Verses 38-42. - The sisters of Bethany. The following points are noticeable. A close intimacy evidently existed between the brother and his two sisters and Jesus. They evidently were prominent friends of the Master, and during the years of the public ministry were on many occasions associated with Jesus of Nazareth, and yet a singular reticence evidently existed on the part of the writers of the first three Gospels in respect of the brother and sisters. His name is never mentioned by them. Here, for instance, Bethany is simply alluded to as "a certain village." There was some reason, no doubt, why the three synoptical evangelists exercised this reticence. We have before explained that these Gospels more or less represent the "texts," so to speak, upon which the first preachers of the religion of Jesus based their sermons and instructions. The long recital of John 11. gives us the clue. For the disciples of Jesus publicly to call attention in their sermons and addresses to Lazarus, on whom the Master's greatest miracle had been worked, would have no doubt called down a ceaseless, restless hostility on the Bethany household; for it must be remembered that for years after the Resurrection the deadly enemies of Jesus and his followers were supreme in Jerusalem and the neighbourhood. There were reasons, no doubt, now unknown to us, which rendered it important to the welfare of the early Church that the Bethany family should remain undisturbed and in comparative privacy. The peculiar and unique position of Lazarus. During those four days what had he seen and heard? Much curiosity, no doubt, existed to question the risen one:what fierce hostility, what morbid useless speculation, might not have been easily aroused? St. John's Gospel was not written for long years after the event. It probably represents no public preaching, rather a private and esoteric teaching. The home of St. John, too, for years prior to putting forth his Gospel, was far distant from Jerusalem. Probably Jerusalem had ceased to exist as a city and the Jews as a nation well-nigh a quarter of a century before St. John's writing was given to the Church. There were no reasons then for any silence. Jerusalem and Bethany were a heap of ruins. Lazarus and his sisters and well-nigh all their friends had probably then been long in the presence of the loved or hated Master. Verse 38. - Now it came to pass, as they went, that he entered into a certain village. The scene here related took place, no doubt, at Bethany, and, most probably, during that short visit to Jerusalem, at the Feast of Dedication, in the month of that December which preceded the Passover "of the Crucifixion." This visit to Jerusalem, as has been suggested above, was made in the course of that solemn progress the account of which fills up the long section of St. Luke's Gospel, beginning at Luke 9:51. The characters of the sisters here mentioned exactly correspond, as do their names, with the well-known Bethany family of that Lazarus for whom the great miracle, related at length by St. John, was worked. There are several mentions of this family in the synoptical Gospels, besides the long and important notice in St. John. A certain woman named Martha. The name is rather Aramaic than pure Hebrew. It is equivalent to the Greek Kyria, and signifies "lady." It has been suggested that the Second Epistle of St. John was addressed to this Martha. It was written, we know, to the elect kyria, or "lady" (2 John 1). Various identifications, more or less probable, have been attempted in the persons of the Bethany family. Martha has been supposed to be identical with the wife of Simon the leper (Matthew 26:6; Mark 14:3). One hypothesis identifies Lazarus with the "young ruler" whom Jesus loved (see Dean Plumptre, in Bishop Ellicott's Commentary); another, with the saintly Rabbi Eliezer (or Lazarus) of the Talmud. These are, however, little more than ingenious, though perhaps not quite baseless, fancies.