve as witnesses, the sisters as recipients of divine compassion, and Lazarus’s death as the canvas on which Jesus will display His authority over the grave. The verse assures believers that God sees our sorrow, surrounds us with His people, and ultimately provides comfort that reaches beyond sympathy to resurrection hope.
(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 John 1:19) of those opposed to our Lord, who had lately sought to stone Him (John 10:31), and afterwards to take Him by force (John 10:39). The family at Bethany was one of position and substance (comp. Notes on Matthew 26:6-13; Mark 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. . . .
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