"Now Jesus loved Martha, and her sister, and Lazarus."--_v._ 5.

"Jesus ... said, ... Lazarus is dead."--_v._ 14.

"Jesus wept."--_v._ 35.

"He cried with a loud voice, Lazarus, come forth. He that was dead came forth."--_vs._ 43, 44.

"As he (John) gives us so much more than the synoptists about the family at Bethany, we may infer that he was a more intimate friend of Lazarus and his sisters."--_A. Plummer, D.D._

In four sentences Luke draws an unfinished picture of a family group, whose memory has become especially precious because of what John has added to it. His probable familiarity with the family made this possible. No wonder if he felt that the original picture must be enlarged and retouched. The place where that family lived had become to him too sacred a spot to be called simply "a certain village." Martha was more than "a certain woman," who though hospitable, was distracted in her housekeeping. Mary was fairer than Luke had painted her. John had seen her do more than sit at Jesus' feet. He manifestly felt that the resurrection of Lazarus was too great an event to be omitted from the gospel story, as it was by the other Evangelists who, when they wrote, might have endangered the life of Him whom the Jews sought to destroy. John's heart demanded a stronger tribute to Mary than Matthew or Mark had given. Let him be our guide to the blessed home. With his eyes let us see Jesus' relation to it, and with his ears listen to the Master's words there spoken.

[Ill.u.s.tration: BETHANY _Old Engraving_ Page 120]

As he opens the door we see a family of wealth, refinement, hospitality and affection. Its members are of kindred spirit with him: and so would be attracted to him, and he to them. But there was a special bond of union. "Now Jesus loved Martha and her sister and Lazarus." Such is the tender pa.s.sing remark of John who elsewhere calls himself "the disciple whom Jesus loved." These four form a group of special objects of Christ's affection. They ardently loved Him. We may suppose that John's relation to the family of Bethany was closer than that of any other disciple. This fitted him to make us familiar with their characters, and many incidents of their home.

John was with Jesus in Bethany in Peraea, when there came the sad, brief, confiding message from Mary and Martha, "Lord, behold, he whom Thou lovest is sick." Doubtless it touched the heart of the apostle as well as that of his Master, whose response he records: "This sickness is not unto death, but for the glory of G.o.d, that the Son of G.o.d may be glorified thereby." We are reminded of John's own words concerning the change of water into wine: "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory."

Jesus' plan for Lazarus included a delay of two days in Bethany of Peraea. Meanwhile His heart went out toward Bethany in Judaea. So did John's. But, though Jesus tarried, it can be said, as on another occasion, "He Himself knew what He would do." While John was wondering, waiting and watching, perhaps he remembered how the n.o.bleman's son was healed in Capernaum when Jesus was in Cana, and thought it possible that the messenger would be told to say to the sisters, "Thy brother liveth."

When at last Jesus proposed to His disciples that they all go to Judaea, John's love may have contended for a moment with fear, as they protested, because of danger from His enemies: but it was for a moment only. When Jesus said, "Let us go unto him," we almost wonder that it was not John the loving, nor Peter the bold, but Thomas the sometimes unready, that said concerning Jesus, "Let us also go that we may die with Him." But we imagine that John was the readiest to go, and kept the closest to his Master in the pathway to Bethany in Judaea.

"Our friend Lazarus sleepeth," said Jesus. Though all of the disciples were thus addressed, we think of John as especially including Jesus and himself in that word "our," because of the nearness of their relation to the afflicted family. And then that other word "sleepeth"--it must have carried him, as well as James and Peter, back to the home of Jairus, where they heard the same voice to which they were now listening say, "The child is not dead but sleepeth."

We almost wonder that the three did not turn to their fellow-disciples and say that "Jesus had spoken of the _death_ of Lazarus," while "they thought that He spake of taking rest in sleep." But evidently not so; and when Jesus "said unto them plainly, Lazarus is dead," doubtless John was the saddest of them all, because of his special interest in him. The full record--the only one of what transpired in that sad, joyful home--shows how closely John watched every movement of Jesus and the sisters, and how carefully he noted what they said. We may give credit to his memory, even with the aid which he says was promised the disciples in their remembrance. He notes the coming of Martha to meet Jesus, while "Mary sat still in the house;" Martha's plaintive cry, "Lord, if Thou hadst been here, my brother had not died;" the conversation between her and Jesus concerning the resurrection; the sudden change from it to His asking for Mary; Martha's return to the house and whispering in her sister's ear, "The Master is come and calleth for thee;" the hurried obedience to the call--all these incidents are recorded by John with the particularity and vividness of an eyewitness.

It appears as if Jesus would not perform the intended miracle until the arrival of Mary. John's account of their meeting is full of pathos. He watches her coming, notices the moment she catches sight of Him through her tears, and her first act of falling down at His feet, and her repet.i.tion of Martha's cry, "Lord, if thou hadst been here my brother had not died." He looks into the faces of both as "Jesus sees her weeping." He contrasts Mary's real and deep sorrow with the outward and heartless outcries of pretended grief, at which Jesus "groans in spirit," because a seeming mockery in the presence of His loving friend.

John measures the depth of the Lord's "troubled" spirit by His outward movements. He opens to us His heart of hearts in the brief, tender record, "Jesus wept." Where in the whole story of His life do we gain a keener sense of His humanity, especially His tenderness and sympathy.

What a revelation we would have missed if John had been silent, but the emotion of His own heart had been too deep to allow any such omission.

"Jesus wept." As Professor Austin Phelps declares, "The shortest verse in the Bible is crowded with suggestions."

While John is our guide to the tomb of Lazarus, and more than that, the sincere mourner with the afflicted sisters, he is yet more the disciple of Jesus, receiving new and lasting impressions of divine truth and of his Master, which are embodied in his story.

John recorded seven miracles of our Lord. The first was that of turning water into wine. The last was the raising of Lazarus. In both of them He points us to the same glorious purpose. He says that in the first, Christ "manifested forth His glory," and that the second was "for the glory of G.o.d, that the Son of G.o.d might be glorified thereby." And now standing with Martha by the yet unopened tomb, John hears their Lord remind her of His a.s.surance that if she believed, she "should see the glory of G.o.d." That hour had come. The Lord had commanded, "Take ye away the stone." John was most attentive to every act of the pa.s.sing scene.

His eyes glanced from the stone to his Lord. As soon as the command concerning it was obeyed Jesus lifted His eyes upward, and said, "Father"--calling upon Him with whom He was to be glorified.

John had stood at the bedside of the only daughter of Jairus, and heard the command, "Damsel, I say unto thee, Arise." By the bier of the widow's only son he had probably heard that other, "Young man, I say unto thee, Arise." And now standing by the open door of the tomb of the only brother, was He not listening for a like command? He had not long to wait. The prayer of his Lord was ended. The tone of prayer was changed to that of command. "He cried with a loud voice, Lazarus come forth. And he that was dead came forth." John describes his appearance.

He was "bound hand and foot with grave clothes, and his face was bound about with a napkin." When Jesus saith unto them, "Loose him and let him go"--away from the excitement and curiosity of the heartless mourners--who was so ready as John to obey the command, while welcoming his friend back to life? Who could so fittingly escort him from the darkened tomb to the relighted home, with the sisters still weeping--but for joy.

In John's old age when he recalled this resurrection scene, he seems to have had a special memory of the younger sister's sorrow. He speaks of the "Jews which came to Mary" in the hour of her sadness.

But His memory of that resurrection day was tinged with gloom. He traced back, from the cross on Calvary to the tomb in Bethany, the way by which his Lord had been led by His enemies. "From that day forth they took counsel together for to put Him to death."

[Ill.u.s.tration: THE RESURRECTION OF LAZARUS _Old Engraving_ Page 126]

It is tradition, not John, which tells us concerning Lazarus that the first question which he asked Christ after He was restored to life was whether He must die again; and that being told that he must, he was never more seen to smile. But John, better than tradition, tells of another scene in which we imagine his smiles were not restrained. To it let us turn.

_CHAPTER XIX_

_John's Memorial of Mary_

"When Jesus was in Bethany, ... there came unto Him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as He sat at meat."--_Matt._ xxvi. 6, 7.

"Verily I say unto you, wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her."--_Matt._ xxvi. 13.

"It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair."--_John_ xi. 2.

"There is something touchingly fraternal in the momentary pleasure which He (Christ) appears to have taken in the gift of the alabaster box."--_Austin Phelps._

"Her eyes are homes of silent prayer, Nor other thought her mind admits But, he was dead, and there he sits, And He that brought him back is there.

"Then one deep love doth supersede All other, when her ardent gaze Rose from the living brother's face, And rests upon the life indeed."

--_Tennyson._

That is an impressive picture drawn by Saints Matthew and Mark, of a scene in Bethany, where an unnamed woman brought a flask of ointment which she poured on the head of Jesus, thus exciting murmuring and indignation against her, who was defended by Him, with a.s.surance of perpetual remembrance of her deed.

Yet a comparison of the accounts of these two Evangelists with the story given by John, suggest the thought that he was not satisfied with the picture. His remembrance of the things that happened before and after that scene, his friendship for the family of Bethany, his understanding of the Master's feelings and thoughts, his sense of justice to himself and to his fellow-disciples, the omission of an important figure in the grouping, and especially his tender sympathy for the unnamed heroine of the story--these things demanded in his mind additions and re-touchings to make the picture complete.

Let us imagine ourselves before him while he is reading the ma.n.u.scripts of Matthew and Mark, long after they were written. He tells us of incidents, unmentioned by them, that enlarge and make clearer our view of the scene. We note the impressions we may suppose were made on him at the time of the event, and were still fresh in his old age when he tells the story.

"I remember distinctly"--so he might say--"this scene in Bethany, both what these two writers report, and what they do not. The hour was drawing near when my Lord must die. So He had told me; but somehow I did not understand that this must be. It seems strange to me now that I did not, as well as one of my friends did, who realized the nearness of the sad hour. I had arrived with Him at Bethany 'where Lazarus was which had been dead, whom He raised from the dead.' It was a great joy to meet again the friend whom I had welcomed from the tomb."

It is true, as here written by Mark, that Jesus "sat at meat." But this does not tell the whole story. The people of Bethany wished to unite in doing Him honor: "So they made Him a supper there." It was fitting that it should be "in the house of Simon" whom Jesus had healed from leprosy, and who was probably a relative or special friend of the family loved by Jesus. I wonder that their names do not appear in the story given by these two Evangelists: I could not forget them. I remember how "Martha served" at the table, as if in her own home, seeming more of a hostess than a guest; and how "Lazarus was one of them that sat at the table with Him" who had bid him rise from the tomb; and how Mary showed her grat.i.tude for her brother's restoration, and love for his Restorer. To me that supper loses half its interest without the mention of these names, so suggestive of near relation to the Lord. Here I read, "There came unto Him a woman." That is indeed true; but I find no hint of who this unknown woman was. Could Matthew probably present, have forgotten it? Had Mark absent, never been told?

Matthew says she had "an alabaster cruse of precious ointment," which Mark explains was "spikenard very costly." This also is truly said, for I learned that "Mary ... took a _pound_ of ointment of spikenard very precious." This she could well afford. Some have suggested that perhaps, like oriental girls of fashion, she had bought it in her pride, but after coming under the influence of Jesus, had left it unused. But I am more inclined to believe she intended it from the first as an expression of overflowing love.

Mark says "she broke the cruse." I remember, as she crushed the neck of it, all eyes were turned upon her, watching her movements. Lazarus, reclining at the table, gazed upon her with brotherly interest; and Martha, moving around it glanced at her with sisterly affection. There was one man whose expression was something more than curiosity. In it there was a shade of displeasure.

These two Evangelists tell that Mary "poured the ointment upon" and "over" the "head" of Jesus. This was a common custom in rendering honor and adoration. But it did not satisfy Mary, if the Lord could only say with David, "Thou anointest my _head_." Her anointing was so profuse that He could say,--as Matthew testifies that He did--"She poured this ointment upon My body." But I would testify to another act, fuller yet of meaning. She "anointed the _feet_ of Jesus." This meant far more than the washing of feet, as an humble act of hospitality and honor. It was an unusual act of adoration. I saw bathed in spikenard what I have since seen bathed in blood. But that was not all. Making of her long tresses a fine but unwoven towel, "she wiped His feet with her hair"; kneeling in devotion where she had loved to sit in learning.

I noticed the glowing rapture in her face, and an occasional glance into that of her Lord, unmindful of the presence of all others, while He looked kindly upon her. It was then that I discovered that "the house was filled with the odor of the ointment." But, alas, not so with the perfume of her deed. "There were some that had indignation among themselves, ... and they murmured against her": so says Mark. "When the disciples" saw Mary's deed "they had indignation": so says Matthew. It is true that signs of dissatisfaction came from the group of the disciples, but it is the voice of one of them that has ever since rung in my ears, to whom "the unworthy grumbling should be a.s.signed." In justice to the disciples he should not be unnamed. Mary was still in the act of her devotion to Jesus. "But Judas Iscariot, one of His disciples, which should betray Him, saith, 'Why was not this ointment sold for three hundred pence, and given to the poor?' This he said, not because he cared for the poor"--not he--"but because he was a thief and, having the bag, took away what was put therein." He it was who from the first showed displeasure at Mary's act. His words were both an exclamation and a question, a sort of soliloquy, and yet addressed to anybody who might hear and answer: but they needed no answer. It was too late to gather up the ointment already used, and sell it for the poor or for any other purpose. But Judas' purpose I well understand. I see through his hypocrisy now more clearly than I did then.

[Ill.u.s.tration: TRIUMPHAL ENTRY INTO JERUSALEM _Gustave Dore_ Page 138]

With the sharp, reproving voice of Judas, Mary glanced into his angry face. This would have filled her with terror had she not immediately looked into that of Jesus beaming upon her. One hand of His was over her, as if in protection and benediction, while the other waved in a reproving gesture. As I read how He answered the question of Judas with another, "Why trouble ye her?" and then commanded, "Let her alone"; and then declared, "She hath wrought a good work upon me," I recall the changing expressions of His face, and His tones of indignation and affection.

I was startled by the reason He gave for letting her alone,--that she might preserve what remained of the ointment, not for the poor, but to be used for His burial, near at hand.

She it was of whom I have spoken who understood better than I or any of my fellow-apostles, that our Lord's life was nearing its end.

I find here in the records of Matthew and Mark the a.s.surance of the Lord concerning the unnamed woman of whom they have written. It is this, "Verily I say unto you, 'Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.' Let it be known that this woman was Mary of Bethany, then at Jesus' feet. Henceforth let her name be linked with her deed."

Thus ends the words we have imagined St. John might have spoken with the Gospels of Matthew and Mark in his hand. The additions to their story are suggested by his own Gospel. He has drawn a beautiful picture of Mary, in brighter colors and more delicate shades than has any other. To him artists are chiefly indebted for their ideas of her. His own character was so completely in harmony with hers that he understood what his fellows did not. By them she was misjudged and condemned; he saw and admired the sweetness of her spirit, and the purity and n.o.bleness of her motive. Upon the monument reared by other Evangelists, he inserted her name. In her he saw a reflection of her Lord and his. His memory and his record alone secured for her in particular the fulfilment of the Lord's prophecy concerning the remembrance of her deed. Every Christian home in the whole world has been, or will be, filled with the spiritual fragrance of her offering. But the prophecy is more than fulfilled. That which she hath done is not only "_spoken of_," for in many a home inspired by her spirit, her name has been given as a memorial of her whom John distinguished from all others as "that Mary which anointed the Lord with ointment and wiped His feet with her hair." It was of Mary that Jesus said, "She hath done what she could."