John 11:31

KJV

The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

KJV (with Strong's)

The Jews {G2453} then {G3767} which {G3588} were {G5607} with {G3326} her {G846} in {G1722} the house {G3614}, and {G2532} comforted {G3888} her {G846}, when they saw {G1492} Mary {G3137}, that {G3754} she rose up {G450} hastily {G5030} and {G2532} went out {G1831}, followed {G190} her {G846}, saying {G3004},{G3754} She goeth {G5217} unto {G1519} the grave {G3419} to {G2443} weep {G2799} there {G1563}.

Complete Jewish Bible

so when the Judeans who had been with Miryam in the house comforting her saw her get up quickly and go out, they followed her, thinking she was going to the tomb to mourn there.

Berean Standard Bible

When the Jews who were in the house consoling Mary saw how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.

American Standard Version

The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.

Commentary

### SUMMARY
John 11:31 vividly captures the immediate aftermath of Mary's departure from her home in Bethany, where she was being comforted by Jewish mourners following the death of her brother Lazarus. Upon seeing Mary rise abruptly and leave, these sympathetic companions, assuming she was going to the tomb to continue her lamentations, followed her out of concern and a desire to continue offering support in her profound grief. This moment sets the stage for a pivotal encounter between Mary and Jesus, laden with both human sorrow and divine revelation.

### CONTEXT
* **Literary Context:** This verse is situated within the deeply moving narrative of Lazarus's death and resurrection in [John 11](/john/11 "John 11 - The Resurrection of Lazarus"). Preceding this, Jesus had purposefully delayed His arrival, allowing Lazarus to die and be buried for four days ([John 11:6-7](/john/11-6-7 "Jesus Delays His Arrival")). Martha, Lazarus's other sister, had already met Jesus, expressing her faith and receiving Jesus' profound declaration, "I am the resurrection and the life" ([John 11:21-27](/john/11-21-27 "Jesus, the Resurrection and the Life")). Mary, in her turn, is summoned by Martha with the private message, "The Teacher is here and is calling for you" ([John 11:28](/john/11-28 "Martha Summons Mary")). Verse 31 directly follows Mary's swift response to this summons, highlighting the communal aspect of mourning before the miraculous intervention.
* **Historical & Cultural Context:** In first-century Jewish culture, mourning rituals were highly formalized and communal, often lasting for seven days, with the most intense period being the first three days. Friends, family, and sometimes professional mourners would gather in the home of the deceased to offer comfort (known as *nichum aveilim*). The presence of "Jews" (G2453, *Ioudaîos*) in the house, comforting Mary, signifies this deeply ingrained social custom of communal grieving and solidarity. Their assumption that Mary was going to the grave to weep was entirely consistent with their cultural understanding of grief and the places where it was expressed most intensely.
* **Key Themes:** This verse contributes to several key themes within [John's Gospel](/john "The Gospel According to John"). It underscores the **reality of human grief and sorrow** in the face of death, even for those who believe in Jesus' power. The communal support offered by the mourners highlights the theme of **human empathy and compassion**, a natural response to suffering that contrasts with, yet also prepares the way for, divine intervention. Most significantly, the verse establishes a profound **dramatic irony**, as the mourners' human understanding of Mary's actions (going to weep at the grave) stands in stark contrast to the divine reality known to the reader (Mary is going to meet Jesus, the source of life, as revealed in [John 11:25](/john/11-25 "Jesus Declares Himself the Resurrection and the Life")). This irony amplifies the impending miracle, emphasizing Jesus' unique authority over death.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **saw (Greek, _eídō'_):** G1492, a primary verb meaning "to see (literally or figuratively); by implication, (in the perfect tense only) to know." In this context, it signifies the mourners' literal perception of Mary's sudden movement, leading them to an immediate, though incorrect, conclusion about her destination. Their seeing is limited to the physical act, not the spiritual reality.
* **followed (Greek, _akolouthéō'_):** G190, from A (as a particle of union) and (a road); properly, "to be in the same way with, i.e. to accompany (specially, as a disciple)." Here, it describes the physical act of the mourners accompanying Mary, driven by their concern and cultural obligation to support the grieving. It paints a picture of their close proximity and shared journey, albeit with different understandings of the purpose of that journey.
* **weep (Greek, _klaíō'_):** G2799, of uncertain affinity; "to sob, i.e. wail aloud (whereas 1145 is rather to cry silently)." This word captures the intense, audible expression of grief. The mourners' assumption that Mary was going to the grave to "weep" indicates their expectation of a continued, public, and profound display of sorrow, consistent with the emotional intensity of mourning in their culture.

#### Verse Breakdown
* **"The Jews then which were with her in the house, and comforted her":** This clause establishes the setting and the characters. The "Jews" are the assembled mourners, relatives, and friends who have come to Mary's home in Bethany. Their purpose is explicitly stated: they were "comforting" Mary, engaging in the customary acts of consolation for the bereaved. This highlights the communal nature of grief and the social support system in place.
* **"when they saw Mary, that she rose up hastily and went out":** This describes the pivotal action that draws the mourners' attention. Mary's sudden and rapid departure ("hastily") from the house is unexpected and prompts their immediate reaction. Her swiftness underscores her urgent desire to meet Jesus, contrasting with the slow, measured pace typically associated with profound grief.
* **"followed her, saying, She goeth unto the grave to weep there":** This final clause reveals the mourners' interpretation of Mary's actions. Their following is an act of continued solidarity and concern, but their spoken assumption reveals their limited understanding. They believe Mary is merely continuing her lamentations at Lazarus's tomb, unaware of the divine appointment that awaits her and the miraculous event about to unfold. This statement sets up the powerful dramatic irony of the passage.

#### Literary Devices
The primary literary device at play in [John 11:31](/john/11-31 "John 11:31 - Mary's Departure and the Mourners' Misconception") is **Dramatic Irony**. The audience is privy to information that the characters within the narrative (the comforting Jews) do not possess. We know from [John 11:28](/john/11-28 "Martha Summons Mary to Jesus") that Mary has been secretly summoned by Martha to meet Jesus, the "Resurrection and the Life" ([John 11:25](/john/11-25 "Jesus Declares Himself the Resurrection and the Life")). The mourners, however, interpret Mary's hasty departure through the lens of their cultural understanding of grief, assuming she is merely going to the grave to continue her weeping. This creates a powerful tension between their limited human perspective and the profound divine reality about to be unveiled. The irony heightens the anticipation of the miracle and emphasizes Jesus' unique power over death, which will soon shatter the mourners' conventional understanding of sorrow and loss.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 11:31 underscores the profound human experience of grief and the natural inclination to seek comfort and companionship in sorrow, while simultaneously setting the stage for a divine intervention that transcends human understanding. The mourners' compassionate act of following Mary, though based on a misapprehension, highlights the universal need for solidarity in suffering. Theologically, this scene emphasizes Jesus' willingness to meet humanity in its deepest pain, not just with words of comfort, but with transformative power. It foreshadows the ultimate triumph of life over death, a central theme of John's Gospel, by contrasting the natural response to death (weeping at the grave) with the supernatural reality of Christ's life-giving presence.

* [Romans 12:15](/romans/12-15 "Romans 12:15 - Weep with Those Who Weep")
* [2 Corinthians 1:3-4](/2_corinthians/1-3-4 "2 Corinthians 1:3-4 - God of All Comfort")
* [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus Our Sympathetic High Priest")

### REFLECTION AND APPLICATION
This passage offers a poignant reminder of the universality of grief and the vital role of compassionate presence in times of sorrow. Just as the Jewish mourners accompanied Mary, we are called to "weep with those who weep" ([Romans 12:15](/romans/12-15 "Romans 12:15 - Weep with Those Who Weep")), offering genuine comfort and support to those who are hurting. Mary's swift and urgent response to Jesus' call, even amidst her profound sorrow, serves as a powerful example for us. In our moments of deepest pain, confusion, or despair, our immediate instinct should be to turn to Christ, who alone possesses the power to transform our mourning into dancing ([Psalm 30:11](/psalm/30-11 "Psalm 30:11 - Turning Mourning into Dancing")). The dramatic irony in the text also challenges us to consider our own limited perspectives; often, what appears to be a journey into deeper sorrow (like going to a grave) is, in God's sovereign plan, a path leading directly to a revelation of His life-giving power and glory. We are invited to trust that even in our darkest valleys, Christ is present, ready to bring light and hope beyond our comprehension.

#### Questions for Reflection
* **How does the communal aspect of mourning described in this verse resonate with or differ from modern practices of grief and support?**
* **In what ways do we, like the mourners, sometimes misinterpret or fail to see God's greater purpose in difficult situations?**
* **What does Mary's "hasty" response to Jesus' call teach us about our own readiness to seek Him in times of crisis?**
* **How can we better offer Christ-centered comfort to those who are grieving, moving beyond mere sympathy to point them toward the hope found in Jesus?**

### FAQ

**Why did the Jews follow Mary to the grave?**

Answer: The Jews followed Mary out of a deeply ingrained cultural practice of communal mourning and compassion. In first-century Jewish society, it was customary for friends and relatives to gather at the home of the bereaved to offer comfort and support, often for an extended period. When Mary rose "hastily" and went out, they assumed she was going to Lazarus's tomb to continue her lamentations, a common expression of grief. Their act of following was therefore an act of solidarity and continued comfort, demonstrating their concern for her in her profound sorrow, even though they were unaware she was actually going to meet Jesus, the "Resurrection and the Life" ([John 11:25](/john/11-25 "Jesus Declares Himself the Resurrection and the Life")).

### CHRIST-CENTERED FULFILLMENT
John 11:31, though seemingly a simple narrative detail, is profoundly Christ-centered in its implications. The mourners' assumption that Mary was going to the grave to weep highlights the natural human response to death—a response of sorrow, finality, and despair. However, Mary's true destination was not merely a place of weeping, but an encounter with Jesus, the one who embodies the ultimate triumph over death. This scene foreshadows the greater reality that in Christ, the grave is not the final destination. His own resurrection from the dead ([Matthew 28:6](/matthew/28-6 "Matthew 28:6 - He is Not Here, He is Risen!")) transforms the tomb from a symbol of despair into a sign of victory. Just as Jesus called Lazarus forth from the grave, He calls all believers to new life, offering comfort that transcends human sympathy and a hope that conquers death itself ([1 Corinthians 15:54-57](/1_corinthians/15-54-57 "1 Corinthians 15:54-57 - Victory Over Death")). Mary's journey, from the house of mourning to the presence of the Life-Giver, encapsulates the Christian journey from the sorrow of sin and death to the joyous, living hope found only in Jesus Christ ([Romans 6:4](/romans/6-4 "Romans 6:4 - Newness of Life in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 11:19

And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

2 Samuel 12:16

David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth.

2 Samuel 12:18

And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead?

Genesis 37:35

And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

1 Corinthians 2:15

But he that is spiritual judgeth all things, yet he himself is judged of no man.