a man named Lazarus
The name "Lazarus" is derived from the Hebrew name "Eleazar," meaning "God has helped." This is significant as it foreshadows the miraculous help Lazarus will receive from Jesus. Lazarus is a beloved figure in the Gospel of John, representing those whom Jesus loves and cares for deeply. His account is a testament to the personal nature of Jesus' ministry and His compassion for individuals.

was sick
The Greek word for "sick" is "ἀσθενῶν" (asthenōn), which implies weakness or infirmity. This highlights the human condition of frailty and the need for divine intervention. In the broader biblical narrative, sickness often serves as a metaphor for spiritual weakness and the need for healing that only Jesus can provide. It sets the stage for the revelation of Jesus as the Resurrection and the Life.

He lived in Bethany
Bethany, a small village near Jerusalem, is significant in the Gospels as a place where Jesus found refuge and friendship. The name "Bethany" can mean "house of affliction" or "house of figs," reflecting both the struggles and the sustenance found there. Archaeological evidence places Bethany on the eastern slope of the Mount of Olives, a location that underscores its proximity to Jerusalem and its role in Jesus' final days.

the village of Mary and her sister Martha
Mary and Martha are well-known figures in the Gospels, representing two different aspects of discipleship: contemplation and service. Their village, Bethany, becomes a backdrop for one of Jesus' most profound miracles. The mention of these women by name highlights their importance in Jesus' life and ministry, as well as the role of women in the early Christian community. Their faith and relationship with Jesus provide a model for believers, emphasizing the personal and relational nature of faith.

Named Lazarus, of Bethany.--For the name "Lazarus," comp. Note on Luke 16:20, where it occurs as the solitary instance of a name in our Lord's parables. It will be seen from the Chronological Harmony of the Gospels, p. 36, that the parable was closely connected with the miracle in order of time. It is in every way probable that the form in which the truths of the world beyond the grave there took shape was suggested by the incidents which are here recorded. See also the suggestion that this Lazarus may have been identical with the young man that had great possessions, in Notes on Matthew 19:16 et seq. The induction rests upon an enumeration of instances which makes it at least probable in a high degree.

"Bethany," too, is familiar to us from the earlier Gospels (Matthew 21:17; Matthew 26:6; Mark 11:12; Mark 14:3; Luke 19:29; Luke 24:50). The modern name, El-Azirieh, or El-Lazirieh, connects it with the events of this chapter, being formed from El-Azir, the Arabic form of the name Lazarus. It is a poor village on the eastern slope of the Mount of Olives, about two miles from Jerusalem (John 11:18). . . .

7. Christ the Antagonist of death - a victory of love and power. The narrative of this chapter is a further advance in the proof that the unbelief of the Jews was aggravated by the greatness of the revelation. The issue of his sublime and culminating act of power, of his supreme and self-revealing work of transcendent tenderness and beauty, was a deeper and wilder passion of hatred. The evangelist completes his series of seven great miracles with one that in true and believing minds, evokes a new sense of the glory of God. This great last sign corresponds with the first (John it.) by being enacted amid the domestic and family life of a small and insignificant town, and also by express reference to the veritable manifestation involved in it of the δόξα Θεοῦ, on which we have frequently commented. Baur treated the narrative as an ideal composition, illustrating the great metaphysical utterance, "I am the Resurrection and the Life." Keim endeavored to reduce the whole narrative to a fiction, not so well contrived as some of the evangelist's tours de force. This is almost as arbitrary and offensive as M. Renan's endeavor (which held its place in numerous editions of his 'Vie de Jesus') to represent the miracle as a got-up scene, into which Christ, by a kind of Divine mensonge, allowed himself to be drawn. Subsequently, Renan has suggested that Mary and Martha told Jesus their persuasion that such a miracle would convince his enemies, and that he replied that his bitter foes would not believe him even if Lazarus were to rise from the grave; and that this speech was expanded by tradition into an actual event. This corresponds with what Weisse had suggested, that the story is an expansion of the Lord's conversation with the sisters at Bethany. Gfrorer ('Heiligthum und Wahrheit,' p. 311, Meyer) thought that it is the story of Nain over again in a developed form, and that Nain is equivalent to Bethany; and Schenkel has fancied that the parable of Luke 16. has been expanded into a narrative of genuine resurrection. Thorns has, in like manner, regarded it as the poetic expansion of the idea of the Christ as the Prince of life and Conqueror of death, and as based on the synoptic account of two resurrections, and on the parable of Lazarus and the rich man. These hypotheses are all incompatible with the simplicity of the account and with the apostolicity of the Gospel. Many attempts have been made to account for the silence of the synoptists concerning this narrative. Some writers, with Epiphanius, have said they feared, when their narratives were made public, to call such marked attention to the family of Bethany, lest they might have endangered their lives; but this is exceedingly improbable. Others have argued that this crowning miracle would not take such a conspicuous place in their less-carefully arranged records. It was only one of "many signs" wrought by our Lord with which they were familiar. Matthew (Matthew 9:18) and Mark (Mark 5:22) had already described the raising of Jairus's daughter from the bed of death, from what was believed by the onlookers to have been veritable dissolution; and Luke (Luke 7:11) had shown the Lord at the gates of Nain to have royally withstood the power of death, even when the corpse of a young man was being carried out to the burial. The narrative before us is not different in kind from these, though the prelude and the accompaniments of the miracle and its consequences are all wrought out with much dramatic force, while numerous touches, by-scenes, and references are introduced which give consummate interest to the whole. Another suggestion of moment is that it was not the purpose of the synoptists to detail the incidents of our Lord's ministry in Jerusalem. Let it not be forgotten that each of the evangelists records incident and discourse to which neither of the others had access. The peculiarities of Matthew and Luke are nearly as numerous as those of the Fourth Gospel. Why should not John bring forth facts from his memory which they had left untouched? (see Introduction, p. 96.). Verses 1-16. -

(1) The mystery and might of sacrificial love seen in the prelude of the miracle. Verse 1. - Now a certain (man) was sick, (named) Lazarus, of Bethany, of the village of Mary and her sister Martha. The certain man who was sick, Lazarus (or Eleazar) by name, was from Bethany, the village of Mary and her sister Martha. The two prepositions ἀπὸ and ἐκ generally denote procession from, but the latter implies closer and more intimate original association; they here are put in apposition, though there are passages where they are discriminated (Luke 2:4; Acts 23:34; R.T. of Revelation 9:18). The contention of Gresswell that ἀπὸ referred to present residence, and ἐκ to nativity, and that the κώμη was to be found in Galilee, is not sound (see John 12:21; John 19:38). Bethany is mentioned to distinguish it from "Bethany beyond Jordan," referred to in John 1:28 (see note). The town is now known as El Azirieh, and is about a mile and a half from Jerusalem, on the eastern slope of the Mount of Olives. Simonis interpreted the name to mean "house of depression," "valley-town" בֵּיתאּעֲנִיָּה (Lightfoot); Reland derives its name from בֵּית־הִינֵי, "house of dates" (see Matthew 21:17). It seems that palm branches could be then torn from the trees in the neighborhood. Arnold (Herzog., 'Enc.') derives its name from בֵּיתאּעֲנְיָּא (Aramaic), "house of the afflicted." The village has become well known in the circle of evangelic narrative from St. Luke's reference to Mary and Martha (Luke 10:38, etc.). Mary's name is probably mentioned first from the further record of her ecstatic love, which the other Gospels were diffusing through the world, and to which John makes an anticipatory reference. Her name had not been given before. In Matthew 26:13 and Mark 14:3 she was "a certain woman." John throws light on the ground of her gratitude. The efforts made by Bunyan, in his 'Jerusalem Sinner Saved,' and by Hengstenberg, to defend the pre-Reformation identification of "Mary" with the "Magdalene," and the Magdalene with the woman that was a sinner (cf. Luke 7:37 with Luke 8:2), rest on insufficient grounds. The identification of the two anointings with each other is without justification. All the circumstances are different - the time, the place, the obvious reason, the motive assigned by our Lord, the conversations which followed. If a woman who was a sinner had taken such a step, and this expression of her gratitude had been accepted by Jesus, Mary of Bethany found more ample reason for following her example (see Dr. Schaff's admirable and extended reply to Hengstenberg). B. Weiss acutely observes that this reference shows that in the circle for which the evangelist wrote Bethany was known as the home of the sisters, and Mary as the heroine of the anointing incident. Numerous other identifications, i.e. of Simon the Leper with Simon the Pharisee, Martha with Simon's wife, are precarious. Dean Plumptre's identification of Lazarus with the "rich young man" who is supposed to have given his all away to the poor, and who possessed nothing but a solitary garment; and his subsequent identification with the young man who fled away naked on the night of Christ's arrest, are specimens of ingenuity, but carry no conviction. The contrast between the ideas involved in the parable of Luke 16. and this narrative is so profound that we dismiss the hypothesis of the identity of the two Lazaruses. Strauss, Keim, and others deal with it as an expansion of the parable of the rich man and Lazarus, who is supposed actually to have been sent unto the people from the dead, but, in agreement with our Lord's prediction, winning no obedience. Vehement efforts are made in this and other ways to undo the commanding significance of the miracle. Bishop Wordsworth and Archdeacon Watkins are disposed to identify the Lazarus of the parable and the Lazarus of Bethany; the latter supposes the parable to have been delivered at the very time mentioned in Persea. Our Lord's statement, that the brothers of the rich man would not believe though one rose from the dead, was in some sense paralleled by the desire of the Jews to put Lazarus to death; but the reason given is that by reason of Lazarus "many of the Jews went away from them, and believed on Jesus" (John 12:11; cf. also John 11:45, "Many of the Jews, when they beheld what he did, believed on him").

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