John 11:1

ἦν δέ τις�. Once more we note the touching simplicity of the narrative. The δέ is perhaps ‘but’ rather than ‘now’: it introduces a contrast to what precedes. Christ went into Peraea for retirement, but the sickness of Lazarus interrupted it. And thus once more the Lord’s repose is broken. Nicodemus breaks the quiet of the night (John 3:2); the Samaritan woman interrupts the rest beside the well (John 4:7); the importunate multitude invade the mountain solitude (John 6:5); and now His friend’s death summons Him from His retreat in Peraea. In all the claims of His Father’s work are paramount.

Λάζαρος. The theory that this narrative is a parable transformed into a miracle possibly represents something like the reverse of the fact. The parable of Dives and Lazarus was apparently spoken about this time, i.e. between the Feast of Dedication and the last Passover, and it may possibly have been suggested by this miracle. In no other parable does Christ introduce a proper name. Some would identify Lazarus of Bethany with the rich young ruler (Matthew 19:16; Mark 10:17; Luke 18:18), and also with the young man clad in a linen cloth who followed Jesus in the Garden after the disciples had fled (Mark 14:51; see note there). The name Lazarus is an abbreviated Greek form of Eleazar = ‘God is my help.’ It is commonly assumed without much evidence that he was younger than his sisters: S. Luke’s silence about him (John 10:38-39) agrees well with this.

Βηθανίας. A small village on the S.E. slope of the Mount of Olives, about two miles from Jerusalem (see on Matthew 21:9).

ἑκ τ. κώμης. Acts 23:34 and Revelation 9:18 shew that no distinction can be drawn between ἀπό and ἐκ either here or John 1:45, as that ἀπό refers to residence and ἐκ to birthplace. Comp. Luke 21:18 with Acts 27:34. But the change of preposition should be preserved in translation; of Bethany, from the village of Mary. Κώμη is used of Bethlehem (John 7:42), and in conjunction with πόλις (Luke 13:22). It is an elastic word; but its general meaning is ‘village’ rather than anything larger. Mary is here mentioned first, although apparently the younger sister (Luke 10:28), because the incident mentioned in the next verse had made her better known. They are introduced as well-known persons, like the Twelve (John 6:67), Pilate (John 18:29), and Mary Magdalene (John 19:25). They would seem to have been people of position from the village being described as their abode (to distinguish it from the other Bethany in Peraea, to which Christ had just gone). The guests at the funeral (John 11:31; John 11:45), the feast, the family burying-place (John 11:38), and Mary’s costly offering (John 12:2-3), point in the same direction.