Let it be noted that the Greek word here rendered " loved,'* is not the same that is rendered " lovest," in the 3d verse. The word describing the love of Jesus to the three in this verse is a word expressing a high, deep, excellent, and noble affec- tion. It is the same as Mark x. 21, and John iii. 16. — The word used in the message of the sisters is a lower word, such as is used to describe the affection between a parent and child, or husband and wife. It is the word used for "kiss" in Matt. xxvi. 48; Markxiv. 44; and Luke xxii. 47. It is very noticeable that this word is carefully avoided here, when the two sisters are mentioned. The Holy Ghost inspired John to abstain even from the appearance of evil. What a lesson this ought to be to us!
Let it be noted that we see here an example of the broad dis- tinction that ought to be drawn between Christ's general love of compassion which He feels towards all mankind, and His special love of election which He feels towards His own mem- bers. He loved all sinners to whom He came to preach the Gos- pel, and He wept over unbelieving Jerusalem. But He specially loved those who believed on Him.
,— [When he had heard therefore, etc.~] It is impossible not to re- mark an intentional and most instructive connection between this verse and the preceding one. Our Lord loved the family of Bethany, all three of them ; and yet when He heard Lazarus was sick, instead of hastening at once to Bethany to heal him, He quietly remained at Bethabara for two days, without moving.
We cannot doubt that this delay was intentional and of pur pose, and it throws immense light on many of God's providen- tial dealings with His people. We know that the delay caused immense mental pain and suffering to Martha and Mary, and obliged Lazarus to go through all the agony of death, and the sorrow of parting. We can easily imagine the grief and sus- pense and perplexity in which the household at Bethany must have been kept for four days, when their loving Master did not appear; and we know that our Lord could have prevented it all, but did not. But we know also that if He had at once hurried to Bethany and healed Lazarus, or spoken a word from a dis- tance at Bethabara and commanded his healing, as in John iv. 50, the mighty miracle of raising him would never have been wrought, and the wonderful sayings of Bethany would never have been spoken. In short the pain of a few was permitted for the benefit of the whole Church of Christ.
We have here the simplest and best account of the permission of evil and suffering. God could prevent it. God does not love to make his creatures suffer. But God sees there are lessons which mankind could not learn unless evil was permitted; therefore God permits it. The suffering of some tends to the good of many. "He that believech shall not make haste." We shall see at the last day that all was well done. Even the delays and long intervals which puzzle us in God's dealings, are 11
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