The idea of some, that sending a message to Christ was a mark of weak faith in the two sisters, as if it showed doubt of Christ's omniscience, is absurd. At this rate we might never pray, and might say there is no need, because God knows all !
The word " behold " seems either to indicate something " sud- den " in the illness of Lazarus, like Mark ii. 21, and to be used adverbially; or else we must take it as an imperative verb. " Behold a case of great affliction : look upon it and see : he whom Thou lovest is sick." This would be like Hezekiah's prayer: " Open Thine eyes and see." (2 Kings xix. 16.) We can hardly suppose that such disciples as Martha and Mary would think it a strange or surprising thing that a disciple of Christ should be ill; yet it is possible they did. However, Theophylact and Ferus suppose that "Behold" implies a degree of wonder and surprise.
Rupertus remarks, on the message containing no request: " To a loving Mend it was quite enough to announce the fact that Lazarus was sick." Affectionate friends are not verbose or lengthy in descriptions.
Brentius remarks that the message is like all true prayer : it does not consist in much speaking, and fine long sentences.
Musculus and Chemnitius both remark, that when a man's child falls into a well or pit, it is enough to tell a loving father the simple fact, in the shortest manner possible, without dwell' ing on it verbosely and rhetorically.
Bollock observes how useful it is to have praying sisters.
Let us note that Christ's friends may be sick and ill, just like other people. It is no proof that they are not beloved, and specially preserved and cared for by God. " Whom the Lord loveth He chasteneth." The purest gold is most in the fire ; the most useful tools are oftenest ground. Epaphroditus and Tim- othy were both of weak health, and Paul could not prevent it.
4. — [When Jesus heard that, he said.'] This verse seems to contain the reply which our Lord gave to the messenger. It was to him probably, though in the hearing of all His disciples, that He addressed the words which follow. It is as though He said, " Go, return to thy mistress and say as follows."
[This sickness is not unto death, etc.'] The meaning of this sentence must evidently be taken with qualification. Our Lord did not mean that Lazarus would not in any sense die. It is as though He said, " The end of this sickness is not Lazarus' death and entire removal from this world, but generally the glory of God, and specially the glorifying of Me, His Son, which will be effected by my raising him again." Death's temporary victory over us is not complete till our bodies perish and re- turn to dust. This was not allowed in the case of Lazarus, and hence death had not full dominion over him, though he ceased to breathe and became unconscious.