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1. The facts of this chapter are a sufficient answer to the objection that there is no recommendation of friendship in the Bible. The Incarnate One Master and Model of man was a friend. Needing all the succours of our nature He sought and found those which friendship yields. Hence among His apostles there was an inner circle of three, and one of these especially "loved"; and among His general followers there was the family of Bethany.

2. It is delightful to think of Jesus there. It often happens that great men have some home where they may unbend, and where they need not be other than men, with the certainty of being loved. To Bethany Jesus betook Himself after the labours of the day, and there He felt at home.

3. Who would not like to have seen Him there? Home is the best sanctuary of the heart. It is an evil sign when it ceases to attract. We could have missed many scenes in Christ's life rather than this.

4. There were three dwellers in that house. I do not know that He would or could have found, apart from female society, what He wanted and craved. The greatest men have always a feminine element, and have always pleasure in female fellowship. The household which Jesus loved presents religious varieties —

I. IN ACTUAL EXISTENCE. We meet with them also in Luke 10:38-42 and John 12:1-13.

1. These passages bring before us three types of character. Martha and Mary answering to Peter and John. On each occasion Martha is in action; while Mary is hearkening, sitting still, or pouring out her affection in unselfish homage. Of Lazarus's works and acts we know nothing; but as Jesus loved him, we cannot imagine that there was nothing in him, or that what was in him was not good; and therefore conclude that it was of a kind which does not seek publicity. So we have here specimens of the three great departments of our nature — thought, feeling and action. They all loved Jesus after a natural manner, and Jesus loved them all and gave their characteristics immortal honour.

2. Men are naturally different in soul as in flesh. Had not man sinned we have no reason to suppose it would have been otherwise. There is endless variety in nature. There is difference in the Church. As man is not made alike, so he is not remade alike. This is true also of our minor parts and separate powers; not only of thoughts, but kinds of thinking, so of emotions and actions. Why not then in religion? In the case before us, in their quiet common life the presence of Jesus brings out their characteristic qualities, and so it does in their great woe and social feast.

II. AS MANIFESTED IN CONNECTION WITH CHRIST.

1. The practical in Martha honours Jesus. It has been a question whether the world is more indebted to men of action or of thought. Both are best, and both are necessary. Strong coupling chains are as needful as good engines, and "the eye cannot say to the hand, I have no need of thee." Martha was the hand. Christ needed refreshment and she prepared it. I fancy her the bustling housewife, of robust health and good spirits, clear, but not deep in mind; warm-hearted, but not profound in feeling; ready to help, but judging help by coarser tests; honestly wishful for Mary's help, but not displeased to have it known that she was doing alone; a woman who had no idea of letting the "grass grow under her feet," and could express a bit of her mind. There are people of this sort in the Church: men of practical genius and active habits. I have known some never cool but when in hot water, and who never slept but as a top — on the spin. Like Martha, they "serve" and feed the body. They are the sappers and miners of the army, the Levites of the congregation. Let none usurp their office, and let them not themselves neglect it. But Martha warns them against two dangers —

(1) Of putting external activity in the place of the heart and essence of religion.

(2) Of depreciating and interfering with the fitting and, it may be, better sphere of others. "One thing is needful," which in the fuss and flurry of such spirits is liable to be forgotten, and which alone can make their labour of any value.

2. Mary represents the quiet, tender, sentimental disciples. Gentle, retiring, with a deep power of emotion, she preferred listening to labouring, privacy to publicity, worship to work, while yet her heart could well up on occasions in acts of unwonted love that would never have entered into Mary's brains. There are Marys still, and they are not always feminine; as the Marthas are also often masculine; persons in whom the heart is the head. They are not good at general action, and are more remarkable for the fervour than the efficiency of their labours. As a rule their conception of ends is too high, and their conception of means too low. They work by impulse, and then they do more than others or nothing. They contribute to the gracefulness of religion, which requires "whatsoever things are lovely." They add taste to its talents. Marthas supply the business-like prose, Marys the poetry of religion. Marthas rear the needful things in the garden of the Lord. Marys cultivate its flowers. Marthas "serve" the meals of the household of faith, Marys bring the costly spikenard. But this temperament is preeminently the temperament of devotion. The prayers of some speed the toil of others, returning like the rain, and blessing other scenes than those from which they rose. The Marthas little think, when in the full swing of their engagements, how much of their security and success is due to the prayers of the Marys.

3. Lazarus is a type of the more reflective, recipient, passive class. Had he been a man of much speech or action something of his as well as something about him would have been preserved. He had a heart open to Christ's influence, pondered His discourse and deeds, and enjoyed a feast of wisdom and love while many were only being fed. There are such men still; they know more than they say, and feel more than they know. They are too sensitive for the rude friction of common life, and their retiring ways prevent their being appreciated or understood. They on whom Christ works may honour Him as well as those by whom He works.

III. HOW CHRIST TREATED THESE VARIETIES.

1. He recognized and honoured them. He sat at Martha's table; He proclaimed His pleasure in Mary's offering; and on Lazarus He wrought His most wondrous work. Special qualities, even when in excess, He did not reject. He looked at the motive. Whatever may be our native characteristics, love to Jesus will make them acceptable, and without that they will be an offence.

2. He guards them. When Martha would intrude on Mary's sphere, He forbad her. And when the apostles censured Mary's offering He reproved them. And still He looks with no kindly eye on those who are impatient of their brethren's different excellences. There is a bigotry of character as well as of creed. On the other hand, there is a tendency in some to despond when conscious of the want of qualities which others exhibit. But you are called to be yourselves and to cultivate your own gifts. If you try to imitate others, you will spoil yourselves and caricature them.

3. He controls them. He gently chastened Martha's anxious mind though He approved of Mary's apparently wasteful offering; as much as to say — "If there be any extravagance let it be in honouring Me." Martha's activity was in danger of becoming worldliness; but Mary might go a great length in her affection without equal peril of losing her soul. The world reserves its praise for the devotees of Mammon, and the world is wrong.

(A. J. Morris.)

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KJV: Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

WEB: Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha.