John 11

David Lipscomb Commentary On John Chapter Eleven HE IS TO BETHANY John 11:1-16 1 Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.—Mary and Martha seem to have been better known than Lazarus. They seem to have been prominent persons of the city. Bethany was on the east of Mount Olivet, a little less than two miles from Jerusalem. [John is the only one of the sacred writers that men¬tions the name of Lazarus, though his family is spoken of by Matthew, Mark, and Luke.] 2 And it was that Mary who anointed the Lord with oint¬ment, and wiped his feet with her hair, whose brother Lazarus was sick.—This anointing is most likely that mentioned in John 12:1 which occurred after the raising of Lazarus, but this was written by John after that occurred and he refers to it to distinguish this Mary from other Marys mentioned in connection with Jesus. [There was Mary the mother of Jesus, Mary Magdalene, Mary the mother of Mark, and Mary the wife of Cleophas.] 3 The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick.—There seems to have been no effort upon the part of Jesus or of the sacred writers to conceal the special love that Jesus had for this family, for the apostles, and for John above others of his followers and friends. Jesus is absent at this time in Bethabara, and when Lazarus sickens, the minds of the sisters turn toward Jesus as one able to relieve in time of sickness. It was two days’ journey from Jerusalem to Bethabara. They appeal to the love Jesus bore to Lazarus to induce him to come to their relief. [The disease is not stated, but it proved fatal.] 4 But when Jesus heard it, he said, This sickness is not unto death,—[That is, death was not its object. It had been permitted for another reason as follows:] but for the glory of God, that the Son of God may be glorified thereby.—Jesus made up his mind as to his course and so told his disciples that he would be glorified through this sickness. [Jesus was glorified through the manifestation of miraculous power in raising Lazarus from the dead as well as the lessons surrounding the case furnished.] 5 Now Jesus loved Martha, and her sister, and Lazarus.—Martha seems to have been the head of the household, possibly from her energy and business habits. [Probably this explains why the sisters sent for him and that his delay in coming was not from indifference.] 6 When therefore he heard that he was sick, he abode at that time two days in the place where he was.—Jesus had often healed the sick, but had not raised one buried and time was given for the decay of the body to begin. He intends now to give an example of this so remains until he is dead and buried. [He did not allow personal sympathy and friendship to interfere with his work, so he did not hasten away. Then, too, the longer the interval between his burial and resurrection, the more convincing would the miracle be, and greater means to silence his enemies who might claim that Lazarus was not really dead. He left no room for doubt and a charge of fraud.] 7 Then after this he saith to the disciples, Let us go into Judaea again.—The matter had passed from the minds of the disciples as he had told them that his sickness was not unto death. 8 The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?—When he speaks of returning to Judea, they do not seem to think of Lazarus, but of the danger to Jesus since the Jews sought to stone him at the feast of dedication, the time of his last visit. (John 10:31.) [They did not want him to return to the locality of his enemies for fear they would stone him.] 9 Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.—To walk in the day here means to walk in the allotted time. 10 But if a man walk in the night, he stumbleth, because the light is not in him.—If he walks after the time allotted for life passes, he will stumble and come to his end. [Jesus often expressed himself by simile as in this case. It means that he is not walking in darkness, but in light for the reason he knows what W is going to do. He is not stumbling in darkness. He is not groping in the night or walking uncertainly. He has a clear pathway on which the sun is shining. Whether it leads him to Judea, to Jerusalem, to his enemies, or to death, in either case he will walk in the light, for the reason all his pur-poses and plans are made out and he is walking accordingly. What was dark and mystified to the disciples was clear to him.] 11 These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.—He now directs their minds to Lazarus and his affliction as causing him to return to Judea. Sleep is often used to represent death. [The term sleep is used as a symbol of death in scripture. (See 2 Chronicles 14:1; Psalms 3:5; Jeremiah 51:57; Job 14:12; Daniel 12:2; Matthew 27:52; Acts 7:60; 1 Corinthians 7:39; 1 Thessalonians 4:13.) ] 12-13 The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep. —His disciples took his language as literal, and to sleep in sickness rests the system and restores vigor. [They also took it that since Lazarus was resting well his case was hope ful, and lessens the Master’ s reason for going into the community where his enemies, who desired to stone him, would be. So they use the fact that Lazarus was sleeping as an ar-gument for Jesus not going.] 14-15 Then Jesus therefore said unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.—Jesus tells them plainly his condition and was glad that he was not there, as now he will have the opportunity of raising him from the grave after the time for decay to set in, that they may see a more striking manifestation of God’ s presence with and in him, and so their faith in him may grow stronger. [It is implied that if Jesus had been present, on account of the friendship existing between him and the family, he would have been constrained to restore his health. Such a miracle would be less effective than the one now to be performed in raising him from the dead. To raise one from the dead after he had been in the grave four days, and after decomposition began, was as great a manifestation of divine power as was in creating the world.] 16 Thomas therefore, who is called Didymus, said unto his fellow-disciples,—Thomas is Hebrew, Didymus is the corre¬sponding name in Greek and means twin. Let us also go, that we may die with him.—The characters drawn in the scriptures always harmonize. Thomas was a doubting man that looked on the dark side and saw the difficulties that threatened. He anticipated the death of Jesus, but proposed to the other disciples to go with him and share his fate. Thomas was faithful to his Master, although anticipating the worst. LAZARUS RAISED FROM THE DEAD John 11:17-44 17 So when Jesus came, he found that he had been in the tomb four days already.—Lazarus had died about the time the message of his sickness reached Jesus. He remained two days and spent two days in the journey, making four days from his death until the arrival of Jesus. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off;—[A little less than two miles and located on the eastern slope of Mount Olivet.] 19 and many of the Jews had come to Martha and Mary,—Martha and Mary were known to and esteemed by many of the Jews in Jerusalem. The Jews, as most of the eastern nations, were demonstrative in their sorrow and made much show of mourning. The formal mourning lasted thirty days. The first three days were called the “ days of weeping.” to console them concerning their brother.—Their friends from Jerusalem came to sympathize and sorrow with them. 20 Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house.—Martha, the stirring active one of the sisters, naturally heard of the coming of Jesus first and went out to meet him. Mary, ignorant of his coming, sat in the house. 21 Martha therefore said unto Jesus, Lord, if thou hadst been here, my brother had not died.—Jesus had healed many sick, and the thought first expressed was that if Jesus had been there before his death he could have saved him from death. 22 And even now I know that, whatsoever thou shalt ask of God, God will give thee.—The thought occurred to her that even now he was able to restore him to life. We often accept a truth as a theory that we cannot realize in practice. 23 Jesus saith unto her, Thy brother shall rise again.—Jesus promptly assured her that her thoughts should be realized. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.—Martha, unable to fully believe the promise, evasively says, “ I know that he shall rise at the last day.” [All the Jews, except the Sadducees, looked forward to, and believed in, a resurrection. Mary was not a skeptic.] 25 Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live;—It is through Christ that all shall rise. He will call them forth from the grave. [He means that he is the power which will open every grave, that will give life to every sleeper, and will call them forth from the tomb to a new existence, that the life that endows men with eternal being is in him and proceeds from him. In the light of his own resurrection, he means that when he opens the tomb he does it for all men and that they may have won the victory over death.] 26 and whosoever liveth and believeth on me shall never die. Believest thou this?—He here speaks of spiritual life and death. He who believes in Jesus shall never die spiritually. He saw Martha’ s inability to realize the truths he was teach¬ing, and pointedly asked if she believes his teaching. 27 She saith unto him, Yea, Lord: I have believed that thou art the Christ, the Son of God, even he that cometh into the world.—She confesses her faith in him as the Christ, but evades the expression of her faith in the resurrection. She ac¬cepted the theory, but found it difficult to accept the reality. 28 And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee.—Jesus failed to get a clear conception of himself and of his proposed work of raising her brother and asked for Mary. So Martha notified Mary of the Master’ s call. 29 And she, when she heard it, arose quickly, and went unto him.—Mary, less active and energetic in worldly affairs, was much devoted to the Master, and when his presence was made known to her she quickly responded without making it known to her company and went out to meet the Master. 30 (Now Jesus was not yet come into the village, but was still in the place where Martha met him.)—Jesus had come from beyond Jordan, where John at first did baptize. (John 10:39-40.) He heard of the sickness of Lazarus at Bethany, two miles from Jerusalem, and had now come to the place, but was yet without the town where Martha had met him. 31 The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.—They thought she was going to the grave to give greater expression to her grief. Mary, less active and self-reliant, likely gave way to grief over the loss of her brother more than Martha did. A number of her Jewish friends were with her in the house to console and comfort her, and saw her rise up hastily and go out— not knowing that Martha had called for hersupposed she arose to go to the grave to weep so they followed her. In deep grief and sor¬row, persons alone are liable to give way to excess that may work injury to them, so their friends dislike to leave them alone. The Jews followed Mary to console her. 32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.—Concentrating her feelings on the object of her grief when she saw Jesus, she fell on her face before him to worship him. Like Martha, the thought occurred to her that if Jesus had been there before the death of her brother, he had not died. She showed her reverence for him by falling at his feet upon her knees and “ saying unto him, Lord, if thou hadst been here, my brother had not died.” She knew of his kindly feeling toward her brother and sister, of his power and willingness to heal sickness and relieve from suffering, and believed his love would have led him to heal her brother, so she said, if thou hadst been here, you could and would have healed him, that he had not died. This was the language of Martha when she met him. Mary gives no expression to a thought that he could raise him as Martha did, so he did not speak of the resurrection to Mary as he did to Martha. 33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled,—Jesus was troubled at her excessive grief, and sympathized with the sisters and people and groaned in spirit out of deep sympathy for others. This is a characteristic trait of Jesus worthy of being kept in memory. Mary had less self-reliance and gave way to grief more than Martha did. Jesus had more than a human sympathy for human suffering and sorrow. God sympathizes with man, and the sympathy of Jesus was more tender and strong than any mere human sympathy can be; so, touched with the grief and sorrow of Mary and the Jews weeping with her, “ he groaned in the spirit, and was troubled.” His sympathy for their sorrow disturbed his feelings. 34 and said, Where have ye laid him? They say unto him, Lord, come and see.—He asked that he might go to the grave and call him forth. They showed him the grave, that he might see the place where one he loved was laid that he might look upon it with affection. But his purpose was fixed before he left beyond the Jordan. 35 Jesus wept.—[The shortest verse in the Bible, but one of the most touching. How precious those tears which assure the real, tender, loving, sympathizing humanity of Jesus in the very moment in which he is preparing to exert his omnipotence!] This was an overflow of sympathy for the sorrow of the sisters. The grief and sorrow shown on this occasion must have grown out of sympathy for the grieving sisters, not from sorrow for the dead brother. He knew, even before he came, that he was dead, and that he would raise him to life, and he was glad for the sake of his apostles that he was not there before he died. He had often shown his power to heal sickness. He now wishes to show his power to raise the dead — his power over death—“ I am glad for your sakes … to the intent ye may believe." (15.) [Jesus had both sorrow and gladness in the death of his friend.] “ This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby." (4) His weeping shows his kind sympathetic nature.

He did not weep because Lazarus was dead and he would see him no more, for he knew he would restore him to life, but in sympathy for the sorrows of others. Only on one other occasion is it said that Jesus wept, then he wept over wickedness and sins and consequent sorrow that must come upon the city of Jerusalem. (Luke 19:41-44.) On Jerusalem God had bestowed his most abundant blessings and sought its good, but the Jews of the city had rejected him and brought upon themselves his direct curses. 36 The Jews therefore said, Behold how he loved him!— The Jews who saw his tears interpreted them as signs of his love for Lazarus. 37 But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?—These Jews, although they did not believe in and follow him, yet knew of the miracles and signs he had wrought on the afflicted and suffering. And it occurred to them, as it had to the sisters, that he might have saved the man from death. All seemed to have recognized that it would require greater power to raise the dead than to heal one while yet alive. 38 Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.—With deep sorrow of heart, he approached the grave, the mouth to which was closed by a heavy stone placed over it. Many of the Jewish burying places were caves in the rocky hillside, rather what we would call a vault than a grave. 39 Jesus saith, Take ye away the stone.—Rock vaults were closed with large stones. The sepulcher in which the body of Jesus was placed was one the women could not move, and on the way to anoint his body they were troubled to know who would remove the stone for them. Jesus saw it would take some power to remove this stone. He had the fixed purpose to raise him from the dead, and the removing of the stone was preliminary to it. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been dead four days.—Martha knew he had been dead long enough for decay to set in, and in her practical, direct way objected to opening the grave. He had been dead four days and in that time the body would be offensive. She took it for granted the common course of nature was followed, and to take away the stone would cause a stench offensive to those present, and un¬pleasant to be remembered of a beloved brother, so her practical common sense, coupled with her failure to believe Jesus would raise him from the dead, led her to oppose the removing of the stone from the grave. 40 Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?—The raising of Lazarus could glorify and magnify God through him. So when he told Martha her brother should rise, he told her she should see the glory of God. He reminds her of his promise, and that what she expected to be fulfilled only at the resurrection at the last day would be manifested now. He would raise Lazarus from the grave. This was not a resurrection to immortality. It was restoring him to temporal life to die again.

But it showed his power over death and gave a strong assurance that he would call all the sleeping dead from the grave. “ The hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth.” (John 5:28-29.) This is a manifestation of that power, and it set forth the glory, the power, and the presence of God with Jesus. It showed his power over death. 41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.—Jesus had such assurance that God heard him that before the people knew his purpose, he in their hearing thanked God that he had heard him and would give life to the dead body. Jesus was one with God and did the will of God in all things. He knew then that God would hear him. In obedience to the command of Jesus the stone was taken away from the mouth of the cave in which the body was laid. There was something in the manner of Jesus that commanded the respect of those around him.

Who did this we are not told, but it was likely the friends of Martha and Mary present. It may have been his disciples. When this was done, and the material obstacles to resurrection were removed, he then looked up to God. It is worthy of note that Jesus used miraculous power only when the result could not be effected by natural or ordinary means. He could have removed the stone by a miracle, but as this could be done by ordinary means, he did not exert extraordinary power to do it. Only when supernatural or extraordinary ends were to be accomplished did he use extraordinary power.

The power used corresponded to the end to be accomplished. Jesus looked up to God as a declaration that all of his power came from him. 42 And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may be¬lieve that thou didst send me.—He wished all to know that it was God who did through him what would be done that all might believe that he was sent of God. Jesus prayed only for the things that would bring honor and glory to God— only for those things that were well-pleasing to the Father. God always hears prayers that are made in accord with his will and for his honor and glory. “ If any man be a worshipper of God, and doeth his will, him he heareth.” (John 9:31.) Jesus gave to him a pure, holy, undivided worship, and did his will with faultless obedience. It was his meat and drink to do his Father’ s will. He hungered to do his will as the hungry man desires to eat and drink. Doing the will of God brought strength to him as meat and drink bring strength to the weary. Jesus knew God would hear him at all times. “ But because of the multitude that standeth around I said it.’’ That is, he wanted to let them know he raised the dead by the power of God, and that all might know that he was sent by God and spoke only the words of God, hence that the people might believe that God sent him. 43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.—After preparing them to understand what was about to be done, he called on Lazarus to come forth. He spoke these things that those who heard him might know God sent him, and his power was from God. Then he cried with a loud voice, “ Lazarus, come forth.’’ At the command of Jesus life came into the dead body, and warmth and vigor flowed to the extremities. He arose and came forth from the grave. Jesus said, “ The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” (John 5:25.) This referred to the final resurrection from the dead. But this calling up of Lazarus required the same power, and he adopts the same means that will call the sleeping dead forth at the last day.

The dead hear the voice, awake to life, and come forth. His loud speaking let all the people see the connection between his calling and the coming forth that they might know one produced the other. This shows what power is exerted through the word of God. 44 He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.—His body had been prepared for the grave as bodies usually were, so he came forth so clothed. Adam Clarke says: “ This binding was with long strips of linen, in which the body was wrapped from head to foot, binding the arms close to the body and the legs and feet together.” The mummies found in the ancient tombs are so swathed, leaving only the head and face exposed. One could rise and walk with difficulty thus wrapped up. So he walked but little until Jesus said to them, “ Loose him, and let him go.” This shows that he could walk but little, and with difficulty, while bound; and he could not well unloose himself, as his hands were bound to his body. Who unloosed him we do not know, but any would have gladly obeyed such directions.

Probably it was the disciples. Those who thus handled him were made to realize more fully his resurrection, and could bear testimony that they handled him and took his grave-clothes off him. Jesus used human agencies where they could do the work. [Jesus just before his own death and burial and in the face of his enemies works a crowning miracle. He demonstrates that he is “ the resurrection and the life.” It is worked under such circumstances that the most captious cannot question the reality of either the death or the resurrection.] EFFECTS OF THE MIRACLEJoh_11:45-53 45 Many therefore of the Jews, who came to Mary and be¬held that which he did, believed on him.—It would seem sin¬gular that any who saw this could doubt, but saying that many believed shows that some did not. Those who followed Mary to the grave were present, and heard and saw what was said and done, and many of them believed on Jesus. The evidence was such that no honest-hearted man could doubt that Jesus was of God, that God was with him, and spoke and acted through him. The strange thing is that any should fail to believe on him. 46 But some of them went away to the Pharisees, and told them the things which Jesus had done.—The facts were told the Pharisees doubtless to see what explanation they would give of the occurrence. Many then as now exercise no faith of their own until their leaders tell them what to believe. The Pharisees themselves, instead of being softened in their feel¬ings toward him by this manifestation of the presence of God with him, were hardened, and took counsel to kill him. “ So from that day forth they took counsel that they might put him to death. Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.” (John 11:53-54.) This shows how much the fruits borne by the gospel depend upon the condition of the heart of him who hears it. It is “ to the one a savor from death unto death; to the other a savor from life unto life.” While faith rests on testimony, testimony will not produce faith in all hearts alike. Some will not believe, though one arose from the dead. Much of unbelief arises from an evil heart. 47 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs.—They gathered the Jewish Sanhedrin together to con¬sult of the matters. They admitted that many signs were wrought by Jesus. In this they admitted that Lazarus was raised from the dead. Testimony that cannot be questioned infuriates the hearts of those determined not to believe. 48 If we let him thus alone, all men will believe on him:—Jesus had foretold the destruction of Jerusalem in consequence of their sins and the scattering of the Jewish nation. They connect the success of Jesus with the triumph of the Roman powers, and so to arouse one another and the people against Jesus tell that his success would be the complete destruction of Jerusalem and the carrying away of the people as was done by Nebuchadnezzar when the people were taken into captivity into Babylon. and the Romans will come and take away both our place and our nation.—[Judea was a Roman province; there was a Roman governor; there was a Roman garrison located in the tower of Antonia overlooking the temple itself. So the Ro¬mans were already there. But they still had their “ place"— there were priests with great revenues, or members of the Sanhedrin with great power. If sedition arose on account of faith in Christ they might lose their “ place," as they did a few years later. To take away their “ place," I take it, would be to destroy their ecclesiastical organization, and take away the “ nation" would be to destroy their civil organization.] 49 But a certain one of them, Caiaphas, being high priest that year, said unto them,—This is the same Caiaphas that sat in judgment on Jesus and urged his condemnation. He was not a believer in Jesus, but was high priest and spoke by virtue of his office. Ye know nothing at all,—[Not even the simplest rule of statesmanship— that one must be “ sacrificed to the many." He was highly sarcastic and charges the Sanhedrin with blindness to its own interest.] 50 nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.—Whether there was prophetic power connected with the office or not, he foretold that Jesus would die for the nation. He was anxious for the death of Jesus and the wish was the father of the thought. This was spoken to suggest the death of Jesus to them. 51 Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation;—[He thought he spoke it of himself, but unwittingly he announced a prophecy, like Balaam, while wickedly counseling the death of Christ interprets the results of his death.] 52 and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.—This verse is the comment of the apostle John on the prophecy of Caiaphas. The children of God here means all among all nations who would believe in Jesus when the gospel should be preached to them. It was a recognition that there were people among all nations who would believe in Jesus, and that not any fleshly family as such would be blessed of God. 53 So from that day forth they took counsel that they might put him to death.—The irresistible testimony that God was in him, given by raising one from the dead, was the time from which the more determined purpose to destroy Jesus dates. If we cannot confute his claims we will kill him is the demoniacal spirit that prompts them. JESUS RETIRES UNTIL THE Joh_11:54-57 54 Jesus therefore walked no more openly among the Jews,—Jesus had done his duty to them; they were infuriated by the evidence; he withdraws from them and leaves them to their fate. He can do them no good. His presence would inflame their feelings and draw abuse upon himself. but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.—Ephraim is supposed to be the place called Ephron (2 Chronicles 13:19), called also Ephrata, near Bethel, and about twenty miles from Jerusalem. It is supposed that he went to this place soon after the feast of the Passover. 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover,—When the Passover drew nigh many people from all the country where Jesus dwelled went up to the feast. They naturally expected Jesus who had created such a stir wherever he went, and who claimed to be a teacher sent from God, to be present. These people went up and after reaching Jerusalem prepared themselves to eat the passover. to purify themselves.—[This explains why they came in advance of the time of the Passover— to purify themselves from ceremonial uncleanness before the feast. While there were no special rites of purification required of the Jews before the Passover, yet they were expected to purify themselves before participating in any important event (Exodus 19:10-11), and were accustomed to go through certain special rites of purification before the Passover (2 Chronicles 30:13-20).] 56 They sought therefore for Jesus, and spake one with an-other, as they stood in the temple, What think ye? That he will not come to the feast?—There was general conversation concerning him and an interest among the people, each asking to know of the others if they thought he would come. 57 Now the chief priests and the Pharisees had given com-mandment, that, if any man knew where he was, he should show it, that they might take him.—The chief priests and Pharisees expected him to be present and had come to the fixed determination to kill him at this feast, so had given the direction that they might be aided in their work. Other scriptures say that they required his presence to be made known to them-when in a retired and quiet place that they might take him without exciting the multitude. [Bear in mind that it was the Sanhedrin that published the edict commanding any man who knew of his whereabouts to reveal it in order that he might be arrested.] [Note here— 1: How baneful and destructive evil counsel is, especially out of the mouths of leading men, and how soon embraced and followed. Caiaphas no sooner propounds the putting of Christ to death, but from that day forward they lie in wait to take him. The high priests had satisfied their con¬sciences, and now they made all possible speed to put their malicious designs and purposes in execution. Note 2: The prudential care and means which Jesus used for his own pres-ervation, to avoid their fury he withdraws himself privately. Observe 3: When the time was come that he was to expose himself; when the time of the Passover drew near, in which he, being the true Paschal lamb, was to be slain, to put an end to that type; he withdraws no more, but surrenders himself to the rage and fury of his enemies and dies a shameful death for sinners, as the next chapter more at large informs us.] [Observe from these latter verses that the spirit of prophecy did fall sometimes upon very bad men and that God has been pleased to reveal some part of his mind to the worst of men. Thus Pharaoh and Nebuchadnezzar had in their dreams a revelation from God— what things he intended to do. It is consistent with the holiness of God sometimes to make use of the tongues of the worst of men to publish and declare his will. Caiaphas, though a vile and wicked man, was, it is thought by many, influenced by God to prophesy and speak as an oracle. God may, when he pleases, employ wicked men this way without any prejudice to his holiness.]

Verse 1 This entire chapter deals with the resurrection of Lazarus, the seventh of the great signs. We do not wish to accommodate with those who deny this miracle as a historical event, such denials being satanic in origin, unsustained by historical refutation, and so contrary to all reason as to require greater faith in believing the denials than is required for believing the gospel record. The resurrection of Lazarus is omitted from the synoptics; but if that is a reason for denying it, then the omission by John of the other two instances of Jesus’ raising the dead is grounds for denying them! Why was this sign omitted from the other Gospels? (1) The synoptics reported the miracles done in Galilee. (2) Lazarus was still alive when the synoptics were written, and it would have endangered his life to have included this miracle, the Sanhedrin being determined to put him to death (John 12:10). (3) It might have endangered the soul of Lazarus. He had already won the crown of life but was recalled to all the dangers of mortal existence with potential consequences so grave that Jesus wept at the contemplation of his recall. Widespread publication of this miracle during Lazarus’ second lifetime would have been an additional hazard to him. He is presumed to have been deceased at the time John wrote. (4) The most convincing reason of all was outlined by Ryle, thus: Each evangelist was inspired to record what God saw to be best and most suitable. No one, I suppose, imagines that the evangelists recorded a tenth part of our Lord’s miracles, or that there were not other dead persons raised to life, of whom we know nothing at all (John 21:25).[1]The inspired writers were not governed by ordinary rules and were unaffected by considerations which uninspired men would have honored; and this is nowhere more evident, than in the selection of materials for their writings. It is a marvel that the inspired men would have recorded the martyrdom of the apostle James with only seven words (in the Greek) and devoted nine verses to the undisturbed grave-clothes. The Gospels defy the arrogance of men who seek to understand them apart from their inspired origin. Another device for denying this miracle is that of making it a fiction, invented by John to make a point. Richardson wrote: Luke related a parable of Jesus in which it was declared that, even if someone returned from the dead, the unbelieving Jews would not repent (Luke 16:19-31). John turns the saying into a story in which someone actually does return from the dead - and the Jews do not repent. Significantly, the name of the person who has died in each story is Lazarus![2]Lazarus was a common name, then as now; and the device of supposing that John invented a fable based on Luke’s parable, with the presumed PROOF of such a thing appearing in the name of Lazarus (common to both passages), is fantastic and preposterous. It is precisely this type of “explanation” which is the disgrace of some of the schools of Biblical interpretation. If Lazarus’ resurrection was not historical, how does one explain the fact that the event has been commemorated for nineteen centuries and perpetuated in the name of the village where it happened? “Bethany is called El Azeriyeh,' meaning The Place of Lazarus.’"[3] If this memorializes nothing more than John’s “drama,” behold a greater than Shakespeare is here! To suppose that a fisherman of Galilee could have written any such drama requires more faith than believing the miracle. All efforts to discredit this narrative perish in the overwhelming gospel history of the event, so complete, so thoroughly in balance, so exactly fitted to the historical matrix in which it is embedded, and so thoroughly believable. Nobody, but nobody, ever invented an event like this. As Dummelow said: The last and greatest of the seven “signs” recorded in John is related with such photographic minuteness of detail, that it is clear that the evangelist was present. Three points about it are especially noteworthy: (1) that it was a physical miracle, which no ingenuity can reduce to a case of faith-healing; (2) that it was definitely worked to produce faith in Christ (John 11:42); and (3) that, more than any other miracle, it was performed under test conditions; - Lazarus was really dead (John 11:39), and hostile witnesses were present (John 11:42).[4]Added to the logical reasons given by Dummelow is the logical progression of the entire Gospel to the climax of this seventh sign. Jesus had said that “greater things” than healing the invalid would be done by himself, and that such a “greater” work would be the occasion of those very men’s marveling at it (John 5:20). Furthermore, that very promise was accompanied by a statement that the Son of God had power to raise all the dead who ever lived (John 5:25-29). Thus nearly two whole years previously to this, Jesus had announced what he would do and named the witnesses before whom it would be done (the Pharisees and priests) and that they would “marvel.” [1] J. C. Ryle, Expository Thoughts on the Gospels (Grand Rapids, Michigan: Zondervan Publishing House), II, p. 54. [2] Alan Richardson, The Gospel according to St. John (London: SCM Press, 1959), p. 139. [3] J. R. Dummelow, A Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 793. [4] Ibid., p. 792. THE SEVENTH OF THE GREAT SIGNSNow a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. (John 11:1) Specifics with reference to Lazarus were necessary due to the common nature of the name; therefore, members of his family were named to make identification certain and also in view of their own importance in the Gospel records. Of Bethany … distinguishes Lazarus from others of the same name; and “of the village of Mary and … Martha …” distinguishes which Bethany was meant. This one was less than two miles from Jerusalem; the other was fifty miles away beyond the Jordan River. Some see this and the next verse as certain proof that John was familiar with the text of Luk 10:38-42, where the two sisters are named together, and that of Mar 14:3-9, where the anointing is recorded.[5]ENDNOTE: [5] William Hendriksen, Exposition of the Gospel according to John (Grand Rapids, Michigan: Baker Book House, 1961), II, p. 138.

Verse 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.We are not primarily concerned here with the distinction between various Mary’s mentioned in the New Testament. Identification of this Mary with the gross sinner who bathed the Lord’s feet with her tears in the house of Simon the Pharisee is rejected. There were at least two anointings of Jesus, possibly three; and the Roman Catholic interpretation of melding all three into one is without doubt incorrect. John here identified this Mary with the one in Mark 14:3-9, the event recorded there taking place in the home of Simon the leper; and there is no basis for supposing that he was the same as Simon the Pharisee.

Verse 3 The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick.As Barnes observed: The transactions recorded in this chapter occurred nearly four months after those mentioned in the previous chapter; those occurred in December, and these at the approach of the Passover in April.[6]These sisters did not say to Jesus: “Do something; heal our brother; come quickly,” or any such thing. Their conduct was like that of Hezekiah who spread Sennacherib’s insulting letter before the Lord in the temple (2 Kings 19:14). Like Hezekiah, they left the handling of the emergency totally in the hands of the Lord. ENDNOTE: [6] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1954), p. 295.

Verse 4 But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.Not unto death … meant that death would not be the end of the matter, but that the Son of God would be glorified in the event. This was evidently uttered in the presence of the messenger who brought Jesus the word of Lazarus’ sickness; and there is every reason to believe that he reported this observation of Jesus to the sisters (John 11:40).

Verse 5 Now Jesus loved Martha, and her sister, and Lazarus.Jesus loves all of his followers as individuals, and not merely in groups or families; hence, it is recorded not that Jesus loved the Lazarus family, but that he loved Martha, and Mary, and Lazarus. All who love Jesus may write their own names in the sequence with perfect confidence.

Verse 6 When therefore he heard that he was sick, he abode at that time two days in the place where he was.Westcott is doubtless correct in maintaining that: The supposition that the interval was left in order that the Lord might raise the dead instead of heal the sick, and so show greater power and win greater glory, is alien equally from the spirit and from the letter of the narrative.[7]The journey from Bethany to where Jesus was would have required at least a day; and thus Lazarus died when the message came. Jesus knew already of Lazarus’ death and did not wait for it, using the next two days to finish the work at hand. ENDNOTE: [7] Brooks Foss Westcott, The Gospel according to St. John (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1971), p. 165.

Verse 7 Then after this he saith to his disciples, Let us go into Judaea again. The disciples said unto him, Rabbi, the Jews were but now seeking to stone thee: and goest thou thither again?After this … means after the two days delay after receiving the message of Lazarus’ illness. The disciples said unto him … This shows that the apostles had been with Jesus throughout the events related in these chapters and were thus eyewitnesses of all that he did. They were astounded that Christ would incur the risk of going back to the vicinity of Jerusalem.

Verse 9 Jesus answered, Are there not twelve hours in the day? If a man walketh in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because the light is not in him.Twelve hours in a day… This means that the days of life will be continued sufficiently for life’s work. Jesus’ enemies could not murder him until the hour arrived for his death, an hour appointed by the Father. As Henry stated it: Man’s life is a day … The consideration of this should make us not only very busy, as to the work of life, but also very easy as to the perils of life; our day shall be lengthened out until our work is done, and our testimony finished.[8]Thus, if Jesus had yielded to the fears of his disciples, ignoring the manifest will of the Father that he go and raise Lazarus from the dead, it would have been to walk in the night, and to stumble. The light which men receive is from God and should be followed without regard to considerations of human wisdom and prudence alone. In this light, it is clear that Jesus undertook the raising of Lazarus as a direct heavenly assignment, in full harmony with God’s will, and in obedience to it. (See John 11:4.) ENDNOTE: [8] Matthew Henry, Commentary (Old Tappan, New Jersey: Fleming H. Revell Company), Vol. V, p. 1045.

Verse 11 These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go that I may awake him out of sleep.ASLEEP IN JESUSLazarus is fallen asleep … Of all that Jesus ever said of death, this is the most encouraging. (1) Sleep is a temporary thing; and so by this our Lord revealed that death too is not permanent. (2) Sleep refreshes and rejuvenates; thus in the resurrection this mortal shall put on immortality and this corruptible shall put on incorruption. (3) From sleep, men awaken; and the promise is secure in the Master’s words that all that are in the tombs “shall come forth” (John 5:29). (4) Sleep is a time of rest; and the dead also “shall rest from their labors” (Revelation 14:13). The respect of the human race for this word of Jesus Christ is revealed in the fact of their inscribing these words, “Asleep in Jesus,” upon millions of tombs in all ages since then. But I go that I may awaken him out of sleep …. Jesus never told how bad it was with men, except that in the same breath he provided the remedy. The announcement that Lazarus was dead was followed by the word that Jesus would awaken him. Jesus reveals our sin, but in the same breath offers pardon, salvation, and eternal life.

Verse 12 The disciples therefore said unto the Lord, If he is fallen asleep he will recover.If he is fallen asleep he will recover … regards the usual fact that when seriously people have passed a crisis, they sleep. There could have been the thought of the disciples that “Since he is going to get well anyway there is no need for us to go.”

Verse 13 Now Jesus had spoken of his death: but they thought that he spake of his taking rest in sleep.There was no easy way out, such as seems to have been suggested by the disciples; all of them would go to the tomb of Lazarus, and they were filled with fear at the prospect of it.

Verse 14 Then Jesus therefore said unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.Paraphrase: I am glad I was not there; if I had been, I would have yielded to the cries and entreaties of the sisters. Healing him would have been a great wonder, but raising him from the dead will be a greater one; and I am glad for this opportunity to raise your faith to a higher level.

Verse 16 Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us go, that we may die with him.Gaebelein wrote: When Thomas said this, he expressed fear that if the Lord returned to Judea he would be killed. While much has been said about “doubting Thomas,” here we behold that his heart was greatly attached to the Lord Jesus Christ.[9]Well, it may be; but it appears also that Thomas had the gravest doubts of the Lord’s power to raise Lazarus; and, indeed, if he believed any such thing, it was surely submerged and invisible in this reply. ENDNOTE: [9] Arno C. Gaebelein, The Gospel of John (Neptune, New Jersey; Loizeaux Brothers, 1965), p. 197.

Verse 17 Now when Jesus came, he found that he had been in the tomb four days already.Henry placed the healing of a blind man at Jericho and the interview with Zacchaeus within the interval between John 11:16 and John 11:17.[10] If this was the case, it would indicate no hurry on Jesus’ part to arrive in Bethany. Four days …According to rabbinical tradition, the soul of a deceased person hovers around the body for three days in hope of a reunion, but takes its final departure when it notices that the body has entered a state of decomposition.[11]He found … Jesus already knew what situation was there; thus he “found” it to be what he already knew it was. Due to the superstition of the rabbis, cited by Hendriksen, the four days of Lazarus in the tomb were significant. Jesus removed from his enemies any such possible explanation of the resurrection of his friend Lazarus, “an explanation” they doubtless would have resorted to if it had not been removed. [10] Matthew Henry, op. cit., p. 1048. [11] William Hendriksen, op. cit., II, p. 146.

Verse 18 Now Bethany was nigh to Jerusalem, about fifteen furlongs off.See under John 11:1. This is mentioned to explain the presence of so many distinguished mourners.

Verse 19 And many of the Jews had come to Martha and Mary, to console them concerning their brother.Hovey said the Greek words here rendered “Martha and Mary” are so written that they include the meaning of “with the women about them."[12]The usual time of mourning was about a week; and the death of a member of a wealthy, prominent, and distinguished family like that of Lazarus and his sisters accounts for the multitude of mourners. ENDNOTE: [12] Alvah Hovey, Commentary on John (Philadelphia: The American Baptist Publication Society, 1885), p. 231.

Verse 20 Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house.Martha, as the more practical of the two sisters, left the house and hastened to meet Jesus; but Mary remained shut up with her grief. Martha had risen above personal grief to assume the duties of hostess. In the light of all that has been written of these two sisters, it is not amiss to note that it is Martha who shines in this narrative. This is not to discount the Lord’s words regarding “the better part” chosen by Mary. How many noble and industrious women there are who, in the last analysis, are best described as daughters of Martha! THE OF MARTHAThere’s the bed to make and the mail to meet, The bills to pay and a guest to greet, The phone to answer and a dress to press, The house to order and a child to dress. There’s the shopping list and a million things As the duties mount and the doorbell rings; For Martha’s daughter is a busy one, And a woman’s work is never done. In summer and winter and day and night, She toils and finds in the task delight. She heals the hurt and foils the stroke, And proudly indeed she bears the yoke. But toiling hands at the last are stilled, And the toiler’s place by another’s filled; And the better part she might have won Is forever lost when the day is done.

• James Burton Coffman December 4,1965 Martha’s haste to go and meet Jesus could have sprung from her desire to speak with him first in the presence of friends, rather than before his enemies; for it must be remembered that many of the mourners were among the bitter foes of the Lord.

Verse 21 Martha therefore said unto Jesus, Lord, if thou hadst been here my brother had not died. And even now I know that, whatsoever thou shalt ask of God, God will give thee.As noted above, Martha shines here. “Even now I know, etc….” meant that she had not ruled out the possibility of a resurrection; although, from some of the things she later said, it seems that she did not really expect Jesus to raise Lazarus. Still, had not the messenger brought back the word that “this sickness is not unto death”? (John 11:4). Difficult as Martha must have found it to believe such a thing, her statement here shows that she was doing her best to receive it and believe it. If thou hadst been here, my brother had not died … This must not be understood as a complaint that the Lord had not come soon enough, for Lazarus died about the time the Lord got the message. It was an exhibition of the kind of thinking that always accompanies the death of a loved one. “If …” if we could have reached a doctor, if only the ditch had been dry, if she had only stayed at home, if she had only left the window open - a million “ifs” torment the survivors.

Verse 23 Jesus said unto her, Thy brother shall rise again.Martha should have accepted this as assurance that Jesus would raise Lazarus; but she was not exempt from the common human failing of limiting the promises of God. She limited what he said to what she supposed he meant.

Verse 24 Martha said unto him, I know that he shall rise again in the resurrection at the last day.Although, in context, a limitation of the power of Jesus, this statement of Martha is one of tremendous hope and consolation. The intimacy of that family with the Lord gives great weight to her confidence of the resurrection at the last day. She associated the resurrection with the “last day,” as conspicuously taught by Jesus; and in this instance of Martha’s knowledge, it certainly exceeds that of exegetes who deny that John’s Gospel has any teachings of the “last” things.

Verse 25 Jesus saith unto her, I am the resurrection and the life: he that believeth on me, though he die, yet shall he live; and whosoever liveth and believeth on me shall never die. Believest thou this? In this lies the full explanation of Jesus’ words, “If a man keep my word, he shall never see death” (John 8:51). Such statements of Jesus never were intended to deny the necessity of physical death. This is one of the most beloved passages in all of the sacred Scriptures. I AM THE AND THE LIFEThis is the opening sentence in the litany for the dead in the Book of Common Prayer; and its healing, comforting message has echoed over millions of graves, and as bodies were buried at sea, or wherever the bereaved have turned in sorrow from the unanswering faces of their beloved dead. This statement of Christ is the great inheritance of the human family. I. Jesus’ words here contrast a belief in a doctrine with a belief in himself. Martha found little comfort in the thought of a resurrection at the last day; but Jesus said, “I am the resurrection and the life.” Without disparaging Christian doctrine in any sense, we may say that it is faith in a Person, even in Jesus, that makes all the difference. II. This means Jesus is God in human form, a truth he promptly proved by raising Lazarus. Jesus had claimed Godhood as Light of the world, the Good Shepherd, the giver of eternal life, the door of the sheep, as existing before Abraham was born, and in numerous other ways. Here he appeared as Resurrection come in the flesh. III. This means far more than an assertion of Jesus’ power to raise Lazarus, extending to all the dead who ever lived (John 5::24-29). The “Come forth,” shortly to be sounded over Lazarus’ grave, is the same cry that shall awaken all the dead on earth. IV. In this appears what is meant by “shall not see death.” The Lord has not abolished physical death, but its significance, having made it a beginning instead of an end. As Hunter said, “The Christian will of course pay the last debt to nature; but, because of that saving link with Christ, the physical death he must one day experience loses all reality."[13]Believest thou this …? Jesus probed Martha’s heart to bring out her faith; and her announcement of it was as great as any apostle’s. ENDNOTE: [13] A. M. Hunter, The Gospel according to John (Cambridge University Press, 1965), p. 115.

Verse 27 She saith unto him, Yea, Lord, I have believed that thou art the Christ, the Son of God, even he that cometh into the world.The weight of this confession is colossal. In the words, “I have believed,” is the meaning that for an extended time she had believed and that she continued to believe in Jesus as a supernatural person. She called him “Lord” and “Christ” and “Son of God” in a single breath, adding that she meant the divine Messiah, the holy One foretold from of old as coming into the world from God. What a magnificent confession!

Verse 28 And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here and calleth thee.As Barnes observed, Jesus probably directed Martha to do this: “Though the evangelist has not recorded it, for she said to Mary, `The Teacher is here and calleth thee.’"[14] The use of the title “Teacher” by a family so close to the Lord indicates that it was a common one among the disciples. Secretly … There is no evidence that Jesus instructed secrecy in this call of Mary; but Martha discreetly understood that it might not be proper to let Jesus’ enemies know that he had arrived. ENDNOTE: [14] Albert Barnes, op. cit., p. 299.

Verse 29 And she, when she heard it, arose quickly, and went unto him.Speculations as to why Jesus did not go at once to the house of mourning, but remained at a distance, have suggested many reasons for it, the most convincing being that Jesus was at the tomb where Lazarus slept because this is where the wonder would occur. The Lord would not go to the mourners; they would come to him. The spiritual overtones of this are significant. Mary’s response was prompt and obedient.

Verse 30 (Now Jesus was not yet come into the village, but was still in the place where Martha met him.)This was probably at the tomb of Lazarus, but the sacred record does not so state. See under preceding verse.

Verse 31 The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.Cyril, as quoted by Westcott, noted that “The secrecy of Martha became of no avail, and so it came to pass that the work was wrought in the presence of a mixed body of spectators."[15]It may be assumed that Jesus had intended that this sign be performed in the presence of his foes (John 5:20); and, therefore, the following of Mary by the Jews was a providential overruling of Martha’s intention to secrecy. ENDNOTE: [15] Brooks Foss Westcott, op. cit., p. 170.

Verse 32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.Mary’s unabashed worshiping of Jesus was received by him, even as he received that of the blind man (John 9:38), indicating that Jesus desired and accepted human worship, the same being another proof of his identity with God. Lord if thou hadst been here, etc. … These were also the words of Martha, showing that the sisters had often spoken thus to each other during Lazarus’ illness.

Verse 33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit and was troubled, and said, Where have ye laid him? They say unto him, Lord, come and see.He groaned in the spirit, and was troubled … Hunter said that this is “Clear proof that Christ’s miracles were not done without cost to himself."[16] In this connection, see also Mark 5:30. Being moved with indignation in the spirit … is an alternative translation of this place (English Revised Version margin) and this merits attention. Of what was Jesus angry or indignant? We shall not trouble the reader with various opinions but cite the one which seems to meet the question squarely. See also under John 11:37. Death itself caused this indignation … He saw all the agony of it in millions of instances. There flashed upon his spirit all moral consequences of which death was the ghastly symbol. He knew that within a short time he too, in taking upon himself the sins of men, would have taken upon himself their death; and there was enough to raise in his spirit a divine indignation, and he groaned and shuddered.[17]Lord, come and see … Here is the place where the progression to the tomb is recorded; but this does not preclude the possibility that all of them were already at the cemetery, though not exactly at the tomb. [16] A. M. Hunter, op. cit., p. 115. [17] H. R. Reynolds. The Pulpit Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1952), II, p. 93.

Verse 35 Jesus wept. The Jews therefore said, Behold how he loved him.The weeping of Jesus is another mystery. Was it merely the sympathetic reaction to the grief and sorrow of loved ones, or was there some deeper reason for it? Our Lord was about to call back to our world of temptation and sin a valiant soldier who had already won the crown of life; and, in such a thing, there was an undeniable danger to the soul of Lazarus. The prospect of Lazarus again facing life with its inevitable dangers to the soul, and particularly with the additional burden that would be imposed by his resurrection (for the Pharisees would try to kill him) - all such considerations are of such profound weight that they may be rightly viewed as plunging the Son of God into tears as he thought of them.

Verse 37 But some of them said, Could not this man who opened the eyes of him that was blind, have caused that this man also should not die?The attitude of such men as the ones quoted in this verse may afford another explanation of the indignation discussed under John 11:34. Those hypocrites who had so stoutly opposed admitting that any miracle had occurred in the healing of the blind man appear here as perfectly willing to admit it if it can be made a tool of slander in the present case. There were two classes of witnesses: (1) Some said, “Look how he loved him!” (2) Others said, “Well, here is certainly a man he could not heal, no matter about the man born blind!”

Verse 38 Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.Being moved with indignation in himself … is again the marginal reading (English Revised Version (1885)) for the first clause; and its being mentioned so closely in connection with the attitude of those quoted in John 11:37 is a strong suggestion that such was the cause of it, or at least partially so.

Verse 39 Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been dead four days.Take ye away the stone … Jesus never did for any man what the man might do for himself. His divine power could have caused the stone to roll back of its own accord; but he commanded that men move it. The same principle is evident in the commandment a little later to “Loose him, and let him go.” Here, as always, there was respect for the heavenly economy. The wonders of Jesus were never wholesale and capricious displays of supernatural power, but were calculated, ordered, and fully in harmony with God’s highest laws of dealing with mankind.

As Welshimer said, “God does for us what we cannot do for ourselves, and God never does what we are able to do. This is seen in both the natural and spiritual realms."[18]Martha … Like Peter who walked on the sea, Martha at first believed and then faltered. Her remonstrance here was designed to prevent what she, in her moment of weakness, feared would be an embarrassment of the Lord. The opened grave would reveal only a decaying corpse. Four days … See under John 11:17. ENDNOTE: [18] P. H. Welshimer, Welshimer’s Sermons (Cincinnati, Ohio: The Standard Publishing Company, 1927), p. 33.

Verse 40 Jesus saith unto her, Said I not unto thee, that, if thou believest, thou shouldest see the glory of God?This mention of what Jesus had previously said to Martha was doubtless a reference to the word sent back by the messenger of Lazarus’ illness (John 11:4). Thus it is clear that men must believe the word of Christ sent by his appointed messengers (the apostles) no less than the words he spoke himself. Said I not unto thee, that, if thou shouldest believe … Where is the soul who does not need this admonition to be repeated every day of life? In every doubt or temptation, in sorrow, suffering, or in death itself, let the redeemed say in faith, “I shall see the glory of God,” that is, “if I truly believe the Lord of life.”

Verse 41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me.They took away the stone … See under John 11:39. This second command was obeyed at once, there being no further objection from Martha. I thank thee that thou heardest me always … All of the miracles done by Jesus, it may be supposed, were done through answer to his prayers. Jesus himself, as a Person of the Godhead, was all-powerful; but all of his earthly deeds were accomplished under the limitations of our earth life. As the great example to men, even if Jesus might have done signs without calling on the Father, it was highly appropriate for him to have done all things with constant regard of the Father’s will. Those closest to Jesus knew this, as witness the words of Martha (John 11:22), and the conclusion of the blind man (John 9:31). That they may believe … Those who would take this word from Jesus and make it the basis of addressing admonitions to the audience in a public prayer might be justified, if they truly follow Jesus’ example by performing a miracle immediately afterward! Note too that Jesus addressed not the audience but the Father. The privilege of the multitude in hearing such a prayer, thanking God in advance for Lazarus’ resurrection, added superlative weight to the sign itself.

Verse 43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.With a loud voice … This was not merely to awaken Lazarus but to enable the multitude to connect the cry with the raising of Lazarus. It is written that there will be a mighty “shout” at the final resurrection (1 Thessalonians 4:16). Come forth … The final resurrection will be accomplished upon the pronouncement of this very command (John 5:20). The fact of Jesus so long previous to this sign having given the very words that he would use in doing such a wonder is very significant. This was Jesus’ greatest wonder, aside from his own resurrection. Lazarus … Why this use of Lazarus’ name? The best comment on this ever heard by this writer was that of the country preacher in Texas who said, “If the Lord had not specified the one to be raised, Jesus’ powerful command, `Come forth,’ would have raised all the dead on earth; and it was not time for that!”

Verse 44 He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound with a napkin. Jesus saith unto them, Loose him, and let him go.All quibbles about how Lazarus might have been able to walk while still wrapped in the grave-clothes are on the same level of questions of how the dead in their tombs shall rise in judgment with all that weight upon them. It is not stated that Lazarus “walked out,” but that he “came forth.” The fiat of a divine commandment brought Lazarus out of the grave even if both of his legs were bound together, and not separately in the manner of the Egyptians. The separate binding of Lazarus’ legs has been supposed by some commentators in their gratuitous efforts to help the Lord (!) get Lazarus out after raising him FROM THE DEAD! Loose him, and let him go … Lazarus was still bound and could not “go” unless released. See under John 11:39. Whatever similarities exist between Lazarus’ resurrection and the resurrection of all men at the last day, there is one great difference. Lazarus did not rise “through the tomb” as Jesus did but came forth out of it horizontally to the same life he had before, still cumbered with mortality, still subject to all conditions of earthly life. The holy record makes no concession to human curiosity. Enough for all men to know that the deed here recorded was an actual historical event, memorialized in the name of the village where it occurred, reported by those who saw it as a FACT, acted upon by the highest court in the Hebrew nation as an EVENT impossible of denial, and judged by them as so powerful a wonder that they decided to slay Jesus to keep everyone on earth from believing on him!

Verse 45 Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him.Many therefore … Dummelow has noted that “The Greek, interpreted strictly, means that ALL the Jews who were present believed, and that SOME OF THEM went to the Pharisees, etc."[19] In light of the fact that some of these “believers” decided a little later to kill Jesus, translators have softened the impact of the passage by limiting the number of believers to “many therefore.” Like many other passages in the New Testament, this is another example of the tenderness with which the theory of salvation by “faith only” is guarded from every possible “misunderstanding”! The truth shines, however, that “believers,” regardless of what kind of faith they have, must find something beyond it and in addition to it in order to be saved, that being the love of Christ. ENDNOTE: [19] S. R. Dummelow, op. cit., p. 794.

Verse 46 But some of them went away to the Pharisees, and told them the things which Jesus had done.Those who went to the Pharisees must have gone in good faith, hoping that so convincing a sign as they had just witnessed would be sufficient to convince others in the Sanhedrin; but it was a vain hope.

Verse 47 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs.The hatred of Jesus by his enemies was past healing by any power; even that of raising Lazarus. The answer of the Sanhedrin to this greatest of the signs was to convene a council and formulate plans to kill Jesus, and even Lazarus also. What do we? … means “What are we doing?” It should be noted that there was no hesitancy in their acceptance of the resurrection of Lazarus as a fact. Indeed, how could they have denied it? Many of their own number had been eyewitnesses of it; and the community knew all about it. When Satan is unable to answer an argument, his response has always been to kill the witness; that was his response here, and another example of the same is found in the martyrdom of Stephen (Acts 7:58). John is in full harmony with the synoptics, indicating that the chief priests (the Sadducees) led the cabal against Christ. They did so, not in opposition to the doctrine of the resurrection; for, if they had founded their opposition on that, the Pharisees would not have supported them. It was on the selfish fear of losing their power and privilege that they based their murder of the Lord; and to be sure, on that basis, the Pharisees readily supported them.

Verse 48 If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and nation.The testimony of Jesus’ enemies in this place is invaluable, for it declares the resurrection of Lazarus to have been an authentic event and one capable of convincing any unbiased person that Jesus was the Christ. Their motivation in killing Jesus is spelled out perfectly. They were afraid of losing their position of power and wealth, and, with characteristic blindness, identifying themselves as “the nation.” Ironically, their murder of the Christ did not prevent the Romans from taking away “both their place and nation” in 70 A.D. when the armies of Vespasian and Titus sacked and destroyed the city.

Verse 49 But a certain one of them, Caiaphas being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient that one man should die for all the people, and that the whole nation perish not.Being high priest that year … This expression does not indicate that John thought the office of high priest changed hands every year, but is a simple affirmation that in “that year,” that awful year when Jesus suffered - in that year, Caiaphas was the high priest. One man should die for the people … This was intended by Caiaphas merely as the blunt statement of a political expedient to the effect that it was better to kill Jesus than to wait until the people hailed him as the Messiah, thus bringing on them the wrath of the Romans. That bold murderous proposal must not be understood as anything either sincere or honest. The hatred of Caiaphas and others against Jesus was not founded on fear that Jesus would precipitate a conflict with the Romans, but upon the exact opposite of that, namely, because they knew that he would do no such thing. Apologists for the attitude of the Jewish priests who attempt to justify their murder of the Lord on the basis that they acted in good faith out of fear for their nation have simply failed to read the facts.

Verse 51 Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation.The high priest unwittingly proclaimed Christ as the true paschal lamb whose blood would atone for the sins of the world. By sacrificing Jesus, he brought about a blessing he never dreamed (the remission of sins), and compassed for the nation the very evil he sought to avert.[20]For another instance of governmental action resulting in authentic prophecy, see my Commentary on Hebrews, Hebrews 9:2. ENDNOTE: [20] Ibid.

Verse 52 And not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.These thoughts are an extension of Caiaphas’ prophetic words that Jesus should die for the “people.” John here interpreted the words “die for the people” in a far wider frame of reference than Caiaphas ever intended. His view of “the people” was not merely limited to the Jewish nation but further restricted to mean only himself and the other evil priests who were running the establishment.

Verse 53 So from that day forth they took counsel that they might put him to death.After the decision to murder Christ, everything else was subordinated to that objective. The hierarchy would deliberately carry it out with no regard for the sinful, illegal, and unscrupulous devices they would employ in achieving it. See under John 11:57.

Verse 54 Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with his disciples.The Lord’s purpose required him to suffer at the Passover; and thus his hour had not come. Therefore he withdrew, compelling the hatred of men to await the Lord’s own choice of the occasion when he would lay down his life of his own accord for the salvation of men. Ephraim … near to the wilderness … This is another telling word of an eyewitness. Hendriksen located this place “about fourteen miles N.N.E. of Jerusalem, about the same distance west of the Jordan River, and about eighteen miles south of Jacob’s well."[21] How strange that the Lord of life should have spent the last months of his ministry in this out-of-the-way place. ENDNOTE: [21] William Hendriksen, op. cit., II, p. 166.

Verse 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country, to purify themselves.The passover feast, called “Rosh Hashanah” by the Jews, was attended by all the adult male population of Israel with ability to attend it. Little did the gathering throngs pressing into the capital for the great feast realize that the true and holy passover for all men would be sacrificed “that year” (to use John’s cryptic words again). To them, it was only another Passover; but to the Christians of all ages since then, it has been the one sacrifice of the True Passover for all men.

Verse 56 They sought therefore for Jesus, and spake with one another, What think ye? That he will not come to the feast?As the time of the great feast came on and the crowds grew, the people spoke of Jesus, wondering if he would dare to come. The death sentence against him was widely known.

Verse 57 Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him.The hierarchy had at last tipped their hand to all the people. Long ago, they had decided to kill Christ but entertained the design secretly; but now they issued what amounted to an order of arrest. It was, however, a very unpopular decision, as attested by: (1) the events of the next chapter wherein a great company made a feast in Jesus’ honor, and (2) the revelation that the Sanhedrin, for fear of public opposition, decided to delay killing Jesus until after the Passover (Matthew 26:1-3), and (3) their decision to assassinate Jesus privately rather than risk a public execution. In the latter two decisions they were providentially overruled. The most remarkable progression is evidenced throughout this Gospel. The event of the resurrection of Lazarus was conceived as early as the events in chapter five (John 5:20), with the subsequent steps leading logically and irrevocably to the climax of Jesus’ sign here, the raising of Lazarus being the event, more than any other, that hardened the purpose of the Sanhedrin. Their pronouncement of a death sentence against him without a hearing or a trial, the resulting order for his apprehension, the approach of the Passover when the event of his crucifixion would occur, the withdrawal of Jesus to Ephraim to await the coming of his “hour,” the refusal of the people to cooperate with their evil leaders, and so, on and on these events all fit into the progression.

Questions by E. M. Zerr For John 111. Where did Lazarus live? 2. Name his sisters. 3. What was the matter with him? 4. Tell what was said of Mary. 5. Where was Jesus now? 6. State the message he received. 7. How did he comment on the subject? 8. What were Jesus’ sentiments toward the family 9. How long did he delay his journey? 10. State his proposal to the disciples. 11. Why did they disapprove of it? 12. How did Jesus reason in reply? 13. What did he then announce to them? 14. State their reply. 15. On what idea was it based? 16. Of what did Jesus say he was glad? 17. Did Thomas’ father have another child? 18. Why did Thomas expect to “ die with him” ? 19. Where was Bethany? 20. For what did many of the Jews come ? 21. What did Martha do? 22. Repeat her first statement to Jesus. 23. Was she past hope now? 24. What was Jesus’ first promise to her? 25. State her response to this. 26. What constitutes the resurrection? 27. Tell what is required to share in it. 28. What will it bring to those sharing it? 29. State the profession of faith Martha made. 30. After this what move did she make? 31. Where did they meet? 32. What comment did Jews make on Mary’s departu 33. Repeat her remark to Jesus. 34. What did Jesus behold her doing ? 35. Whom else did he behold thus? 36. This caused him to do what? 37. What did he ask them? 38. Repeat the 35th verse. 39. And the remark of the Jews. 40. What miracle did they recall? 41. How did they reason from that? 42. What did Jesus do in himself? 43. Describe the burial place. 44. Repeat Jesus’ orders. 45. How long had Lazarus been dead ? 46. This caused what objection ? 47. Of what was Martha reminded? 48. Who removed the sone? 49. To whom did Jesus first speak ? 50. For whose sake did he do this? 51. To whom did he next speak? 52. In what condition did he come forth ? 53. Who removed the bandages ? 54. How did this affect the Jews ? 55. To whom was this reported ? 56. What gathering was then called ? 57. State the purpose. 58. What did they fear from the Romans ? 59. Tell who intervened. 60. State his prediction. 61. Why was he able to make this prediction ? 62. What gathering together did he predict? 63. Tell what was determined from that time. 64. How did this affect the travels of Jesus? 65. What feast was about due ? 66. For what purpose did many go up to Jerusalem? 67. What discussion was had among them ? 68. State the orders that had been given.

John 11:1

1 Bethany was a small town a short distance from Jerusalem. Though small, it was a noted place because of the frequent visits Jesus made to it, and because of the famous sisters who lived there. The importance of Lazarus was due to the relation he had with these sisters, and that importance was increased by the miracle performed upon him described in this chapter.

John 11:2

2 There were several Marys in those times, and John wanted his readers to know which one he was writing about, so he specified by referring to her deed of wiping the feet of Jesus with her hair. That event had not occurred at the time of Lazarus’ sickness, but it had been done at the time John wrote his record. He knew it would be read, and mentioned the incident as a mark of identification. Note that John did not merely say “it was that woman which anointed the Lord,” etc., for that deed was performed by another woman a!so (Luke 7:36-50), and the cases were different in some respects. The other woman was classed as a “sinner” which did not apply to Mary. That woman washed the feet of Jesus with tears (of penitential sorrow), while Mary only anointed his feet before wiping them with her hair. Hence the writer says it was that Mary which anointed the Lord with ointment, etc.

John 11:3

3 He whom thou lovest. We are taught that Jesus was a friend of publicans and sinners, and that he loved everybody. That is true, of course, but Jesus was human as well as divine, and he could have his per sonal favorites as well as other human beings could have. There is nothing wrong in such affection as long as one does not allow that sentiment to influence him in the wrong direction, which we know it did not do with Jesus. But the word love is so much used in the New Testament, and has so many applications because of the definitions of the original Greek, that I insist the reader see the long critical note given at Matthew 5:43.

John 11:4

4 Not unto death means the death of Lazarus was not to be permanent. Jesus knew he was going to die, but that he would be restored to life after a few days. The purpose of the event was that the Son of God might have an opportunity to be glorified by performing the miracle upon Lazarus.

John 11:5

5 This is commented upon at verse 3.

John 11:6

6 When he had heard has virtually the same meaning as “when the Lord knew” in John 4:1; see the comments at that place. At the time the news was sent to Jesus, Lazarus was still living but nearing death. In order to have an unquestionable proof of His power, he remained two days longer where he was (verse 6), which place is named in chapter 10:40.

John 11:7

7 Going into Judea did not necessarily mean going to Bethany. When Jesus proposed going into that general territory, the disciples did not know that the conditions with Lazarus had anything to do with it.

John 11:8

8 This intended stoning of Jesus is recorded in chapter 8:59 and 10:31. Having escaped the wrath of the Jews, the disciples wondered why Jesus would expose himself again and thus give them another opportunity to carry out their evil intentions.

John 11:9

9 Jesus used the hours of literal daylight to illustrate the idea of acting according to the light of truth and right doing. It was necessary for him to go even into Judea, in order to perform the righteous deed of raising Lazarus in the presence of witnesses. That being a proper act, it would be like a man working while he had the light of day so that he could see what he was doing. It would follow, then, that the Father would see after the safety of his Son.

John 11:10

0 This verse is to be understood in the light of the comments on the preceding one. That is, the night is just the opposite of the day in that passage.

John 11:11

1 Having given the disciples the preliminaries of the great subject, Jesus named that subject in a manner that will need further information.

John 11:12

2 All the disciples knew about Lazarus’ condition so far was that he was sick, and they thought that since “sleep is the best medicine,” it would be well not to disturb him. They did not realize the uses of figurative and literal language, which the Bible as well as other compositions uses. The reader may see a full explanation of these forms of speech in the comments at Matthew 9:24.

John 11:13

3 The literal fact about Lazarus was that he was dead. The figurative appearance was that of sleep, and that is what the disciples had in mind.

John 11:14

4 Plainly is the same as saying that Jesus spoke literally.

John 11:15

5 This verse explains why Jesus tarried the two days in verse 6.

John 11:16

6 Thomas was one of the apostles, and is the one who is popularly referred to as “doubting Thomas,” on account of the incident in John 20:24-29. He was called Didymus as a surname, but the word in the Greek means “a twin.” Why the title was applied to him as part of his name is not very clearly stated in the reference works I have seen. Die with him was said according to verse 8. He was so certain that Jesus would be slain as soon as he reached Judea, that he proposed to the other apostles that they share in his fate.

John 11:17

7 This verse with verse 39 indicates that people were buried the same day of death. When Martha suggested that the body of Lazarus was decaying, she based it on the fact that it had been dead four days. That cause for the decay would have been the same whether the body had been put into the cave or retained in the home.

John 11:18

8 This verse gives us about two miles for distance from Bethany to Jerusalem.

John 11:19

9 Jerusalem being so near to Bethany explains how many of the Jews could come to the home to show their sympathy for the sisters.

John 11:20

0 No specific reason is given why Martha only went to meet Jesus. It was not for any lack of interest or confidence in Jesus on the part of Mary, for each of them expressed the same belief in his ability to prevent death. However, from the account in Luke 10:38-42, it seems that Martha was the head of the house and generally more forward in social and personal demonstrations.

John 11:21

1 Martha presumed that Jesus would have prevented the death of her brother had he been there. Whether he would have seen lit to prevent it is another matter, for he would have been able to prevent it though absent. He prevented the death of the nobleman’s son though absent (chapter 4:46-53). But the remark of Martha showed her faith in Jesus, and the feeling of friendship on which she based it.

John 11:22

2 Her faith was not put to any strain even by the death of her brother. Yet she recognized the cooperation that existed between Jesus and his Father, and based her expectation on their joint wills.

John 11:23

3 This statement was so indefinite that it did not satisfy the sorrowing sister. But Jesus took that plan of introducing the subject.

John 11:24

4 Martha thought Jesus had reference to the general resurrection at the last day. She spoke of that as if she had previously been informed of its truth and had fully believed it. Doubtless it was often the subject of conversation between Jesus and these dear personal friends as he was passing the time in their humble home.

John 11:25-26

6 It would be difficult to do justice to these verses without including them in one paragraph. In thought or subject matter they correspond with Revelation 20:5-6. In the forepart of the chapter we are studying, Jesus spoke of the physical death of Lazarus in both figurative and literal language. In this paragraph the language is partially figurative, but Jesus is speaking of spiritual death and life. I am the resurrection means that Jesus is the giver of life. It is true of him in two senses; in him all mankind will be brought to life physically at the last day whether good or bad (chapter 5:28, 29; 1 Corinthians 15:22).

But the spiritual death is that of men in sin, referred to by the words though he be dead. Such a person will be brought to spiritual life, saved from his past sins, if he will believe on Christ. After he has thus been made alive through belief in Christ (which includes primary obedience to the commands of the Gospel), he becomes one of the persons designated by the word liveth. But he must be faithful to the rest of the commands and so continue to show that he believeth, by a faithful life as a Christian. Such a person has the assurance that he shall never die. This death means the second one, when those who are not faithful to the end of life will be cast into the lake of fire prepared for the devil and his angels, which is the second death (Revelation 20:14).

John 11:27

7 In answer to the question of Jesus, Martha made the good confession of the divinity of him as the Son of God. She coupled her confession of faith with the fact that it had been predicted of him as the one to come into the world.

John 11:28

8 We did not hear when Jesus made the request for Mary to come, but the statement of Martha gives us that information.

John 11:29

9 How sweet it was for Mary to go quickly to Jesus.

John 11:30

0 Jesus was not far from the town, but tarried until Martha could return with her sister.

John 11:31

1 Verse 28 says Martha called her sister “secretly,” which explains why the others in the house did not know why she left the room. Goeth to the grave to weep there. While that was not the reason Mary left, yet the remark shows it was a practice in those times to manifest sorrow for a departed loved one in such a manner. It is natural and right for us to sorrow for our dead friends, but it is worse when we have to sorrow as those without hope. In the case of the sisters of Lazarus it was the sorrow that was lightened by their hope for the resurrection of the just.

John 11:32

2 Mary expressed the same faith in the power of Jesus to control disease as did Martha. See the comments on the subject at verse 21.

John 11:33

3 Groaned is from EMBRI-MAOMAI, and Thayer defines it, “To be very angry, to be moved with indignation.” Weeping is from KLAIO, and Thayer’s definition is, “To mourn, weep, lament.” It has the idea of outward and audible demonstrations. We should note that Jesus not only saw Mary weeping, but also the Jews that were with her. Mary’s actions were genuine and prompted by true sorrow for her dead. The Jews were merely going through it as the usual formality of mourning for the dead. Jesus knew the hearts of all of them and could see the coldness therein, notwithstanding their outward show of sympathy. It was this fact that moved him to indignation. Yet he restrained himself from expressing his feelings, but groaned in the spirit.

John 11:34

4 Jesus never had to ask a question for information, but he wished to show a sympathetic interest in the case, and asked where they had laid him. Have you ever visited a home where death has entered? You asked to see the form of their dear dead and were told to “come this way.” The look of utter dejection on the faces of the relatives as they said this, then started toward the silent chamber where lay the loved one, could not be described in words.

John 11:35

5 Such a look as the preceding verse describes was doubtless on the faces of these sisters as they led Jesus to the tomb of their brother. There could be no question as to the sincerity of that look or of the tone of voice when they bade the Lord to “come and see.” Jesus wept. The second word is different from the one in verse 33. It is from DAKRTJO, which Thayer defines, “To weep, shed tears.” This is the only place in the Greek New Testament where this word is used. It does not indicate any audible expressions. Jesus had restrained himself from such demonstrations, even when he saw Mary convulsed in sor-sow, because he wanted to ignore the hypocritical performances of the Jews. But the sight of these sorrowing sisters, and the pathos in their sweetly-sad voices, was so overyhelming that he burst into tears that were so generous that they could be seen.

John 11:36

6 The Jews missed the point as to why Jesus wept. It is true he loved Lazarus, and that feeling blended with his sympathy for the sisters. Yet he had as much love for him at the time of his death, although he was many miles away; but there is no indication that he wept then. This flow of tears was caused by his sympathy for the sisters. (See the comments on Verses 33-35.)

John 11:37

7 The Lord did not see fit to prevent the death of Lazarus, and the people implied that it was because he could not do so.

John 11:38

8 Jesus therefore. Because of these cruel words of the people, it caused Jesus to have a renewal of the feelings described in verse 33. Mof-fatt’s rendering of this place is, “This made Jesus chafe afresh.” By this time he had reached the grave or tomb, and found it closed by a stone.

John 11:39

9 Jesus told them to take the stone away. “The Lord helps those who help themselves,” is an old and true saying. The people could not restore Lazarus to life, but they could remove the stone. The statement of Martha about the condition of Lazarus’ body was a mild protest against opening the tomb. We are not given any explanation of this, in the light of her great faith as expressed in verse 22. She could not have doubted the ability of Jesus to raise him even out of his state of decay, when she had already affirmed belief in his ability to resurrect him out of death at the last day (verse 24), at which time the entire body will have returned to dust. Her statement was a suggestion that Jesus restore her brother to life before removing the stone, to save those present from the offensiveness clue to decomposition of the body.

John 11:40

0 Sometimes people will propose faith in the Lord’s power to do the greater things, and then manifest doubt concerning the lesser ones. For instance, they will ascribe to Him the power necessary to create the universe with its millions of items, then question his ability to cleanse a man’s soul by washing his body in water. Not that one miracle really is greater than another, only it might appear to be so. Martha professed to believe that Jesus could raise the body of Lazarus out of the grave long after it had been absorbed by the elements of the earth, but manifested doubt about his ability to care for the sense of smell over a decaying body after but four days since death.

John 11:41

1 In obedience to the instruction of Jesus, they removed the stone from the grave or cave that was being used for burial. Before proceeding with the act of resurrecting the dead, Jesus first went to God in prayer, thereby setting a good example for others who claim to be children of God. This also was to demonstrate to the ones present that He was accomplishing his great works in cooperation with his Father. If the prayer is answered, it will show also that God is recognizing that cooperation. It was appropriate to express gratitude for the past support his Father had given him.

John 11:42

2 Jesus never had any doubts of his Father’s assistance, but the people might have had some questioning in their minds about it. This thought is suggested by verse 37, where they intimated that Jesus had been unable to prevent the death of Lazarus. Now if these same people hear him appeal to his Father, and then see the favorable response to that appeal, they will know they were wrong in their accusation as to his failure to intervene and prevent Lazarus from dying.

John 11:43

3 Loud is from MEGAS, and in the King James Version it has been translated by “loud” 33 times, and by “great” 145 times. It means here that the voice was not only of great volume as to degree of tone, but was one that indicated authority.

John 11:44

4 Even after reviving *Lazarus from death, it required miraculous power to enable him to come out of the tomb, for he had been bound hand and foot. That is why Jesus instructed them to loose him., and let him go.

John 11:45

5 This miracle caused many of the Jews to believe on Jesus. That was one of the purposes for which the deed was done. (See chapter 20:30,31.)

John 11:46

6 While many of the Jews believed, some of them did not. And of that class, some went to the Pharisees in the spirit of talebearers and reported the event of the resurrection of Lazarus.

John 11:47

7 This council was the Sanhedrin, the highest court the Jews were allowed to have in the time of Christ. Upon the report brought to the Pharisees from the tomb of Lazarus, they became alarmed and called a special session of the council. For detailed information about the Sanhedrin, see the note with comments on Matthew 26:3.

John 11:48

8 The Jews finally lost their place (Palestine, with Jerusalem as the capital) and nation as a governmental unit. But it was because they persecuted Jesus, and not because they allowed him to teach the people. (See Matthew 23:38-39; Matthew 27:25.) The first reference in the parentheses is a prediction of the desolation of Jerusalem, and the second is the rash proposition of the Jews for that very thing to happen, although they did not realize what their mad statement would mean to their people.

John 11:49

9 Ye know nothing at all means the same as if Caiaphas had said: “You have not gone far enough in your suggestion.” The speakers in the Sanhedrin had suggested only that something should be done to stop the miraculous works of Jesus.

John 11:50

0 The proposition the high priest had to offer was the very thing that God intended should come to pass. However, the motive Caiaphas had was only that it would be a short and sure way of stopping the work of Jesus. But God used the mouth of the high priest to deliver this weighty speech to the Sanhedrin.

John 11:51

1 Such a use of the high priest as stated in the preceding verse was nothing new. (See Leviticus 10:11; Deuteronomy 17:9; Malachi 2:7.) As time went on after the writings of Moses were completed, it was necessary occasionally to give the people further revelation of truth. That was done through the words of prophets or the lips of the priests as the passages cited show. That is why it says he spake this not of himself, which means it was not something that originated with him. The Holy Ghost (Spirit) was guiding him in this lofty speech, just as it had done to the prophets in Old Testament times. (See 2 Peter 1:20-21.)

John 11:52

2 No mere human being, especially a wicked man like Caiaphas, would or could make such a grand statement as this verse. Not for that nation only denotes that Jesus was to be the sacrifice for all nations of the world. The children of God is spoken prospectively, just as Jesus spoke of his “other sheep” in chapter 10:16, referring to the Gentiles who would accept the Gospel when it was offered to them.

John 11:53

3 The Jews accepted the proposition made by the priest, and began at once to plot the death of Jesus. In so doing they would not only gratify their wicked personal designs upon the Lamb of God, but would unconsciously carry out the great work of Jehovah in “providing for himself a. Lamb” for the atonement of the human race.

John 11:54

4 Jesus knew the Jews were plotting to kill him, but his time for death had not yet come, hence he maintained some privacy in his walk. He went to a city called Ephraim that was near the wilderness, and thus evaded the evil schemes of his enemies.

John 11:55

5 Nigh at hand is a comparative phrase, for the first verse of the next chapter shows that it was at least six days before. To purify themselves. The law of Moses required all persons to be both physically and ceremonially clean before participating in the passover. (See Leviticus 22:1-6).

John 11:56

6 When these Jews gathered in the temple in the days before the feast, they became curious as to whether Jesus would come to it. He had disappeared sometime previously and gone into the region of the wilderness. This fact led some to intimate that he would be afraid to attend the passover.

John 11:57

7 This was like an official advertisement for the whereabouts of some wanted criminal. The Jews did not realize that whenever his “time had come,” Jesus would be at hand and not make any effort to escape from them. The truth of this statement is clearly shown in chapter 18:4-11. Jesus fully intended to let his presence be known as soon as it was the proper time. In the meantime he associated with his disciples and personal friends, making his last visit in the town of Bethany near Jerusalem, as the next chapter shows.