John 11

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 32 2 8 0 0 CHAPTER XI) Outline of Chapters 11, 12) Theme: Jesus, the Christ, the Son of God) During his Public Ministry Manifesting Himself as the Messiah by Two Mighty Deeds) Anointed by Mary, Sought by the Greeks, but Repulsed by the Jews) ) ch. 11 He Raises Lazarus of Bethany. The Sanhedrin Plans His Death. ) ) ch. 12 He Is Anointed by Mary, Makes His Triumphal Entry into Jerusalem, Is Sought by the Greeks, but Repulsed by the Jews. ) ) ) Preliminary Remarks) on the Raising of Lazarus) I. Its Significance) This is threefold:) A. It is a sign pointing to Jesus as the Son of God; specifically, as the resurrection and the life (11:25). Just as the miraculous multiplication of the bread-cakes was an illustration of Jesus as the bread of life, and the cure of the man born blind (as well as the pardon granted to the adulterous woman) made him manifest as the light of the world, so this miracle points to him as the resurrection and the life.) B. In connection with A. (above) it revealed Jesus to be the Messiah who was to die for his people, the fulfilment of prophecy (See on 11:51, 52; 12:14, 15).) We should never lose the thread of the entire story.

In his early ministry Jesus revealed himself to ever-widening circles, but was rejected (chapters 1 6). At the feast of Tabernacles and at the feast of Dedication he made his earnest appeal to sinners, inviting them again and again, not only by direct appeal but also indirectly by showing the rewards of discipleship. He also performed a great miracle. But he was bitterly resisted (chapters 7 10). And now, by means of two deeds which in greatness excelled all the others (the raising of Lazarus and the triumphal entry into Jerusalem) he more than ever before manifests himself as being, indeed, the Messiah.) C. It directly led to the formal decision to put Jesus to death, and to the execution of that plot.

See 11:47 55; and cf. Vol. I, pp. 12.) II. The Parts of the Story) There are four divisions, as follows:) A. The report of Lazarus illness; his death (11:1 16).) B. The arrival of Jesus (and his disciples) in Bethany near Jerusalem (11:17 37).) C.

The miracle itself (11:38 44).) D. Its results (11:45 57).) A good argument can be advanced for the position that verses 55 57 really begin a new chapter. However, one may also argue that the tension in Jerusalem (cf. the somewhat similar tension after the miracle of the multiplication of the loaves, chapter 6; then 7:11) was caused in part by the raising of Lazarus, and therefore can be regarded as one of the results.) III. The Place and Time of Occurrence) A. Place) The place where Jesus received the report concerning Lazarus illness is not mentioned in chapter 11. It may have been Bethany across the Jordan (see on 10:40).

The place where Lazarus and his sisters lived was Bethany near Jerusalem (see on 11:18).) B. Time) The last-mentioned time-indication that is definite is found in 10:22, feast of Dedication; hence, December (probably of the year 29 a.d.). The present miracle occurs a little later. Jesus has been staying a little while at the place where John was at first baptizing (10:40). Perhaps he stayed there a few weeks or a month (during which he may have made a journey), but not much longer (see 11:8). There is, however, also a considerable span of time between the raising of Lazarus and the Passover of 30 a.d. (11:54, 55).

This again allows for events not recorded by the apostle John.) On the basis of all these indications we cannot be greatly in error if we state as our belief that Lazarus was raised from the dead in January or early February of the year 30 a.d. The anointing at Bethany takes place six days before the Passover (12:1); hence, at the very close of the Perean Ministry, to which the raising of Lazarus also belongs. The triumphal entry (12:12 19) belongs to the Passion Week (April of the year 30 a.d.), and so does the request of the Greeks to see Jesus (12:20 36).) 1 1 2 8 0 “tw://bible.?id=42.13.22-42.19.27|AUTODETECT|” It is clear from this that the apostle John does not really give us a full description of the ministries of Jesus; say, the Perean Ministry. He simply records a few happenings within a ministry. All in all these events actually occupy only a few days. Hence, there is no real conflict with the accounts as we find them in the Synoptics (particularly in Luke s Gospel). The Perean Ministry, for example, lasted long enough (December of 29 April of 30 a.d.) to allow for many other events and journeys. By many what is recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.13.22-42.19.27|AUTODETECT|” Luke 13:22 19:27) 1 1 -1 9 0 0 is assigned to this ministry. There is, at any rate, no conflict.) 1 11 2 8 0 0 IV. The Sequence of Events within the Story) There are two views which we reject as being too speculative:) A. The first takes for granted that it took the messenger only one day to travel from Judean Bethany to the place where Jesus was; that when he arrived, Lazarus had already died; that after Lazarus death Jesus remained where he was for two more days, and that Jesus then in one day journeyed to the home of Mary and Martha; thus accounting for the fact that when he arrived, Lazarus had been in the tomb four days (11:17, 39).) But the story itself contains no hint that this construction is the true one. In fact, if any inferences are warranted at all, they are in the opposite direction. There would seem to be some basis for believing that when the messenger arrives Jesus knows only that Lazarus is ill (11:4, 6), and that Lazarus actually died two days later, when his death was immediately reported to the disciples by Jesus (11:11, 14). They then immediately start off on their journey to Judean Bethany (11:15).

That it was, nevertheless, the fourth day (three days after the day of the death and burial) when the company arrived would seem to indicate that the place from which Jesus traveled was some distance removed. This would harmonize very well with the idea that Jesus had been staying far to the north, in Bethany across the Jordan, exactly as 10:40 would seem to indicate.) B. The second view, which is the very opposite of the first, proceeds upon the assumption that Lazarus was still alive, and this not only when the messenger (sent by the sisters to report his illness) reached Jesus, but also when he returned again; and that he then found Lazarus still fully conscious, and intimated to him that he would be raised from the dead, so that he knew about this and was comforted by it before he died! But all this is highly speculative. The account says nothing about it; seems, in fact, to contradict this construction (see under A. above). We should adhere to the story as given in Scripture.) ) 11:1 16) 11 1 Now a certain person was ill, Lazarus from Bethany, of the village of Mary and Martha her sister. 2 Now it was the Mary who anointed the Lord with ointment and wiped his feet wit her hair, whose brother Lazarus was ill. 3 So the sisters sent to him, saying, Lord, listen!,��84�� the one whom thou lovest is ill. 4 But when Jesus heard it, he said, This illness is not unto death; on the contrary, it is for the glory of God, in order that the Son of God may be glorified by means of it. ) 5 Now Jesus was holding in loving esteem Martha and her sister and Lazarus. 6 So when he heard that he was ill, he then remained two days in the place where he was. 7 Then after this he said to the disciples, Let us go into Judea again. 8 The disciples said to him, Rabbi, the Jews just now were seeking to stone you, and are you going there again? 9 Jesus answered, There are twelve hours in the day, are there not?

If anyone walk about during day-time, he does not stumble, because he sees the world s light;��85�� 10 but if anyone walk about during the night, he stumbles, because the light is not in him. ��86�� 11 These things he spoke, and after this he said to them, Our friend Lazarus has fallen asleep, but I go in order to wake him up. 12 The disciples said to him, Lord, if he has fallen asleep, he will recover. ��87�� 13 But Jesus had been speaking about his death; they however, thought that he spoke about the repose of sleep. 14 Then Jesus said to them plainly, Lazarus died, 15 and for your sake, that you may believe, I am glad that I was not present; but let us go to him. 16 Thomas, the one called the Twin, said to the disciples, Let us go too, in order that we may die with him. ) ) 11:1, 2. Now a certain person was ill, Lazarus from Bethany, of the village of Mary and Martha her sister. Now it was the Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.) 1 1 2 8 0 “tw://bible.?id=42.16.20|AUTODETECT|” The occasion of the miracle was the illness of Lazarus. His name is an abbreviation of Eleazar, meaning he whom God helped. In order to distinguish him from other persons by the same name 7 1 -1 9 0 “tw://bible.?id=42.16.20|AUTODETECT|” Lk. 16:20) 1 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” ) he is called Lazarus from Bethany, a native and resident of that village. And in order to distinguish this Judean Bethany (see on 11:18) from the one on the east bank of the Jordan (see on 1:19) it is here called the village of Mary and Martha her sister. This suggests that it is taken for granted that the readers are acquainted with the beautiful story recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” Luke 10:38 42) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” , where Mary and Martha are named together. When in the next sentence the Mary referred to is even more definitely indicated as the one who anointed The Lord with ointment, she is not only distinguished from other Marys a very necessary distinction, for there were so many bearers of this name , but she is also designated as being the one whom the readers have met before, namely, in the story recorded in ) 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” Matt. 26:6 13) 1 1 -1 9 0 0 ). See Vol. I, pp. 31, 32. However, neither in Matthew nor in Mark is there mention of the name of the woman who anointed Jesus. Hence, John mentions the name here. In 12:1 8 he is going to give his own version of the anointing (see on that paragraph). He will add certain details not mentioned in the other Gospels; for example, the one noted even here in 11:2: and wiped his feet with her hair. ) 1 1 2 8 0 “tw://bible.?id=42.10.38|AUTODETECT|” The mention of Mary here before Martha (though the latter was probably the elder sister), and of Martha simply as Mary s sister 7 1 -1 9 0 “tw://bible.?id=42.10.38|AUTODETECT|” Luke 10:38) 1 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” ) may be due to the fact that in both of the stories as recorded earlier (the reception and the anointing) it is Mary (whether named or not named), who does something that makes her famous for all time to come. In ) 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” Luke 10:38 42) 1 1 -1 9 0 “tw://bible.?id=40.26.13|AUTODETECT|” it is Mary in distinction from Martha; but see especially ) 7 1 -1 9 0 “tw://bible.?id=40.26.13|AUTODETECT|” Matt. 26:13) 1 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” . Moreover, it is not improbable that it was the raising of Lazarus, recorded here in ) 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 0 , which led to Mary s deed of gratitude, chapter 12.) 1 27 2 8 0 0 3. So the sisters sent to him saying, Lord, listen! the one whom thou lovest is ill.) While the condition of Lazarus was becoming more serious every day, the sisters were ardently wishing that Jesus, the close friend and great healer, were present (11:21, 32). They feel sure that with him present their brother would be healed, and would certainly not die. We can picture them saying again and again, Were Jesus only here! In this frame of mind it is altogether natural that they despatch a messenger to Jesus. How long it took him to reach his destination we do not know, If (as seems probable) the Lord was still at Bethany across the Jordan, far to the north, it may have taken the messenger considerable time, perhaps three days, certainly not less than two if he traveled fast.) The message which the sisters sent was very beautiful: Lord (for this word see on 1:38, the footnote) listen! (see note 84 above), the one whom thou lovest is ill.

Note the following:) a. The urgent character of the appeal, which is brought out by the word listen!) b. The fact that they do not tell Jesus what to do, but leave it all to him, simply stating the fact: the one whom thou lovest is ill. They do not even ask Jesus to come and heal him.) c. The fact that they base their plea not on their brother s love or their own love for the Lord, but only on the Lord s love for their brother. They know that in the heart of Jesus there is a warm, personal affection for Lazarus.

Probably at previous occasions they had noticed this. Jesus may even have told them in so many words. By and by others are going to make remarks about Jesus love for Lazarus (11:36). For the possible distinction between the two words for love used in this account see on 21:15 17.) 4. But when Jesus heard it, he said, This illness is not unto death; on the contrary, it is for the glory of God, in order that the Son of God may be glorified by means of it.) The answer which Jesus gave indicates that he was looking beyond death. When he said, This illness is not unto death, he did not mean, Lazarus is not going to die, but Death will not be the final outcome of this illness.

The culmination will be the glory of God, i.e., the manifestation of the power, love, and wisdom of God, sothat men may see and proclaim these virtues. One should compare this with 9:3. See also on 1:14; 2:11; 5:41, 44; 7:18; 8:50, 54; 11:40; 12:41, 43; and 17:5, 22, 24. When the Son is glorified through the exhibition of his brilliant virtues in works of might and grace, the Father, too, is glorified. These two cannot be separated (10:30; then 5:23). And in order that this glory may shine forth most brilliantly Lazarus must first die (see on 11:6).

The illness is for (in the interest of) the glory of God.) When Jesus says, This illness is not unto death, the inference would seem to be legitimate that Lazarus had not yet died, and that Jesus knew this. But when he adds, It is for the glory of God, it is clear that he already knew exactly what was going to happen, namely, that Lazarus would die and that he would raise him.) If we assume an interval of at least two (probably three) days between the delivery of the message and the messenger s re-entrance into the home of Mary and Martha, then, in all probability, Lazarus had already died when the round-trip was completed. But in the midst of the sisters deepest gloom the words of the Lord, conveyed to them by the messenger upon his return, would continue to resound in their ears: This illness is not unto death; on the contrary it is for the glory of God, in order that the Son of God (for this term see on 1:14) may be glorified by means of it. The message must have baffled the sisters. Yet, at times it may even have caused a ray of hope to shine across their path. How else can we account for Martha s mysterious saying recorded in 11:22?) When Jesus said, This illness is not unto death the disciples must have thought that he meant, Lazarus will not die as a result of this illness. ) 5, 6.

Now Jesus was holding in loving esteem Martha and her sister and Lazarus. So when he heard that he was ill, he then remained two days in the place where he was.) For the verb was holding in loving esteem (note the imperfect of continued action) see on verse 3 above; then on 21:15 17. For the reason why Martha is now mentioned first, see on 11:1, 2.) According to verse 4 the ultimate goal of the amazing miracle which is going to take place is the advancement of the glory of God. But this final goal does not exclude subsidiary objectives in harmony with it. One of them was the strengthening of the faith of the members of this family and of the disciples (11:15). Now what was the most effective means of accomplishing this end?

Was it the healing of a sick man or the raising of a dead man? Naturally, the latter. Hence, when Jesus heard that Lazarus was ill, he remained two days longer in the place where he was; i.e., he probably did not depart for Judea until Lazarus had died. And he did not want to arrive in Judean Bethany until Lazarus had been in the grave four days, in order that the miracle and the glory might be all the greater. Hence, what may have looked like cruel delay was in reality the tenderest concern for the spiritual welfare of true disciples. The ways of God are sometimes very strange!

Moreover, the more faith was strengthened, so much the more the glory of God would be extolled! Accordingly, there is perfect harmony between the subsidiary and the ultimate goal.) God moves in a mysterious way) His wonders to perform;) He plants his footsteps in the sea,) And rides upon the storm.) Ye fearful saints, fresh courage take;) The clouds ye so much dread) Are big with mercy, and shall break) In blessings on your head.) His purposes will ripen fast,) Unfolding every hour;) The bud may have a bitter taste,) But sweet will be the flower. ) 7 10. Then after this he said to the disciples, Let us go into Judea again. The disciples said to him, Rabbi, the Jews just now were seeking to stone you, and you are going there again? Jesus answered, There are twelve hours in the day, are there not? If anyone walk about during daytime, he does not stumble, because he sees the world s light; but if anyone walk about during the night, he stumbles, because the light is not in him.) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” The two days are over, and Lazarus has died. So Jesus said to the disciples, Let us go into Judea again. They, certain that Lazarus is on the way to recovery (see on 11:4), wonder whether the Lord intends to enter upon a new task in the province of his most bitter enemies. They did not yet understand that Jesus had to suffer 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ). Viewed in this light, their reply is not surprising, Rabbi (for this term see on 1:38), the Jews (see on 1:19) just now were seeking to stone you, and are you going there again? We disagree with those commentators who deny that the word now (���) followed by the imperfect has the temporal force here. That is certainly the most natural meaning in the present context (as also in 21:10). Thus construed it accounts for the puzzled surprise on the part of the disciples: they cannot understand why Jesus wishes to return to a territory which so very recently made an attempt to stone him (10:31 cf. 10:39).) 1 8 2 8 0 0 The answer which Jesus gives, like so many of his sayings, has a deep meaning.) A figure is used in order that it may illustrate a beautiful and comforting spiritual truth. However, just as even today certain people in a minister s audience will listen to the illustrative story but will fail completely to grasp the point which it intends to bring home, so also the audiences addressed by our Lord during his earthly sojourn very often saw the figure but missed the real lesson, the underlying truth (see on 2:19; 3:3; 4:10; 6:52; and also verses 11 13 of the present chapter).) The figure which Jesus used, in its literal meaning, was as follows:) The Jewish day has twelve hours. Whether it be winter or summer it always has exactly twelve hours, though the length of the hour differs, ranging all the way from (what with us would be) 9 hours and 48 minutes to 14 hours and 12 minutes. Thus the Jewish hour, being stretchable, differs from ours which is always of the same duration. Yet even with us there are, on an average, twelve hours in the day, sothat the saying of Jesus remains true for all time. Now if anyone walk about during daytime he does not stumble, the reason being that though there are obstacles which of themselves might easily cause him to stumble, he sees them clearly, for shining from above is the world s light, the sun.

Hence, the obstacles can be avoided or else surmounted. However, if anyone walk during the night (especially in a country with hardly any artificial light), he stumbles, because the light of the sun does not illumine his eyes (there is no light in him).) Now if Jesus simply meant, Let us take our journey by daytime, and hide during the night, this saying would be out of line with his otherwise highly symbolical style; see this very chapter, verses 11 13. In harmony with similar expressions which abound in John s Gospel (see on 2:4; 7:30; 8:20; 12:23; 13:1; 17:1) what he meant was this:) The time allotted to me, to accomplish my earthly ministry, is definitely fixed (just like day-time is always exactly twelve hours). See on 9:4, 5. It cannot be lengthened by any precautionary measure which you, my disciples, would like to take, nor can it be shortened by any plot which my enemies would like to execute. It has been definitely fixed in the eternal decree.

If we walk in the light of this plan (which was known to Jesus), willingly submitting to it, we shall have nothing to worry about (we cannot suffer real injury); if we do not, we shall fail. For Jesus himself rebellion against the plan of his heavenly Father (which was also his own plan) was, of course, unthinkable. With the disciples it was different. They needed this instruction.) 11 13. These things he spoke, and after this he said to them, Our friend Lazarus has fallen asleep, but I go in order to wake him up. The disciples said to him, Lord, if he has fallen asleep, he will recover.

But Jesus had been speaking about his death; they, however, thought that he spoke about the repose of sleep.) Jesus now reveals the purpose of his plan to go to Judea. It has to do with Lazarus. The Lord calls the brother of Mary and Martha our friend Lazarus. From this the disciples can infer that it was not lack of love which caused Jesus to permit Lazarus death. The Lord addresses his disciples in these words, Our friend Lazarus has fallen asleep, but I go in order to wake him up. How did Jesus know that Lazarus had departed from this life?

See on 5:6 [method (2) or (3)].) 1 1 2 8 0 “tw://bible.?id=1.47.30|AUTODETECT|” The death of believers is often compared to sleep: ) 7 1 -1 9 0 “tw://bible.?id=1.47.30|AUTODETECT|” Gen. 47:30) 1 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” , When I (Jacob) sleep with my fathers & ) 7 1 -1 9 0 “tw://bible.?id=10.7.12|AUTODETECT|” II Sam. 7:12) 1 1 -1 9 0 “tw://bible.?id=40.27.52|AUTODETECT|” . When thy (David s) days are fulfilled and thou shalt sleep with thy fathers & ) 7 1 -1 9 0 “tw://bible.?id=40.27.52|AUTODETECT|” Matt. 27:52) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” , Many bodies of the saints that had fallen asleep were raised. ) 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” , And when he (Stephen) had said this, he fell asleep. ) 7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” I Thess. 4:13) 1 1 -1 9 0 0 , But we would not have you ignorant, brothers, concerning those that fall asleep. The comparison is, of course, very appropriate: believers expect a glorious awakening on the other side. In the case of Lazarus the figure is still more striking: as a man rises from sleep, so Lazarus was about to rise again from death.) 1 1 2 8 0 “tw://bible.?id=19.116.15|AUTODETECT|” In this connection it is instructive to observe the beautiful and comforting manner in which Scripture everywhere speaks about the death of believers. That death is precious in the sight of Jehovah 7 1 -1 9 0 “tw://bible.?id=19.116.15|AUTODETECT|” Ps. 116:15) 1 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” ); a being carried away by the angels into Abraham s bosom 7 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” Luke 16:22) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ); a going to Paradise 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 “tw://bible.?id=43.14.2|AUTODETECT|” ); a going to the house with many mansions 7 1 -1 9 0 “tw://bible.?id=43.14.2|AUTODETECT|” John 14:2) 1 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” ); a (blessed) departure ) 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 “tw://bible.?id=55.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.6|AUTODETECT|” II Tim. 4:6) 1 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” ), in order to be with Christ ) 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” ). to be at home with the Lord 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” II Cor. 5:8) 1 1 -1 9 0 “tw://bible.?id=50.1.21|AUTODETECT|” ); a gain 7 1 -1 9 0 “tw://bible.?id=50.1.21|AUTODETECT|” Phil. 1:21) 1 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” ); very far better 7 1 -1 9 0 “tw://bible.?id=50.1.23|AUTODETECT|” Phil. 1:23) 1 1 -1 9 0 0 ); and, as here, a falling asleep in the Lord.) 1 1 2 8 0 “tw://bible.?id=18.7.9|AUTODETECT|” The passages which speak of believers falling asleep do not teach an intermediate state of unconscious repose (soul-sleep, psychopannychy). Though the soul is asleep to the world which it has left 7 1 -1 9 0 “tw://bible.?id=18.7.9|AUTODETECT|” Job 7:9) 1 1 -1 9 0 “tw://bible.?id=18.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.7.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=23.63.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.16|AUTODETECT|” Is. 63:16) 1 1 -1 9 0 “tw://bible.?id=21.9.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=21.9.6|AUTODETECT|” Eccl. 9:6) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ) it is awake with respect to its own world 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” 23:43) 1 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” II Cor. 5:8) 1 1 -1 9 0 “tw://bible.?id=50.1.21-50.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.21-50.1.23|AUTODETECT|” Phil. 1:21 23) 1 1 -1 9 0 “tw://bible.?id=66.7.15-66.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.15-66.7.17|AUTODETECT|” Rev. 7:15 17) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 When Jesus told his disciples that he was going to Bethany to wake up Lazarus, they should have realized, by the length of the journey (perhaps three days), that the reference was not to the repose of natural slumber. For the readers in Asia Minor (and everywhere) the evangelist makes it very clear that Jesus had been speaking about Lazarus death. The disciples, taking his words (about Lazarus having fallen asleep) in the most literal sense (here as so often; see on verses 7 10 above) showed that they were still not very good at exegesis. They were doing what so many today want us to do: they were taking everything literally. They said, Lord, if he has fallen asleep, he will recover ; i.e., sleep itself will have its restorative effect on him. Though this may look like a very stupid remark on their part and to a certain extent it was stupid! it is only fair to note that the idea that Lazarus would recover from his illness was a natural inference from the words of Jesus recorded in 11:4, as (in all probability) interpreted by them.

The one mistake simply led to another. When John writes, The disciples said to him, & he will recover, this does not necessarily imply, but I (John) knew better Such exegesis reads too much into the text.) 14, 15. Then Jesus said to them plainly, Lazarus died, and for your sake, that you may believe, I am glad that I was not present; but let us go to him.) 1 1 2 8 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Jesus waited until now to tell the disciples plainly (see on 7:26), Lazarus died. By waiting until now they would be enabled to reflect on this announcement in the light of that other very striking statement (spoken only a few moments previously), Our friend Lazarus has fallen asleep, but I go in order to wake him up. Thus the waking up begins to be interpreted. It is the waking up of a man who has just fallen asleep; i.e., who has just died! But the fact that this should have cleared up matters in the minds of the apostles does not mean that it actually had that effect. In the case of Thomas we know that it did not (see on verse 16). Had the disciples forgotten the great event that is recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Luke 7:11 17) 1 1 -1 9 0 0 ? And had Peter, James, and John forgotten about the raising of the daughter of Jairus when Jesus had used similar (not identical) language with respect to death ?) 1 3 2 8 0 0 Had Jesus been present, a healing miracle would have been expected of him; but, as pointed out previously (see on 11:5, 6), the raising of a dead man would naturally be a more effective means of strengthening faith than the healing of a sick man. It is for this reason that Jesus said, & and for your sake, that you may believe, I am glad that I was not present. Since the miracle which is going to be performed is (among other things) for the benefit of the disciples, it is not surprising that Jesus says, But let us go to him. ) 16. Thomas, the one called the Twin, said to the disciples, Let us go too, in order that we may die with him.) One of the disciples had a name which both in Aramaic (Thomas) and in Greek (�������) meant Twin. We do not know anything about his twin-brother or twin-sister, and it is useless to add to the theories. John, writing for Greek readers, adds the Greek equivalent of the Aramaic name.) 1 1 2 8 0 “tw://bible.?id=40.10.3|AUTODETECT|” Elsewhere Thomas is merely mentioned in the list of apostles 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 1 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” Mark 3:18) 1 1 -1 9 0 “tw://bible.?id=42.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.15|AUTODETECT|” Luke 6:15) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 0 ). The Fourth Gospel describes him, indicates his character. Despondency and devotion (to Jesus) mark the man (cf. 11:16; 14:5; and 20:24 28). He is ever afraid that he may lose his beloved Master, or that some evil will befall the latter. He expects evil, and cannot believe the good when it occurs.) 1 1 2 8 0 0 In the spirit of devotion and despondency he says, Let us go too, in order that (or: sothat) we may die with him, He does not think first of all of Lazarus nor of himself but of his Lord, who must not be permitted to die alone!) 1 1 2 8 0 “tw://bible.?id=40.26.56|AUTODETECT|” We believe that the phrase with him means with Jesus. As the disciples see it, going to Judea means danger, possibly death, for Jesus (see the context, verse 8). Certain able commentators argue that the clause that we may die with him cannot mean that we may die with Jesus, in view of the fact that in the hour of crisis all the disciples (including Thomas) left him and fled 7 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” Matt. 26:56) 1 1 -1 9 0 0 ). But how often does it not happen that a person s intentions are better than his actions? Thomas was probably very sincere in his intention to die with his Lord, but his courage failed him when death actually seemed to threaten. And may it not be safely assumed that Peter, too, was sincere when he affirmed with vehemence that he would never deny the Master? Nevertheless, we know what happened!) 1 1 2 8 0 “tw://bible.?id=40.26.35|AUTODETECT|” We see no reason, therefore, to interpret the clause, that we may die with him, as if it meant that we may die with Lazarus. When Thomas said, Let us go too, he meant, Let us go with Jesus. Hence, when he added, that we may die with him, he must have meant that we may die with Jesus. Similarly Peter said, Even if I must die with thee 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” Matt. 26:35) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 ) 11:17 37) 17 So when Jesus came, he found that he had been in the tomb four days already. 18 Now Bethany was near Jerusalem, about two miles off, 19 and many of the Jews had come to Martha and Mary in order to console them about their brother. 20 Now when Martha heard that Jesus was coming, she went out and met him; but Mary continued to sit in the house. 21 So Martha said to Jesus, Lord, if thou hadst been here, my brother would not have died.��88�� 22 And even now I know that whatever thou wilt ask God, God will give thee. 23 Jesus said to her, Your brother will rise again. 24 Martha said to him, I know that he will rise in the resurrection on the last day. 25 Jesus said to her, I am the resurrection and the life; he who believes in me, though he die, yet shall he live,��89�� 26 and everyone who lives and believes in me shall never, never die; do you believe this? 27 She said to him, Yes, Lord, I have believed that thou art the Christ, the Son of God, the One coming into the world. ) 28 And when she had said this, she went back and quietly called Mary, her sister, saying, The teacher is here and is asking for you. 29 So she, when she heard it, hurriedly arose and was coming to him. 30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him. 31 Now when the Jews, who were with her in the house and were consoling her, noticed that Mary had arisen hurriedly and had gone out, they followed her, supposing that she was going to the tomb in order to weep there. 32 Then Mary, when she arrived at the place where Jesus was, at sight of him fell at his feet, saying to him, Lord, if thou hadst been here, my brother would not have died. 33 So Jesus, when he saw her weeping, and the Jews who had come along with her also weeping, was deeply moved in the spirit and was agitated, 34 and he said, Where have you laid him? They said to him, Lord, come and see. 35 Jesus burst into tears. 36 So the Jews were saying, See how he (constantly) loved him! 37 But some of them said, Could not he who opened the eyes of the blind man have kept also this man from dying? ) ) 11:17. So when Jesus came, he found that he had been in the tomb four days already. Jesus arrived at the outskirts of Judean Bethany. The words he found probably mean that he had enquired about Lazarus, and had been told that the brother of Martha and Mary had been in the tomb four days already. The soul of Jesus was able to gain information in more ways than one.

See on 5:6. In the present instance someone seems to have given him the information in a perfectly natural and human manner.) 1 1 2 8 0 “tw://bible.?id=42.11.47|AUTODETECT|” The news which the Lord received was that Lazarus had been in the tomb 7 1 -1 9 0 “tw://bible.?id=42.11.47|AUTODETECT|” Luke 11:47) 1 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” ; then, as here, a sepulchre, tomb) four days already. In all probability having started out immediately after Lazarus had died and had been buried 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=44.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.5|AUTODETECT|” Acts 5:5) 1 1 -1 9 0 “tw://bible.?id=44.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=44.5.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=44.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ), Jesus had arrived at the village-limits of Bethany after three days of travel; i.e., on the fourth day (counting the day of death and burial as the first). See on 10:40; also above, under Preliminary Remarks, III. The evangelist makes special mention of this fourth day in order to stress the magnitude of the miracle. According to a rabbinical tradition the soul of a deceased person hovers around the body for three days in the hope of reunion, but takes its final departure when it notices that the body has entered the state of decomposition.��90�� Scripture nowhere teaches this; rather, the very opposite: the soul goes immediately to its eternal state (see on 11:11 13); but it is possible that the people of Jesus day were deluded by this bit of superstition. We say possible (not certain), for the written form of the tradition dates from the early part of the third century a.d. If such a belief was current in the days of Jesus sojourn on earth, the greatness of the miracle, about to be performed, would naturally be enhanced. However, even entirely apart from this, the fourth day in this instance certainly meant decomposition (see on 11:39); hence, this note of time prepares the reader for a most remarkable manifestation of power.) 1 2 2 8 0 0 18, 19. Now Bethany was near Jerusalem, about two miles off, and many of the Jews had come to Martha and Mary in order to console them about their brother. This topographical note is added so that the readers living far away from Palestine may be able to visualize the happening. Does the verb was mean that the Judean Bethany of Jesus day had ceased to exist when this Gospel was written? Probably not: the past tense fits into the narration of a past event. Literally John locates Bethany as follows: about off stadia fifteen (a� �x ������� ���������); which is an idiomatic way of expressing distance, taking the more distant place (in this case Jerusalem) as the basis of computation.

A stadium Isaiah 1/8 of a mile; hence, fifteen stadia is slightly less than two miles. See also on 6:19. The closeness of Bethany to Jerusalem is mentioned to explain why so many Jews from the capital had come to console the sisters. For the meaning of the term Jews see on 1:19. From the fact that Martha and Mary were disciples of Jesus it must not be inferred that the Jews who had come to pay their respects were all friendly to the Lord. Fact is that before the occurrence of this miracle these Jews were critical of Jesus, and did not believe in him in any sense.

Many changed their attitude after seeing the miracle. Some, however, persisted in their unbelief, which broke out into open and determined hostility. Such is the picture as the evangelist himself draws it (11:36, 37, 42, 45, 46).) 20. Now when Martha heard that Jesus was coming, she went and met him. It would seem that the approach of Jesus had not been announced to the company of mourners at the home of Martha and Mary. Had Jesus sent a special messenger (perhaps, one of his disciples) to convey the news to Martha, to her alone?

We are not told, in so many words, that Jesus called Martha. In any event, it seems that the Lord wished to talk to Martha, and that he desired to do this in the absence of the busy crowd. He wanted to speak to her alone and undisturbed. So he remained at the outskirts of the village. There may have been an additional reason why Jesus stopped here instead of proceeding to the house of mourning. See on verse 30.) 1 1 2 8 0 “tw://bible.?id=42.10.28-42.10.32|AUTODETECT|” But Mary continued to sit in the house. The beautiful correspondence between the Gospels (in this case Luke and John) is shown by the character-portraiture of the two sisters. Compare ) 7 1 -1 9 0 “tw://bible.?id=42.10.28-42.10.32|AUTODETECT|” Luke 10:28 32) 1 1 -1 9 0 0 (busy Martha, overly active; quiet and contemplative Mary, remaining at the Master s feet) and the present story in John. Jesus, understanding the nature of each sister, allows Mary to remain for a while in the house, while he holds a conversation with Martha just outside the village.) 1 7 2 8 0 0 21, 22. So Martha said to Jesus, Lord, if thou hadst been here, my brother would not have died. When Martha met Jesus, she repeated, in substance, what, in all probability, she had been saying so often during the illness of her brother. Then she and also Mary (see on 11:32) had been uttering the sigh of near-despair: If only Jesus were here. So now Martha says, Lord (for this see on 1:38), if thou hadst been here, my brother would not have died. This remark must not be viewed as an expression of reproach or resentment, as if Martha were saying, Why did you have to dawdle for two whole days, remaining where you where when you knew very well that we needed you so badly?

It is not the utterance of disappointment with Jesus. Martha knew very well that it would have been very difficult (if not actually impossible, except by means of a miracle) for Jesus to have reached the home at Bethany in time to heal Lazarus. Humanly speaking the message had arrived too late. Accordingly, we must look upon Martha s words as the expression of poignant grief.) Martha adds, And even now I know that whatever thou wilt ask of God, God will give thee. The striking character of this added statement must receive its full due. It is unrealistic to say that by means of these words Martha cannot have hinted that possibly Jesus might even bring Lazarus back to life.

It is true that, on the surface, 11:24, 39 seem to point in the direction of the abandonment of present hope. But it must be borne in mind that a few days ago (day before yesterday?), Lazarus being already in the tomb!, the messenger had returned from his interview with Jesus. And this was his message, quoting the words of the Lord: This sickness is not unto death; on the contrary it is for the glory of God, in order that the Son of God may be glorified by means of it. See on 11:4. We can imagine how again and again Martha, now that her brother was dead, had been repeating these strange, these very mysterious words, This sickness is not unto death. It is in that light that the words of verse 22 assume meaning: God will grant Jesus whatever he asks.

In the mind of Martha, the raising of Lazarus is not excluded from this whatever.) Nevertheless, although Martha s words imply the possibility of the great miracle which is about to occur, with her this was only a glimmering hope. She did not dare to express it openly and in so many words. She was afraid of her own inference. When Jesus stated in very plain language (see 11:23) what Martha had merely hinted, then she, having transferred her attention from Christ s glorious promise (in 11:4) to the present state of her dead brother, concealed her hope (11:24). Perhaps we may even say that for the moment its spark had been extinguished within her soul, so that it had to be rekindled. In verse 39 we have a similar instance of momentary defeatism experienced by Martha.) We believe that this psychological explanation is the right one.

In the heart of Martha the darkness of grief and the light of hope were engaged in deadly combat. Sometimes her lips gave expression to her near-despair; then again to her optimism. Hence, it is wrong, as we see it, to say that, in view of 11:24, 39, the words recorded in 11:22 must not be interpreted as the expression of half-revealed and half-concealed hope. Here is a woman, deeply emotional. Her soul is overcome by grief over the death of a brother whom she loved very dearly. But, here is also a disciple of Jesus, her soul filled with reverence for her Lord.

Here is, consequently, a heart, stirred to its very depths, and swaying between grief and hope.) Martha looked upon the works of Jesus as done in answer to prayer. That was correct (see on 9:31). Nevertheless, when she said, And even now I know that whatever thou wilt ask God, God will give to thee, she used a word for prayer (�0���: to ask) which Jesus never employed with reference to his own requests. The term which Martha used is proper upon the lips of an inferior asking a favor of a superior (4:9, 10; 14:13; 15:7, 16; 16:23, 24, 26). The term which Jesus employed with respect to his own requests generally implies the equality of the two persons (the one who makes the request and the one to whom it is made). The latter term (�����) means to make request, see on 14:16, 17:9, 15, 20; but also simply: to question or to inquire (in which sense it is proper on the lips of anyone), see on 16:19, 23.

We might say, therefore, that Martha, who was about to make a beautiful confession with respect to Jesus, did not understand the full meaning of the relation between the Father and the Son. Nevertheless, the important fact to be emphasized is this, that in verse 22 the light of Martha s faith, though still obscured by rising doubts, momentarily dispels the darkness of near-despair.) 23, 24. Jesus said to her, Your brother will rise again. Martha said to him, I know that he will rise again in the resurrection on the last day.) In the simplest possible manner Jesus predicted what was about to occur: Your brother will rise again. Martha, suppressing (perhaps even extinguishing?) for the moment her flickering hope, as if it were too good to be true, and as if keeping a firm grasp on the promise of Jesus would be too bold a stroke, replied plaintively, I know that he will rise again in the resurrection on the last day. If suppressing and not extinguishing should be the right word here, one might ask further: Was she trying by means of her reply to draw Jesus out, in order to get him to say just what he meant?

But more probable is the opinion that, for the moment (see on 11:21, 22) grief and despondency had once more gained the victory. She was probably thinking: Jesus refers, of course, to the resurrection at the end of history. This reference to the resurrection at the great consummation was perhaps a kind of conventional consolation, frequently poured forth by professional mourners who were at a loss what else to say. But that was not what Jesus had in mind when he said, Your brother will rise again. ) 1 1 2 8 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” It must not remain unnoticed that in what she said Martha took for granted, as entirely indisputable, the resurrection on the last day. Personal belief in individual resurrection is expressed in many Old Testament references 7 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” Ps. 16:9 11) 1 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” 17:15) 1 1 -1 9 0 “tw://bible.?id=19.49.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.49.16|AUTODETECT|” 49:16) 1 1 -1 9 0 “tw://bible.?id=19.73.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.73.24|AUTODETECT|” 73:24) 1 1 -1 9 0 “tw://bible.?id=19.73.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.73.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” ; perhaps also ) 7 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” Job 19:25 27) 1 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” ). Collective resurrection is implied in ) 7 1 -1 9 0 “tw://bible.?id=26.37.1-26.37.14|AUTODETECT|” Ezek. 37:1 14) 1 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” Hos. 6:2) 1 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” ; and clearly expressed in ) 7 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” Is. 26:19) 1 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 0 . Besides, it must be remembered that Martha was not merely a Jewess; she was a disciple of Jesus. We may assume that she had accepted by faith such teaching as that which we find in 5:28, 29 (see on those verses).) 1 1 2 8 0 0 25, 26. Jesus said to her, I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never, never die; do you believe this?) 1 1 2 8 0 “tw://bible.?id=45.6.8|AUTODETECT|” Here follows another great I AM, the fifth one. There are seven. For the others see on 6:35; 8:12; 10:9; 10:11; 14:6; and 15:5. Subject and predicate are again interchangeable. Jesus is the resurrection and the life; the resurrection and the life, that is Jesus. Both the resurrection and the life are rooted in him 7 1 -1 9 0 “tw://bible.?id=45.6.8|AUTODETECT|” Rom. 6:8) 1 1 -1 9 0 “tw://bible.?id=45.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” I Cor. 15:20) 1 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” 57) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ). Note the order: first resurrection, then life; because resurrection opens the gate to immortal life.) 1 5 2 8 0 0 Jesus is the resurrection and the life in person (see on 1:3, 4), the full, blessed life of God, all his glorious attributes: omniscience, wisdom, omnipotence, love, holiness, etc. As such he is also the cause, source, or fountain of the believers glorious resurrection and of their everlasting life. Because he lives we too shall live. With him removed, nothing but death is left. With him present, resurrection and life is assured. The Prince of life is ever the conqueror of death.

Not only is he this by and by in the resurrection on the last day; he is this always. That is exactly the truth which Martha failed to grasp. Hence, Jesus placed emphasis upon it here, in order that the spark of hope might be kindled once more in Martha s breast, and that it might be fanned into a briskly burning, open flame. What Martha scarcely dared to hope was about to become real, for he, who was the Prince of life also at this moment, was victor over death, over death in every form.) The remainder of this glorious I AM is a systematic development of the opening words. Jesus is the resurrection; hence, he who believes in me, though he die, yet shall he live. Jesus is the life; hence, everyone who lives and believes in me shall never, never die.

This is beautiful parallelism, synthetic in character. The second clause reinforces the first, but does not merely repeat it!) First, the believer is pictured at the moment of death. One naturally thinks of Lazarus, but what is said is true of every believer who dies physically. The words are: He who believes (abidingly) in me (note present participle A �������� followed by �0�; and see on 1:8; 3:16; and especially on 8:30, 31a), though he die (physically), yet shall he live (possessing everlasting life in glory).) Next, the believer is pictured as he lives here on earth, before death. We read: And everyone who lives (spiritually; see on 1:3, 4; 3:16) and believes (abidingly) in me, shall never, never die (shall most certainly never taste everlasting death; shall never, never be separated soul and body from the presence of the God of love). See also on 3:15 17; 6:47.

Even physical death fails to quench the believer s real life; on the contrary, such death is gain, for it introduces him into the full enjoyment of life.) In the first clause believing is followed by living. The life of heaven is meant. It is true, of course, that even here on earth the believer has a foretaste of this heavenly life (3:36; cf. 3:16). In the second clause living and believing (a kind of hendiadys: living by faith) is followed by never dying. We have here an instance of litotes: shall never, never die really implies: shall most certainly live forever, yes forever. Note the strong negative: shall never, never die (�P �t ������ �0� �x� �0���).) 1 1 2 8 0 “tw://bible.?id=45.8.10|AUTODETECT|” The whole is beautiful parallelism, in which the second clause confirms and strengthens the first. The arrangement, moreover, is climactic. This will be seen immediately: that the believer at death enters upon life in the state of perfection is comforting, but not unfamiliar; that the believer residing here on earth is given the assurance that he will never, no never die, is astounding! Cf. also ) 7 1 -1 9 0 “tw://bible.?id=45.8.10|AUTODETECT|” Rom. 8:10) 1 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.16|AUTODETECT|” II Cor. 4:16) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Thus gloriously the miracle itself (11:38 44) is introduced and illumined, sothat when it occurs it shall be viewed not as an end in itself but as an illustration of what Christ is and wishes to be for all those who trust in him. Thus, the miracle will be seen in its true character, namely, as a sign, pointing away from itself, to Christ, and making him manifest in all his glory.) An unbeliever rejects both propositions of this glorious I AM (i.e., both 11:25b and 11:26a), and also the statement in which the two are rooted (11:25a). He is of the opinion that death ends all. Hence he cannot accept the statement: He who believes in me, though he die, yet shall he live. He also conceives of physical death as being the real thing, the grim reaper; hence, for him the idea that this death could ever be robbed of its real power is nonsense. It is by faith, by faith alone, that these great truths are accepted.

Hence, Jesus demanded that Martha should personally appropriate what she had just now heard from his lips, namely, that as a result of what he is namely, the resurrection and the life the life of a believer ever conquers death. Do you believe this? says Jesus to Martha. There follows a beautiful confession:) 1 1 2 8 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” 27. She said to him, Yes, Lord, I have believed that thou art the Christ, the Son of God, the One coming into the world. Martha s confession here is positive, heroic, and comprehensive. It is, indeed, very touching, all the more remarkable because it was made under such trying circumstances. The I AM of Jesus had helped her considerably. We now see her at her best; rather, we see God s grace displayed in her, as we hear her say, Yes (assenting to the statement that Jesus is the resurrection and the life, and to the two propositions which followed it), Lord (see on 1:38), I have believed (perfect tense: it has become a settled conviction with me) that thou art the Christ (see on 10:25), the Son of God (see on 1:14, 34; 20:31; Vol. I, pp. 33 35), the One coming into the world 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 0 ; see on 1:9).) 1 1 2 8 0 0 To say, as is sometimes done, that Martha did not intend to confess the Lord s full deity, involves one in hopeless inconsistency. Martha must have heard Jesus speaking about himself as the Son of God. Now if others understood this to mean that he claimed full equality with the Father (see on 10:30 33; cf. on 5:18), why not Martha? She had heard the claims of Jesus, and she believed them. Note. I have believed. The pronoun I, because it is expressed and because of its position in the sentence, must probably be regarded as emphatic here (but see vol. I, pp. 63, 64). Others had heard the same claims, but had rejected them, calling Jesus a blasphemer.) 1 1 2 8 0 “tw://bible.?id=40.16.16|AUTODETECT|” For other notable confessions, recorded in preceding chapters of John s Gospel, see the one by John the Baptist ( Look, the Lamb of God, who is taking away the sin of the world, 1:29), by Andrew ( We have found the Messiah, 1:41), by Philip ( The One about whom Moses wrote in the law and about whom the prophets wrote, we have found, 1:45), by Nathaniel ( Rabbi, thou art the Son of God, thou art King of Israel, 1:49), by the Samaritans ( We know that this is really the Savior of the world, 4:42), and by Simon Peter ( Lord, to whom shall we go? Thou hast the words of everlasting life. And we have believed and know that thou art the Holy One of God, 6:68, 69; cf. also his confession recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.14.28-40.14.31|AUTODETECT|” That a little later (see on 11:39) Martha wavers again, sothat she then for the moment does not see the full implications of her previous confession, is understandable. Martha s eyes were not always fixed on Jesus. Sometimes they were turned in the direction of a corpse. When that happened, her spiritual vision became obscured. Peter had a somewhat similar experience 7 1 -1 9 0 “tw://bible.?id=40.14.28-40.14.31|AUTODETECT|” Matt. 14:28 31) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 28 30. And when she had said this, she went back and quietly called Mary, her sister, saying, The teacher is here and is asking for you. Having made her glorious confession Martha went back to the house of mourning. We can picture her re-entering and whispering to her sister, Mary. Why did she call Mary quietly? Was it because she did not desire to have the Jews (generally hostile to Jesus) know about the nearness of Jesus?

Was she afraid, perhaps, that otherwise a controversy would arise between Jesus and the Jews, and did she wish to give also Mary an opportunity to converse with the Master in private? That is probable.) The reason why she called Mary at all was (in addition to her own desire) that Jesus had requested her to do this. That is surely the most natural explanation of the words: The teacher is here and is asking for you (or: is calling you). ) So she, when she heard it, hurriedly arose and was coming to him. Now Jesus had not yet entered the village, but was still at the place where Martha had met him. When Mary heard this, she jumped up and hurried out of the house. Presently she was coming (imperfect tense, very graphic) to Jesus.

The latter had not yet entered the village proper but was still at the place where Martha had met him. Commentators suggest several possible reasons to account for the fact that Jesus remained there even after his conversation with Martha. One suggested reason is: to give Mary the same opportunity for a private interview which her sister had enjoyed. But in this connection it must be remembered that in actual fact Mary s interview can hardly be called private. Perhaps the solution must be sought in an entirely different direction, which has also been suggested by several commentators; namely, that the place where the conversations with Martha and (later) with Mary occurred was in the close proximity of the cemetery. Although we cannot be sure about this, the account, nevertheless, leaves this impression upon us (cf. verses 30, 32, 33, 34, 38).

Now if this was the case, it is not hard to understand why Jesus, whose business was not in the house of mourning but at the tomb, would have remained right where he was.) 31. Now when the Jews, who were with her in the house and were consoling her, noticed that Mary had arisen hurriedly and had gone out, they followed her, supposing that she was going to the tomb in order to weep there.) For the meaning of the expression the Jews with her in the house consoling her see on verse 19 above. It would seem that Mary was the most emotional of the two sisters, as especially verse 32 appears to indicate (and see also 12:3). It is possible that this trait also accounts for the hurried manner in which she got up and left the house, although it must be borne in mind that we are distinctly told that Jesus, through Martha as messenger, had called Mary. We do not read that he had called Martha, though this is probable (see on verse 20).) Was it this hurried manner of rising which caused the Jews to arrive at the conclusion that Mary was going to the tomb to weep there, sothat they followed her though they had not followed Martha? Certain commentators are of this opinion, which may be correct, but we do not know positively.) It should not escape us that also this decision on the part of the Jews, namely, to follow Mary to the tomb, was in the plan of God.

He wanted the Jews to see the miracle! The word for weep here in verse 31 is not the same as that in verse 35; see on that verse.) 1 1 2 8 0 “tw://bible.?id=43.11.0|AUTODETECT|” 32. Then Mary, when she arrived at the place where Jesus was, at the sight of him fell at his feet, saying to him, Lord, if thou hadst been here, my brother would not have died. When Mary saw Jesus, at that very moment she fell weeping (see verse 35) at his feet. In the attitude of reverence and worship she repeated what Martha had said, Lord, if thou hadst been here, my brother would not have died. For the meaning of this exclamation see on 11:21. Note that while Martha did not fall down at Jesus feet (11:20; 21), Mary did not add (as Martha had done), And even now I know that whatever thou wilt ask of God, God will give thee. That seems to even the score. In any event, on the basis of what is found here in ) 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” there is insufficient evidence to declare that Mary s faith was more excellent in quality or degree than Martha s. But see also chapter 12:1 8; then ) 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” Luke 10:38 42) 1 1 -1 9 0 0 . In the latter story it surely was Mary who chose the good part. ) 1 1 2 8 0 0 33, 34. So Jesus, when he saw her weeping, and the Jews who had come along with her also weeping, was deeply moved in the spirit and was agitated, and he said, Where have you laid him? They said to him, Lord, come and see.) 1 1 2 8 0 “tw://bible.?id=41.14.5|AUTODETECT|” When Jesus saw Mary weeping and the Jews who had come along with her many of whom were going to accept him by faith (11:45) also weeping, he was deeply moved in the spirit (see on 13:21). The verb here used has the root-meaning to snort (of a horse); then, to be moved with anger 7 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” Mark 14:5) 1 1 -1 9 0 “tw://bible.?id=40.9.30|AUTODETECT|” ), to charge sternly 7 1 -1 9 0 “tw://bible.?id=40.9.30|AUTODETECT|” Matt. 9:30) 1 1 -1 9 0 “tw://bible.?id=41.1.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.43|AUTODETECT|” Mark 1:43) 1 1 -1 9 0 0 ). The question arises, therefore, Does this verb as used here in verse 33 (see also verse 38) have the same meaning? Many commentators believe that it does. Jesus, according to their interpretation, was filled with indignation. But why was he angry? Certainly not because Mary and the Jews were weeping.

He himself was about to burst into tears (verse 35). Why then? The answer that is generally given is this: Jesus was concentrating his attention upon sin, as the underlying cause of all suffering, grief, and sorrow. He was filled with indignation against sin. It would seem to us that this explanation contains a considerable element of truth. The very fact that the verb employed generally (i.e., in other passages) refers to a feeling of indignation would seem to point in this direction.

Besides, it is inconceivable that Christ would think of sorrow and grief and not at the same time of sin as its cause. Nevertheless, we believe that this explanation, though correct as far as it goes, fails to go far enough. The intense emotion which surged in the heart of the Lord comprised at least one other element besides indignation. It went beyond anger and included more than this. The entire setting clearly indicates that it also included sympathy. In fact the immediate context does not even mention sin.

It speaks only about the weeping of Mary and of the Jews, and we are given the impression that it was this weeping which led to his weeping (cf. 11:33, 34 with 11:35). The context, therefore, is one of sympathy rather than one of anger. Also the verb and was agitated or was troubled (here literally troubled himself, shook himself) which is used in connection with the verb in question, suggests inward disturbance (as it does also in 12:27; 13:21; 14:1, 27) of whatever nature, rather than purely indignation. For the meaning of the second verb (�������) see also on 14:1.) 1 2 2 8 0 0

It would seem, therefore, that the translation was deeply moved in the spirit is the best. Thus rendered, the verb is sufficiently comprehensive to include both indignation and sympathy. The intense upsurge of emotion was probably visible in Christ s look, tone of voice, and (perhaps especially) in his constant sighing. For the meaning of the term spirit (������) see on 13:21.) Indignant with sin as the root of all suffering and sorrow, but also taking to heart the sorrow of those about him, Jesus, thus deeply moved in the spirit and visibly agitated, said, Where have you laid him? Although he was able to obtain information in various ways (see on 5:6), he used the most human method here: he enquired of those who were standing around him. They (perhaps those among them who were most favorably inclined toward him) answered, Lord (see on 1:38), come and see. The aoristic present is used for the first verb, simple aorist for the second; both are imperatives, with little if any distinction here in the meaning of the tenses.) 1 1 2 8 0 “tw://bible.*?id=58.5.7|AUTODETECT|”

35. Jesus burst into tears. This is the only place in the New Testament where this verb occurs. It is probably ingressive aorist (�������). However, the noun (tear, tears) whose root enters into the formation of this verb, is found also in ) 7 1 -1 9 0 “tw://bible.*?id=58.5.7|AUTODETECT|”

Heb. 5:7) 1 1 -1 9 0 “tw://bible.*?id=41.9.24|AUTODETECT|”

in connection with Jesus: who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to have him from death, and having been heard for his godly fear, etc. See also ) 7 1 -1 9 0 “tw://bible.*?id=41.9.24|AUTODETECT|”

Mark 9:24) 1 1 -1 9 0 “tw://bible.*?id=42.7.38|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.7.38|AUTODETECT|”

Luke 7:38) 1 1 -1 9 0 “tw://bible.*?id=42.7.44|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.7.44|AUTODETECT|”

44) 1 1 -1 9 0 “tw://bible.*?id=44.20.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.20.19|AUTODETECT|”

Acts 20:19) 1 1 -1 9 0 “tw://bible.*?id=44.20.31|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=44.20.31|AUTODETECT|”

31) 1 1 -1 9 0 “tw://bible.*?id=47.2.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.2.4|AUTODETECT|”

II Cor. 2:4) 1 1 -1 9 0 “tw://bible.*?id=55.1.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.1.4|AUTODETECT|”

II Tim. 1:4) 1 1 -1 9 0 “tw://bible.*?id=58.12.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.12.17|AUTODETECT|”

Heb. 12:17) 1 1 -1 9 0 “tw://bible.*?id=66.7.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.7.17|AUTODETECT|”

Rev. 7:17) 1 1 -1 9 0 “tw://bible.*?id=66.21.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.21.4|AUTODETECT|”

21:4) 1 1 -1 9 0 “tw://bible.*?id=41.9.24|AUTODETECT|”

. In all these passages 7 1 -1 9 0 “tw://bible.*?id=41.9.24|AUTODETECT|”

Mark 9:24) 1 1 -1 9 0 “tw://bible.*?id=66.7.17|AUTODETECT|”

) the tears are shed by others, not by Jesus. However, there surely is a connection between 11:35 and ) 7 1 -1 9 0 “tw://bible.*?id=66.7.17|AUTODETECT|”

Rev. 7:17) 1 1 -1 9 0 0

because of his tears ours shall be wiped away.) 1 1 2 8 0 “tw://bible.?id=42.19.41|AUTODETECT|” Note the difference, which cannot have been unintentional: in 11:31, 33 another verb is used (�����) than here in 11:35. Mary and the Jews wept. In Mary s case such weeping was, of course, genuine, the expression of real, inner sorrow over the loss of a dear brother. In the case of the Jews it was, in many cases, probably tantamount to wailing. See on 16:20. The verb ����� does not necessarily or always mean to wail (hence, in the sense of weeping, not wailing, it can be used even with reference to Jesus, ) 7 1 -1 9 0 “tw://bible.?id=42.19.41|AUTODETECT|” Luke 19:41) 1 1 -1 9 0 “tw://bible.*?id=41.5.38|AUTODETECT|”

Jesus wept over Jerusalem) but can have that meaning 7 1 -1 9 0 “tw://bible.?id=41.5.38|AUTODETECT|” Mark 5:38) 1 1 -1 9 0 “tw://bible.?id=41.5.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=41.5.39|AUTODETECT|”

39. 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ). The verb ������, used here in 11:35 does not mean to wail. These tears were the expression of love, love not only for Lazarus (as the Jews thought, 11:37) but also for Mary, Martha and others (see on 11:33). They were tears of genuine sympathy 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.15|AUTODETECT|” Rom. 12:15) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 In connection with these tears the remark is often made that they prove Jesus true humanity. This is certainly correct (see also Vol. I, p. 84). The Fourth Gospel (the very book which stresses Christ s deity, Vol. I, pp. 33 35) describes him as being not only absolutely divine but also truly human. It must be stressed, however, that these tears of our Lord were unaccompanied by sin.

They were not the tears of the professional mourner, nor those of the sentimentalist, but those of the pure and holy, sympathizing Highpriest! They proceeded from the most genuine love for man found in the entire universe, the love which gave itself.) 36, 37. So the Jews were saying, See how he (constantly) loved him! But some of them said, Could not he who opened the eyes of the blind man have kept also this man from dying?) The Jews gave a rather limited interpretation to these tears of Jesus, as if they had been shed only in grief over the death of Lazarus and not also (as the context clearly teaches) in genuine sympathy with the tears of others. Among these Jews, as already remarked, there were those who were going to accept Christ by faith (cf. 11:45). The Jews (see on 1:19) were deeply moved by Christ s love, just as a little later they are going to be deeply impressed by his power.

In their exclamation they refer to the tender affection of Jesus for Lazarus. (For the meaning of the verb for love and its synonyms see on 21:15 17). The form here used is vivid (the imperfect: �����): he was loving (in the past and up to the moment of Lazarus death) or he constantly loved.) The Jews regarded the case of Lazarus to be closed. The matter was hopeless now. After all, Lazarus was dead! But why had not Jesus prevented this death? Some asked in criticism, others in sheer perplexity: Could not he who opened the eyes of the blind man (the last great miracle at Jerusalem, about which the people were still talking; see on chapter 9) have kept also this man from dying?

This question reminds one of the exclamation of regret recorded in 11:21 and 11:32, but does not convey exactly the same thought. Moreover, it does not rise to the height attained by Martha in 11:22 (see on that verse). It seems that the news of the raising of Jairus daughter and of the widow s son had not reached Jerusalem, or if it had, this death was altogether different: it was now the fourth day! This case was hopeless!) For Synthesis see pp. 167 169.) ) 11:38 44) 38 So Jesus, again deeply moved within himself, came to the tomb. It was a cavern, and a stone was lying against it. 39 Jesus said, Take away the stone. Martha, the sister of the deceased, said to him, Lord, by this time there is an odor, for he has been dead four days. 40 Jesus said to her, Did I not say to you that if you would believe, you would see the glory of God? ��91�� 41 So they took away the stone.

And Jesus lifted up his eyes and said, Father, I thank thee that thou hast heard me. 42 I knew that thou dost always hear me, but on account of the multitude that is standing around I said (this), in order that they may believe that thou hast sent me. ) 43 And having said these things, he shouted with a loud voice, Lazarus, come out. 44 Out came the dead man, bound hand and foot with grave-bands, and his face was bound about with a sweat-band. Jesus said to them, Untie him, and let him go. ) ) 11:38. So Jesus, again deeply moved within himself, came to the tomb. It was a cavern, and a stone was lying against it. Jesus came sighing to the tomb. For the verb deeply moved within himself (in the spirit, verse 33) see on 11:33.

The tomb was in the form of a cavern or chamber hewn into a rock. We picture the rock as rising from the ground, perhaps slanting back somewhat. In order to ward off wild animals a slab of stone was lying against it.) 39. In performing miracles Jesus did not waste his power. Only God can raise the dead, but men can move a stone away from a tomb. So Jesus bade them do this.

Note the brevity of the command, Jesus said, Take away (aorist active imperative) the stone.) 1 1 2 8 0 “tw://bible.?id=44.28.13|AUTODETECT|” At this point Martha, the sister of the deceased, riveting her attention upon her brother s corpse and not upon death s Conqueror (see on 11:21, 22), said to him, Lord (see on 1:38), by this time there is an odor (or: by this time he stinks), for he has been dead four days. The evangelist records this objection of Martha in order to emphasize the greatness of the miracle (see also on 11:17). It is not at all necessary nor even advisable to translate the original as if it read, Lord, by this time there will be an odor (See R.S.V.). The idea back of that rendering may have been that with the stone still in front of the tomb there could be no odor. Hence, it is argued that Martha could not have meant: there is an odor. But even today there is sometimes an odor around a properly sealed tomb!��92�� When Martha adds, for he has been dead four days 7 1 -1 9 0 “tw://bible.?id=44.28.13|AUTODETECT|” Acts 28:13) 1 1 -1 9 0 “tw://bible.?id=1.50.2|AUTODETECT|” ), she ascribes the odor to the body s decomposition. The preparation of the body for burial was not nearly as thorough in Palestine as it was in Egypt. Embalming was a custom foreign to the Hebrews, but practised with great thoroughness among influential Egyptians 7 1 -1 9 0 “tw://bible.?id=1.50.2|AUTODETECT|” Gen. 50:2) 1 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” 26) 1 1 -1 9 0 0 ). The anointing that was customary among prominent Jews was less effective. See further on 11:44.) 1 12 2 8 0 0 Martha s faith wavered momentarily. So) 40, 41a. Jesus said to her, Did I not say to you that if you would believe, you would see the glory of God?) In order to strengthen Martha s faith Jesus summarized what he had told her before, whether by means of a messenger (11:4) or directly (11:23, 25, 26); note especially the following words:) 11:4: This illness is not unto death; on the contrary, it is for the glory of God, in order that the Son of God may be glorified by means of it. ) 11:23: Your brother shall rise again. ) 11:25, 26: I am the resurrection and the life, he who believes in me, even though he die, yet shall he live, and everyone who lives and believes in me shall never die; do you believe this? ) All this is briefly summarized in the words: Did I not say to you that if you would believe, you would see the glory of God? ) Of course, Jesus cannot have meant that the performance of the miracle was dependent upon Martha s exercise of faith. What he intended to convey was this, that if Martha would only stop thinking about that corpse and would rivet her attention on Jesus, trusting completely in him (his power and his love), she would see this miracle as a true sign, an illustration and proof of the glory of God reflected in the Son of God. For the meaning of the concept glory see on 1:14.) Martha became silent, So they took away the stone.) 41b, 42. And Jesus lifted up his eyes and said, Father I thank thee that thou hast heard me.

I know that thou dost always hear me, but on account of the multitude that is standing around I said (this), in order that they may believe that thou hast sent me.) Before actually performing the miracle Jesus offered a prayer, beautiful because of its trustfulness, simplicity, and sincerity. He prayed as the One sent by the Father (see on 3:17, 34; 5:36, 37; 8:18, 27, 29); i.e.. he prayed as the Mediator, being himself the Son of God. He lifted up his eyes, the throne of God being in heaven, and said, Father (not our Father; God is his Father in a unique sense; see on 1:14; 3:16), I thank thee that thou hast heard me. Jesus was able to say this, speaking as if the miracle had already been performed, for he felt in his heart the certainty of its near occurrence. For the sake of the audience Jesus spoke these words audibly, and it is for their sake that he added, I know that thou dost always hear me. That the Father always hears the Son follows naturally from 5:30 and 10:30 (see on these passages).

When the man born blind (and later when Martha) viewed Christ s miracles as answers to prayer (9:31; 11:22), they were right.) The purpose of the prayer, in which, of course, the close relation between the Father and the Son appears, was this, that the surrounding multitude might come to believe (ingressive aorist: ����������) that Jesus is the Sent One, the true Messiah, divinely commissioned to carry out his mediatorial task. See above under Preliminary Remarks I B.) 1 1 2 8 0 “tw://bible.?id=40.27.46|AUTODETECT|” 43, 44. And having said these things having placed the miracle, which was about to be performed, in its proper setting , Jesus shouted with a loud voice. On the loud voice see also ) 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” Luke 23:46) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 “tw://bible.?id=43.5.28|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=43.5.28|AUTODETECT|” John 5:28) 1 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” . In order to awaken the dead a loud voice, a penetrating shout, was not at all necessary 7 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” Mark 5:41) 1 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.14|AUTODETECT|” Luke 7:14) 1 1 -1 9 0 0 ). But Jesus cried out so forcibly in order that everyone in the crowd might be aware of the fact that the dead would respond to his call!) 1 1 2 8 0 0 What Jesus shouted was, Lazarus, come out (literally, Lazarus, hither, out! two adverbs). It was this voice of Jesus, the expression of his omnipotent will, which caused the dead man to come to life and to obey the command. How this happened we do not know, for it was a miracle, and a miracle transcends human understanding. With majestic simplicity the marvelous work is recorded: Out came the dead man. Lazarus is here described as the dead man, dead not in the sense of having been dead and still dead, which would reduce everything to nonsense, but dead in the sense that he had been dead and was at this instant called back to life.) 1 1 2 8 0 “tw://bible.?id=42.19.20|AUTODETECT|” A vivid picture is drawn of Lazarus stepping out of the grave. He was bound hand and foot (literally, bound with respect to the feet and the hands) with grave bands, strips of linen wrapped around the limbs. Nothing is said here about a white, winding sheet around the body. It seems that though bound hand and foot, Lazarus was able to walk, though perhaps with difficulty. And his face was bound about (or: wrapped around) with a sweat-band or napkin. The word used (���������) is derived from the Latin sudarium, from sudor, to which our English word sweat is directly related; hence, we translate sweat-band. See also on 20:7; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.19.20|AUTODETECT|” Luke 19:20) 1 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” Acts 19:12) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 The glory of God, the revelation of his wonderful attributes (power, love, etc.), was there for all to see. And it is that point which the evangelist wishes to emphasize, because Jesus himself stressed it (11:4). Hence, the Lord discouraged all vain curiosity. He did not want Lazarus to stand there a while, in order to be gaped at or to answer ever so many questions; for example, Where was your soul? How does it feel to come back to earth? To prevent all this and to help Lazarus, who was still handicapped by the grave-bands and the sweat-band, Jesus now issued a brisk command (probably to those standing nearest): Jesus said to them, Untie him and let him go (two aorist imperatives, the last one followed by the present infinitive).) ) 11:45 57) 45 Many of the Jews, therefore, who had come to Mary and had observed what he had done, believed in him. 46 But some of them went off to the Pharisees and told them the things which Jesus had done.) 47 So the chief priests and the Pharisees called a Sanhedrin-session and were saying.

What are we doing, for��93�� this fellow is performing many signs? 48 If we let him alone thus, everybody will believe in him, and the Romans will come and take away from us both our place and our nation. ��94��) 49 But a certain one of them, Caiaphas, being highpriest of that year, said to them, You do not know anything, 50 neither do you take into account that it is expedient for you that one man die for the people, and that the whole nation perish not. 51 Now this he said not (merely) of his own accord, but being highpriest that year he prophesied that Jesus was about to die for the nation, 52 and not for the nation only, but in order that he might also gather into one the children of God who are scattered abroad.) 53 Now from that day they plotted in order that��95�� they might put him to death. 54 So Jesus was no longer walking about openly among the Jews, but departed from there to the country near the desert, to a town called Ephraim, and there he stayed with the disciples.) 55 Now the Passover of the Jews was approaching, and many went up to Jerusalem from the country before the Passover, in order that they might purify themselves. 56 So They were looking for Jesus, and were saying to each other, while standing in the temple, What do you think, that he will certainly not come to the feast? 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he (Jesus) was, he should report (it),��96�� in order that they might arrest him.) ) A fourfold effect is either clearly implied or definitely recorded: (1) The miracle caused many of the Jews, who had previously been unfriendly to Jesus, to come to believe in him (11:45). (2) It added to the bitterness of his enemies, who now, in an official Sanhedrin-session, began to plot his death (11:46 54; cf. verse 57). See Preliminary Remarks. (3) It caused great excitement among the Passover-crowds at Jerusalem (11:55 57). (4) It strengthened the faith of Mary and Martha and of the disciples (except Judas, of course, who had none; cf. 12:4). This strengthening of their faith is not recorded in so many words, but may be inferred from 11:4, 15, 26, 40. Moreover, in the case of Mary it manifested itself in a deed of glorious love (12:1 8). These four points are taken up, in that order, in the verses which will now be explained:) 11:45. The miracle caused many of the Jews, who had previously been unfriendly to Jesus, to come to believe in him.

The words are: Many of the Jews, therefore, who had come to Mary and had observed what he had done, believed in him.) For the character of the Jews who had come to impart consolation see on 1:19; then on 11:19. We take the clause who had come to Mary and had observed what he had done to modify its closest antecedent Jews. By implication it also modifies the many who came to believe in Jesus. Only Mary is mentioned here, perhaps for the same reason that caused her to be mentioned before Martha in 11:1 (see on 11:1, 2).) We read that many of these Jews who had visited the home of Mary to pour out their grief had observed what Jesus had done. They had not only physically witnessed the miracle but they had studied it, reflected on it, pondered it. The verb is �������; see on 1:14.

The result was that they came to believe in Jesus. Although the expression believed in him (��������� �0� �P���) does not in itself necessarily refer to genuine faith (see on 1:8; 3:16; 8:30, 31a), and although, as the following verses indicate (especially verses 48, 49, 50), the rulers interpreted this faith as loyalty to Jesus as an earthly ruler, nevertheless, in the light of 11:4, 52, it can hardly be doubted that many sincere believers in Jesus Christ as the spiritual Savior were added to the flock on the day of the miraculous resurrection of Lazarus.) 46. The miracle added to the bitterness of his enemies, who now, in an official Sanhedrin-session, began to plot his death. But some of them went off to the Pharisees and told them the things which Jesus had done. Some of the Jews, having witnessed the miracle and having noticed its effect upon the people, became even more embittered against him. Although grammatically it is possible to take some of them to mean some of the many Jews who believed, this is obviously incorrect.

The idea, here as so often, is simply this, that the Jewish witnesses divide themselves into two classes: many believe (in whatever sense this may have been true), others become even more hostile than heretofore. With sinister intention the latter group went off to the Pharisees (see on 3:1), not in order to tell them that they were all wrong about Jesus, but in order to convince them that drastic action had to be taken against the miracle-worker. This interpretation is in harmony with what follows in verses 47, 48:) 47, 48. So the chief priests and the Pharisees called a Sanhedrin-session and were saying, What are we doing, for this fellow is performing many signs? If we let him alone thus, everybody will believe in him, and the Romans will come and take away from us both our place and our nation.) 1 1 2 8 0 “tw://bible.?id=44.5.38|AUTODETECT|” Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (ex-highpriests and members of highpriestly families, mostly Sadducees) and Pharisees, called a Sanhedrin-session. They explained to the assembled members that the reason why the session had been called was to consider the question: What are we doing for this fellow is performing many signs? They were probably thinking especially of those signs recorded in chapters 9 (healing of the man born blind) and 11 (raising of Lazarus), possibly also those recorded in chapters 5 and 6 and others not found in the Fourth Gospel. Note that here they openly admitted that Jesus was performing many signs. What they were afraid of is expressed in the following words: If we let him alone thus the very advice which Gamaliel was going to give them a few years later with respect to Christ s disciples! see ) 7 1 -1 9 0 “tw://bible.?id=44.5.38|AUTODETECT|” Acts 5:38) 1 1 -1 9 0 0 everybody will believe in him, and the Romans will come and take away from us both our place and our nation. ) 1 1 2 8 0 “tw://bible.?id=44.6.13|AUTODETECT|” As the Sanhedrin s committee saw it, everybody would soon accept Jesus as political Messiah. This would happen unless something were done about it. If no action was taken, the Romans, hearing about the new Messiah who was about to lead the rebellion against the constituted government, would come and take away from the Jews (particularly, from the Sanhedrin) both their place (the city of Jerusalem with its temple, perhaps with special reference to the latter; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.6.13|AUTODETECT|” Acts 6:13) 1 1 -1 9 0 0 ) and their nation, putting an end to their national existence, scattering them all over the earth. The Greek word ����� sometimes means position (our position as rulers), but the concrete meaning place, in the sense of city or temple, harmonizes better with what follows: and our nation.) 1 3 2 8 0 0 49, 50. But a certain one of them, Caiaphas. being highpriest of that year, said to them, You do not know anything, neither do you take into account that it is expedient that one man die for the people, and that the whole nation perish not.) When no one could suggest a solution, the president of the meeting presented one. It is clear that this chairman was not merely a parliamentarian who kept order. On the contrary, he himself did most of the talking. In the patchwork of his personality the strands of brazen impudence, insane ambition, rancorous jealousy and consummate cleverness were interwoven. He knew all the answers, and he knew how to make others see things his way.

He was the kind of individual concerning whom a Dutch proverb says, The saucy person owns half the world. ) His name was Caiaphas ( Joseph who was called Caiaphas, says Josephus). The exact meaning of the name Caiaphas is not known, though it has been interpreted as physiognomist (expert in the art of reading character in the lineaments of a person s face or form) or, by a slight modification of this interpretation, fortune-teller, prophet. If that explanation of the meaning of his name be correct, it would be particularly fitting (see on 11:51). Having been appointed to the highpriesthood by Valerius Gratus, the predecessor of Pontius Pilate, in the year a.d. 18, he was going to be deposed by Vitellus, the successor of Pontius Pilate, in the year a.d. 36 Caiaphas was the son-in-law of Annas, who was highpriest from a.d. 6 15.) 1 1 2 8 0 “tw://bible.?id=40.26.3|AUTODETECT|” That Caiaphas was a rude and sly manipulator, an opportunist, who did not know the meaning of fairness or justice and who was bent on having his own way by hook or by crook, is clear from the passages in which he is mentioned 7 1 -1 9 0 “tw://bible.?id=40.26.3|AUTODETECT|” Matt. 26:3) 1 1 -1 9 0 “tw://bible.?id=40.26.57|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.57|AUTODETECT|” 57) 1 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” Luke 3:2) 1 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.49|AUTODETECT|” John 11:49) 1 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.13|AUTODETECT|” 18:13) 1 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=44.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.6|AUTODETECT|” Acts 4:6) 1 1 -1 9 0 “tw://bible.?id=40.27.18|AUTODETECT|” ). He did not shrink from shedding innocent blood. What he himself ardently craved, for selfish purposes, he made to look as if it were the one thing needful for the welfare of the people. In order to effect the condemnation of Jesus, who had aroused his envy 7 1 -1 9 0 “tw://bible.?id=40.27.18|AUTODETECT|” Matt. 27:18) 1 1 -1 9 0 “tw://bible.?id=40.26.57-40.26.66|AUTODETECT|” ), he was going to use devices which were the product of clever calculation and unprecedented boldness 7 1 -1 9 0 “tw://bible.?id=40.26.57-40.26.66|AUTODETECT|” Matt. 26:57 66) 1 1 -1 9 0 0 ). He was a hypocrite, for in the final trial, at the selfsame moment when he was filled with inner glee because he had found what he considered a ground for Christ s condemnation, he tore his priestly robe as if overcome by profound sorrow! Such was Caiaphas. See also Josephus, Antiquities XVIII, iv, 3.) 1 5 2 8 0 0 Now, according to the passage under study during that memorable year, when Lazarus was raised from the dead and when subsequently Jesus was condemned and crucified, Caiaphas was highpriest, and therefore president of the Sanhedrin. Having listened to the presentation of the problem (see verses 47, 48) and having taken notice of the fact that no one came out with a ready solution, he blurted out, You do not know anything. The extreme rudeness of the remark reminds one of the manner in which Josephus describes the Sadducees. That famous Jewish historian, who at the age of nineteen had himself joined the Pharisees and was somewhat prejudiced in their favor, states, The Pharisees are affectionate to each other and cultivate harmonious relations with the community. The Sadducees, on the contrary, are, even among themselves, rather savage in their conduct, and in their intercourse with their peers are as ungentle as they are to aliens (Jewish War II, viii, 14). The boorishness of Caiaphas remark at this occasion seems to confirm the statement of Josephus with respect to the Sadducees.) Caiaphas continues: & neither do you take into account that it is expedient that one man die for the people, and that the whole nation perish not.

Under the guise of noble patriotism this unscrupulous scoundrel was trying to get rid of an obstacle to his own popularity and glory!) The alternative which Caiaphas presented was false because it was based upon a presupposition which was the exact opposite of the truth. His reasoning was: Follow Jesus, and the nation perishes; put Jesus to death, and the nation is saved. Conclusion: Jesus must be put to death, By the irony of history the exact opposite was to happen: when the Jews murdered Jesus, they sealed their own doom. The Romans came, indeed, and destroyed the city (with its temple) and the nation! See on verse 48.) One man for the people, said Caiaphas. The meaning of for (Q���) has been explained in connection with 10:11; see on that verse.) 51, 52.

Now this he said not (merely) of his own accord, but being highpriest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but in order that he might also gather into one the children of God who are scattered abroad.) 1 1 2 8 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” The words of Caiaphas had a deeper meaning than he himself realized. The prophets of old, too, often spoke words which they themselves did not fully understand. Cf. ) 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” I Pet. 1:10 12) 1 1 -1 9 0 0 . Caiaphas poured one meaning into his words; God, another. The clause, Now this he said not of his own accord, cannot mean that Caiaphas had been forced to say, It is expedient that one man die for the people, and that the whole nation perish not. He said what he wanted to say, and the responsibility for the wicked meaning which his words conveyed remains entirely his own. Yet, in God s wonderful providence, the choice of words was so directed that these same words were capable of expressing the gist of God s glorious plan of salvation. Just as of old God had spoken through the wicked prophet Balaam, so now he spoke once more, this time through the wicked highpriest Caiaphas.

That God chose a highpriest for this was, of course, peculiarly appropriate, for it was he who stood between God and the people. For the moment Caiaphas was not only highpriest but also prophet . This passage affords a glimpse into the mystery of the wonderful relationship between the divine counsel and providence, on the one hand, and the exercise of human responsibility, on the other; Caiaphas was left entirely free, was not prevented in any way from saying what his wicked heart urged him to say. Nevertheless, God s will, without becoming even in the least degree defiled, so directed the choice of phraseology that the words which issue from the lips of this coldblooded murderer were exactly the ones that were needed to give expression to the most sublime and glorious truth regarding God s redemptive love. Without becoming aware of it the villain had become the prophet!) 1 1 2 8 0 “tw://bible.?id=2.19.6|AUTODETECT|” Yes, Jesus was, indeed, to die for the nation; i.e., for the holy nation of ) 7 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Ex. 19:6) 1 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” (���� ���� according to the LXX), for the all Israel of ) 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 . For Caiaphas the term the nation had one meaning, namely, the people of Israel viewed as a political unit; for God it had another meaning, as is very clear from the immediately following context (verse 52). The meaning, in the divine mind, surely cannot be Jesus is about to die for Israel as a political unit, and not for this political entity only, but also for the children of God who are scattered abroad. You cannot join a political with a purely spiritual concept . The correct explanation one that is also in harmony with the consistent teaching of the Fourth Gospel requires that the expression not for the nation only be interpreted in the light of but & also (for) the children of God who are scattered abroad. ) 1 6 2 8 0 0 There are, then, two groups. All of those included in these two groups are children of God (����� ��� ����; for the meaning of this phrase see on 1:12). But the first group consists of those children of God who are not scattered abroad; that is, it consists of Jews, and Jews only, the fold of Israel (see on 10:1); while the second group consists of those children of God who are scattered abroad; that is, it consists of Gentiles, and Gentiles only, those elect children of God (whether already born or not yet born) who are not of the fold of Israel (see on 10:16). That the last-mentioned reference (10:16) is in the mind of the author here is clear from the striking similarity between the closing words of that passage and the closing words of the verse now under study. Note the resemblance:) 10:16. And they will listen to my voice, and become one flock, one shepherd. ) 11:52. & in order that he might gather into one the children of God who are scattered abroad. ) The meaning, accordingly, is this: the children of God (ideally, namely, according to God s decree from eternity) who are scattered abroad in the heathen world, throughout history, will be united with those children of God who constitute all Israel , so that they will form one church.

And this church is gathered by him (Jesus). Note the words that he might also gather into one. Thus, the Lamb of God was taking away the sin of the world (1:29; see also on 1:10).) 53, 54. Now from that day they plotted in order that they might put him to death. So Jesus was no longer walking about openly among the Jews, but departed from there to the country near the desert, to a town called Ephraim, and there he stayed with the disciples.) With respect to the plan to put Jesus to death there is progress and development in the Fourth Gospel, as has been pointed out in Vol. I, p. 12.

The official agreement has now been reached in an official Sanhedrin-session, though the mock-trial, with the sentence fixed in advance, has not yet been conducted. Whether one translates they plotted in order that they might put him to death, or they plotted to put him to death (in other words, whether 1�� is regarded here as introducing a final clause or as introducing an object clause) makes very little difference in resultant meaning. Either is possible.) 1 1 2 8 0 “tw://bible.*?id=14.13.19|AUTODETECT|” So Jesus, knowing that the time designated in God s eternal plan for his death had not yet fully arrived, was no longer walking about (preaching from place to place) openly (��������; see on 7:4, 13, 26; 10:24; 11:14; 16:25, 29; 18:20) among the Jews (the hostile leaders and their followers; see on 1:19), but departed from there (i.e., from the environs of Bethany and Jerusalem) to the country near the desert (in all probability the desert of Judea), to a town called Ephraim. The exact location of Ephraim has not been determined. W.H.A.B. (see Plate IX) suggests that it might possibly be identical with Ophrah. We can conceive of this place as a kind of small, out-of-the-way, brown-mud wilderness-village. W.H.A.B. locates Ophrah in the territory originally allotted to the tribe of Ephraim (see Plate VI). If this village be the Ephraim to which 11:54 refers, it was about fourteen miles NNE of Jerusalem, about the same distance west of the Jordan River, and about eighteen miles south of Jacob s Well.

A few miles to the southwest of it was Bethel. Cf. ) 7 1 -1 9 0 “tw://bible.?id=14.13.19|AUTODETECT|” II Chron. 13:19) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 In this remote village of Ephraim Jesus stayed in seclusion with his disciples.) 55. Now the Passover of the Jews was approaching, and many went up to Jerusalem from the country before the Passover, in order that they might purify themselves.) The miracle (of the raising of Lazarus) caused great excitement among the Passover-crowds of Jerusalem.) 1 1 2 8 0 “tw://bible.?id=2.19.10-2.19.15|AUTODETECT|” Verses 55 57 introduce the reader to what must have transpired in Jerusalem about March of the year a.d. 30. The Passover was approaching. For the feast of Passover see on 2:13. It was a seven or eight day festival, one of the three great pilgrim-feasts. From all over the country (i.e., the region outside the capital) the people began to wend their way toward Jerusalem, going up (see on 2:13) to the holy city. Many of the pilgrims wanted to reach their destination before the Passover in order to comply with the regulations regarding purification. See ) 7 1 -1 9 0 “tw://bible.?id=2.19.10-2.19.15|AUTODETECT|” Ex. 19:10 15) 1 1 -1 9 0 “tw://bible.?id=4.9.9-4.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.9.9-4.9.14|AUTODETECT|” Num. 9:9 14) 1 1 -1 9 0 “tw://bible.?id=14.30.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.30.17|AUTODETECT|” II Chron. 30:17) 1 1 -1 9 0 “tw://bible.?id=14.30.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.30.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 0 .) 1 21 2 8 0 0 56, 57. So they were looking for Jesus, and were saying to each other, while standing in the temple, What do you think, that he will certainly not come to the feast? Now the chief priests and the Pharisees had given orders that if anyone knew where he (Jesus) was, he should report (it), in order that they might arrest him.) Just as once before, at the feast of Tabernacles, the Jews, filled with curiosity and excitement, had been asking, Where is he? (see on 7:11), so now the question, What do you think, that he will certainly not come to the feast? was being bandied back and forth by the Jews who were standing group by group in the temple-courts. Note that the form of the question is such that the questioner already assumes that it is far more likely that Jesus will not come to the feast. Of course, everyone regretted this, being anxious to see the man who had raised Lazarus. Cf. 12:9.) The reason which caused these early pilgrims to conclude that, in all likelihood, Jesus would not come was the recently issued decree of the Sanhedrin : If anyone knows where Jesus is, he shall report (it).

The purpose of this was: & that they might arrest him. In view of 11:53 this is not surprising. The Sanhedrin was now fully determined to put Jesus to death. From 11:57 it appears that the prevailing sentiment (due to the advice of the Pharisees within the chief council?) was to give the proceedings the semblance of legality: to arrest him.) Synthesis of Chapter 11) See the Outline on p. 134. The Son of God raises Lazarus of Bethany. The Sanhedrin Plans His Death.) ) I.

The Report (11:1 16)) Lord, listen! the one whom thou lovest is ill. The sisters (Mary and Martha) of the sick man (Lazarus) simply told Jesus the situation, trusting that he would do the best thing. And he did, though not what they had expected.) They based their implied plea upon Christ s love for Lazarus, not vice-versa.) Jesus, by means of the messenger, informed the sisters, This illness is not unto death; on the contrary, it is for the Glory of God, that the Son of God may be glorified by means of it. Reasoning back, the steps were as follows:) 1. God (and the Son of God, Jesus Christ) must be glorified.) 2. He is glorified when unbelievers accept him by faith, and when the faith of believers is strengthened.) 3.

Such faith can be brought about (or strengthened if it is already present) by means of a great miracle; i.e., when its meaning is applied to the heart by the Spirit.) 4. Bringing Lazarus back to life, especially after he has been dead for some considerable time, is a greater miracle than preventing his death.) 5. But if Lazarus is to be brought back to life, the sickness must be allowed to have its full course: Lazarus must die.) It was in this way that Lazarus illness was unto the glory of God. Illness, death, bringing back to life, faith, the glory of God: these were the steps. Jesus saw them all from the very start. He ever sees the end from the beginning.

We see only one step ahead, and sometimes not even that one. Hence, the attitude of humble trust is the only proper one. That is what is meant by walking in the day. ) ) II. The Arrival (11:17 37)) First, there is a conversation between Jesus and Martha. Whenever she rivets her attention on Jesus, his power, wisdom, and love, she expects great things (see especially verses 22 and 27). Whenever she looks away from Jesus, and dwells on the power of death, she becomes pessimistic (see especially verses 24 and 39).) In his fifth great I AM Jesus shows Martha that he is always the Resurrection and the Life, ever victorious over death.

Hence, real death (separation from the love of God in Christ) does not exist for the believer, neither now nor in the hereafter, and even physical death is never such that it cannot be set aside by him. Martha must not think that the only hope for her brother is in connection with the resurrection at the last day. In answer to Christ s question Martha confesses Jesus as the Messiah, the One who was to come into the world, the Son of God.) Secondly, there is a conversation between Jesus and Mary. She (as her sister had done a little earlier) exclaims sorrowfully, Lord, if thou hadst been here, my brother would not have died. Just as Martha and Mary had been perplexed as a result of Christ s absence during the illness of their brother (an absence for which they, however, did not criticize Jesus), so the Jews are perplexed by his tears at Lazarus tomb. All interested persons seem to be sure that things would have been far better if only Jesus had been near-at-hand when Lazarus became ill.

All interested persons feel that way about it, except Jesus, who saw the end from the beginning! See under I. above.) 1 1 2 8 0 “tw://bible.?id=43.11.0|AUTODETECT|” When Jesus sees Mary and others weep, he himself bursts into tears. These are the tears of genuine sympathy. Jesus does not despise sympathy as Nietschze did, neither does he permit it to deteriorate into a kind of weak sentimentality. On the contrary, he reveals himself here as the One who bears our griefs and carries our sorrows, who is afflicted in all our afflictions. He takes to heart the suffering of his friends. These sorrows cause him to be deeply moved in spirit. He hates the agonies that torment the souls of his friends, hates them enough to do something about them. What we have here in ) 7 1 -1 9 0 “tw://bible.?id=43.11.0|AUTODETECT|” John 11) 1 1 -1 9 0 0 is not Schopenhauer or Wagner, who glory in a kind of sympathy that is based upon a mystic philosophy of the identity of all that exists, and who fail to figure sufficiently with the reality of sin as the root of sorrow. What we do have here is the Highpriest Jesus Christ, who as the Lamb of God is taking upon himself the sin of the world (the elect from every nation), and therefore also its suffering and woe. Moreover, the sympathy that expresses itself in the tears of our Lord as he weeps at the tomb of Lazarus is in sharp contrast with that caricature of sympathy which was revealed that day by many (we did not say by all) professional mourners.) 1 6 2 8 0 0 ) III. The Miracle (11:38 44)) Having waved aside the objection of Martha , Jesus bids some of those who were standing around to take away the stone. After a touching prayer to his Father in heaven, Jesus shouts, Lazarus, come forth. The dead man begins to stir. He actually arises and walks out of the tomb. Freed from the encumbrances of grave-bands at the command of Jesus , he disappears from the crowd, in all probability returning to that dwelling which now no longer is a house of mourning.) The significance of this miracle has been pointed out (see under Preliminary Remarks I. at the beginning of this chapter).

It is necessary to dwell for a moment on the second of the three points mentioned there: the Miracle reveals Jesus as the Messiah who was to come. This is evident from the following:) (1) It is clearly implied in the prayer of Jesus at the tomb: I know that thou dost always hear me, but on account of the multitude that is standing around I said (this), in order that they may believe that thou hast sent me. ) (2) It is also clearly implied in 10:24, 25: So the Jews surrounded him, and said to him, How long will you keep us in suspense? If you are the Christ, tell us plainly. Jesus answered them, I did tell you, but you do not believe. The works which I am doing in my Father s name, these bear witness concerning me. See also 10:28.

Surely among all these works the raising of Lazarus is one of the greatest, if not the greatest. Cf. 20:30, 31.) 1 1 2 8 0 “tw://bible.?id=23.35.5|AUTODETECT|” (3) By bringing Lazarus back to life Jesus (more than) fulfilled prophecy with respect to the Messiah and his glorious works 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Is. 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.11.2-40.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.2-40.11.4|AUTODETECT|” Matt. 11:2 4) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 ) IV. The Results (11:45 57)) For the fourfold effect of the miracle see p. 160.) 84 Literally, look!) 85 IIIB1; see Vol. I, pp. 42, 44.) 86 IIIB1; see Vol. I, pp. 42, 44.) 87 I C; see Vol. I, p. 40.) 88 IIB; see Vol. I, pp. 41, 42.) 89 IIIA1; see Vol. I, pp. 42, 43, and re-insert in list on p. 43.) 90 S.BK. II, pp. 250, 251.) 91 IIIA1; see Vol. I, pp. 42, 43.) R.S.V. Revised Standard Version) 92 F. W. Grosheide, op. cit., p. 176, Note 1.) 93 On E�� see Vol. I, pp. 55, 60.) 94 IIIA1; see Vol. I, pp. 42, 43.) 95 Or simply: they plotted to put him to death. ) 96 IIIA3; see Vol. I, p. 42. The conditional clause is part of a 1�� object clause, listed as such on p. 50. Cf. 9:22.) W.H.A.B. Westminster Historical Atlas to the Bible)