The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goes to the grave to weep there.
Jews.
John 11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
She goeth.
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 12:16-18 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth…
1 Corinthians 2:15 But he that is spiritual judgeth all things, yet he himself is judged of no man.
saw how quickly she got up and went out
Mary's sudden movement would have been noticeable to those present, indicating urgency or a strong emotional response. In the context of mourning, any abrupt action could signify a change in the mourner's emotional state or a need to perform a specific ritual. This quick departure suggests that Mary was deeply moved, possibly by the news of Jesus' arrival, which she had just received from her sister Martha.
they followed her
The act of following Mary shows the concern and attentiveness of the mourners. It was customary for mourners to accompany each other, especially when visiting the grave, as a sign of solidarity and support. This also demonstrates the communal nature of Jewish mourning practices, where the community actively participates in the grieving process.
supposing she was going to the tomb to mourn there
It was common for mourners to visit the tomb of the deceased, especially during the initial days of mourning. The assumption that Mary was going to the tomb reflects the cultural practice of expressing grief at the burial site. This act of mourning at the tomb was a way to honor the deceased and express continued love and remembrance. The mourners' assumption also indicates their lack of awareness of Jesus' presence and the impending miracle, highlighting the theme of misunderstanding and revelation that runs throughout the Gospel of John.
- John records that “many of the Jews had come to Martha and Mary to console them about their brother” (John 11:19). These are neighbors, friends, and religious leaders who genuinely share the sisters’ grief.
- Mourning in first-century Judea often lasted a full week (cf. Genesis 50:10; 1 Samuel 31:13), so these visitors are fulfilling a loving, biblical duty to “weep with those who weep” (Romans 12:15).
- Their presence highlights how publicly Lazarus’s death has been acknowledged—setting the stage for an equally public miracle.
- Mary’s sudden movement shows urgency and purpose. A heart weighed down by sorrow now stirs with hope because Martha has whispered, “The Teacher is here and is calling for you” (John 11:28).
- Scripture often notes that a genuine encounter with the Lord sparks immediate action (Matthew 4:20; Mark 10:50). Mary’s swift response models the proper reaction to Christ’s invitation: rise without delay.
- The mourners naturally trail after Mary, still committed to supporting her. Their following is providential: it positions many eyewitnesses to see what Jesus will soon do, fulfilling the principle that “every matter may be established by the testimony of two or three witnesses” (Deuteronomy 19:15; cf. John 11:45).
- God often turns ordinary human concern into an avenue for revealing His glory (John 2:2 – 11).
- Grief often drives loved ones back to the grave site (John 20:11; Luke 23:55 – 24:1). These companions assume Mary’s tears need fresh release.
- Unwittingly, they walk toward a place where sorrow will be transformed into joy (Psalm 30:5; Isaiah 61:3).
- Their expectation of continued mourning underlines the magnitude of the miracle Jesus is about to perform: He will overturn their assumptions and replace funeral rituals with resurrection life (John 11:25-26).
This verse captures a poignant scene of compassionate community, Mary’s eager response to Jesus, and the divine orchestration that brings many witnesses to the tomb. What looks like another step in a week-long lament becomes the pathway to one of Christ’s greatest signs, proving Him to be “the resurrection and the life” and turning despair into faith for all who behold Him.
(31) And comforted her.--Better, were comforting her--i.e., were engaged in the prescribed ceremonial of those who were called comforters.Saying, She goeth unto the grave to weep there.--The better reading is, thinking, She goeth . . . The practice was and is common among the Orientals, as well as among other nations.
Their following her, defeats the object Martha had in view in calling her secretly. We may say, also, that it defeated our Lord's object in remaining outside the village; but this is not inconsistent with His knowing that it would be so.
Verse 31. - The Jews therefore who were with her in the house, and were comforting her. If the "Jews" (see note, ver. 19) were comforting Mary, and (ver. 37) recognized his love in its Divine depths, and if (see ver. 45) (πολλοὶ) "many believed on him," and only (τινές) some of them (ver. 46) made the stupendous miracle a new occasion for expressing their inveterate malignity, there is no reason to import the element of hostility into the word ἰδόντες. When they observed Mary, that she suddenly rose and (silently) went out (of the house), followed her, supposing that she goeth to the grave to wail there. This custom was followed widely in the East, and is still observed in Roman Catholic communities. The word κλαίω is to be carefully distinguished from δακρύω of ver. 35; it denotes the loud expressive wailing and manifestation of grief of which so many instances occur (Matthew 2:18; Mark 5:38; Luke 7:13; Luke 8:52; Acts 9:39), while the latter word means the shedding of tears. "Wailing" is often the regulated expression of professional grief; "weeping" the irresistible burst of personal sorrow. The first may be violent and obtrusive, the other silent and pathetic.