Text -- John 11:17-37 (NET)

Speaking with Martha and Mary

11:17 When Jesus arrived, he found that Lazarus had been in the tomb four days already. 11:18 (Now Bethany was less than two miles from Jerusalem, 11:19 so many of the Jewish people of the region had come to Martha and Mary to console them over the loss of their brother.) 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 11:21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant you.” 11:23 Jesus replied, “Your brother will come back to life again.” 11:24 Martha said, “I know that he will come back to life again in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live even if he dies, 11:26 and the one who lives and believes in me will never die. Do you believe this?” 11:27 She replied, “Yes, Lord, I believe that you are the Christ, the Son of God who comes into the world.” 11:28 And when she had said this, Martha went and called her sister Mary, saying privately, “The Teacher is here and is asking for you.” 11:29 So when Mary heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people who were with Mary in the house consoling her saw her get up quickly and go out. They followed her, because they thought she was going to the tomb to weep there. 11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed. 11:34 He asked, “Where have you laid him?” They replied, “Lord, come and see.” 11:35 Jesus wept. 11:36 Thus the people who had come to mourn said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! Couldn’t he have done something to keep Lazarus from dying?”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 11:17

Found ( heuren ).

Second aorist active indicative of heuriskō .

Robertson: Joh 11:17

That he had been in the tomb four days already ( auton tessaras ēdē hēmeras echonta ).

Literally, "him (accusative object of heuren ) having already four days in the tomb."See Joh 5:5 for the same idiom (etē echōn ) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Act 6:6, Act 6:10).

Robertson: Joh 11:18

About fifteen furlongs off ( hōs apo stadiōn dekapente ).

The idiom of apo with the ablative for distance is like the Latin a millibus passum duobus (Caesar, Bell. Gall. ii. 7), but it (pro also, Joh 12:1) occurs already in the Doric and in the Koiné often (Moulton, Proleg ., p. 101; Robertson, Grammar , p. 110). See it again in Joh 21:8; Rev 14:20.

Robertson: Joh 11:19

Had come ( elēlutheisan ).

Past perfect of erchomai . These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1Sa 31:13). The presence of so many indicates the prominence of the family.

Robertson: Joh 11:19

To Martha and Mary ( pros tēn Marthan kai Mariam ).

Correct text, not the Textus Receptus pros tas peri Marthan kai Mariam (to the women about Martha and Mary).

Robertson: Joh 11:19

To console them ( hina paramuthēsōntai ).

Purpose clause with hina and first aorist middle subjunctive of paramutheomai , old verb (para , beside, muthos , word), to put in a word beside, to offer consolation. Again in Joh 11:31. See 1Th 2:11; 1Th 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant.

Robertson: Joh 11:20

That Jesus was coming ( hoti Iēsous erchetai ).

Present middle indicative retained in indirect discourse after the secondary tense ēkousen (first aorist active).

Robertson: Joh 11:20

Went and met him ( hupēntēsen autōi ).

First aorist (ingressive) active indicative of hupantaō , old compound verb, to go to meet (Mat 8:28) with the associative instrumental case autōi .

Robertson: Joh 11:20

But Mary still sat in the house ( Mariam de en tōi oikōi ekathezeto ).

Imperfect middle of kathezomai , old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house."Both Martha and Mary act true to form here as in Luk 10:38-42.

Robertson: Joh 11:21

Lord, if thou hadst been here, my brother had not died ( Kurie ,ei ēs hōde ouk an apethanen ho adelphos mou ).

Condition of the second class with ei and the imperfect ēs (no aorist of eimi , to be) in the condition and an with the second aorist active indicative of apothnēskō . Mary (Joh 11:32) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used ēs , not ēlthes or egenou . But busy, practical Martha comes to the point.

Robertson: Joh 11:22

And even now I know ( kai nun oida ).

Rather just, "Even now I know."Alla (but) of the Textus Receptus is not genuine.

Robertson: Joh 11:22

Whatsoever thou shalt ask of God ( hosa an aitēsēi ton theon ).

Indefinite relative (hosa , as many things as) with an and the first aorist middle (indirect middle, thou thyself asking) subjunctive of aiteō . Martha uses aiteō (usual word of prayer of men to God) rather than erōtaō (usual word of Jesus praying to the Father), but in Joh 16:23 we have erōtaō used of prayer to Jesus and aiteō of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God."

Robertson: Joh 11:22

God will give ( dōsei soi ho theos ).

Repetition of ho theos for emphasis. Martha still has courageous faith in the power of God through Jesus, and Jesus in Joh 11:41 says practically what she has said here.

Robertson: Joh 11:23

Thy brother will rise again ( anastēsetai ho adelphos sou ).

Future middle (intransitive) of anistēmi . The words promise Martha what she has asked for, if Jesus means that.

Robertson: Joh 11:24

In the resurrection at the last day ( en tēi anastasei en tēi eschatēi hēmerāi ).

Did Jesus mean only that? She believed it, of course, and such comfort is often offered in case of death, but that idea did not console Martha and is not what she hinted at in Joh 11:22.

Robertson: Joh 11:25

I am the resurrection and the life ( Egō eimi hē anastasis kai hē zōē ).

This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. "The Resurrection is one manifestation of the Life: it is involved in the Life"(Westcott). Note the article with both anastasis and zōē . Jesus had taught the future resurrection often (Joh 6:39), but here he means more, even that Lazarus is now alive.

Robertson: Joh 11:25

Though he die ( kan apothanēi ).

"Even if he die,"condition (concession) of third class with kai ean (kan ) and the second aorist active subjunctive of apothnēskō (physical death, he means).

Robertson: Joh 11:25

Yet shall he live ( zēsetai ).

Future middle of zaō (spiritual life, of course).

Robertson: Joh 11:26

Shall never die ( ou mē apothanēi eis ton aiōna ).

Strong double negative ou mē with second aorist active subjunctive of apothnēskō again (but spiritual death, this time), "shall not die for ever"(eternal death).

Robertson: Joh 11:26

Believest thou this? ( pisteueis touto )

Sudden test of Martha’ s insight and faith with all the subtle turns of thought involved.

Robertson: Joh 11:27

Yea, Lord ( Nai ,kurie ).

Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Mat 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now.

Robertson: Joh 11:27

I have believed ( pepisteuka ).

Perfect active indicative of pisteuō . It is my settled and firm faith. Peter uses this same tense in Joh 6:69.

Robertson: Joh 11:27

That thou art the Son of God ( hoti su ei ho Christos ho huios tou theou ).

The Messiah or the Christ (Joh 1:41) was to be also "the Son of God"as the Baptist said he had found Jesus to be (Joh 1:34), as Peter confessed on Hermon for the apostles (Mat 16:16), as Jesus claimed to be (Joh 11:41) and confessed on oath before Caiaphas that he was (Mat 26:63.), and as John stated that it was his purpose to prove in his Gospel (Joh 20:31). But no one said it under more trying circumstances than Martha.

Robertson: Joh 11:27

Even he that cometh into the world ( ho eis ton kosmon erchomenos ).

No "even"in the Greek. This was a popular way of putting the people’ s expectation (Joh 6:14; Mat 11:3). Jesus himself spoke of his coming into the world (Joh 9:39; Joh 16:28; Joh 8:37).

Robertson: Joh 11:28

Called Mary ( ephōnēsen Mariam ).

First aorist active indicative of phōneō . Out of the house and away from the crowd.

Robertson: Joh 11:28

Secretly ( lathrāi ).

Old adverb from lathros (lanthanō ). To tell her the glad news.

Robertson: Joh 11:28

The Master ( ho didaskalos ).

"The Teacher."So they loved to call him as he was (Joh 13:13).

Robertson: Joh 11:28

Is here ( parestin ).

"Is present."

Robertson: Joh 11:28

Calleth thee ( phōnei se ).

This rouses Mary.

Robertson: Joh 11:29

And she ( kai ekeinē ).

Emphatic use of the demonstrative ekeinos as often in John, "And that one."

Robertson: Joh 11:29

Arose quickly ( ēgerthē ).

First aorist (ingressive) passive of egeirō and intransitive. Naturally so on the sudden impulse of joy.

Robertson: Joh 11:29

And went unto him ( kai ērcheto pros auton ).

Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.

Robertson: Joh 11:30

Now Jesus was not yet come into the town ( oupō de elēluthei ho Iēsous eis tēn kōmēn ).

Explanatory parenthesis with past perfect as in Joh 11:19. Martha had her interview while he was still coming (Joh 11:20) and left him (went off, apēlthen , Joh 11:28) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, "as though He would meet the sisters away from the crowd of mourners."

Robertson: Joh 11:31

Followed her ( ēkolouthēsan autēi ).

First aorist active indicative of akoloutheō with associative instrumental case (autēi ). This crowd of consolers (paramuthoumenoi ) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (Joh 11:28) was of no avail.

Robertson: Joh 11:31

Supposing that she was going unto the tomb ( doxantes hoti hupagei eis to mnēmeion ).

First aorist active participle of dokeō , justifying their conduct by a wrong inference. Note retention of present tense hupagei in indirect discourse after the secondary tense ēkolouthēsan .

Robertson: Joh 11:31

To weep there ( hina klausēi ekei ).

Purpose clause with hina and the first aorist active subjunctive of klaiō , old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd not to go with her.

Robertson: Joh 11:32

Fell down at his feet ( epesen autou pros tous podas ).

Second aorist active of piptō , to fall. Note unusual position of autou . This impulsive act like Mary. She said precisely what Martha had said to Jesus (Joh 11:21). But she said no more, only wept (Joh 11:33).

Robertson: Joh 11:33

When Jesus therefore saw her weeping ( Iēsous oun hōs eiden autēn klaiousan ).

Proleptic position of "Jesus,""Jesus therefore when he saw."She was weeping at the feet of Jesus, not at the tomb.

Robertson: Joh 11:33

And the Jews also weeping ( kai tous Ioudaious klaiontas ).

Mary’ s weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing"as the verb klaiō can mean. Klaiō is joined with alalazō in Mar 5:38, with ololuzō in Jam 5:1, with thorubeō in Mar 5:39, with pentheō in Mar 16:10. It was an incongruous combination.

Robertson: Joh 11:33

He groaned in the spirit ( enebrimēsato tōi pneumati ).

First aorist middle indicative of embrimaomai , old verb (from en , and brimē , strength) to snort with anger like a horse. It occurs in the lxx (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mar 1:43; Mar 14:5; Mat 9:30). So it seems best to see that sense here and in Joh 11:38. The presence of these Jews, the grief of Mary, Christ’ s own concern, the problem of the raising of Lazarus - all greatly agitated the spirit of Jesus (locative case tōi pneumati ). He struggled for self-control.

Robertson: Joh 11:33

Was troubled ( etaraxen heauton ).

First aorist active indicative of tarassō , old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself"(not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion"(Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

Robertson: Joh 11:34

Where have ye laid him? ( Pou tetheikate auton ).

Perfect active indicative of tithēmi . A simple question for information. The only other like it in John is in Joh 6:6 where it is expressly stated that Jesus knew what he was going to do. So it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (Joh 1:46). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose.

Robertson: Joh 11:35

Jesus wept ( edakrusen ho Iēsous ).

Ingressive first aorist active indicative of dakruō , old verb from dakru or dakruon , a tear (Act 20:19), only here in N.T. It never means to wail, as klaiō sometimes does. "Jesus burst into tears."Klaiō is used of Jesus in Luk 19:41. See Heb 5:7 "with strong crying and tears"(meta kraugēs kai dakruōn ). Apparently this was as Jesus started towards (see Joh 11:38) the tomb. In a sense it was a reaction from the severe strain in Joh 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Heb 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

Robertson: Joh 11:36

Loved ( ephilei ).

As in Joh 11:3 which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus.

Robertson: Joh 11:37

Could not this man ( ouk edunato houtos ).

Imperfect middle of dunamai . They do not say dunatai (can, present middle indicative). But clearly the opening of the blind man’ s eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago.

Robertson: Joh 11:37

Have caused that this man also should not die ( poiēsai hina kai houtos mē apothanēi ).

First aorist active infinitive of poieō with hina , like the Latin facere ut (sub-final use, Robertson, Grammar , p. 985), with the second aorist active subjunctive apothanēi and negative mē . These Jews share the view expressed by Martha (Joh 11:21) and Mary (Joh 11:32) that Jesus could have prevented the death of Lazarus.

Vincent: Joh 11:17

Had lain in the grave four days already ( τέσσαρας ἡμέρας ἤδη ἔχοντα ἐν τῷ μνημείῳ )

Literally, found him having already four days in the tomb .

Vincent: Joh 11:18

Fifteen furlongs

About two miles.

Vincent: Joh 11:19

Many of the Jews came

Rev., rightly, had come . The tense is the pluperfect. Lazarus' friendship with Jesus had not caused him to be regarded as an apostate, at whose burial every indignity would have been shown. People were even to array themselves in white, festive garments in demonstration of joy. Here, on the contrary, every token of sympathy and respect seems to have been shown.

Vincent: Joh 11:19

To Martha and Mary ( πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν ).

Literally, to those about Martha and Mary; a Greek idiom for Martha and Mary and their companions , or attendants . Compare οἱ περὶ Παῦλον , Paul and his companions (Act 13:13). Somewhat analogous is our familiar idiom when we speak of going to visit a household: I am going to Smith's or Brown's , by which we include the head of the household with its members. Westcott and Hort and Tregelles, however, read πρὸς τὴν Μάρθαν κ. Μ. , to Martha and Mary . So also the Revisers' text.

Vincent: Joh 11:20

That Jesus was coming ( ὅτι ὁ Ιησοῦς ἔρχεται )

Literally, is coming. The exact words of the message: Jesus is coming .

Vincent: Joh 11:20

Went and met ( ὐπήντησεν )

The verb means to go to meet .

Vincent: Joh 11:22

Wilt ask of God ( αἰτήσῃ τὸν Θεόν )

The verb αἰτέω is used of the asking of an inferior from a superior. Ἑρωτάω is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, " plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking (αἰτεῖσθαι ) to Him which He never ascribes to Himself" (" Synonyms" ). Bengel says: " Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated." See on Mat 15:23.

Vincent: Joh 11:24

In the resurrection

Wyc., the again rising .

Vincent: Joh 11:25

I am the resurrection and the life

The words I am are very significant. Martha had stated the resurrection rather as a doctrine , a current tenet: Jesus states it as a fact , identified with His own person. He does not say, I raise the dead; I perform the resurrection, but I am the resurrection, In His own person, representing humanity, He exhibits man as immortal, but immortal only through union with Him.

Vincent: Joh 11:25

The life

The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. " Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die" (Godet). On ζωή , life , see on Joh 1:4.

Vincent: Joh 11:25

He were dead ( ἀποθάνῃ )

The aorist denotes an event , not a condition . Hence, much better, Rev., though he die .

Vincent: Joh 11:27

I believe ( πεπίστευκα )

Literally, I have believed . The perfect tense. So Rev. Martha goes back to her previous belief, which consists in the recognition of Christ as her Lord. Whatever faith she has in this new revelation of Christ rests upon the truth that He is the Anointed, the Son of God, even He that cometh into the world.

Vincent: Joh 11:28

The Master ( ὁ διδάσκαλος )

Literally, the teacher . Westcott remarks that this title opens a glimpse into the private intercourse of the Lord and the disciples: so they spoke of Him.

Vincent: Joh 11:28

Is come ( πάρεστιν )

Literally, is present . Rev., is here .

Vincent: Joh 11:29

Arose and came ( ἠγέρθη καὶ ἤρχετο )

The aorist, arose , marks the single, instantaneous act of rising. The imperfect, was coming , the progress towards Jesus.

Vincent: Joh 11:31

Saying ( λέγοντες )

The best texts read δόξαντες , supposing . So Rev.

Vincent: Joh 11:31

She goeth ( ὑπάγει )

Withdraweth from our company. See on Joh 6:21; see on Joh 8:21.

Vincent: Joh 11:31

To weep ( ἵνα κλαύσῃ )

Rev., in margin, wail . The word means loud weeping. See Mat 2:18; Mar 5:38; and on Luk 6:21; Luk 7:32.

Vincent: Joh 11:33

He groaned in the spirit ( ἐνεβριμήσατο τῷ πνεύματι )

See on Mar 1:43. The word for groaned occurs three times elsewhere: Mat 9:30; Mar 1:43; Mar 14:5. In every case it expresses a charge , or remonstrance , accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit , is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit , as representing the sphere of feeling , as Joh 13:21; Mar 8:12; Luk 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death.

The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. Joh 11:38, in himself . The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit .

Vincent: Joh 11:33

Was troubled ( ἐτάραξεν ἑαυτὸν )

Literally, troubled Himself . Probably of the outward manifestation of His strong feeling.

Vincent: Joh 11:35

Wept ( ἐδάκρυσεν )

A different verb from that in Joh 11:31. From δάκρυ , tear , and meaning to shed tears , to weep silently . Only here in the New Testament. Κλαίω , to weep audibly , is once used of our Lord in Luk 19:41. " The very Gospel in which the deity of Jesus is most clearly asserted, is also that which makes us best acquainted with the profoundly human side of His life" (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a superficial study of the classics. Homer's gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity (see on Joh 3:16). " The gods," says Gladstone, " while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplinary purpose, take care to keep themselves beyond all touch of grief or care."

" The gods ordain

The lot of man to suffer, while themselves

Are free from care."

" Iliad ," xxiv ., 525 .

So Diana, when appealed to by the wretched Hippolytus for sympathy, replies:

" I see thy love, but must not shed a tear."

Euripides , " Hippolytes ," 1396 .

The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Savior, in the words: " Nature confesses that she gives the tenderest of hearts to the human race by giving them tears: this is the best part of our sensations" (Juvenal, " Satire" xv., 131-133).

Vincent: Joh 11:36

Loved ( ἐφίλει )

Not the word in Joh 11:5. See on Joh 5:20, and compare Joh 20:2.

Vincent: Joh 11:37

Of the blind ( τοῦτυφλοῦ )

Referring to the restoration of the blind man in ch. 9. The A.V. is too indefinite. Rev., rightly, of him that was blind .

Vincent: Joh 11:37

Have caused, etc.

This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (Joh 11:33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely.

Wesley: Joh 11:20

Probably not hearing what was said.

Wesley: Joh 11:22

So that she already believed he could raise him from the dead.

Wesley: Joh 11:25

Of the dead.

Wesley: Joh 11:25

Of the living. He that believeth in me, though he die, yet shall he live - In life everlasting.

Wesley: Joh 11:32

This Martha had not done. So she makes amends for her slowness in coming.

Wesley: Joh 11:33

So he restrained his tears. So he stopped them soon after, Joh 11:38.

Wesley: Joh 11:33

An expression amazingly elegant, and full of the highest propriety. For the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason.

Wesley: Joh 11:35

Out of sympathy with those who were in tears all around him, as well as from a deep sense of the misery sin had brought upon human nature.

Wesley: Joh 11:37

Yet they never dreamed that he could raise him again! What a strange mixture of faith and unbelief.

JFB: Joh 11:17-19

If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see JAHN'S Archæology, and Joh 11:39; Act 5:5-6, Act 5:10) --and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [MEYER].

JFB: Joh 11:18

Rather less than two miles; mentioned to explain the visits of sympathy noticed in the following words, which the proximity of the two places facilitated.

JFB: Joh 11:19

Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.

JFB: Joh 11:20-22

True to the energy and activity of her character, as seen in Luk 10:38-42. (See on Luk 10:38-42).

JFB: Joh 11:20-22

Equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.

JFB: Joh 11:21

As Mary afterwards said the same thing (Joh 11:32), it is plain they had made this very natural remark to each other, perhaps many times during these four sad days, and not without having their confidence in His love at times overclouded. Such trials of faith, however, are not peculiar to them.

JFB: Joh 11:22

Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud.

JFB: Joh 11:22

That is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.

JFB: Joh 11:23-27

Purposely expressing Himself in general terms, to draw her out.

JFB: Joh 11:24

"But are we never to see him in life till then?"

JFB: Joh 11:25

"The whole power to restore, impart, and maintain life, resides in Me." (See on Joh 1:4; Joh 5:21). What higher claim to supreme divinity than this grand saying can be conceived?

JFB: Joh 11:25

That is, The believer's death shall be swallowed up in life, and his life shall never sink into death. As death comes by sin, it is His to dissolve it; and as life flows through His righteousness, it is His to communicate and eternally maintain it (Rom 5:21). The temporary separation of soul and body is here regarded as not even interrupting, much less impairing, the new and everlasting life imparted by Jesus to His believing people.

JFB: Joh 11:25

Canst thou take this in?

JFB: Joh 11:27

That is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of--as no doubt belonging to Him.

JFB: Joh 11:28-32

The narrative does not give us this interesting detail, but Martha's words do.

JFB: Joh 11:29

Affection for her Lord, assurance of His sympathy, and His hope of interposition, putting a spring into her distressed spirit.

JFB: Joh 11:31

Thus casually were provided witnesses of the glorious miracle that followed, not prejudiced, certainly, in favor of Him who wrought it.

JFB: Joh 11:31

According to Jewish practice, for some days after burial.

JFB: Joh 11:31

More impassioned than her sister, though her words were fewer. (See on Joh 11:21).

JFB: Joh 11:33-38

The tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"--made a visible effort to restrain those tears which were ready to gush from His eyes.

JFB: Joh 11:33-38

Rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.

JFB: Joh 11:34

Perhaps it was to retain composure enough to ask this question, and on receiving the answer to proceed with them to the spot, that He checked Himself.

JFB: Joh 11:35

This beautifully conveys the sublime brevity of the two original words; else "shed tears" might have better conveyed the difference between the word here used and that twice employed in Joh 11:33, and there properly rendered "weeping," denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, "The wages of sin is death" (Rom 6:23), and that this element in His visible emotion underlay all the rest?

JFB: Joh 11:36

We thank you, O ye visitors from Jerusalem, for this spontaneous testimony to the human tenderness of the Son of God.

JFB: Joh 11:37

Rather, "But."

JFB: Joh 11:37

The former exclamation came from the better-feeling portion of the spectators; this betokens a measure of suspicion. It hardly goes the length of attesting the miracle on the blind man; but "if (as everybody says) He did that, why could He not also have kept Lazarus alive?" As to the restoration of the dead man to life, they never so much as thought of it. But this disposition to dictate to divine power, and almost to peril our confidence in it upon its doing our bidding, is not confined to men of no faith.

Clarke: Joh 11:17

He had lain in the grave four days already - Our Lord probably left Bethabara the day, or the day after, Lazarus died. He came to Bethany three days after; and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day or day after he died. Though it was the Jewish custom to embalm their dead, yet we find, from Joh 11:39, that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking.

Clarke: Joh 11:18

Fifteen furlongs - About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin.

Clarke: Joh 11:19

Many of the Jews came - Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private - lay with his bed on the floor - did not put on his sandals - did not wash nor anoint himself - had his head covered - and neither read in the law, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on Joh 11:31 (note).

Clarke: Joh 11:20

Martha - went and met him - Some suppose she was the eldest of the two sisters - she seems to have had the management of the house. See Luk 10:40

Clarke: Joh 11:20

Mary sat still in the house - It is likely that by this circumstance the evangelist intended to convey the idea of her sorrow and distress; because anciently afflicted persons were accustomed to put themselves in this posture, as expressive of their distress; their grief having rendered them as it were immovable. See Ezr 9:3, Ezr 9:4; Neh 1:4; Psa 137:1; Isa 47:1; Luk 1:79; and Mat 27:61.

Clarke: Joh 11:21

If thou hadst been here, my brother had not died - Mary said the same words to him a little after, Joh 11:32, which proves that these sisters had not a complete knowledge of the omnipotence of Christ: they thought he could cure at hand, but not at a distance; or they thought that it was because he did not know of their brother’ s indisposition that he permitted him to die. In either of these cases it plainly appears they had not a proper notion of his divinity; and indeed the following verse proves that they considered him in no other light than that of a prophet. Query - Was it not proper that Christ should, in general, as much as might be, hide the knowledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge have overwhelmed them?

Clarke: Joh 11:22

I know, that even now - She durst not ask so great a favor in direct terms; she only intimated modestly that she knew he could do it.

Clarke: Joh 11:23

Thy brother shall rise again - That is, directly; for it was by raising him immediately from the dead that he intended to comfort her.

Clarke: Joh 11:24

I know that he shall rise again in the resurrection - The doctrine of the resurrection of the dead was then commonly received; and though it was our Lord who fully exemplified it by his own resurrection, yet the opinion was common, not only among God’ s people, but among all those who believed in the God of Israel. The Jewish writings after the captivity are full of this doctrine. See 2 Maccabees 7:9, 14, 23, 36; 12:43; 14:46; Wis. 5:1, 7, 17; 6:6, 7. See also Josephus and the Targums, passim.

Clarke: Joh 11:25

I am the resurrection, and the life - Thou sayest that thy brother shall rise again in the resurrection at the last day; but by whom shall he arise if not by Me, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence

Clarke: Joh 11:25

Though he were dead - Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be re-animated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins, if he believe in me, trust on me as his sole Savior, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love.

Clarke: Joh 11:26

Shall never die - Or, Shall not die for ever. Though he die a temporal death. he shall not continue under its power for ever; but shall have a resurrection to life eternal

Clarke: Joh 11:26

Believest thou this? - God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there.

Clarke: Joh 11:27

Yea, Lord: I believe - ΠεπιϚευκα, I have believed. Either meaning that she had believed this for some time past, or that, since he began to teach her, her faith had been considerable increased; but verbs preter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messiah promised to their fathers; but her faith goes no farther; and, having received some hope of her brother’ s present resurrection, she waited for no farther instruction, but ran to call her sister.

Clarke: Joh 11:28

The Master is come - This was the appellation which he had in the family; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother.

Clarke: Joh 11:30

Jesus was not yet come into the town - As the Jewish burying places were without their cities and villages, it appears that the place where our Savior was, when Martha met him, was not far from the place where Lazarus was buried. See the note on Luk 7:12.

Clarke: Joh 11:31

She goeth unto the grave to weep there - It appears that it was the custom for the nearest relatives of the deceased to go at times, during the three days of weeping, accompanied by their friends and neighbors, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid for three days, to see whether it might be again permitted to enter, but, when it saw the face change, it knew that all hope was now past. It was on this ground that the seven days of lamentation succeeded the three days of weeping, because all hope was now taken away. They had traditions that, in the course of three days, persons who had died were raised again to life. See Lightfoot

Mr. Ward says: "I once saw some Mussulman women, near Calcutta, lying on the new-made grave of a relation, weeping bitterly. In this manner the Mussulman females weep and strew flowers over the graves of relations, at the expiration of four days, and forty days, after the interment."

Clarke: Joh 11:33

He groaned in the spirit, etc. - Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God: it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart; though in some cases it is the effect of an erroneous, ascetic mode of discipline

It is abolishing one of the finest traits in our Lord’ s human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadulterated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affectionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the God! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffering for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, No! God repeats, No! Universal nature re-echoes, No! and the tears and blood of Jesus eternally say, No!

Clarke: Joh 11:35

Jesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luk 19:41) where Christ is said to have wept over Jerusalem.

Clarke: Joh 11:36

Behold how he loved him! - And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved Us!

Clarke: Joh 11:37

Could not this man, which opened the eyes, etc. - Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his weakness. We may suppose them to have spoken thus: "If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies so much sorrow at his death? Let none hereafter vaunt the miracle of the blind man’ s cure; if he had been capable of doing that, he would not have permitted his friend to die."Thus will men reason, or rather madden, concerning the works and providence of God; till, by his farther miracles of mercy or judgment, he converts or confounds them.

Calvin: Joh 11:18

18.Now Bethany was near Jerusalem The Evangelist diligently follows out all that contributes to the certainty of the narrative. He relates how near Jerusalem was to the village of Bethany, that no one may be astonished that, for the purpose of comforting the sisters, many friends came from Jerusalem, whom God intended to be witnesses of the miracle. For, though the desire of performing an office of kindness was their inducement to go, yet they were assembled there, by a secret decree of God, for another purpose, that the resurrection of Lazarus might not remain unknown, or that the witnesses might not be only those who belonged to the family. Now it is a convincing proof of the base ingratitude of the nation, that this striking demonstration of Divine power at a well-known place, amidst a vast crowd of men, and near the gates of the city, and which might almost be said to be erected on a stage, instantly vanishes from the eyes of men. We should rather say that the Jews, by maliciously shutting their eyes, intentionally do not see what is before their eyes. Nor is it a new or uncommon occurrence, that men who, with excessive eagerness, continually gape for miracles, are altogether dull and stupid in the consideration of them.

About fifteen furlongs This distance between the two places was somewhat less than two thousand paces, or, two miles; for the Stadium, or furlong, contains six hundred feet; that is, one hundred and twenty-five paces. ³¹⁶

Calvin: Joh 11:19

19.To comfort them concerning their brother This was, no doubt, the object which they had in view, but God had another object to accomplish, as we have stated. It is evident from what is here mentioned, that the house of Lazarus and his sisters was greatly respected and honored. Again, as it is natural that the death of friends should occasion grief and mourning to men, this duty, which the Evangelist mentions, ought not to be blamed, unless on this ground, that sinful excess, which prevails in this and in other departments of life, corrupts what is not in itself sinful.

Calvin: Joh 11:20

20.Martha having heard that Jesus was coming. Martha travels beyond the village, as we shall afterwards see, not only perhaps on account of the reverence which she bore to Christ, but that she might meet him more secretly; for his danger was fresh in his recollection, and the rage of enemies had not well subsided, which had been a little abated by Christ’s departure into Galilee, but might, on their hearing of his arrival, break out anew with greater violence.

Calvin: Joh 11:21

21.Lord, if thou hadst been here She begins with a complaint, though in doing so she modestly expresses her wish. Her meaning may be expressed thus — “By thy presence thou mightst have delivered my brother from death, and even now thou canst do it, for God will not refuse thee any thing.” By speaking in this manner, she gives way to her feelings, instead of restraining them under the rule of faith. I acknowledge that her words proceeded partly from faith, but I say that there were disorderly passions mixed with them, which hurried her beyond due bounds. For when she assures herself that her brother would not have died, if Christ had been present, what ground has she for this confidence? Certainly, it did not arise from any promise of Christ.

The only conclusion therefore is, that she inconsiderately yields to her own wishes, instead of subjecting herself to Christ. When she ascribes to Christ power and supreme goodness, this proceeds from faith; but when she persuades herself of more than she had heard Christ declare, that has nothing to do with faith; ³¹⁷ for we must always hold the mutual agreement between the word and faith, that no man may rashly forge anything for himself, without the authority of the word of God. Besides, Martha attached too much importance to the bodily presence of Christ. The consequence is, that Martha’s faith, though mixed up and interwoven with ill-regulated desires, and even not wholly free from superstition, could not shine with full brightness; so that we perceive but a few sparks of it in these words.

Calvin: Joh 11:23

23.Thy brother shall rise again The kindness of Christ is amazing, in forgiving those faults of Martha which we have mentioned, and in promising her, of his own accord, more than she had ventured plainly and directly to ask.

Calvin: Joh 11:24

24.I know that he shall rise again We now see Martha’s excessive timidity in extenuating the meaning of Christ’s words. We have said that she went farther than she had a right to do, when she fabricated a hope for herself out of the feelings of her own mind. She now falls into an opposite fault; for when Christ stretches forth his hand, she stops short, as if she were alarmed. We ought, therefore to guard against both of these extremes. On the one hand, we must not, without the authority of God’s word, drink in empty hopes, which will prove to be nothing but wind; and, on the other hand, when God opens his mouth, it is not proper that he should find our hearts either blocked up, or too firmly closed. Again, by this reply, Martha intended to ascertain more than she ventured to expect from the words of Christ, as if she had said: “If you mean the last resurrection, I have no doubt that my brother will be raised again at the last day, and I comfort myself with this confident expectation, but I do not know if you direct my attention to something greater.”

Calvin: Joh 11:25

25.I am the resurrection and the life Christ first declares that he is the resurrection and the life, and then he explains, separately and distinctly, each clause of this sentence. His first statement is, that he is the resurrection, because the restoration from death to life naturally comes before the state of life. Now the whole human race is plunged in death; and, therefore, no man will be a partaker of life until he is risen from the dead. Thus Christ shows that he is the commencement of life, and he afterwards adds, that the continuance of life is also a work of his grace. That he is speaking about spiritual life, is plainly shown by the exposition which immediately follows,

He who believeth in me, though, he were dead, shall live Why then is Christ the resurrection ? Because by his Spirit he regenerates the children of Adam, who had been alienated from God by sin, so that they begin to live a new life. On this subject, I have spoken more fully under Joh 5:21 and 24; ³¹⁸ and Paul is an excellent interpreter of this passage, (Eph 2:5, and Eph 5:8.) Away now with those who idly talk that men are prepared for receiving the grace of God by the movement of nature. They might as well say that the dead walk. For that men live and breathe, and are endued with sense, understanding, and will, all this tends to their destruction, because there is no part or faculty of the soul that is not corrupted and turned aside from what is right. Thus it is that death everywhere holds dominion, for the death of the soul is nothing else than its being estranged and turned aside from God. ³¹⁹ Accordingly, they who believe in Christ, though they were formerly dead, begin to live, because faith is a spiritual resurrection of the soul, and — so to speak — animates the soul itself that it may live to God; according to that passage,

The dead shall hear the voice of the Son of God, and they who hear shall live
(Joh 5:25.)

This is truly a remarkable commendation of faith, that it conveys to us the life of Christ, and thus frees us from death.

Calvin: Joh 11:26

26.And whosoever liveth, and believeth in me This is the exposition of the second clause, how Christ is the life; and he is so, because he never permits the life which he has once bestowed to be lost, but preserves it to the end. For since flesh is so frail, what would become of men, if, after having once obtained life, they were afterwards left to themselves? The perpetuity of the life must, therefore, be founded on the power of Christ himself, that he may complete what he has begun.

Shall never die The reason why it is said that believers never die is, that their souls, being born again of incorruptible seed, (1Pe 1:23,) have Christ dwelling in them, from whom they derive perpetual vigor; for, though

the body be subject to death on account of sin,
yet the spirit is life on account of righteousness,
(Rom 8:10.)

That the outward man daily decays in them is so far from taking anything away from their true life, that it aids the progress of it, because the inward man is renewed from day to day, (2Co 4:16.) What is still more, death itself is a sort of emancipation from the bondage of death.

Dost thou believe this? Christ seems, at first sight, to discourse about spiritual life, for the purpose of withdrawing the mind of Martha from her present desire. Martha wished that her brother should be restored to life Christ replies, that he is the Author of a more excellent life; and that is, because he quickens the souls of believers by divine power. Yet I have no doubt that he intended to include both favors; and therefore he describes, in general terms, that spiritual life which he bestows on all his followers, but wishes to give them some opportunity of knowing this power, which he was soon afterwards to manifest in raising Lazarus.

Calvin: Joh 11:27

27.Yes, Lord To prove that she believes what she had heard Christ say about himself, that he is the resurrection and the life, Martha replies, that she believes that he is the Christ, and the Son of God; and indeed this knowledge includes the sum of all blessings; for we ought always to remember for what purpose the Messiah was promised, and what duty the prophets ascribe to him. Now when Martha confesses that it was he who was to come into the world, she strengthens her faith by the predictions of the prophets. Hence it follows, that we ought to expect from him the full restoration of all things and perfect happiness; and, in short, that he was sent to erect and prepare the true and perfect state of the kingdom of God.

Calvin: Joh 11:28

28.And called Mary, her sister It was probably at the request of Martha, that Christ remained on the outside of the village, that he might not enter into so great an assembly of people; for she dreaded the danger, because Christ had but lately escaped with difficulty from instant death. Accordingly, that the rumor about his arrival might not spread farther, she makes it known privately to her sister.

The Master is here The word Master shows in what estimation Christ was held among those pious women. Though they had not hitherto profited so much as they might have done, still it was a great matter that they were entirely devoted to him as his disciples; and Mary’s sudden departure, to come and meet him, was a proof that she regarded him with no ordinary reverence.

Calvin: Joh 11:31

31.Then the Jews who were with her Though Martha was permitted by Christ to return home for the purpose of withdrawing her sister from the numerous assembly, yet Christ had another design in view, which was, that the Jews might be witnesses of the miracle. True, they have no thought of it, but it was no new thing that men should be led, as it were in darkness, and by the secret providence of God, where they did not intend to go. They think that Mary is going to the tomb, according to the custom of those who seek excitements of their grief. For it is a very prevalent disease, that husbands deprived of their wives, parents deprived of their children, and, on the other hand, wives deprived of their husbands, and children deprived of their parents or other relatives and friends, are eager to increase their grief by every possible method. It is also customary to resort to various contrivances for this purpose. The affections of men are already sufficiently disordered; but it is still worse, ³²² that they inflame them by new excitements, that they may rush against God with greater ardor and violence. It was their duty to dissuade Mary from going, that the sight of the tomb might not give fresh occasion for her grief; yet they do not venture to apply so harsh a remedy, but even themselves contribute to the excess of her grief, by accompanying her to the tomb. Thus it frequently happens, that they who treat too gently the excesses of their friends do them little good by their consolations.

Calvin: Joh 11:32

32.She fell at his feet From her falling down at his feet we learn that Christ was honored in that house beyond the ordinary custom of men. For, though it was customary to throw themselves down on the ground in the presence of kings and great men, yet as Christ had nothing about him, according to the flesh, that was royal or magnificent, it was for a different purpose that Mary fell down at his feet Indeed, she would not have done so, if she had not been convinced that he was the Son of God.

Lord, if thou hadst been here Though she appears to speak of Christ respectfully, yet we have lately pointed out what is faulty in these words; for the power of Christ, which filled heaven and earth, ought not to have been limited to his bodily presence.

Calvin: Joh 11:33

33.He groaned in his spirit If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, ³²³ he gives proof that he has sympathy, (συμπάθεια.) For the cause of this feeling is, in my opinion, expressed by the Evangelist, when he says that Christ saw Mary and the rest weeping Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; for he knew well what had been enjoined on him by the Father, and why he was sent into the world, namely, to free us from all evils. As he has actually done this, so he intended to show that he accomplished it with warmth and earnestness. Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.

But how do groaning and trouble of mind belong to the person of the Son of God? As some reckon it absurd to say that Christ, as one of the number of human beings, was subject to human passions, they think that the only way in which he experienced grief or joy was, that he received in himself those feelings, whenever he thought proper, by some secret dispensation. It is in this sense, Augustine thinks, that the Evangelist says that he was troubled, because other men are hurried along by their feelings, which exercise dominion, or rather tyranny, to trouble their minds. He considers the meaning therefore to be, that Christ, though otherwise tranquil and free from all passion, brought groaning and grief upon himself of his own accord. But this simplicity will, in my opinion, be more agreeable to Scripture, if we say that the Son of God, having clothed himself with our flesh, of his own accord clothed himself also with human feelings, so that he did not differ at all from his brethren, sin only excepted. In this way we detract nothing from the glory of Christ, when we say that it was a voluntary submission, by which he was brought to resemble us in the feelings of the soul. Besides, as he submitted from the very commencement, we must not imagine that he was free and exempt from those feelings; and in this respect he proved himself to be our brother, in order to assure us, that we have a Mediator, who willingly pardons our infirmities, and who is ready to assist those infirmities which he has experienced in himself.

It will perhaps be objected, that the passions of men are sinful, and therefore it cannot be admitted that we have them in common with the Son of God. I reply, there is a wide difference between Christ and us. For the reason why our feelings are sinful is, that they rush on without restraint, and suffer no limit; but in Christ the feelings were adjusted and regulated in obedience to God, and were altogether free from sin. To express it more fully, ³²⁴ the feelings of men are sinful and perverse on two accounts; first, because they are hurried along by impetuous motion, and are not regulated by the true rule of modesty; and, secondly, because they do not always arise from a lawful cause, or, at least, are not directed to a lawful end. I say that there is excess, because no person rejoices or grieves, so far only as is sufficient, or as God permits, and there are even some who shake themselves loose from all restraint. The vanity of our understanding brings us grief or sadness, on account of trifles, or for no reason whatever, because we are too much devoted to the world. Nothing of this nature was to be found in Christ; for he had no passion or affection of his own that ever went beyond its proper bounds; he had not one that was not proper, and founded on reason and sound judgment.

To make this matter still more clear, it will be of importance for us to distinguish between man’s first nature, as it was created by God, and this degenerate nature, which is corrupted by sin. When God created man, he implanted affections in him, but affections which were obedient and submissive to reason. That those affections are now disorderly and rebellious is an accidental fault; that is, it proceeds from some other cause than from the Creator. ³²⁵ Now Christ took upon him human affections, but without (ἀταξία) disorder; for he who obeys the passions of the flesh is not obedient to God. Christ was indeed troubled and vehemently agitated; but, at the same time, he kept himself in subjection to the will of the Father. In short, if you compare his passions with ours, they will differ not less than pure and clear water, flowing in a gentle course, differs from dirty and muddy foam.

The example of Christ ought to be sufficient of itself for setting aside the unbending sternness which the Stoics demand; for whence ought we to look for the rule of supreme perfection but from Christ? We ought rather to endeavor to correct and subdue that obstinacy which pervades our affections on account of the sin of Adam, and, in so doing, to follow Christ as our leader, that he may bring us into subjection. Thus Paul does not demand from us hardened stupidity, but enjoins us to observe moderation

in our mourning, that we may not abandon ourselves to grief, like unbelievers who have no hope
(1Th 4:13;)

for even Christ took our affections into himself, that by his power we may subdue every thing in them that is sinful.

Calvin: Joh 11:36

36.Behold, how he loved him! The Evangelist John here describes to us two different opinions which were formed about Christ. As to the former, who said, Behold, how he loved him! though they think less highly of Christ than they ought to have done, since they ascribe to him nothing but what may belong to a man, yet they speak of him with greater candor and modesty than the latter, who maliciously slander him for not having hindered Lazarus from dying. For, though they applaud the power of Christ, of which the former said nothing, yet they do so, not without bringing against him some reproach. It is evident enough from their words, that the miracles which Christ had performed were not unknown to them; but so much the more base is their ingratitude, that they do not scruple to complain, because now, in a single instance, he abstained from working. Men have always been ungrateful to God in the same manner, and continue to be so. If he does not grant all our wishes, we immediately launch into complaints: “Since he has been accustomed to aid us hitherto, why does he now forsake and disappoint us?” There is here a twofold disease. First, though we rashly desire what is not expedient for us, yet we wish to subject God to the perverse desires of the flesh. Secondly, we are rude in our demands, and the ardor of impatience hurries us before the time.

Defender: Joh 11:18

Bethany is about two miles from Jerusalem on the eastern slope of the Mount of Olives and on the road from Jerusalem down to Jericho and the Jordan River. Its modern name is an Arabic term meaning "The Place of Lazarus.""

Defender: Joh 11:25

This great assertion is the fifth of the "I am" claims in John. "In him is life" (Joh 1:4), for He is the "Son of the living God" (Mat 16:16)."

Defender: Joh 11:26

Those who "sleep in Jesus" (1Th 4:14) shall be raised from the dead when He returns. Those who are still living when He returns will never die but will be immediately changed and immortalized (1Th 4:13-17)."

Defender: Joh 11:35

This verse is widely recognized as the shortest verse in the English Bible, but it is also one of the most poignant. There is no mention in the Bible of Jesus ever laughing, but He was often observed weeping (Luk 19:41). In this case, He was sharing the grief of Mary and Martha, for He too loved Lazarus (Joh 11:5), but He also "groaned in the spirit, and was troubled" (Joh 11:33) at the very existence of death and the universal phenomenon of sin by which death reigned. His raising of Lazarus, however, would at least testify that He was able to give life and would one day put away sin and death forever."

TSK: Joh 11:17

four : Joh 11:39, Joh 2:19; Hos 6:2; Act 2:27-31

TSK: Joh 11:18

fifteen furlongs : that is, about two miles, Joh 6:19; Luk 24:13; Rev 14:20, Rev 21:16

TSK: Joh 11:19

to comfort : Gen 37:35; 2Sa 10:2; 1Ch 7:21, 1Ch 7:22; Job 2:11, Job 42:11; Ecc 7:2; Isa 51:19; Jer 16:5-7; Lam 1:2, Lam 1:9, Lam 1:16, Lam 1:21, Lam 2:13; Rom 12:15; 2Co 1:4; 1Th 4:18, 1Th 5:11

TSK: Joh 11:20

as soon : Joh 11:30; Mat 25:1, Mat 25:6; Act 10:25, Act 28:15; 1Th 4:17

TSK: Joh 11:21

if : Joh 11:32, Joh 11:37, Joh 4:47-49; 1Ki 17:18; Psa 78:19, Psa 78:41; Mat 9:18; Luk 7:6-10,Luk 7:13-15; Luk 8:49-55

TSK: Joh 11:22

that : Joh 11:41, Joh 11:42, Joh 9:31; Mar 9:23; Heb 11:17-19

God will give it thee : Joh 3:35, Joh 5:22-27, Joh 17:2; Psa 2:8; Mat 28:18

TSK: Joh 11:23

Thy : Joh 11:43, Joh 11:44

TSK: Joh 11:24

I know : Joh 5:28, Joh 5:29; Psa 17:15, Psa 49:14, Psa 49:15; Isa 25:8, Isa 26:19; Eze 37:1-10; Dan 12:2, Dan 12:3; Hos 6:2, Hos 13:14; Mat 22:23-32; Luk 14:14; Act 17:31, Act 17:32, Act 23:6-9, Act 24:15; Heb 11:35

TSK: Joh 11:25

I am : Joh 5:21, Joh 6:39, Joh 6:40,Joh 6:44; Rom 5:17-19, Rom 8:11; 1Co 15:20-26, 1Co 15:43-57; 2Co 4:14; Phi 3:10,Phi 3:20,Phi 3:21; 1Th 4:14; Rev 20:5, Rev 20:10-15, Rev 21:4

the life : Joh 1:4, Joh 5:26, Joh 6:35, Joh 14:6, Joh 14:19; Psa 36:9; Isa 38:16; Act 3:15; Rom 8:2; Col 3:3, Col 3:4; 1Jo 1:1, 1Jo 1:2, 1Jo 5:11, 1Jo 5:12; Rev 22:1, Rev 22:17

he that : Joh 3:36; Job 19:25-27; Isa 26:19; Luk 23:43; Rom 4:17, Rom 8:10,Rom 8:11, Rom 8:38, Rom 8:39; 1Co 15:18, 1Co 15:29; 2Co 5:1-8; Phi 1:23; 1Th 4:14; Heb 11:13-16

TSK: Joh 11:26

whosoever : Joh 3:15-18, Joh 4:14, Joh 5:24, Joh 6:50,Joh 6:54-58, Joh 8:52, Joh 8:53, Joh 10:28; Rom 8:13; 1Jo 5:10-12

Believest : Joh 9:35, Joh 14:10; Mat 9:28, Mat 26:53; Mar 9:23

TSK: Joh 11:27

Yea : Joh 1:49, Joh 4:42, Joh 6:69, Joh 9:36-38, Joh 20:28-31; Mat 16:16; Act 8:37; 1Jo 5:1

which : Joh 6:14; Mal 3:1; Mat 11:3; Luk 7:19, Luk 7:20; 1Ti 1:15, 1Ti 1:16; 1Jo 5:20

TSK: Joh 11:28

and called : Joh 11:20, Joh 1:41, Joh 1:45, Joh 21:7; Zec 3:10; Luk 10:38-42; 1Th 4:17, 1Th 4:18, 1Th 5:11; Heb 12:12

The Master : Joh 13:13, Joh 20:16

come : Joh 10:3; Son 2:8-14; Mar 10:49

TSK: Joh 11:29

Psa 27:8, Psa 119:59, Psa 119:60; Pro 15:23, Pro 27:17; Son 3:1-4

TSK: Joh 11:30

Joh 11:20

TSK: Joh 11:31

Jews : Joh 11:19

She goeth : Gen 37:35; 2Sa 12:16-18; 1Co 2:15

TSK: Joh 11:32

she fell : Luk 5:8, Luk 8:41, Luk 17:16; Rev 5:8, Rev 5:14, Rev 22:8

if : Joh 11:21, Joh 11:37, Joh 4:49

TSK: Joh 11:33

the Jews : Rom 12:15

he groaned : Joh 11:38, Joh 12:27; Mar 3:5, Mar 9:19, Mar 14:33-35; Heb 4:15, Heb 5:7, Heb 5:8

was troubled : Gr. he troubled himself, Gen 43:30,Gen 43:31, Gen 45:1-5

TSK: Joh 11:34

Joh 1:39, Joh 20:2; Mat 28:6; Mar 15:47, Mar 16:6

TSK: Joh 11:35

Joh 11:33; Gen 43:30; Job 30:25; Psa 35:13-15, Psa 119:136; Isa 53:3, Isa 63:9; Jer 9:1, Jer 13:17, Jer 14:17; Lam 1:16; Luk 19:11, Luk 19:41; Rom 9:2, Rom 9:3; Heb 2:16, Heb 2:17; Heb 4:15

TSK: Joh 11:36

Behold : Joh 14:21-23, Joh 21:15-17; 2Co 8:8, 2Co 8:9; Eph 5:2, Eph 5:25; 1Jo 3:1, 1Jo 4:9, 1Jo 4:10; Rev 1:5

TSK: Joh 11:37

Could : Joh 9:6; Psa 78:19, Psa 78:20; Mat 27:40-42; Mar 15:32; Luk 23:35, Luk 23:39

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 11:17

In the grave - It was sometimes the custom to embalm the dead, but in this case it does not seem to have been done. He was probably buried soon after death.

Barnes: Joh 11:18

Nigh unto Jerusalem - This is added to show that it was easy for many of the Jews to come to the place. The news that Jesus was there, and the account of the miracle, would also be easily carried to the Sanhedrin.

Fifteen furlongs - Nearly two miles. It was directly east from Jerusalem. Dr. Thomson (The Land and the Book, vol. ii. p. 599) says of Bethany: "It took half an hour to walk over Olivet to Bethany this morning, and the distance from the city, therefore, must be about two miles. This agrees with what John says: ‘ Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.’ The village is small, and appears never to have been large, but it is pleasantly situated near the southeastern base of the mount, and has many fine trees about and above it. We, of course, looked at the remains of those old edifices which may have been built in the age of Constantine, and repaired or changed to a convent in the time of the Crusades. By the dim light of a taper we also descended very cautiously, by 25 slippery steps, to the reputed sepulchre of Lazarus, or El Azariyeh , as both tomb and village are now called. But I have no description of it to give, and no questions about it to ask. It is a wretched cavern, every way unsatisfactory, and almost disgusting."

Barnes: Joh 11:19

Many of the Jews - Probably their distant relatives or their friends.

To comfort - These visits of consolation were commonly extended to seven clays (Grotius; Lightfoot).

Barnes: Joh 11:20

Then Martha ... - To Martha was intrusted the management of the affairs of the family, Luk 10:40. It is probable that she first heard of his coming, and, without waiting to inform her sister, went immediately out to meet him. See Joh 11:28.

Sat still in the house - The word "still"is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting, Job 2:8; Eze 8:14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or prevent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary’ s grief. Compare Ezr 9:3-4; Neh 1:4; Isa 47:1.

Barnes: Joh 11:22

Whatsoever thou wilt ask of God - Whatever is necessary to our consolation that thou wilt ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them.

Barnes: Joh 11:23

Thy brother shall rise again - Martha had spoken of the power of Jesus. He said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity. It cannot be doubted that by rising again, here, Jesus referred to the act which he was about to perform; but as Martha understood it, referring to the future resurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe only to the religion of Christ.

Barnes: Joh 11:24

At the last day - The day of judgment. Of this Martha was fully convinced; but this was not all which she desired. She in this manner delicately hinted what she did not presume expressly to declare her wish that Jesus might even now raise him up.

Barnes: Joh 11:25

I am the resurrection - I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom and righteousness, and sanctification, and redemption,"1Co 1:30.

And the life - Joh 1:4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then.

Though he were dead - Faith does not save from temporal death; but although the believer, as others, will die a temporal death, yet he will hereafter have life. Even if he dies, he shall hereafter live.

Shall he live - Shall be restored to life in the resurrection.

Barnes: Joh 11:26

Whosoever liveth - He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek, "Every one living and believing on me."

Shall never die - As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See Joh 6:50-51, Joh 6:54, Joh 6:58. Greek, "Shall by no means die forever."

Believest thou this? - This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favorable period to try ourselves to ascertain whether we have faith. If we still have confidence in God, if we look to him for comfort in such seasons, it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him.

Barnes: Joh 11:27

Yea, Lord - This was a noble confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mat 16:16.

Barnes: Joh 11:28

She went her way - Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, The Master calleth for thee.

Secretly - Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probable that if they knew Jesus was coming they would have made opposition. Perhaps she doubted whether Jesus desired it to be known that he had come.

The Master is come - This appears to have been the appellation by which he was known to the family. It means, literally, teacher, and was a title which he claimed for himself. "One is your Master, even Christ"Mat 23:8, Mat 23:10. The Syriac has it, "Our Master."

Barnes: Joh 11:31

Saying, She goeth unto the grave - Syriac, "They thought that she went to weep."They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity and many ceremonies of grief.

Barnes: Joh 11:33

He groaned in the spirit - The word rendered "groaned,"here, commonly denotes to be angry or indignant, or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation - not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word "groan"usually, with us, denotes an expression of internal sorrow by a special sound. The word here, however, does not mean that utterance was given to the internal emotion, but that it was deep and agitating, though internal.

In the spirit - In the mind. See Act 19:21. Paul purposed in the spirit that is, in his mind, Mat 5:3.

Was troubled - Was affected with grief. Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow (Grotins).

Barnes: Joh 11:34

Where have ye laid him? - Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise the dead man up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence, he asked this question.

Barnes: Joh 11:35

Jesus wept - It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn:

1.    That the most tender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship, makes more tender the emotions of love, and seals and sanctifies the affections of friends.

2.    It is right, it is natural, it is indispensable for the Christian to sympathize with others in their afflictions. Rom 12:15; "rejoice with them that do rejoice, and weep with them that weep."

3.    Sorrow at the death of friends is not improper. It is right to weep. It is the expression of nature and religion does not forbid or condemn it. All that religion does in the case is to temper and chasten our grief; to teach us to mourn with submission to God; to weep without complaining, and to seek to banish tears, not by hardening the heart or forgetting the friend, but by bringing the soul, made tender by grief, to receive the sweet influences of religion, and to find calmness and peace in the God of all consolation.

4.    We have here an instance of the tenderness of the character of Jesus, The same Savior wept over Jerusalem, and felt deeply for poor dying, sinners. To the same tender and compassionate Saviour Christians may now come Heb 4:15; and to him the penitent sinner may also come, knowing that he will not cast him away.

Poole: Joh 11:17

Christ came to Bethany where Lazarus died; he found he had lain in the grave four days so as probably Christ came not to Bethany till four days or more after the death of Lazarus, or near upon. But possibly it is better judged by others, that Christ was not yet come into Bethany, but only to the place where he met Martha; because it is said after this, Joh 11:30 , that Jesus was not yet come into the town, but was in that place where Martha met him; which it is probable was at Lazarus’ s sepulchre, out of the town, but near it, as all the Jewish burying places were; where he heard from the relation of Martha how long Lazarus had been buried. Our Saviour could have come sooner had he pleased, for though Bethabara was on the other side of Jordan, (so out of the confines of Judea), yet, if we may give any credit to those who have laboured in the study of places, it was not above four miles off Jerusalem, so as it could not be six miles from Bethany, which our Saviour could have travelled in a less time than four or five days. Some think Lazarus died the same day news came to Christ of his sickness; after which we read, Joh 11:6 , that he stirred not of two days; after which it was, Joh 11:7 , that he took up thoughts of going into Judea. After this, possibly, he lingered one or two days; Joh 11:14 , he tells them Lazarus was dead. Our Saviour was willing to protract the time, that the miracle might be more conspicuous and remarkable.

Poole: Joh 11:18

That, as we count, wants of two miles half a quarter.

Poole: Joh 11:19

Not to pray with them for the soul of their brother departed. That departed souls are in a capacity to be advantaged by the prayers of their friends, or any such thing, are corruptions of latter times; but they had a civil usage of mourning for their friends, the time for which was anciently thirty days. They mourned for Jacob forty days, Gen 50:3 ; for Aaron thirty days, Num 20:29 ; so for Moses, Deu 34:8 . It is probable the days were fewer for persons of an inferior quality, but they had some days for all; during which days their neighbours and friends came to visit them, and relieve them in their sorrow, with such arguments as they had.

Poole: Joh 11:20

It should seem by the story, Luk 10:41 , that Martha had the care of the house keeping upon her, (Mary was more retired), so that the news of Christ’ s coming might come to her first. She in great joy ran out to meet him; how far she went we are not told, but it appeareth from Joh 11:30 that she went out of the town.

Poole: Joh 11:21

Mary saith the same, Joh 11:32 . They were both in an error, for Lazarus’ s death was appointed and determined by an eternal counsel; and he was both sick and died for a wise end, that God might be glorified and his Son glorified in raising him from the dead; as we were before told, Joh 11:4 . But it lets us see the vanity of our natures, who in the loss of our friends are ready to think, if such or such means had been used, we had not lost our friends; never considering our days are appointed, and we cannot pass the number of them. If any rational, probable means for continuing their lives be omitted, that also is not without the counsel of God, who having determined the issue, concealeth diseases, or the true and proper means for their cure, from physicians, or such as are about the sick persons. Nor did Martha and Mary fail in this only, but in that they made the Lord’ s presence necessary to the preserving of the life of their brother, who, had he pleased, could, though absent, have kept him from death.

Poole: Joh 11:22

She showed some unbelief in her former words, but here again she showeth her faith, but not without some weakness mixed with her faith; for by these words she seemeth not to be satisfied, that the fulness of the Godhead dwelt in Christ, and that he was equal with the Father, and able by his own power to raise the dead; her faith extendeth no further than a belief, that he was in so much favour with God, that if he would please to intercede with God, he would restore her brother to life: this she meaneth; though the raising of persons from the dead was a thing so rare and unusual, that she dares not to mention that particular thing, though uppermost in her thoughts.

Poole: Joh 11:23

Christ takes no notice of Martha’ s failings before mentioned, (he can have compassion upon his people’ s infirmities), but applies himself to the relief of her under her affliction. He doth not tell her that her brother should be raised to life presently, nor that he would do it; but only saith he shall rise again: to let us know, that a belief of the general resurrection is enough, and ought to be improved by us, to curb our immoderate mourning and passions for those of our friends who are dead in the Lord.

Poole: Joh 11:24

From hence we learn, that the general resurrection of the dead is no novel doctrine. Job believed it, Job 19:26,27 . Daniel published it, Dan 12:2 . The Pharisees owned it, though the Sadducees denied it; and possibly the Pharisees had but a confused notion of it. Martha here makes it an article of her faith.

Poole: Joh 11:25

Martha by her speech seemed not to have a true notion of Christ; she believed that there should be a general resurrection from the dead in the last day, by the mighty power of God, but she did not truly understand what influence Christ had upon this resurrection, that the raising of the dead should be the peculiar work of Christ, not without the Father, but as he was ordained by the Father to be the Judge of the quick and of the dead. Christ doth therefore here further instruct her, and tell her, he was

the resurrection where (as is usual in Scripture) the effect is put for the cause:

I am the resurrection is no more than, I am, and shall be, the principal cause of the resurrection: the dead shall hear the voice of the Son of God, Joh 5:28 . He also adds, and the life; that is, the cause of life; both that life which the dead shall in the resurrection recover, and also that eternal life which shall follow. And whosoever looketh upon me in that notion, and committeth himself unto me, though he doth die, yet he shall rise again, and live eternally; and this power being in me, I am not tied to the last day, but have a power when I please to raise the dead. Our Saviour indeed hath more in his answer than respected the present case; but there was nothing more usual with him, than in his discourses to raise up the hearts of his people to higher things, as he doth in this place raise Martha beyond the thoughts of a resurrection of her brother’ s body to a natural life, to the thoughts of a spiritual and eternal life.

Poole: Joh 11:26

He had before proved himself to be the resurrection, now he proveth himself to be the life. He saith, he that liveth, that liveth a natural life, if he be one who receiveth and embraces me as the true Messiah and Saviour of the world, and committeth himself and all the concerns of his soul to me, shall never die. Though his body shall die because of sin, yet his spirit shall live because of righteousness; and God shall in the great day quicken again his mortal body, through the Holy Spirit which dwelleth in him, and is united to him, Rom 8:10,11 . He asketh Martha if she believed this. We shall observe, that our Saviour, not here only, but Mat 9:22,28 , before he wrought his miraculous operations, required people’ s faith as a prerequisite. And, Mat 13:58 , he could not do many mighty works in his own country, because of their unbelief. And, Mat 17:20 , he tells his disciples, that the reason why they could not cure the man possessed with the devil, was because of their unbelief: so great an honour hath God given to the exercise of faith.

Poole: Joh 11:27

This is the nearest to the confession of Peter, Mat 16:16 , which our Saviour calleth, the rock upon which he would build his church, of any that we have in Scripture; yea, and more full than that, for those words, which should come into the world, are not in Peter’ s confession. The sum of this is, Martha doth here profess a full assent to our Saviour as the Messias, the Son of God; he who was prefigured, prophesied of, promised, as he who should come into the world.

Poole: Joh 11:28

Mary was left at home, while Martha went out of the town to meet Christ. It seemeth by this verse, Christ had asked for her, though that be not mentioned before. Martha goeth secretly to her, and tells her that the Master was come. (It was a name they usually called their most famous teachers by).

Poole: Joh 11:29

Mary’ s love and readiness to attend upon Christ, appeareth by a former story concerning her and her sister Martha, recorded Luk 10:38-40 . But the present sorrow she was in for her dead brother, together with the hopes she conceived of having him restored to life by Christ’ s coming, added wings to her motion; therefore the evangelist saith,

she arose quickly, and came to him

Poole: Joh 11:30-32

Ver. 30-32. Coming, she falls down at his feet, which was a posture (as we have heard before) very usual in those countries, by which they testified both their civil respects to princes and great persons, and also which they used in the worship of God, Mat 2:11 . Whether Mary did it upon the one account or the other, depends upon what we cannot know; viz. whether she at this time was fully persuaded of his Divine nature; of which the best of the disciples, till Christ’ s resurrection, had but a faint and uncertain persuasion. The words which she useth to him are the same which Martha used, See Poole on "Joh 11:21" .

Poole: Joh 11:33

The apostle speaks of Christ, Heb 4:15 , as an High priest that can be touched with the feeling of our infirmities, and one that can have compassion, Heb 5:2 . Martha’ s and Mary’ s passion for their dead brother was their infirmity; Christ is touched with the feeling of it: he, to show himself truly man,

groaned in himself; it being natural to us to be affected with the afflictions of others, and to weep with those who weep. But here ariseth a question, whether Christ was troubled from a natural necessity, as we sometimes cannot forbear weeping to see others weep bitterly, or out of choice? Some of the ancients think it was out of choice. Mr. Calvin and others think that it was out of a natural necessity; not that he could not govern his passions (as we sometimes cannot) by reason, but that he could not, as man, forbear his passion.

I shall translate what Mr. Calvin speaks, most judiciously, in the case, determining neither way, but leaving it to the reader’ s judgment. "But how," saith he, "do gnawing and trouble of spirit agree to that Person who was the Son of God?" Because to some it looketh very absurd to say, that Christ, as one of us, is subject to human passions; they think Christ no otherwise at any time either grieved or rejoiced, than as he, so often as he thought fit, voluntarily assumed to himself those passions by a secret dispensation. Augustine thought that Christ in this sense is said to have groaned, and to have been troubled; whereas other men’ s passions transport them, and exercise a tyranny over them, to the disturbance of their minds: he therefore thinks the meaning is, that Christ, being otherwise sedate, and free from passions, sometimes voluntarily took these passions. But in my judgment, it is a much plainer and simpler sense of this scripture, if we say, that the Son of God, taking upon him our nature, did also freely with it put on our affections (which are our natural infirmities); so as he in nothing differed from us, but in this, that he had no sin. Nothing by this is derogated from the glory of Christ; for he voluntarily submitted to take our nature upon him, by which he became like to us in our human affections. And we must not think, that after he had voluntarily submitted to take our perfect nature upon him, that he was free from the passions and affections of it: in this he proved himself to be our Brother, that we might know that he is a Mediator for us, who can easily pardon our infirmities, and is ready to help us as to those infirmities, which he hath experienced in his own person. If any one object, That seeing our passions are sinful, it doth not agree to the nature of him who was the Son of God to share with us in them; I answer, There is a great deal of difference (as to these passions) between us and Christ; for our affections are therefore faulty, because they are intemperate, and inordinate, and keep no bounds; but in Christ, though they be, yet they are composed, and moderate, and in obedience to God. The passions of men are faulty upon two accounts:

1. As they are turbulent, and not governed by the rule of moderation.

2. As they often rise without any due ground or foundation, or are not directed to a right end.

They are in us a disease, because we neither grieve nor rejoice in measure, and to that degree alone which God permits and allows; many rather give the reins to their passions. And such is the vanity of our minds, that we are grieved and troubled for little or no causes, being too much addicted and cleaving to the world. There was no such thing in Christ, no passion in him ever exceeded its just bounds, or was exercised but upon a just and reasonable cause. To make this yet clearer, we must distinguish between man in his creation, and the degenerate nature of man, as it is corrupted through sin. When God at first created man, he created him with natural affections, but such as were under the command of reason: that our passions are now inordinate, and rebellious, is accidental to our nature. Christ indeed took our affections upon him, but without that disorder which fell into them by the fall, which causeth us that we cannot obey them and God. He was greatly troubled, but not so as by his trouble to become disobedient to his Father. In short, if we compare our affections with his, there will appear as great a difference, as between pure water and that which is dirty and filthy. And the single example of Christ is enough to make us reject the stoical apathy (or want of passion); for from whom, if not from him, should we fetch the highest rule of perfection? Let us therefore rather study to correct and tame that disorder in which our passions are entangled, and follow Christ as our guide, that we may bring them into order. Thus Paul, 1Th 4:13 , doth not require of us a stony stupidity, but commands us to govern our grief, that we may not mourn as men without hope. For Christ therefore took our affections upon him, that we by his grace may be enabled to subdue whatsoever is vicious in them."

Poole: Joh 11:34-35

Ver. 34,35. Weeping is not of itself a sinful, but a natural passion, which (as was said before) doth very well agree with Christ, having voluntarily taken upon him our nature, and natural infirmities.

Poole: Joh 11:36

Love showeth itself, as in a complacence in the object beloved, while we enjoy it; so in a grief for it when we are deprived of it: the Jews therefore rightly concluded Christ’ s kindness to Lazarus, from his human affection expressed at his death.

Poole: Joh 11:37

Some only concluded Christ’ s love to the deceased from his affection showed at his grave; but others made a worse conclusion, in derogation to Christ’ s reputation, from the miracle he had wrought, Joh 9:1-34 , in restoring him that was born blind; for their speech soundeth in this sense, If he had indeed cured one that was born blind, certainly he could as well have kept this man, to whom (dead) he expresses so great affection, clear from death. A learned interpreter therefore calleth this, a devilish sarcasm; they go about to weaken the reputation of our Saviour, from the miracle which he had wrought, apparently showing his Divine power, because he did not keep his friend from dying. It is much like the scoff with which they afterward scoffed him, while he flung upon the cross, Mat 27:42 , He saved others; himself he cannot save. Or the words may have been spoken, if not with an irony, yet with admiration, that having cured the blind man, a stranger to him, he did not heal his sick friend; or as if they were uncertain whether his power of working miracles were not limited to some times, that he could not perform all things when he pleased. But how weak must this their argumentation be, which could stand upon no other foundation than this, That if Christ were the Son of God, he would at all times, and in all cases, have put forth his Divine power. As if God acted necessarily, not freely, governing his actions by his own wisdom, as he saw most conducing to the wise ends of his glory.

Lightfoot: Joh 11:18

Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:   

[About fifteen furlongs.] That is, two miles. For the Jewish miles did not hold out full eight furlongs, as other miles do, but seven and a half.   

One of those seven and a half which make up a mile is a furlong.   

"They do not lay the net for pigeons any less distance from the houses than thirty furlongs;" i.e. Four miles.   

"What is furlong? It is a flight-shot. And why is furlong called a flight-shot? It is according to the numeral value of the letters, which is two hundred sixty-six: for two hundred sixty-six [cubits] make a flight shot. Now count, and you will thus find it: Seven times [ Resh] two hundred make one thousand four hundred. Seven times [ Samek] sixty make four hundred and twenty. Number them together, and they mount to one thousand eight hundred and twenty. Seven times [ Vav] six make forty-two: half a furlong one hundred thirty-three: number them together, and the whole amounts to one thousand nine hundred ninety-five. Behold two thousand cubits excepting five."

Lightfoot: Joh 11:19

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

[To comfort them.] "When they return from the burial they stand about weeping, and say [a little prayer] comforting the mourner, and accompanying him to his own house."   

"When they return from the grave they stand in a circle about the mourner comforting him." Gloss: "The circle about him consists of ten at least." But usually it is very crowded and numerous. Hence that passage:   

" As to those that stood about in that circle, those that were on the inside of it were not obliged to repeat the phylacteries; but those that were on the outside were bound."   

"The Rabbins deliver: The seven standings and sittings for the dead must not be diminished." Where the Gloss is; "When they returned from the grave, they went forward a little, and then sat down; partly to comfort the mourners, partly to weep themselves, and partly to meditate upon the subject of mortality. Then they stood up again, and went on a little, and sat down again, and so for seven times. But I have seen it written, that they did this upon the account of the evil spirits who accompanied them from the grave. They ordained these standings and sittings, that within that time the evil spirits might depart."   

So that we see they were wont to comfort the mourners in the way as they were returning from the grave, and they would bring them back to their own house the day that the party deceased was interred. They comforted them also all the remaining days of mourning, which we find done in this place.   

Thirty days were allotted for the time of mourning: but, " We must not weep for the dead beyond the measure. The three first days are for weeping; seven days for lamentation: thirty days for the intermission from washing their clothes, and shaving themselves."   

I. When those that were to comfort the mourners came, they found all the beds in the house taken down; and laid upon the ground. " From what time do they take their beds lower? R. Eleazar saith, 'From the time that the deceased party is carried out of the court gate.' R. Joshua saith, 'From the time that the cover of the coffin is shut down.' When Rabban Gamaliel died, and the corpse was carried out of the court gate, saith R. Eleazar to his disciples, 'Take down the beds.' But when the coffin was closed, R. Joshua said, 'Take down the beds.' On the evening of the sabbath they set up their beds; at the going out of the sabbath they take them down."   

What is to be understood by taking down their beds we may conjecture by what follows. "Whence came the custom of taking down the beds? R. Crispa in the name of R. Jochanan saith, From what is written, And they sat with him near the ground. It is not said, upon the ground, but near the ground; that is, not far off from the earth. Hence is it that they sat upon beds taken lower."   

But Rabbenu Asher saith thus; "Rabh saith, Those that comfort ought to sit nowhere but upon the floor."   

II. The mourner himself sits chief. A custom taken from these words, Job 29:25; "I chose out their way and sat chief....like him who comforts the mourners."   

III. It was not lawful for the comforters to speak a word till the mourner himself break silence first. The pattern taken from Job's friends, Job_2.   

IV. "R. Jochanan saith, If the mourner nod his head, the comforters are to sit by him no longer." The Gloss is, "If, by nodding his head, he signify to them that he hath comforted himself." Hence that frequently said of some, They would not receive comfort; that is, they gave signs by nodding their head that they had sufficiently comforted themselves.   

These and many other things about this matter do occur in Moed Katon; and Rabbenu Asher: as also in Massecheth Semacoth; where, by the way, take notice, that that treatise, which hath for its subject the mourners for the dead, is called A treatise of gladness. So the sepulchres of the dead are often called, The houses of the living.   

Let us take a little taste of the way of consolation they used: "The Rabbins deliver. When the sons of R. Ishmael died, four of the elders went in to him to comfort him; viz. R. Tarphon, and R. Jose the Galilean, and R. Eliezer Ben Azariah, and R. Akibah. R. Tarphon saith unto them, 'Ye must know that this is a very wise man, well skilled in exposition. Let not any of you interrupt the words of his fellow.' Saith R. Akibah, 'I am the last.' R. Ishmael began and said" [the mourner here breaks silence], "'His iniquities are multiplied, his griefs have bound him, and he hath wearied his masters.' Thus he said once and again. Then answered R. Tarphon and said, 'It is said, And your brethren of the house of Israel shall bewail the burning, Lev 10:6. May we not argue from the less to the greater? If Nadab and Abihu, who never performed but one command, as it is written, And the sons of Aaron brought blood to him; then much more may the sons of R. Ishmael be bewailed.' R. Jose the Galilean answered, saying, 'All Israel shall mourn for him and bury him,' 1Ki 14:13. And must we not argue from the greater to the less? If they wept so for Abijah the son of Jeroboam, who did but one good thing, as it is said, Because in him there is found some good thing; how much more for the sons of R. Ishmael!" Of the same nature are the words of R. Eliezer and R. Akibah: but this is enough, either to raise laughter, or make a man angry. In the same page we have several forms of speech used by the women, that either were the mourners or the comforters. As,   

The grave is as the robe of circumcision to an ingenuous man, whose provisions are spent.   

The death of this man is as the death of all, and diseases are like putting money to usury.   

He ran, and he fell in his passage, and hath borrowed a loan. With other passages very difficult to be understood.   

The first three days of weeping were severer than the other: because "on the first day it was not lawful for the mourner to wear his phylacteries, to eat of holy things, nor indeed to eat any thing of his own. All the three days he might do no servile work, no, not privately: and if any one saluted him, he was not to salute him again."   

"The first seven days let all the beds in the house be laid low. Let not the man use his wife. Let him not put on his sandals. Let him do no servile work publicly. Let him not salute any man. Let him not wash himself in warm water, nor his whole body in cold. Let him not anoint himself. Let him not read in the Law, the Misna, or the Talmud. Let him cover his head."   

"All the thirty days let him not be shaved. Let him not wear any clothing that is white, or whitened, or new. Neither let him sew up those rents which he made in his garments for the deceased party," etc.

Lightfoot: Joh 11:25

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:   

[I am the resurrection.] Be it so, O Jew (if you will, or it can be), that the little bone luz; in the backbone, is the seed and principle of your resurrection: as to us, our blessed Jesus, who hath raised himself from the dead, is the spring and principle of ours.   

"Hadrian (whose bones may they be ground, and his name blotted out!) asked R. Joshua Ben Hananiah, 'How doth a man revive again in the world to come?' He answered and said, 'From luz in the backbone.' Saith he to him, 'Demonstrate this to me.' Then he took luz; a little bone out of the backbone, and put it in water, and it was not steeped: he put it into the fire, and it was not burnt: he brought it to the mill, and that could not grind it: he laid it on the anvil, and knocked it with a hammer, but the anvil was cleft, and the hammer broken," etc. Why do ye not maul the Sadducees with this argument?

Lightfoot: Joh 11:31

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

[Followed her.] "It is a tradition. Let no man follow a woman upon the way, no, not his own wife." If this grain of salt may be allowed in the explication of this passage, then, either all that followed Mary were women: or if men, they followed her at a very great distance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

PBC: Joh 11:25

See Philpot: JESUS THE RESURRECTION AND THE LIFE

Haydock: Joh 11:18

About fifteen furlongs. About two Italian miles. (Witham)

Haydock: Joh 11:21

If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham) ---

Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addressed him as one who is remarkable for virtue, and approved of by heaven. (St. John Chrysostom, hom. 61. in Joan.)

Haydock: Joh 11:23

Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)

Haydock: Joh 11:25

I am the resurrection, and the life. That is, the author of both. (Witham) ---

I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)

Haydock: Joh 11:27

Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See Chap. i. ver. 49. (Witham)

Haydock: Joh 11:31

It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. (Bible de Vence)

Haydock: Joh 11:33

He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. (Witham)

Haydock: Joh 11:34

Where have you laid him? He asks what he knows, says St. Augustine, to raise their attention, their faith, hope, &c. (Witham)

Haydock: Joh 11:35

Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. (Witham) ---

The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.

Gill: Joh 11:17

Then when Jesus came,.... The Alexandrian copy, and all the Oriental versions add, "to Bethany"; though it seems by what follows, that he was not come to the town itself, but near it; and it looks as if it was not far from Lazarus's grave; and it was usual to bury without the city; and here he had intelligence of his, Lazarus's, death, and how long he had been dead:

for he found he had lain in the grave four days already; it is very likely that he died the same day that Mary and Martha sent to Christ to acquaint him with his sickness, and the same day he was buried; for the Jews used to bury the same day a person died, and so they do now: and after Christ had this account, he stayed two days where he was, and on the third day, he proposed to his disciples to go into Judea; and very probably on that, or on the next day, which was the fourth, they set out and came to Bethany; See Gill on Joh 11:39.

Gill: Joh 11:18

Now Bethany was nigh unto Jerusalem,.... Which was a reason why them were so many of the Jews come there to condole the two sisters upon the death of their brother; and by this means the following miracle became more known there: it was

about fifteen furlongs off; that is, about two miles, for seven furlongs and a half made a Jewish mile, as appears from one of their canons ^c, which runs thus:

"they do not spread nets for doves, except it be distant from an habitable place, שלשים ריס, "thirty furlongs";''

which the commentators say ^d are "four miles": and still more expressly it is said ^e, that

"between Jerusalem and Zuck, (the place where the scape goat was had,) there were ten tents, and ninety furlongs, שבעה ומחצה לכל מיל "seven and a half to every mile".''

Hence a furlong was called one seventh and a half of a mile ^f, which was 266 cubits, and two thirds of one.

Gill: Joh 11:19

And many of the Jews came to Martha and Mary,.... Or "to those that were about Martha and Mary"; in order to have access to them, they came to them, and to the rest of the family; though the phrase may design them only, as the Vulgate Latin, and all the Oriental versions read: these Jews, as appears from the context, Joh 11:18, came from Jerusalem, and might be some of the principal inhabitants; and it may be concluded, that these persons, Lazarus, Martha, and Mary, were people of note and figure; and indeed all the accounts of them here, and elsewhere, show the same; see Luk 10:38. The end of their coming to them was

to comfort them concerning their brother; by reason of his death, as was usual with the Jews to do, after the dead was buried; for they did not allow of it before: hence that saying ^g of R. Simeon ben Eleazar,

"do not comfort him (thy friend) in the time his dead lies before him.''

The first office of this kind was done when they returned from the grave; for it is said ^h, when they return

"from the grave they make rows round about the mourner, לנחמו, "to comfort him", and they make him to sit, and they stand, and there never were less than ten in a row.''

It was an ancient custom for the mourners to stand in their place in a row, and all the people passed by, and every man as he came to the mourner comforted him, and passed on ⁱ. But besides these consolations, there were others administered at their own houses, which were usually done the first week, for it is said ^k,

"the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, לנחמו, "to comfort him".''

And is was on the third day more particularly on which these consolatory visits were paid ^l:

"on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.''

This rule the Jews here seem to have observed, since Lazarus had been dead four days; and they were come from Jerusalem hither to comfort his sisters on account of his death. The whole of this ceremony is thus related by Maimonides ^m,

"how do they comfort mourners? after they have buried the dead, the mourners gather together, and stand on the side of the grave; and all that accompany the dead stand round about them, one row within another: and there is no row less than ten; and the mourners are not of the number; the mourners stand on the left hand of the comforters; and all the comforters go to the mourners, one by one, and say to them, תנוחמו מן השמים, "may ye be comforted from heaven": after that the mourner goes to his house, and every day of the seven days of mourning, men come to comfort him; whether new faces come, or do not, the mourner sits down at the head, (or in the chief place,) and no comforters may sit but upon the floor, as it is said, Job 2:13, "and they sat with him on the ground": nor may they say any thing until the mourner has opened his mouth first, as it is said, Job 2:13, "and none spake a word unto him": and it is written afterwards, Job 3:1, "so opened Job his mouth", &c. and Eliphaz answered, Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:''

for this business of comforting mourners was reckoned an act of great piety and mercy ⁿ; and these Jews here might come, not so much out of respect to the dead, or to his sisters, as because it was thought to be a meritorious act.

Gill: Joh 11:20

Then Martha, as soon as she heard that Jesus was coming,.... Which she might hear of, either by a messenger sent by Christ to her, to acquaint her of it; or rather by some of the people of the town, who knew him, and ran and told her of it; and she being an active person, and stirring about house, might receive the report unknown to her sister, as it seems she did; and as soon as she had the hint, without staying to communicate it to her sister,

went and met him; either through her great affection to him, and eager desire of seeing him; or to consult his safety, and let him know what number of Jews were in their house, that he might consider whether it would be safe for him to be at their house or not.

But Mary sat still in the house; not out of disrespect to Jesus, or through want of affection to him, or through any indifference and sloth, but because she knew not that Jesus was coming; see Joh 11:28.

Gill: Joh 11:21

When said Martha unto Jesus,.... When she was come to him,

Lord, if thou hadst been here my brother had not died: which expresses much faith, but with a mixture of weakness, as if the presence of Christ was necessary for the working a cure; whereas he could as well have restored her brother to health absent, as present, had it been his will, as he did the centurion's servant, and the nobleman's son of Capernaum.

Gill: Joh 11:22

But I know that even now,.... At this distance of time, though her brother had been in the grave four days:

whatsoever thou wilt ask of God, God will give it thee; whether Martha had such a clear notion of the deity of Christ, as yet, as she afterwards had, is not so certain: however, she was persuaded that he had great interest with God, and that whatever he desired of him was granted to him; and though she does not mention the resurrection of her brother, yet it seems to be what she had in view.

Gill: Joh 11:23

Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection.

Gill: Joh 11:24

Martha saith unto him,.... Being desirous of knowing the sense and meaning of Christ, as well as to express her own faith;

I know that he shall rise again in the resurrection, at the last day. The Jews were divided about the doctrine of the resurrection, the Sadducees denied it, the Pharisees asserted it; and on this latter side was Martha; she believed there would be a resurrection of the dead; that this would be at the last day, or at the end of the world; and that her brother would rise at that general resurrection: wherefore, if Christ meant no more than that, this was what she always believed. The Syriac version renders it, "in the consolation at the last day"; and so the time of the resurrection is, by the Jews, called "the days of consolation" ^o. And good reason there is for it in those who shall have part in the first resurrection, or come forth to the resurrection of life; their bodies will rise glorious, powerful, spiritual, and incorruptible, fashioned like to the glorious body of Christ; they will no more be attended with infirmities, disorders, and diseases; they will feel no more pain, nor die any more; being reunited to their souls they will meet the Lord in the air, and in the judgment they will stand at his right hand; they will enter into his joy, and be for ever with him; with their bodily eyes they will behold Christ, and see him for themselves, and not another; they will meet their spiritual friends and acquaintance, and enjoy their company for ever; they will have uninterrupted communion with angels and saints, and with God, Father, Son, and Spirit; their consolation will be inconceivable and inexpressible.

Gill: Joh 11:25

Jesus said unto her, I am the resurrection and the life,.... Signifying, that he was able of himself to raise men from death to life, without asking it of his Father; and that he could do it now, as well as at the general resurrection; at which time Christ will be the efficient cause of it; and which will display both his omniscience and his omnipotence; as his resurrection is the earnest and pledge, and will be the model and exemplar of it. This is true of Christ, with regard to a spiritual resurrection, from a death of sin, to a life of grace; he is concerned both in the life itself, and in the resurrection to it: he is the meritorious and procuring cause of it; he died for his people, that they, being dead to sin, might live unto God, and unto righteousness: he is the author of it; he says unto them, when dead in sin, live; he speaks life into them: he commands it in them, and by his Spirit breathes into them the breath of spiritual life, and implants the principle of it in their souls; and he supports and maintains it by giving himself to them as the bread of life to feed upon, and by supplying them with grace continually; yea, he himself is their life; he lives in them, and their life is hid with him. It is owing to his resurrection, that they are begotten again to a lively hope, or are quickened, that has a virtual influence upon it; and it is not only the cause, but the exemplar of it. Saints, as they are planted together in the likeness of his death, so in the likeness of his resurrection: to which may be added, that it is his voice in the Gospel, attended with an almighty power, which is the means of quickening them, which they hear, and so live; and it is his image that is stamped upon them; and by his Spirit they are made to live, and to walk in newness of life.

He that believeth in me, though he were dead, yet shall he live: believers in Christ die as well as others, though death is not a penal evil to them; its curse is removed, its sting is taken away, being satisfied for by Christ, and so becomes a blessing and privilege to them, and is desirable by them; but though they die, they shall live again; their dust is under the peculiar care of Christ; and they shall rise by virtue of union to him, and shall rise, first in the morning of the resurrection, and with peculiar privileges, or to the resurrection of life, and with the peculiar properties of incorruption, power, glory, and spirituality. So likewise such that have been dead in sin, and dead in law, under a sentence of condemnation, as all mankind are in Adam, and being in a natural and sinful estate, and as the chosen of God themselves are; yet being brought to believe in Christ, that is, to see the excellency and suitableness of him as a Saviour, and the necessity of salvation by him; to go out of themselves to him, disclaiming their own righteousness; venture their souls upon him, give up themselves to him, trust in him, and depend upon him for eternal life and salvation; these live spiritually; they appear to have a principle of life in them; they breathe after spiritual things; they see the Son of God, and behold his glory; they handle the word of life; they speak the language of Canaan, and walk by faith on Christ, as they have received him; they live a life of sanctification and justification; they are manifestly in Christ, and have him, an interest in him, and so must have life; they live comfortably; they live by faith on Christ, and his righteousness, and have communion with him here, and expect to have, and shall have eternal life hereafter.

Gill: Joh 11:26

And whosoever liveth and believeth in me,..... Whoever will be found alive at Christ's second coming, and is a believer in him,

shall never die, but shall be changed, and shall be for ever with Christ; and such as shall be raised to life by him, shall never die any more, not even a bodily death, and much less an eternal one, or the second death: and though believers die a corporeal death as others do, yet their souls live, and live in happiness, whilst their bodies are under the power of death; nor shall they always continue so, but being raised, shall become immortal, and die no more. So living believers in Christ shall never die more a spiritual death; they are passed from death to life, and shall never return to death more; their spiritual life cannot be lost; grace in them is an immortal seed, a well of living water springing up into everlasting life: grace may be very low in its exercise, and may seem to be ready to die; they may be in lifeless frames, and without the comforts of a spiritual life, and be under the hidings of God's face, which is as death unto them, and may reckon themselves as free among the dead; yet the principle of life will never be extinct in them; nor shall they die the second death, which lies in an eternal separation from God, and in an everlasting sense of his wrath; that shall have no power on them, nor shall they be in the least hurt by it; for they are ordained to eternal life, and have the promise of it; they are united to Christ, and their life is secured in him; and he has redeemed them from death; and they have the Spirit of life dwelling in them, as the pledge and earnest of eternal glory.

Believest thou this? the whole of this concerning the power of Christ, and privilege of believers; every tittle of it is to be believed. And as with respect to a corporeal resurrection, so with regard to a spiritual one; that men by nature are dead in sins; that Christ is the author of the resurrection from such a state, to a spiritual life; that this life is only by Christ, and can never be lost: this is a doctrine to be believed; it is the doctrine of the Scriptures; it is according to godliness; it makes for the comfort of the people of God, and glorifies the divine perfections.

Gill: Joh 11:27

She saith unto him, yea, Lord,.... That is, she firmly believed all that he said concerning himself, and the happiness of those that believed in him: and for the confirmation of it adds,

I believe: or "I have believed", as the Vulgate Latin version renders it; that is, long ago, ever since she knew him:

that thou art the Christ the Son of God, which should come into the world; that he was the true Messiah, and the proper and natural Son of God, of the same nature with God, equal to him, having the same perfections with him; and who was long promised, much prophesied of, and greatly expected to come into the world; and was now come into the world by the assumption of human nature, to work out salvation for his people, and therefore, since she believed all this of him, she must believe that he was able to raise the dead to life, and to secure those that believe in him from dying eternally.

Gill: Joh 11:28

And when she had so said,.... Had expressed her faith in Christ in such terms, as the apostles themselves did, Mat 16:16 Joh 1:49.

She went her way; from Christ, being ordered by him to go to her sister Mary, and fetch her to him:

and called Mary her sister secretly; either beckoned her to come to her, or whispered her in the ear privately, as Nonnus paraphrases it, that the Jews, who were enemies to Christ, might not hear:

saying, the master is come; near the town; is not a great way off: she might use the phrase, "the master", for greater privacy, that should she be overheard, it would not be who she meant; and because it was an usual appellation by which Christ was called in that family, and by which he was well known; and was expressive of honour to him, and subjection in them as his disciples:

and calleth for thee; to come to him; Christ asked after her, desired to see her, and ordered her to come to him; which was an instance of his respect for her.

Gill: Joh 11:29

As soon as she heard that,.... That Christ was come, and inquired for her, and wanted to see her:

she arose quickly, and came unto him; having an equal affection for him as her sister Martha; and which she showed, by leaving her comforters at once, and by making the haste she did, to another and better comforter: both Martha and Mary, out of their great love to Christ, break through the rule for mourners mentioned in note, See Gill on Joh 11:19, of not going out of the door of the house the first week of mourning.

Gill: Joh 11:30

Now Jesus was not yet come into the town,.... Of Bethany, but stayed without, being nearer to Lazarus's grave, which he intended to go to, in order to raise him to life, it being usual to bury the without the towns and cities; See Gill on Mat 8:28, See Gill on Luk 7:12.

but was in that place where Martha met him; here he stopped, and here he continued: the Persic version reads, "but was sitting in the same place", &c. waiting for the coming of Mary along with Martha; judging this to be a more suitable place to converse together in, than their own house, which was thronged with Jews; and especially he chose it for the reason above given.

Gill: Joh 11:31

The Jews then which were with her in the house,.... Who came from Jerusalem to visit this afflicted family, and continued in the house with them

and comforted her; which was the end of their coming, Joh 11:19. This they endeavoured to do, though they did not succeed:

when they saw Mary, that she rose up hastily, and went out, followed her; they did not know what Martha whispered to her, but observed that she rose off her seat in great haste, and went out of the house at once; and therefore they went after to see where she went, and to persuade her to return;

saying, within themselves; "thinking", as all the Oriental versions seem to read,

she goeth unto the grave to weep there: the Jews were wont to go to the graves on different accounts; one was to see whether the persons were dead or not: for so it is said ^p,

"they go to the graves and visit until three days.''

It happened that they visited one, and he lived five and twenty years, and after that died: and another was on a religious account; such went to the graves of the prophets, wise men, and righteous, and prostrated themselves upon them, to pray with weeping and supplication, and seek mercy for themselves, and for their brethren, expressing their faith in the resurrection ^q. Dr. Pocock ^r has given a large form of prayer used by them at such times, from Solomon bar Nathan; and is as follows:

"let it be the will of the Lord our God, our Creator, our Holy One, the Holy One of Jacob, who hath created all the children of his covenant in judgment, and causes them to die in judgment, and will raise them again to the life of the world to come, who knows the number of them all; that he would hasten to awake our master and doctor, (such an one,) that holy, (or that righteous, or that wise doctor,) whose body dwells in this sepulchre, whose bones rest in the midst of these stones; and that he would quicken him with that eternal life which no death follows; with that life which swallows up all death, and which wipes away all tears, and takes away all reproach; together with all those who are written unto life in Jerusalem; with the seven shepherds, and eight principal men, who are spoken of in Mic 5:5, and give him a part with them that understand, and with them that justify many, who will be like the stars for ever and ever; and the whole residue of the people of the Lord, the house of Israel, who keep the covenant of our God, and do his pleasure, may the Lord our God shake all these out of their dust, and let their lot, and our lot, be in life, in everlasting life, that in it he may establish all, both great and small, according to what is written, Psa 72:16, "there shall be an handful of corn", &c. and confirm the assurance he gave by Isaiah the prophet, the son of Amos, Isa 26:19, "thy dead men shall live", &c. and as he promised to Daniel, a man of desires, Dan 12:13, "but go thou thy way till the end be", &c. and as he promised to all the congregations of Israel, by his servant Ezekiel, the son of Buzi the priest, Eze 37:12, "therefore prophesy and say to them", &c. that the saints may rejoice with glory, and sing upon their beds, and that the righteous may rejoice, and exult before God, and be glad in his salvation, and say in that day, "behold this is our God, we have waited for him", &c. Isa 25:9; and we will bless the Lord from this time forth, and for ever, Hallelujah.''

A shorter one, which is in their liturgies, and is used as they pass by the sepulchres of the Israelites, is this:

"blessed art thou, O Lord our God, who has formed you in judgment, and has quickened you in judgment, and has fed you in judgment, and knows the number of all of you, and he will quicken you, and restore you; blessed art thou, O Lord, that quickens the dead.''

But sometimes they went only to vent their grief, and lament the loss of their deceased friends, which the Jews imagined was the case of Mary. And such a custom as this is used by the Turks, whose women on Friday, which is their day of worship, go before sun rising to the graves of the deceased, which are without the city, where they mourn over the death of their friends, and sprinkle their monuments with water and flowers; and even such as are not at the funeral or interment of the dead, after some days, will go to the graves, and make their lamentations there, and inquire of the dead the reason of their departure, and, as it were, expostulate with them, and to their lamentations add oblations of loaves, cheeses, eggs, and flesh ^s. The Persians also visit the sepulchres of their principal "Imams", or prelates ^t; and the Jews were wont to visit the graves of their great men, in honour to them; yea, the disciples of the wise men used to meet there to study the law, thereby showing respect, and doing honour to the deceased. It is said of Hezekiah, 2Ch 32:33, "that all Judah, and the inhabitants of Jerusalem, did him honour at his death"; from whence say the Talmudists ^u we learn, that they fixed a sitting or a school at his grave; the gloss is, a session (or school) of the wise men to study in the law there. So says Maimonides ^w, when a king dies they make a sitting at his grave seven days, as it is said, 2Ch 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.

Gill: Joh 11:32

Then when Mary was come where Jesus was,.... Where Martha met him, and where she left him. Travellers tell us, that close by a well, about a stone's cast out of the town of Bethany, is showed the place where Martha met our Lord when he came to raise Lazarus, and where Mary, being called also, met him; but this is not to be depended on, nor is it of any moment to know it. It is blessed meeting Christ any where; and where he is preached, and his ordinances administered, let it be in what place it will, there may the presence of Christ be expected; and it is an encouragement to go there where others have met with him: Martha had been here before, and had had some conversation with Christ to her great satisfaction, and she goes and calls her sister, that she might enjoy the same: so souls that have met with Jesus under such a ministry, in such a place, invite others to go thither also; and often it is that this is a means, in providence, of finding Christ, and enjoying communion with him.

And saw him, she fell down at his feet; in great respect to him, and reverence of him, worshipping him as her Lord and God.

Saying unto him, Lord, if thou hadst been here, my brother had not died; which were the same words Martha uttered upon her first meeting Jesus, Joh 11:21; and it is very likely that they had often expressed themselves in such language one to another, saying to each other, if our Lord Jesus had been but here, our dear brother Lazarus would not have died.

Gill: Joh 11:33

When Jesus therefore saw her weeping,.... At his feet, who, for sorrow and grief of heart, could say no more to him; but having expressed these words, burst out into floods of tears:

and the Jews also weeping, which came with her; either through sympathy with her, or hypocritically:

he groaned in the spirit; in his human soul; and which shows, that he had a real human soul, subject to passions, though sinless ones. The word signifies an inward motion of the mind, through indignation and anger; and it may be partly at the weakness of Mary's faith, and at her immoderate sorrow; and partly at the hypocrisy of the Jews: or else this inward groaning was through grief, sympathizing with Mary, and her friends, his human soul being touched with a fellow feeling of their griefs and sorrows:

and was troubled; or troubled himself; threw himself into some forms and gestures of sorrow, and mourning, as lifting up his eyes, wringing his hands, and changing the form of his countenance.

Gill: Joh 11:34

And said, where have ye laid him?.... This he might say as man, though he, as the omniscient God, knew where he was laid; and that it might appear there was no juggle and contrivance between him, and the relations of the deceased; and to raise some expectation of what he intended to do; and to draw the Jews thither, that they might be witnesses of the miracle he was about to work.

They say unto him; That is, Martha and Mary,

Lord, come and see; it being but a little way off.

Gill: Joh 11:35

Jesus wept. As he was going along to the grave, see Joh 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would befall the Jews then present, who, notwithstanding the miracle, would not believe in him. This shows him to be truly and really man, subject to like passions, only without sin.

Gill: Joh 11:36

Then said the Jews, behold, how he loved him! Lazarus; for they supposed that these tears were shed purely on his account; and by all circumstances they could not but judge, that they proceeded from an hearty and sincere affection to him; and it was amazing to them, that his love to him should be so strong, when he was no relation, only, as they imagined, a common friend. Christ's love to all his people, even when they are dead in trespasses and sins, is wonderful, and passes knowledge. And it is amazing indeed, if it be considered who the lover is, the eternal Son of God, who is God over all, blessed for ever, the Creator of all things, the King of kings, and Lord of lords: and also, who they are that are loved by him, not only creatures, but sinful ones, exceeding mean and abject; the base things of this world, bankrupts, beggars, yea, comparable to the beasts that perish; who had nothing external, nor internal, to recommend them to him, and engage his affections; yea, everything to give him an aversion to them, and render them odious in his sight, being enemies in their minds by wicked works, and children of wrath, as others: and likewise, if it be considered what he has done for these, in which his love appears to them; as before time, in espousing their persons, becoming their surety, engaging in covenant with his Father for them, agreeing to all he proposed, taking the care of their persons, and of all blessings and promises, grace and glory for them; and in time here on earth, by assuming their nature, fulfilling the law for them, dying in their room and stead, paying their debts, procuring all blessings for them, peace, pardon, righteousness, and eternal redemption; and now in heaven, by preparing a place for them, being their intercessor and advocate there, supplying their wants, frequently visiting them, and indulging them with communion with himself, preserving them safe to his kingdom and glory, into which he will introduce them, presenting them to his Father with exceeding joy; all which are marvellous acts of love and grace: to which may be added, the consideration of the nature of his love, that it should be from everlasting, before these persons were born; that it should be a love of complacency and delight in them; that it should be free, and unmerited, without any reason, or motive on their part; that it should be distinguishing, that they, and not others, should be the objects of it; and that it should continue unchangeably the same, notwithstanding their manifold transgressions, and provocations; wherefore it may be justly said, behold, how he loved them!

Gill: Joh 11:37

And some of them said,.... Who were averse to him, and bore him a secret grudge, and were willing to put the worst construction on every action of his:

could not this man which opened the eyes of the blind; as it is said, at least pretended, that he did, Joh 9:6, for this must be understood as calling the miracle into question, and as a sneer upon it, and not as taking it for granted that so it was; and even supposing that, it is mentioned to his reproach, since if so, he might

have caused that, even this man should not died: for either the above cure was a sham, or, if it was a real thing, he who did that could have prevented Lazarus's death; and if he could, and would not, where is his friendship? and what must be thought of all this show of affection to him? and what are these tears, but crocodile ones? but this reasoning, as specious as it may seem, was very fallacious; for he that cured the man born blind could raise Lazarus from the dead, which he intended; and therefore did not prevent his death, that he might still give more joy to the family, bring more glory to God, and himself, and more shame and confusion to his enemies.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 11:17

¹ tn Grk “Then when.”

² tn Grk “came.”

³ tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

⁴ tn Grk “he had already had four days in the tomb” (an idiom).

sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.

NET Notes: Joh 11:18

¹ tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Joh 11:19

¹ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

² tn Or “to comfort them” or “to offer them sympathy.”

³ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

sn This is a parenthetical note by the author.

NET Notes: Joh 11:20

¹ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

NET Notes: Joh 11:21

¹ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

NET Notes: Joh 11:22

¹ tn Or “give.”

² sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

NET Notes: Joh 11:23

¹ tn Grk “Jesus said to her.”

² tn Or “Your brother will rise again.”

sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.

NET Notes: Joh 11:24

¹ tn Grk “Martha said to him.”

² tn Or “will rise again.”

NET Notes: Joh 11:25

¹ tn That is, will come to life.

NET Notes: Joh 11:26

¹ tn Grk “will never die forever.”

NET Notes: Joh 11:27

¹ tn Grk “She said to him.”

² tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

⁴ tn Or “the Son of God, the one who comes into the world.”

NET Notes: Joh 11:28

¹ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

² tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

³ tn Grk “is calling you.”

NET Notes: Joh 11:29

¹ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

NET Notes: Joh 11:31

¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

² tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

³ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

⁴ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

NET Notes: Joh 11:33

¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

² tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

³ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

NET Notes: Joh 11:34

¹ tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “Where have you placed him?”

³ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

NET Notes: Joh 11:35

¹ sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

NET Notes: Joh 11:36

¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.

NET Notes: Joh 11:37

¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

Geneva Bible: Joh 11:19

^{( 4 )} And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

^{( 4 )} God, who is the maker of nature, does not condemn natural emotions, but shows that they ought to be guided by the rule of faith.

Geneva Bible: Joh 11:23

Jesus saith unto her, Thy brother shall ^{( e )} rise again.

^{( e )} That is, will recover life again.

Geneva Bible: Joh 11:33

^{( 5 )} When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he ^{( f )} groaned in the spirit, and was troubled,

^{( 5 )} Christ took upon himself together with our flesh all affections of man (sin alone excepted), and amongst them especially mercy and compassion.

^{( f )} These are signs that he was greatly moved, but yet these signs were without sin: and these affections belong to man's nature.

Commentary -- Verse Range Notes

TSK Synopsis: Joh 11:1-57

1 Christ raises Lazarus, four days buried.

45 Many Jews believe.

47 The high priests and Pharisees gather a council against Christ.

49 Caiaphas prophesies.

54 Jesus hides himself.

55 At the passover they enquire after him, and lay wait for him.

Combined Bible: Joh 11:11-27

of the Gospel of John   

CHAPTER 38   

Christ Raising Lazarus (Continued)   

John 11:11-27   

The following is a suggested Analysis of the passage which is to be before us:-  

1. Christ announces Lazarus' death, but the disciples misunderstand Him, verses 11-13.  

2. Christ rejoices for their sake that He had been absent from Bethany, verses 14, 15.  

3. Thomas' melancholy devotion, verse 16.  

4. Lazarus in the grave four days already, verse 17.  

5. The nearness of Jerusalem to Bethany, verse 18.  

6. Many Jews come to comfort the sisters, verse 19.  

7. The conversation between Christ and Martha, verses 20-27.  

In the previous lesson we have seen how the Lord Jesus received a touching message that Lazarus was dying; in the passage now before us we behold Him making for Bethany, Lazarus having died and been buried in the interval. The central thing in John 11 is Christ made known as the resurrection and the life, and everything in it only serves to bring out by way of contrast the blessedness of this revelation. Resurrection can be displayed only where death has come in, and what is so much emphasized here is the desolation which death brings and man's helplessness in the presence of it. First, Lazarus himself is dead; then Thomas speaks of the disciples accompanying the Lord to Bethany that they may die with Him (John 11:16); then Martha comes before us; and though in the presence of Christ, she could think only of the death of her brother (John 11:21); it was the same with Mary (John 11:32); finally, the Jews who had come to comfort the bereaved sisters are seen "weeping" (John 11:33), and even as the Lord stands before the grave, they have no thought that He was about to release the tomb's victim (John 11:37). What a background was all this for Christ to display His wondrous glory!  

It is not difficult for us to discern here behind the dark shadows that which is far more solemn and tragic. Physical death is but the figure, as well as the effect, of another death infinitely more dreadful. The natural man is dead in trespasses and sins. The wages of sin is death, and when the first man sinned he received those fearful wages. In the day that Adam ate of the forbidden fruit he died, died spiritually, as a penal infliction. And Adam died spiritually not only as a private individual, but as the head and public representative of his race. Just as the severing of the trunk of a tree from its roots, means (in a short time) the death of each of its boughs, twigs and leaves, so the fall of Adam dragged down with him every member of the human race. It is for this reason that every one born into this world enters it "alienated from the life of God" (Eph. 4:18).  

Yes, the natural man, the world over, is spiritually dead. He is alive worldwards, selfwards, sinwards, but dead Godwards. It is not that there is a spark of life within which by careful cultivation or religious exercises may be fanned into a flame; he is completely devoid of Divine life. He needs to be born again; an altogether new life, than the one he possesses by nature, must be imparted to him, if ever he is to enter the kingdom of God. The sinner's condition is far, far worse than he has any idea of, or than the great majority of the doctors of divinity suppose. Of what use is a "remedy" to one who is dead? and yet the thoughts of very few rise any higher when they think and talk of the Gospel. Of what use is it to reason and argue with a corpse? and yet that is precisely what the sinner is from the standpoint of God. "Then, why preach the Word to sinners at all, if they are incapable of hearing it?" is the question which will naturally occur to the reader. Sad, sad indeed that such a question is asked at this late day-sad, because of the God-dishonoring ignorance which it displays.  

No intelligent servant of God preaches the Word because he imagines that the will and mind of the sinner is capable of responding to it, any more than when God commanded Ezekiel to "Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord" (Ezek. 37:4), he supposed the objects of his message were capable of responding. "Well, why preach at all?" First, because God has commanded us to do so, and who are we to call into question His wisdom? Second, because the very words we are commanded to preach, "they are spirit, and they are life" (John 6:63). The Word we are to "hold forth" is "the word of life" (Phil. 2:16). The new birth is "not of blood (by natural descent), nor of the will of the flesh (his own volition), nor of the will of man (the preacher's persuasion), but OF GOD" (John 1:13), and the seed which God uses to produce the new birth is His own Word (James 1:18).  

Now this is what is so strikingly and so perfectly illustrated here in John 11. Lazarus was dead, and that he had died was unmistakably evidenced by the fact that his body was already corrupting. In like manner, the spiritual death of the natural man is plainly manifested by the corruptions of his heart and life. In the opening paragraph we have sought to bring out how that which is emphasized here in John 11 is the utter helplessness of man in the presence of death. And this is what the servant of God needs to lay hold of in its spiritual application. If it was only a matter of stupidity in the sinner, we might overcome that by clearly reasoned statements of the truth. If it was simply a stubborn will that stood in the way of the sinner's salvation, we could depend upon our powers of persuasion. If it was merely that the sinner's soul was sick, we could induce him to accept some "remedy." But in the presence of death we are impotent.  

"All of this sounds very discouraging," says the reader. So much the better if it results in bringing us upon our faces before God. Nothing is more healthful than to be emptied of self-sufficiency. The sooner we reach this place the better. "For we," said Paul, "have no confidence in the flesh" (Phil. 3:3). The quicker we are made to realize our own helplessness, the more likely are we to seek help from God. The sooner we recognize that "the flesh profiteth nothing" (John 6:63), the readier shall we be to cry unto God for His all-sufficient grace. It is not until we cease to depend upon ourselves that we begin to depend upon God. "With men this is impossible; but with God all things are possible" (Matthew 19:26), and this, be it remembered, was said by Christ in answer to the disciples' query, "Who then can be saved?"  

Here, then, is where light breaks in. Here is where the "glory of God" (John 11:4) shines forth. Man may be helpless before death, not so God. Lazarus could not raise himself, nor could his beloved sisters and sorrowing friends bring him back from the grave. Ah! but He who is, Himself, "the resurrection and the life" comes on the scene, and all is altered. And what does He do? Why, He did that which must have seemed surpassingly strange to all who beheld Him. He cried to the dead man, "Come forth." But what was the use of doing that? Had Lazarus the power in himself to come forth? Most certainly not-had Mary or Martha, or any of the apostles cried, "Lazarus, come forth" that would have been unmistakably evidenced. No man's voice is able to pierce the depths of the tomb. But it was One who was more than man, who now spake, and He said, "Come forth" not because Lazarus was capable of doing so, but because it was life-giving Voice which spake. The same omnipotent lips which called a world into existence by the mere fiat of His mouth, now commanded the grave to give up its victim. It was the Word of power which penetrated the dark portals of that sepulcher. And here, dear reader, is the comforting, inspiring, and satisfying truth for the Christian worker. We are sent forth to preach the Word to lost and dead sinners, because, under the sovereign application of the Holy Spirit, that Word is "the word of life." Our duty is to cry unto God daily and mightily that He may be pleased to make it such to some, at least, of those to whom we speak.  

Before we come to the actual raising of Lazarus, our chapter records many interesting and instructive details which serve to heighten the beauty of its central feature. The Lord Jesus was in no hurry; with perfect composure He moved along in Divine dignity and yet human compassion to the grief-stricken home at Bethany. At every point two things are prominent: the imperfections of man and the perfections of Christ.  

"These things said he: and after that he saith unto them, Our friend Lazarus sleepeth" (John 11:11). The "these things" are the declaration that the sickness of Lazarus was for the glory of God, that the Son of God might be glorified thereby (John 11:4); His expressed intention of returning to Judea (John 11:7); and His avowed assurance that there could be no "stumbling" seeing that He ever walked in the unclouded light of the Father's countenance (John 11:9). In these three things we learn the great principles which regulated the life of Christ-lowliness, dependence, obedience. He now announced that Lazarus was no longer in the land of the living, referring to his death under the figure of "sleep." The figure is a very beautiful one, and a number of most blessed thoughts are suggested by it. It is a figure frequently employed in the Scriptures, both in the Old and New Testaments: in the former it is applied to saved and unsaved: but in the N.T. it is used only of the Lord's people. [1] In the N.T. it occurs in such well-known passages as 1 Corinthians 15:20, 51: "Now is Christ risen from the dead, and become the firstfruits of them that slept... Behold, I show you a mystery; We shall not all sleep, but we shall all be changed"; and 1 Thessalonians 4:14, 5:10: "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him . . . Who died for us, that, whether we wake or sleep, we should live together with him." Below we give some of the leading thoughts suggested by this figure:-  

First, sleep is perfectly harmless. In sleep there is nothing to fear, but, much to be thankful for. It is a friend and not a foe. So, for the Christian, is it with death. Said David, "Yea, though I walk through the valley of the shadow of death I will fear no evil." Such ought to be the triumphant language of every child of God. The "sting" has gone from death (1 Cor. 15:56, 57), and has no more power to hurt one of Christ's redeemed, than a hornet has after its sting has been extracted.  

Second, sleep comes as a welcome relief after the sorrows and toils of the day. As the wise man declared, "The sleep of a laboring man is sweet" (Ecclesiastes 5:12). Death, for the believer, is simply the portal through which he passes from this scene of sin and turmoil to the paradise of bliss. As 1 Corinthians 3:22 tells us, "death" is ours. Sleep is a merciful provision, not appreciated nearly as much as it should be. The writer learned this lesson some years ago when he witnessed a close friend, who was suffering severely, seeking sleep in vain for over a week. Equally merciful is death for one who is prepared. Try to imagine David still alive on earth after three thousand years! Such a protracted existence in this world of sin and suffering would probably have driven him hopelessly crazy long ago. How thankful we ought to be that we have not the longevity of the antediluvians!  

Third, in sleep we lie down to rise again. It is of but brief duration; a few hours snatched from our working time, then to awaken and rise to a new day. In like manner, death is but a sleep and resurrection, an awakening. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan. 12:2). On the glorious resurrection morn the dead in Christ shall be awakened, to sleep no more, but live forever throughout the perfect Day of God.  

Fourth, sleep is a time of rest. The work of the day is exchanged for sweet repose. This is what death means for the Christian: "Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors" (Rev. 14:13). This applies only to the "intermediate state," between death and resurrection. When we receive our glorified bodies there will be new ministries for us to engage in, for it is written, "His servants shall serve him" (Rev. 22:3).  

Fifth, sleep shuts out the sorrows of life. In sleep we are mercifully unconscious of the things which exercise us throughout the day. The repose of night affords us welcome relief from that which troubles us by day. It is so in death. Not that the believer is unconscious, but that those in paradise know nothing of the tears which are shed on earth. Scripture seems to indicate that there is one exception in their knowledge of what is transpiring down here: the salvation of sinners is heralded on high (Luke 15:7, 10).  

Sixth, one reason perhaps why death is likened to a sleep is to emphasize the ease with which the Lord will quicken us. To raise the dead (impossible as it appears to the skeptic) will be simpler to Him than arousing a sleeper. It is a singular thing that nothing so quickly awakens one as being addressed by the voice. So we are told "the hour is coming, in the which all that are in the graves shall hear his voice" (John 5:28).  

Seventh, sleep is a time when the body is fitted for the duties of the morrow. When the awakened sleeper arises he is refreshed and invigorated, and ready for what lies before him. In like manner, the resurrected believer will be endued with a new power. The limitations of his mortal body will no longer exist. That which was sown in weakness shall be raised in power.  

But O how vastly different is it for one who dies in his sins. The very reverse of what we have said above will be his portion. Instead of death delivering him from the sorrows of this life, it shall but introduce him to that fearful place whose air is filled with weeping and wailing and gnashing of teeth. It is true that sinners too shall be raised from the dead, but it will be unto "the resurrection of damnation." It will be in order to receive bodies in which they will suffer still more acutely the eternal torments of the lake of fire. To all such, death will be far worse than the most frightful nightmare. And O unsaved reader, there is but a step between thee and death. Your life hangs by a slender thread, which may snap at any moment. Be warned then, ere it is too late. Flee, even now, from the wrath to come. Seek ye the Lord while He may be found, for there is no hope beyond the grave.  

"After that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep" (John 11:11). What marvelous condescension was it for the Lord of glory to call a poor worm of the earth His "friend"! But note He said, "Our friend." This, we believe, was a word of rebuke to His fearful and distrustful disciples; Our friend-yours, as well as Mine. He has also shown you kindness. You have professed to love him; will you now leave him to languish! His sisters are sorrowing, will you ignore them in their extremity! That is why He here says "I go"-contrast the "us" in verses 7 and 15. Our friend-I go. I to whom the danger is greatest. I am ready to go. It was both a rebuke and an appeal. He had told them that the sickness of Lazarus was in order that the Son of God might be glorified thereby (John 11:4), would they be indifferent as to how that glory would be displayed!  

"I go that I may awaken"-go, even though to His own death. He "pleased not himself." Thoughts of His own personal safety would no more retard Him than He had allowed personal affection to hasten Him. What is before Him was the Father's glory, and no considerations of personal consequences would keep Him from being about His Father's business. The moment had come for the Father's glory to shine forth through the Son: therefore, His "I go," sharply contrasted from the "he abode two days still" of John 11:6. He was going to awaken Lazarus: "None can awaken Lazarus out of this sleep, but He who made Lazarus. Every mouse or gnat can raise us from that other sleep; none but an omnipotent power from this." (R. Hall).  

"Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep" (John 11:12, 13). It is clear from their language that the disciples had not understood the Lord: they supposed He meant that Lazarus was recovering. Yet, the figure He had used was not obscure; it was one which the Old Testament scriptures should have made them thoroughly familiar with. Why then, had they failed to perceive His meaning? The answer is not hard to find. They were still timid and hesitant of returning to Judea. But why should that have clouded their minds? Because they were occupied with temporal circumstances. It was "stoning" they were concerned about, the stoning of their beloved Lord-though if He was stoned, there was not much likelihood that they would escape. And when our thoughts are centered upon temporal things, or when selfish motives control us, our spiritual vision is eclipsed. It is only as our eye is single (to God's glory) that our whole body is full of light. "Then said Jesus unto them plainly, Lazarus is dead" (John 11:14). What a proof was this of the omniscience of Christ. He knew that Lazarus was already dead, though the disciples supposed he was recovering from his sickness. No second message had come from Bethany to announce the decease of the brother of Martha and Mary. And none was needed. Though in the form of a servant, in the likeness of man, Christ was none other than the Mighty God, and clear proof of this did He here furnish. How blessed to know that our Savior is none other than Immanuel!  

"And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him" (John 11:15). But why should Christ be glad for the disciples' sake that He was absent from Bethany at the time Lazarus was sinking? Because the disciples would now be able to witness a higher manifestation of His glory, than what they otherwise would had He been present while Lazarus was sick. But what difference would His presence there have made? This: it is impossible to escape the inference that had the Lord Jesus been there, Lazarus had not died-impossible not only because His words to the disciples plainly implied it, but also because of what other scriptures teach us on that point. The implication is plain: what the Lord unmistakably signified here was that it was inconsistent with His presence that one should die in it. It is a most striking thing that there is no trace of any one having died in the presence of the Prince of Life (Acts 3:15). And furthermore, the Gospel records show that whenever Christ came into the presence of death, death at once fled before Him! As to the non-possibility of any one dying in the presence of Christ, we have an illustration in connection with what took place in Gethsemane. When the officers came to arrest the Savior, Peter drew his sword and smote the high priest's servant, with the obvious intention of slaying him. But in vain. Instead of cleaving his head asunder he simply severed an ear! More striking still is the case of the two thieves who were crucified with Him: They died after He had given up His spirit! As to death fleeing at the approach of Christ we have a most remarkable example in the case of the widow's son of Nain. Here it was different than in the instances of Jairus' daughter and the brother of Martha and Mary. Each of these had appealed to Him but here it was otherwise. A man was about to be buried, and as the funeral cortege was on the way to the cemetery, the Lord Jesus approached, and touching the bier He said to the young man, "Arise," and at once "the dead sat up, and began to speak" (Luke 7:14, 15)!  

"And I am glad for your sakes that I was not there, to the intent ye may believe" (John 11:15). How perfect are the ways of God! If Martha and Mary had had their wish granted, not only would they (and Lazarus too) have been denied a far greater blessing, but the disciples would have missed that which must have strengthened their faith. And too, Christ would have been deprived of this opportunity which allowed Him to give the mightiest display of His power that He ever made prior to His own death; and the whole Church as well would have been the loser! How this should show us both the wisdom and goodness of God in thwarting our wishes, in order that His own infinitely better will may be done.  

This verse also teaches a most important lesson as to how the Lord develops faith in His own. The hearts of the disciples were instructed and illuminated gradually. There was no sudden and violent action made upon them. They did not attain to their measure of grace all at once. Their eyes were slowly opened to perceive who and what Christ was; it was by repeated manifestations of Divine power and human compassion that they came to recognize in Him a Messiah of a far higher order than what they had been taught to expect. John 2:11 illustrates the same principle: "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him." And God deals with us in the same way. There is, in the development of our faith, first the blade, then the ear, then the full corn in the ear. Compare the development of Abraham's faith through the increasingly severe trials through which God caused him to pass.  

"Nevertheless let us go unto him" (John 11:15). Lazarus was dead, and yet the Lord speaks of going to him. "O love, stronger than death! The grave cannot separate Christ and His friends. Other friends accompany us to the brink of the grave, and then they leave us. 'Neither life nor death can separate from the love of Christ'" (Burkitt). Lazarus could not come to Christ, but Christ would go to him.  

"Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him" (John 11:16). No wonder that he said this to his fellow-disciples rather than to the Lord. Very melancholy was his utterance. Thomas was a man who looked on the dark side of things. Lazarus is dead, Christ is going to die, let us go and die too! And this, after the Lord had said, "I go, that I may awaken him out of sleep" (John 11:11)! How difficult is it for man to enter into the thoughts of God! Christ was going to Bethany to give life. Thomas speaks only of dying. Evident is it that he had quite failed to understand what Christ had said in John 11:9. How much of unbelief there is even in a believer! And yet we must not overlook the spirit of devotion which Thomas' words breathed: Thomas had rather die than be separated from the Savior; Though he was lacking in intelligence, he was deeply attached to the person of the Lord Jesus.  

"Let us also go, that we may die with him" (John 11:16). "This was the language of a despairing and despondent mind, which could see nothing but dark clouds in the picture. The very man who afterwards could not believe that his Master had risen again, and thought the news too good to be true, is just the one of the twelve who thinks that if they go back to Judea they must all die! Things such as these are deeply instructive, and are doubtless recorded for our learning. They show us that the grace of God in conversion does not so re-mold a man as to leave no trace of his natural bent of character. The sanguine do not altogether cease to be sanguine, nor the desponding to be despondent, when they pass from death to life, and become true Christians. This shows us that we must make large allowances for natural temperament in forming our estimate of individual Christians. We must not expect all God's children to be exactly one and the same. Each tree in a forest has its own peculiarities of shape and growth, and yet all at a distance look one mass of leaf and verdure. Each member of Christ's body has his own distinct bias, and yet all in the main are led by one Spirit and love one Lord. The two sisters Martha and Mary, the apostles Peter and John and Thomas, were certainly very unlike one another in many respects. But they all had one point in common: they loved Christ and were His friends" (Bishop Ryle).  

"Then when Jesus came, he found that he had lain in the grave four days already" (John 11:17). Christ did not correct the error of Thomas, but calmly left the truth to do, in due time, its own work. The reference here to the "four days" makes it evident that in John 11 we have something more than a typical picture of the spiritual condition of the nation of Israel. From a doctrinal viewpoint, the condition of Lazarus in the grave accurately portrayed the state of the natural man dead in trespasses and sins, a mass of corruption. It is true that Lazarus was a Jew, but "as in water face answereth to face, so the heart of man to man" (Prov. 27:19). The third chapter of Romans shows plainly that the state of Israel was also the state of the Gentiles. The "day" here, as usually in this Gospel, signifies (in its deeper meaning) a thousand years. "Four days," had man been in the place of death-alienation from God-for there were exactly four thousand years from the fall of Adam to the coming of Christ. God allowed the awful state of man to be completely manifested before He sent Christ to this earth.  

"Then when Jesus came, he found that he had lain in the grave four days already." Note that this verse does not say "When Jesus came to Bethany, he found that Lazarus had lain in the grave four days already," but instead, "When Jesus came, he found that he had lain in the grave four days already." The Holy Spirit had a reason for putting it so indefinitely, and that reason we have sought to show above. When "Jesus came" to this earth, "he," fallen man, had been "in the grave"-the place of death-"four days already"-four thousand years. O the minute and marvelous accuracy of Scripture!  

"Now Bethany was nigh unto Jerusalem, about fifteen furlongs off" (John 11:18). There seems to be a double reason why this topographical reference is made here. First, it explains why the "many Jews" had come to Bethany to comfort Martha and Mary (John 11:19). Second, it shows how very near to Jerusalem the raising of Lazarus occurred. It was less than two miles from the headquarters of Judaism, within walking distance, almost within sight of the Temple. All room for excuse was thereby removed for any ignorance in the leaders of the nation as to the identity of the person of Christ. His last and greatest "sign" was given before many eye-witnesses almost at the very doors of the Sanhedrin. Thus in this seemingly unimportant detail the Holy Spirit has emphasized the deep guilt of those who were most responsible for rejecting Christ.  

"And many of the Jews came to Martha and Mary, to comfort them concerning their brother" (John 11:19). And poor comforters they must have made. They are in view again in John 11:37. When they witnessed the tears of the Lord Jesus by the grave-side of Lazarus, they said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" While no doubt they looked upon Christ as a miracle-worker, it is clear they had no apprehension of the glory of His person-"this man" shows that. Furthermore, it never seems to have entered their minds that He was capable of raising the dead. How then could they "comfort" the sorrowing sisters? It is impossible for an unbeliever to minister real comfort to a child of God. God alone can bind up the brokenhearted. Only the Divine Comforter can speak peace to the troubled soul, and not knowing Him, an unsaved person is incapable of pointing another to the one Source of consolation and rest.  

"And many of the Jews came to Martha and Mary, to comfort them concerning their brother." Mark here the over-ruling wisdom of God. By waiting four days before raising Lazarus, a much greater number witnessed his resurrection, and thus the miracle of Christ was more decisively authenticated, for it would be given greater publicity. The Hand which controls all things so shaped events that it was impossible for the Sanhedrin to discredit this last great "sign" of Israel's Messiah. Here then was a further reason for the "therefore" in John 11:6. God not only has a good reason for each of His delays, but generally a manifold reason. Many various ends are accomplished by each of His actions. Not only wicked but utterly senseless are our criticisms of His ways.  

"Then Martha, as soon as she heard that Jesus was coming, went and met him" (John 11:20). This action was thoroughly characteristic of Martha. Even though the Lord Jesus was not yet come into the village (John 11:30), she advances to meet Him. The verses that follow show us something of the condition of her mind at this time. "But Mary sat still in the house." "It is impossible not to see the characteristic temperament of each sister coming out here. Martha-active, stirring, busy, demonstrative-cannot wait, but runs impulsively to meet Jesus. Mary-quiet, gentle, pensive, meditative, meek-sits passively at home" (Bishop Ryle). What marks of truth are these minor details! How evident that the same One who inspired Luke 10 moved John to record these little marks of character here!  

"Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died" (John 11:21). There are some who think that Martha spoke in a spirit of petulancy, that she was reproaching the Lord for not having responded more promptly to the message sent Him while He was in Bethabara. But we think this is a mistake. Bather do we regard Martha's words as a sorrowful lament, the telling out the grief of her heart. Martha's words show plainly what had been uppermost in the minds of the sisters during those trying four days-note that Mary says almost the same thing when she met Christ (John 11:32). There was a strange mingling of the natural and the spiritual, of faith and unbelief in this statement of Martha's. She had confidence in Christ, yet she limited His power. She believed that her brother had not died, no matter how low he were, had Christ only been present; yet the thought never seems to have entered her mind that He was able to raise Lazarus now that he was dead. "Lord, I believe; help thou mine unbelief" would well have suited her condition at that time. And how often it is appropriate for us! Alas, that it should be so. The Christian is a strange paradox; a dual personality indeed.  

"Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died." That which is reprehensible in this utterance of Martha is that she was making distance a limitation of Christ's power. And have not we often been guilty of the same thing? Have not we often envied those who were in Palestine during the time that the Word tabernacled among men? But now, alas, He is absent; and Heaven seems so far away! But it is not: it was not too far distant for Stephen to see right into it! But suppose it were; what then? Do we not have the precious promise of the Savior, "LO, I am with you alway, even unto the end of the age"! But, says the reader, Christ is bodily absent. True, and that was what had exercised Martha. Yet it ought not; had not the Lord healed both the centurion's servant and the nobleman's son at a distance by His word! He had; but memory failed Martha in the hour of trial and suffering. Alas, that this is so often the case with us.  

"But I know, that even now, whatsoever thou wilt ask of God, God will give it thee" (John 11:22). It is this additional word which indicates that there was a different meaning in Martha's words of John 11:21 from Mary's in John 11:32. Surely Martha must have said what she did here without any deliberation. With characteristic impulsiveness she most probably uttered the first thoughts which came into her mind. And yet we can hardly conceive of one making such a statement if she knew Christ as God the Son. The word she used for "ask God"' indicates that she did not recognize that Christ was the One in whom dwelt all the fulness of the Godhead bodily. In New Testament Greek there are two words for "ask." The first, "aiteo," signifies a familiar asking. The second, "eroteo," means a supplicatory petitioning. The one is suited to express the favor asked of the Creator by the creature, the other for a son's asking of the Father. The former is never used of Christ with the Father except here on the lips of Martha! It was a dragging down of Christ to the level of the prophets. It was the inevitable outcome of having sat so little at His feet listening to His words.  

"Jesus said unto her, Thy brother shall rise again" (John 11:23). These were the first words of the Lord Jesus now that He had arrived at the confines of Bethany. He was about to give "beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness" (Isa. 61:3); but not yet did He specifically announce His gracious purpose. Instead, He first gave the broad and general promise, "Thy brother shall rise again," without announcing when or how. It is the Lord's way to draw out by degrees His grace in the hearts of His own. He said enough to encourage hope and strengthen faith, but not sufficient to exclude exercise of heart. Light is given us upon the great mysteries of life gradually. "Here a little and there a little." Faith has to be disciplined, and knowledge is imparted only as the heart is able to receive it. "I have yet many things to say unto you, but ye cannot bear them now" (John 16:12) still holds good. Unto the Corinthians Paul had to say, "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able" (1 Cor. 3:1, 2). Alas that we are so dull and make such slow progress in the things of God.  

"Martha saith unto him, I know that he shall rise again in the resurrection at the last day" (John 11:24). Martha supposed that He was gently setting aside her implied request that He would "ask of God," and that He was pointing her forward to a future and far-distant hope. Poor Martha! As yet she had learned little from the Lord Jesus. She had nothing better than the common hope of Jews-the resurrection of the dead "at the last day." Does not this suggest another reason why the Holy Spirit tells us in John 11:18 that "Bethany was nigh unto Jerusalem"-less than two miles away. Martha was still under the influence of Judaism! But these words of hers also contain a warning for us. Martha, like the woman at the well, understood not the nearness of the benefit. In each case, half despondingly, they put it into the future. To the Samaritan woman Christ said, "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him." To this she replied, "I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things." To Martha He had said, "Thy brother shall rise again," and she replied: "I know that he shall rise again in the resurrection at the last day." Each had only the vague, inoperative idea of a future and final good; whereas He spoke to each of a present blessing. It is easier to believe things which are in the far off (which occasion us no exercise of heart!) than it is to appropriate now that which ministers comfort and strength for the present trial. It makes less demand upon faith to believe that in a future day we shall receive glorified bodies, than to rest now on the heartening assurance that, "They that wait upon the Lord shall renew their strength."  

"Jesus saith unto her, I am the resurrection, and the life" (John 11:25). This was like what the Lord said to the woman at the well. When she had, by her word, postponed the blessing, He answered at once, "I am that speaketh unto you"; so now He says to Martha, "I am the resurrection, and the life." Here is something of vital importance for our souls. It is not simply that He corrected the vision of these women by turning them from the distant future to the immediate present, but that He fixes their eyes upon Himself! It is not future events but the Person of the Lord, ever present with us, that we need most to be occupied with. Strength, blessing, comfort, are imparted just so far as we are taken up with Christ Himself.  

"I am the resurrection, and the life." "See how the Lord proceeds to instruct and to elevate her mind; how graciously He bears with her passing fretfulness; how tenderly He touches the still open wounds; how He leads her from grieving over her brother to believe yet more fully in her Savior; how He raises her from dwelling on Lazarus dead, to repose implicitly in Him who is the Lord of life; how He diverts her from thinking only of a remote and general resurrection to confide in Him who is even at this present, the Resurrection and the Life" (Dr. G. Brown). So too does He remove our ignorance, help our unbelief, and bear with our peevishness. Wondrous condescension, matchless patience, fathomless grace! And how the realization of these should humble us, and cause us to blush for very shame! "Lord, increase our faith" in Thyself.  

"I am the resurrection, and the life." This is what He is, in His own peerless Person. What He would here press upon Martha was that all power resided in Himself. Soon she would witness a display of this, but in the meantime the Lord would occupy her with what, or rather who He was in Himself. Blessed, thrice blessed is it for the soul to lay hold of this sustaining and satisfying truth. Infinitely better is it for us to be occupied with the Giver than His gifts.  

But why this order: the resurrection and the life? For at least a threefold reason. First, this is the doctrinal order. In spiritual experience Christ is to us the resurrection before He is the life. The sinner is dead in trespasses and sins, in the grave of guilt, separated from God. He has his dwelling "among the tombs" (Mark 5:3). His first need is to be brought out of this awful place, and this occurs at his regeneration. The new birth is a passing from death unto life (John 5:24); it is the being brought on to resurrection ground. The same double thought of leaving the place of death and receiving resurrection life is found again in verse 25: "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." Lazarus in the grave, raised to life by the word of Christ, gives us a perfect illustration of God's mighty work of grace in the hearts of His elect.  

Second, This was the dispensational order. The Old Testament saints were all in the grave when He who is "The Life" came down to this earth. Therefore it is in resurrection power that they will know the Christ of God. But believers in Palestine at the time when the eternal Word tabernacled among men knew Him as the Living One, God manifest in the flesh. And yet it was not until after the Cross that they knew Him as such in the fullest sense of the word. It was not until the day of His own resurrection that He breathed on the disciples and said, "Receive ye the Holy Spirit" (John 20:22). It is the life of a risen and never-dying Savior which the believer now has as an inalienable and-eternal possession. Christ is the resurrection because He is the life, and He is the Life because He is the Resurrection.  

Third, This will be the prophetic order. When the Lord Jesus leaves His Father's throne and descends into the air, His people will be found in two great companies; by far the greater part will be (as to their bodies) asleep in the grave; the others will be alive on the earth. But "flesh and blood" cannot inherit the kingdom of God. The living saints will need to be "changed," just as much as the sleeping saints will need raising. Therefore to the one Christ will be the resurrection, to the other the life. The two companies of believers are clearly distinguished in 1 Thessalonians 4:16, "The dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air." The "changing" of the living believers is mentioned in 1 Corinthians 15:51. It is to this "change" of believers who have not entered the grave that Romans 8:11 refers: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken (give life to) your mortal bodies by his Spirit that dwelleth in you." Marvellously full were these words of Christ, "I am the resurrection and the life."  

"He that believeth in me, though he were dead, yet shall he live" (John 11:25). This was brought in to show that what Christ had just spoken of was elective and not common to all men as such. He was referring to something peculiar to His own: "he that believeth" limits the first part of the verse to God's elect. The resurrection of unbelievers, not to "life" but to the second death, where, however they shall exist in conscious torment forever and ever, is mentioned in other scriptures such as Daniel 12:2; John 5:29; Revelation 20, etc.  

"He that believeth in me, though he were dead, yet shall he live." The Greek here is very explicit and impressive. The verb, "though he were dead," is in the past tense, and with it is coupled a present participle, "yet shall he live," i.e. continue to live; but this, be it noted, is predicated of one who believes. How this word of Christ tells of the indestructibility of faith-its ever-living, never-dying character! Primarily, this was a message of comfort to Martha; it went beyond what He had said to her in John 11:23. First He said, "Thy brother shall rise again"; next He directed attention to Himself as "the resurrection and the life"; now He intimates that though Lazarus had died, yet, because he was a believer, he should live. "Because I live, ye shall live also" (John 14:19) we regard as a parallel promise.  

"And whosoever liveth and believeth in me shall never die" (John 11:26). At the close of the previous verse Christ had referred to physical resurrection, bodily life; here, He speaks of death in its ultimate sense. Revelation 20:6 repeats the same blessed truth: "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." At the close of the previous verse the Lord Jesus had spoken of believers who had fallen asleep-they shall live. But here He speaks of living believers-they shall never die. The Lord had made the same assertion on a previous occasion: "If a man keep my saying, he shall never see death."  

"Believest thou this?" (John 11:26). Every Divine communication challenges the heart to which it is made. We understand Christ's "this" to include all that He had said in John 11:25, 26. "Believest thou this?" Have you really laid hold of it? How little we grasp that which has been presented to us. How little we enter into what we believe in a half-hearted and general way! The sequel (John 11:39) clearly shows that Martha had not really "believed" what Christ here said to her-a most searching warning for us. Much of what we thought we held is found to have made no impression upon us when the hour of testing comes.  

"She saith unto him, Yea, Lord: I believe that Thou art the Christ, the Son of God, which should come into the world" (John 11:27). Most of the commentators are quite astray here. They look upon this utterance of Martha's as an evidence that the mists of doubt had now disappeared and that at last her faith had come out into the full sunlight. But what we read of in John 11:39 clearly refutes such a view, and what is before us here must be interpreted in harmony with her final words at the grave itself. How then are we to understand her utterance in John 11:27? Pressed as she was by the searching question in the previous verse, it seems to us that she fell back on a general answer, which affirmed her belief that the Lord Jesus was the promised Messiah. Having confessed Him as such, she at once went her way. She felt there was a depth to the Lord's words which she was quite incapable of fathoming. And here we must stop.  

Let the interested reader ponder the following questions to prepare him for the next lesson:-  

1. Why did Martha leave Christ and seek out her sister, verse 28?  

2. What does verse 30 reveal to us about Christ?  

3. Why did Jesus weep, verse 35?  

4. What is the meaning of the "therefore," verse 38?  

5. Why were they bidden to remove the stone, verse 39?  

6. What is the spiritual significance of verse 44?  

ENDNOTES:   

[1] The only apparent exception is the case of Jairus' daughter.  

  

Combined Bible: Joh 11:28-44

of the Gospel of John   

CHAPTER 39   

Christ Raising Lazarus (Concluded)   

John 11:28-44   

The following is submitted as an Analysis of the passage which is to be before us:-  

1. Mary goes to meet Jesus, verses 28-30, 32.  

2. The Jews follow her, verse 31.  

3. Jesus groaning and weeping, verses 33-35.  

4. The comments of the Jews, verses 36-38.  

5. Martha's unbelief and Christ's rebuke, verses 39, 40.  

6. Jesus praying and praising, verses 41, 42.  

7. The raising of Lazarus, verses 43, 44.  

The central design of John's Gospel is to present Christ to us as the Eternal Word become flesh, the Lord of glory in the likeness of men. Two things are made prominent throughout: His Divine dignity and His human perfections. Wonderfully perfect is the blending of these in the God-man: everything is there in Him to draw out our hearts in adoring love and reverent worship. Here we are shown His mighty power, and also His blessed tenderness. Here we behold not only His absolute authority, but also His entire dependency. It is not only that we gaze upon one of the Persons of the Holy Trinity, come down from heaven to earth, but also on One who entered fully into the conditions and circumstances of men, sin only excepted. Strikingly do these two lines of truth meet in John 11. The very chapter which chronicles His mightiest "sign" reveals the principles by which He walked-submission, dependence, obedience. Side by side with the record of His omnipotent voice calling the dead to life again, do we read of Him groaning and weeping. Absolutely unique is this wondrous Person.  

The blending of Christ's Divine glories and human perfections meet us at every turn in this fourth Gospel. If John is the only one of the four Evangelists who enters into the pre-incarnate dignities of Christ, showing Him to us as the One who subsisted in the beginning, both being with God, and God Himself: the Creator of all things; if John is the only one who contemplates Him as the great "I am," equal with the Father; he also brings before us details concerning His humanity which are not to be met with in the Synoptists. John is the only one who tells us of Christ being "wearied with his journey" (John 4:6), groaning as He beheld the tears of His own, and thirsting as He hung upon the Cross. Christ became Man in the fullest sense of the word, and nowhere do we behold His human sympathies and perfections more blessedly displayed than in this very Gospel which portrays Him as God manifest in flesh.  

It is in John's Gospel, pre-eminently, that we see the antitype of the veil, which speaks so plainly of the Son of God incarnate. "And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen of cunning work" (Ex. 26:31). This order "blue, purple and scarlet" is repeated over twenty times in Exodus, and is never varied. The blue and scarlet are never placed in juxtaposition in any of the fabrics of the tabernacle. This of itself is sufficient to show that the Holy Spirit intimates there is an important truth here in connection with the person of Christ. The "blue" is the color of heaven, and speaks of Christ as the Son of God. The "scarlet" is both the color of sacrifice and human glory. The "purple" is a color produced by the mixing together of blue and scarlet. Without the purple, the blue and the scarlet would have presented too vivid a contrast to the eye; the purple coming in between them shaded off the one extreme from the other.  

Now the antitype of these colors is found in the incarnate Christ. He was both God and man, and yet these two vastly dissimilar natures unite in one perfect Person. The "purple," then, coming in between the "blue" and the "scarlet" tells of the perfect blending or union of His two natures. The great marvel (as well as mystery) of His unique person is that in Him were combined all the fulness of the Godhead with all the sinless feelings and affections of man. And it is just this which is so beautifully brought out in John's Gospel, and nowhere more strikingly than in John 11. When the sisters sent to Christ telling Him that their brother was sinking, instead of hastening at once to him, He remained two days where He was. Did this show that He was devoid of human feelings? No; His purpose was to manifest the Divine glory. But mark the sequel. When He arrives at Bethany, His heart is profoundly moved as He beholds the sorrowing sisters. And who but the God-man would have shed tears by the grave of Lazarus when He was on the very point of restoring the dead to life! Each of the three colors of the veil are clearly seen. The "blue" in the Divine power which raised the dead; the "scarlet" in the groans and tears. Now behold the "purple." When Lazarus came forth from the sepulcher he was still bound with the grave-clothes. The spectators were so amazed, so awed, so bewildered, they made no effort to remove them. "Loose him" were the words which proceeded from Christ. And who but the God-man would have been occupied with such a detail? We witness the same thing again at the Cross; "It is finished" exhibits the "blue"; "I thirst," the "scarlet"; and the "purple" is evidenced in His tender thought for His widowed mother, commending her to His beloved John!  

In our previous lessons upon the first sections of John 11 we have seen the Lord at Bethabara with His disciples, and then on the confines of Bethany, whither Martha, Unbidden, with characteristic impatience rushed to meet Him. We sought to weigh her utterances as she gave expression to the first thoughts that entered her mind. We saw how that the responses made by Christ were quite beyond her depth, and how that in answer to His searching "Believest thou this?" she replied, "Yea, Lord: I believe that thou art the Christ the Son of God, which should come into the world." Immediately following this we read, "And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee" (John 11:28).  

In her impulsive hurry to meet the Lord (John 11:20) Martha, for the time, forgot all about her sister; but now she goes to call Mary. There is nothing in the narrative to show that Christ had asked for Mary-if He had, John would surely have told us so. Was it then a fabrication on Martha's part? We do not so regard it: rather do we think she concluded that the profound words of Christ were more suited to her sister than herself. When Christ said, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die," she felt that Mary must hear this; she will be able to understand.  

"And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee" (John 11:28). The cryptic utterances of Christ Martha considered as a "call" for the more spiritual Mary. What a tribute this was to the discernment of the one whom she had formerly criticized! She called her "secretly" so as not to attract the attention of the many Jews who were with her in the house (John 11:19). These Jews had come from Jerusalem and Martha knew that most of the people there were antagonistic to the Savior. "Christianity doth not bid us abate anything of our wariness and honest policy, yea, it requires us to have no less the wisdom of the serpent as the harmlessness of the dove" (R. Hall). And, too, she probably felt that it was more fitting that Mary should enjoy an interview with Christ in undisturbed privacy. Mark that Martha terms Christ "Master" (the Teacher), not "Lord?'  

"As soon as she heard that, she arose quickly, and came unto him" (John 11:29). With characteristic quietness and calm Mary had remained seated in the house, but now she hears that the One at whose feet she had loved to sit, was here at hand, she rises and goes forth to meet Him at once, "quickly." The knowledge that He was "calling" her lent wings to her feet. She needed not to tarry and inquire who was meant by "the Master"-she had none other, and that one word was sufficient to identify the One who was the Fairest among ten thousand to her soul.  

"Now Jesus was not yet come into the town, but was in that place where Martha met him" (John 11:30). Very striking indeed is this. He was still in the same place where Martha had talked with Him. In the interval she had returned to Bethany, entered the house and spoken to her sister, and Mary had herself traveled the same distance to meet Him in whom her soul delighted. And when she completed the journey-how long a one it was we do not know-she found her Beloved awaiting her. How this brings out the calmness of Christ: there was no undue haste to perform the miracle! And how blessedly it illustrates the fact that He never hides Himself from a seeking soul. He would not disappoint this one who so valued His presence. If she "arose quickly" to go to Him, He waited patiently for her arrival!  

"The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out followed, her, saying, She goeth unto the grave to weep there" (John 11:31). This too is striking. Man proposes but God disposes. Martha's secrecy came to nothing. God had purposed that the last great "sign" of Israel's Messiah should be given before many eye-witnesses. The Jews followed Mary because they supposed she had gone to the grave to weep in private, but He who doeth all things according to the counsel of His own will, drew them there, that the miracle of the raising of Lazarus should be done in public. Doubtless their intention was to "comfort" her, and for their kindliness God would not let them be the losers. Has He not said, "whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward" (Matthew 10:42)? Beautifully was that verified on this occasion.  

The Jews who had journeyed from Jerusalem to Bethany had felt for Martha and Mary in their heavy bereavement, and came to offer what comfort they could. By so doing they reaped a rich and unexpected reward. They beheld the greatest miracle which Christ ever wrought, and as the result many believed on Him (John 11:45). "We need not doubt that these things were written for our learning. To show sympathy and kindness to the sorrowful is good for our souls. To visit the fatherless and widows in their affliction, to weep with them that weep, to try and bear one another's burdens and lighten one another's cares,-all of this will make no atonement for sin and will not take us to Heaven. Yet it is healthy employment for our hearts, and employment which we ought not to despise. Few persons are aware that one secret of being miserable is to live only for ourselves, and one secret of being happy is to try to make others happy. In an age of peculiar selfishness and self-indulgence it would be well that we took this to heart" (Bishop Ryle). It is significant that these Jews did not leave the house when Martha left it!  

"Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died" (John 11:32). This was the language of perplexity and grief. Like Martha, Mary was thinking of what might have happened. How often we look back on the past with an "if" in our minds! How often in our sore trials we lash ourselves with an "if." And small comfort does it bring! How often we complain "it might have been" (Mark 14:5). As Whittier says, "Of all sad words of tongue and pen, the saddest are these, 'It might have been.'" Only too often these words express the inveterate sadness of one who is swallowed up with sorrow. Ofttimes it issues from forgetfulness of the Lord: He permitted it, so it must be for the best. It may not appear so to our dim vision; but so it is. It was so with Martha and Mary, as they were soon to behold.  

"Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died." While this was the language of grief and perplexity, it certainly was not a reproachful murmur, as her casting herself at the feet of Christ clearly shows. Nor does Mary here add an apologetic reflection as had her sister (John 11:22). Her words had quite a different meaning from the very similar language of Martha. We say very similar, for their utterances were not identical, as a reference to the Greek will show. They each used the same words, but the order of them varied, and in this may be seen what was uppermost in each of their minds. The A.V. gives a literal rendering of the original language of Martha (John 11:21); but what Mary said was, "Lord, if thou hadst been here, had not died my brother." That which was uppermost in the thoughts of Martha, was her brother's death; that which was discerned by Mary was that none could die in the presence of Christ. Her words then were an expression of worship, as the casting of herself at Christ's feet was an act of adoring homage.  

"Then when Mary was come where Jesus was, and saw him, she fell down at his feet." This was ever her place. It is beautiful to observe that each time the New Testament presents Mary to us, she is seen "at the feet of Jesus"-expressive of her worshipful spirit. But there is no mere repetition. In Luke 10, at Christ's feet she owned Him as Prophet, hearing His word (verse 39). Here in John 11 she approaches Christ as Priest-that great High Priest that can be "touched with the feeling of our infirmities," who shares our sorrows, and ministers grace in every time of need. In John 12:3 Mary, at His feet acknowledged Him as "King"-this will appear if we compare Matthew 26:7, from which we learn that she also anointed "the head" of the rejected King of the Jews!  

"When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled" (John 11:33). The Greek word here for "groaned" is expressive of deep feeling, sometimes of sorrow, more often of indignation. In this instance the Holy Spirit has recorded the cause of Christ's groaning-it was the sight of Mary and her comforters weeping. He was here in the midst of a groaning creation, which sighed and travailed over that which sin had brought in. And this He felt acutely. The original suggests that He was distressed to the extremest degree: moved to a holy indignation and sorrow at the terrific brood which sin had borne. Agitated by a righteous detestation of what evil had wrought in the world. "And was troubled" is, more literally, "he troubled himself"; He caused Himself to be troubled by what made others weep and wail. And how this "groaning" and "troubling of himself" brings out the perfections of the incarnate Son! He would not raise Lazarus until He had entered in spirit into the solemnity of the awfulnes of death. Mark 8:12 intimates that the miracles which He performed cost Him something. Plainer still is the testimony of Matthew 8:17: "himself took our infirmities, and bare our sicknesses"-He felt the burden of sickness before He removed it.  

"And said, Where have ye laid him? They said unto him, Lord, come and see" (John 11:34). What a mark of genuineness is this line in the picture! Who that was inventing a fictitious story would have introduced such a detail in a scene like this! But how thoroughly in keeping with everything else which the Gospels record about Christ. There was no ostentation about Him. He never used His Omniscience for the mere sake of display. He wished to be invited to the sepulcher.  

"Jesus wept" (John 11:35). The shortest verse in the Bible, yet what volumes it contains. The Son of God weeping, and weeping on the very eve of raising the dead man! Who can fathom it? Three times in the New Testament we read of the Lord Jesus weeping: here, over Jerusalem, (Luke 19:41), and in Gethsemane (Heb. 5:7). Each time His tears were connected with the effects or consequences of sin. By the grave-side of Lazarus these tears expressed the fulness of the grief which His heart felt. They manifested the perfectness of His love and the strength of His sympathy. He was the Man of sorrows and "acquainted with grief." Yet, here too was more than an expression of human sympathy. Here were souls upon which rested the weight of the dark shadow of death, and they were souls which He loved, and He felt it.  

"Jesus wept": "The consciousness that He carried resurrection-virtue in Him, and was about to fill the house at Bethany with the joy of restored life, did not stay the current of natural affections. 'Jesus wept.' His heart was still alive to the sorrow, as to the degradation of death. His calmness throughout this exquisite scene was not indifference, but elevation. His soul was in the sunshine of those deathless regions which lay far away and beyond the tomb of Lazarus, but He could visit that valley of tears, and weep with those that wept" (J. G. Bellett).  

"Then said the Jews, Behold how He loved him!" (John 11:36). How these tears demonstrated "the profound sympathy of the heart of Jesus with us in all the sorrows and trials through which we pass. Had those sisters for a moment questioned the love of Jesus for them and His sympathy with them in their sorrow, how they would be rebuked by these groans and tears! 'Jesus wept.' What tender sympathy and grace! And He is the same today. It is true the surroundings are different, but His heart is the same: 'Jesus Christ, the same yesterday, and to-day, and forever.' He 'wept.' How we see the reality of His human nature! Yes; it was a perfect human heart. He wept for the sorrow and desolation which sin has brought into the world; and He entered into it as no other could. Oh! what groans and tears! How they tell out the heart of our precious Lord Jesus! He truly loved these tried ones, and they proved it. So shall we if we rest in the same tender, gracious, sympathizing Lord" (C.H.M.).  

"And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" (John 11:37). This sounds very much like the language of men determined to believe nothing good of our Lord, insistent on picking a hole or finding a fault, if possible, in any thing that He did. Their words have a sarcastic ring about them. Some have wondered why these carping critics did not mention the raising of Jairus' daughter or the widow's son. But it should be remembered that both of these miracles had been performed in Galilee. Moreover, the healing of the blind man in Jerusalem was much more recent. It is clear that they had no thought of help being available now that Lazarus was dead, and so they openly reproach Christ for allowing him to die. And men in their petulance and unbelief, especially at funerals, still ask much the same questions: 'Why should the Almighty have permitted this?' They forget that "He giveth not account of any of his matters" (Job 33:13). "What I do thou knowest not now; but thou shalt know hereafter" (John 13:7) is sufficient for faith.  

"Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it" (John 11:38). This time, as the "therefore" indicates, the groaning was occasioned by the carping unbelief of those mentioned in the previous verse. Here it was a matter of Christ "enduring the contradiction of sinners against himself" (Heb. 12:3). It shows how He felt the antagonism of those who knew Him not. It was not as a stoic that He passed through these scenes. Everything that was contrary to His holy nature, moved Him deeply. How blessed it is for us to remember this as we, who have the firstfruits of the Spirit, "groan within ourselves, waiting for the adoption, the redemption of our body" (Rom. 8:23). How comforting to know that our Redeemer felt the same thing which the new nature within us feels; only felt it a thousand times more acutely. Not for nothing was He termed "a man of sorrows" (Isa. 53:3). In us there is ever a conflict; one nature feeding on, the other repelled by, the things of this world. But with the Holy One of God there was nothing to neutralize, nothing to modify, the anguish which His spirit felt from His daily contact with evil and corruption. As Hebrews tells us, "He suffered being tempted." It is true there was nothing in Him to which Satan could appeal, and therefore there was no possibility of Him yielding. But nevertheless the temptation was a fearful reality. His holy nature recoiled from the very presence of the Evil One, as His "get thee hence, Satan" plainly intimates. His spotless purity was sickened by the vile solicitations of the tempter. Yes, He suffered to a degree we do not and cannot. Suffered not only from the temptation of Satan, but from the evil which surrounded Him on every side. The "groaning" which the Holy Spirit has here recorded gives us a glimpse of what must have gone on constantly in the spirit of that blessed One so deeply "acquainted with grief."  

"Jesus said, Take ye away the stone" (John 11:39). "What majestic composure in the midst of this mighty emotion!" (Stier). Though weeping outwardly and groaning inwardly, the Lord Jesus was complete master of Himself. He acts and speaks with quiet dignity. The miracles of God avoid with the supremest propriety all that is superfluous. So often in the mighty works of God we may observe, an economy of Divine power. What man could do, he is required to do. We have little use for the hackneyed saying that "God helps those who help themselves," for God very often helps those who are unable to help themselves. Yet, on the other hand, it remains true that it is not God's general way to do for us what we are responsible and capable of doing for ourselves. God is pleased to bless our use of the means which are at hand. If I am a farmer, I shall harvest no crops unless I plow and sow and care for my fields. Just as in the first miracle of this Gospel Christ ordered men to fill the jars with water, so here He ordered men to roll away the stone.  

"Jesus said, Take ye away the stone." There is another lesson for us to learn here. He might have commanded the stone to roll itself away, or He might have bidden Lazarus to come forth through the impediment of the stone. Instead, He bade the bystanders remove it. Christ modestly avoided all pomp and parade and mingled the utmost simplicity with the most amazing displays of power. What an example He thus set us to avoid all ostentation!  

"Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days" (John 11:39). What a characteristic word was this from one who was "careful about many things," ever anxious about circumstances. Did Martha suppose that Christ only desired to view the body? It would seem so. And yet how sad is the unbelief which her utterance expressed. Lazarus' own sister would put an obstacle in the way of the manifestation of Christ's glow! She supposed it was useless to remove the stone. How solemnly this warns us that natural affections can never rise to the thoughts of God, and that only too frequently we are opposed to His workings even where it is for the blessing of those whom we love most tenderly! How often has a husband, a wife, a parent, sought to resist the Word or providences of God, as they were operating in or on the object of their affection! Let us take to heart this lamentable resistance of Martha.  

"Jesus said unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?" (John 11:40). There is considerable difference of opinion as to what our Lord referred to when He declared, "Said I not unto thee?" etc. Many suppose He was reminding her of some word of His spoken just before, when she had met Him alone, and which is not recorded in the context. This is mere supposition, and an unlikely one at that. It seems more natural to regard it as pointing back to the answer Christ had sent her from Bethabara: "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby" (John 11:4). Others think it was as though He said, "Martha, thou art forgetting the great doctrines of faith which I have ever taught thee. How often you have heard Me say, All things are possible to him that believeth." There may be a measure of truth in this as well.  

"Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?" Profound word was this. "The glory of God"! That which rejoices the soul when seen and known; that, without which we must forever remain unsatisfied and unblest; that, in comparison with which all sights are as nothing,-is "the glory of God." This was what Moses prayed to see: "I beseech thee, show me thy glory" (Ex. 33:18). The glory of God is the revelation of His excellencies, the visible display of His invisible perfections. It was the glory of God which Christ came here to make manifest, for He is the outshining of God's glory (Heb. 1:3). But the one special point to which our Lord here referred, was His own glory as the Bringer of life out of death. It was this which He came to reveal, both in His own person, by dying and rising again, and in the works of His hands-here in the raising of Lazarus. To remove the wages of death, to undo the work which sin had wrought, to conquer him that had the power of death, to swallow up death in victory-this was indeed a special manifestation of glory.  

"God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). Now it is unbelief which hinders our seeing the glory of God. It is not our unworthiness, our ignorance, nor our feebleness, that stand in the way, but our unbelief, for there is far more of unbelief than faith in us, as well as in Martha. Those searching words, "Said I not unto thee" apply to writer and reader. He was reminding Martha of a word given her before, but which had not been "mixed with faith." Alas, how often His words to us have fallen on unresponsive hearts. Mark the order of the two verbs here: "Believe" comes before "see," and compare our remarks on John 6:69.  

"Then they took away the stone from the place where the dead was laid" (John 11:41). As pointed out previously, two things stand out conspicuously all through this chapter: the glory of Christ and the failure of men; His perfections and their imperfections confront us at every, point. Christ had bidden the bystanders "Take ye away the stone"-doubtless a heavy one (cf. Matthew 27:60) which would require several men to move. But they had not responded. They paused to listen to Martha's objection. It was not until He had replied to her, not until He had spoken of the glory of God being seen, that they obeyed. "Then they took away the stone." How slow is man to obey the Word of God! What trifles are allowed to hinder!  

"And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me" (John 11:41). Very beautiful is this. It manifested Christ as the dependent One. Perfectly did He fulfill Proverbs 3:5, 6: "Trust in the Lord with all thine heart, and lean not unto thine own understanding. In all thy ways acknowledge him." But more: it was the Son giving the Father the honor for the miracle which was about to be performed. He directed attention away from Himself to One in heaven. Well might He say, "learn of me; for I am meek and lowly in heart" (Matthew 11:29). And too, there is another thing here. In view of His words in the next verse it seems clear that He also lifted up His eyes for the sake of those standing around. His miracles had been blasphemously attributed to Satan and Hell; He would here show the true Source from which they proceeded-"Jesus lifted up his eyes." Note also His, "Father, I thank thee." He began with this. Christ has left us a perfect example, not only of prayerfulness but of thankfulness as well. We are always more ready to ask than thank: but see Philippians 4:6.  

"And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me." "We now reach a point of thrilling and breathless interest. The stone had been removed from the mouth of the cave. Our Lord stands before the open grave, and the crowd stands around, awaiting anxiously to see what would happen next. Nothing appears from the tomb. There is no sign of life at present; but while all are eagerly looking and listening, our Lord addresses His Father in Heaven in a most solemn manner, lifting up His eyes, and speaking audibly to Him in the hearing of all the crowd. The reason He explains in the next verse. Now, for the last time, about to work His mightiest miracle, He once more makes a public declaration that He did nothing separate from His Father in heaven, and that in this and all His work there is a mysterious and intimate union between Himself and the Father" (Bishop Ryle).  

"And I knew that thou hearest me always" (John 11:42). What perfect confidence in the Father had this One here in servant form! And what was the ground of His confidence? Has He not Himself told us in John 8:29?-"He that sent me is with me; the Father hath not left me alone; For I do always those things that please him"! The Lord Jesus never had a thought which was out of harmony with the Father's will, and never did a thing which in the slightest degree deviated from His Father's word. He always did those things which pleased Him (Ps. 16:8); therefore did the Father always hear Him. What light this throws on our un-answered prayers! There is an intimate relation between our conduct and the response which we receive to our supplications: "If I regard iniquity in my heart, the Lord will not hear me" (Ps. 66:18). Equally clear is the New Testament. "And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight" (1 John 3:22). Very searching is this. It is not what men term "legalism" but the Father maintaining the demands of holiness. For God to answer the prayers of one who had no concern for His glory and no respect to His commandments, would be to place a premium upon sin.  

"And I knew that thou hearest me always." Very, very blessed is this. Unspeakable comfort does it minister to the heart that rests upon it. Christ did not cease to pray when He left this earth: He still prays, prays for us, His people: "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Heb. 7:25). How much we owe to His intercession eternity will reveal-far, far more than we now realize. Read through John 17 and note the different things He has asked (and possibly, still asks) the Father for us. He asks that His joy may be fulfilled in us (verse 13), that we may be kept from evil in the world (verse 15), that we may be sanctified through the truth John 4:17), that we may be one (21), that we may be made perfect in one (verse 23), that we may be with Him where He is (verse 24), that we may behold His glory (verse 24). None of these things are yet ours in their fulness; but how unspeakably blessed to know that the time is coming when all of them will be! The Father hears Christ "always," therefore these things must be made good to us?  

"But because of the people which stand by I said it, that they may believe that thou hast sent me" (John 11:43). How this reminds us of Elijah on mount Carmel! "Elijah the prophet came near and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God" (1 Kings 18:36, 37)! This scripture supplies the key to the meaning of the Lord's words beside the tomb of Lazarus. Like Elijah's, Christ's mission was unto Israel, and like Elijah, He here prayed that God would authenticate His mission. If the Father had not sent Him, He would not have heard Him in anything; the Father hearing Him here at the graveside of Lazarus was therefore a clear proof and full evidence of His Divine mission.  

"And when he had thus spoken, he cried with a loud voice, Lazarus, come forth" (John 11:43). This "loud voice" was also for the people's sake, that all might hear. Lazarus was addressed personally for, as it has been well remarked, had Christ simply cried "come forth" Hades would have been emptied and every tenant of the grave would have been raised from the dead. We have here, in miniature, what will take place on the resurrection morn. "The Lord himself shall descend from heaven with a shout... and the dead in Christ shall rise" (1 Thess. 4:16, 17). So, too, will it be when the wicked dead shall be resurrected: "Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice" (John 5:28). It is striking to note that Christ here did nothing except to say, "Lazarus, come forth." It was the last great public witness to Christ as the incarnate Word. And, too, it perfectly illustrated the means which God employs in regeneration. Men are raised spiritually, pass from death unto life, by means of the written Word, and by that alone. Providences, personal testimonies, loss of loved ones, deeply as these sometimes may stir the natural man, they never "quicken" a soul into newness of life. We are born again, "not of corruptible seed, but of incorruptible by the word o/ God, which liveth and abideth forever" (1 Pet. 1:23).  

"Lazarus, come forth. And he that was dead came forth" (John 11:44). At the sound of that Voice the king of terrors at once yielded up his lawful captive, and the insatiable grave gave up its prey. Captivity was led captive and Christ stood forth as the Conqueror of sin, death and Satan. There it was demonstrated that He who was in the form of a Servant, nevertheless, held in His own hand "the keys of death and hades." Here was public proof that the Lord Jesus had absolute power over the material world and over the realm of spirits. At His bidding a soul that had left its earthly tenement was called back from the unseen to dwell once more in the body. What a demonstration was this that He who could work such astounding miracles must be none other than one "who is over all, God blessed for ever" (Rom. 9:5). Thank God for an all-mighty Savior. How can any sheep of His ever perish when held in such a hand!  

"And he that was dead came forth" (John 11:44). "This shows us what the energy, the utmost energy, of evil can do over those who are the beloved of the Lord; but it also shows us how the Lord Jesus sets it altogether aside in the energy and in the strength of His own power. We have here the full result of Satan's power, and the perfect triumphing of the Lord over that power. Death is the result of the power of Satan. By bringing in sin, he brought in death: 'the wages of sin'; this is the utmost of Satan's power. He brought in this at the commencement, he brought it in by deceit; for 'he was a murderer from the beginning, and abode not in the truth.' Such has he been ever since; he is called the old Serpent and the Deceiver; and having deceived, he became the murderer of the first Adam, and in one sense, of the last Adam. He was and is a liar; that is his character, as exactly opposed to Christ, who is the truth. In like manner all the variations of his character are set in opposition to that of Christ. He is the destroyer, and Christ is the Giver of life; He is the accuser of the brethren, and Christ the Mediator for them; Christ the Truth of God, and Satan the father of lies. In this character he is first brought before us. By misrepresenting the truth and character of God, he became the murderer of the souls of men, and brought in death-this was his power. Christ came to destroy him that had the power of death, that is, the Devil. The Son of God came to destroy the works of the Devil by bringing souls from the power of Satan to the power of the living God. This is what is so strikingly illustrated here in John 11" (Mr. J. N. Darby).  

There are two ways in which the Lord Jesus has become the resurrection and the life of His people: First, in purchasing their redemption from the wages of sin, by paying Himself the full price which Divine justice demanded for their trangressions. This He did by His own voluntary and vicarious sufferings; being made a curse for us. Second, by making us one with Himself who is the very life of all being: "he that is joined unto the Lord is one spirit" (1 Cor. 6:17). It was this He prayed for in John 17: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us" (verse 21). This is made good by the Holy Spirit: "If any man be in Christ he is a new creation" (2 Cor. 5:17). The believer is "in Christ" not only by the eternal choice of the Father (Eph. 1:4), not only by His being constituted our federal Head (1 Cor. 15:22), but also by vital union. In this double way then is Christ unto us "the resurrection and the life," and thus has He completely triumphed over him (the Devil) who had (no longer "has") the power of death. A most striking figure of this was Lazarus. Dead, in the grave, his body already gone to corruption. At the almighty word of Christ "he that was dead came forth." The children of God are the children of the resurrection. Where Christ is made the life of the soul, there is the certainty of a resurrection to life eternal in Christ's life: when His life is communicated to us, we have that within us over which the power of Satan is unable to prevail. Dimly, but beautifully, was this foreshadowed of old in the case of Job. Afflict him Satan might, destroy his possessions he was permitted to do, but touch his life he could not!  

The picture presented here in John 11 is Divinely perfect. It was during the bodily absence of Christ from Bethany that death exercised its power over Lazarus. It is so with us now. What we have in John 11 is not merely an individual, but a family-a family beloved of the Lord. How clearly this prefigured the family of God now upon earth! While Christ was bodily absent, the power of death was felt, and sorrow and grief came in. But tears gave place to rejoicing. After abiding "two days" where He was, Christ came to that afflicted family, and His very presence manifested the power of life. So, when Christ returns for His people, it will be in this same twofold character: as the Resurrection and the Life. Then will He put away not only the grief of His people, but that which has caused it. In the interval, His "tears" (before He raised Lazarus) assure us of His deep sympathy!  

"And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin" (John 11:44). This line in the picture in nowise mars its accuracy, rather does it intensify it. Whether we view the raising of Lazarus as a figure of the regeneration of a sinner, or the glorification of the believer, the "graveclothes" here and the removal of them, are equally significant. When a sinner is born again, God's work of grace in his soul is not perfected, rather has it just commenced. The old nature still remains and the marks of the grave are still upon him. There is much to impede the movements of the "new man," much from which he needs to be "loosed," and which his spiritual resurrection did not of itself effect. The language of such a soul was expressed by the apostle Paul when he said, "to will is present with me, but how to perform that which is good I find not... For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Rom. 7:18, 22, 23). It was so here with Lazarus when the Lord called him from the tomb; he did not leave the hampering graveclothes behind him, but came forth "bound hand and foot."  

"Jesus saith unto them, Loose him, and let him go" (John 11:44). How this brings out the moral glory of Christ. The fact that He had to ask the bystanders to liberate the risen man shows that the spectators were all overcome with amazement and awe. The Lord alone remained serene and collected. That the Lord invited them to "loose him" (rather than, by a miracle, cause the clothes to fall from him) points a beautiful lesson. In gracious condescension the Lord of glory links human instruments with Himself in the work which He is now doing in the world. Again and again is this seen in John's Gospel. He used the servants at the wedding-feast, when He turned the water into wine. He fed the hungry multitude through the hands of His disciples. He bade the spectators of this last public miracle roll the stone away from the grave; and now He asks them to free Lazarus from the graveclothes. And this is still His blessed way. He alone can speak the word which quickens dead sinners; but tie permits us to carry that word to them. What an inestimable privilege-an honor not given even to the angels! O that we might esteem it more highly. There is no higher privilege this side of Heaven than for us to be used of the Lord in rolling away gravestones and removing graveclothes.  

"Jesus saith unto them, Loose him, and let him go." But there is a yet deeper and even more blessed truth taught us here. In its ultimate application the raising of Lazarus points, as we have seen, to the full manifestation of Christ as the resurrection and the life at the time when He returns to His sorrowing "family." Then will God's wondrous work of sovereign grace be perfected. No longer shall we be left in a groaning creation, but removed to His own place on high. No longer shall we be imprisoned in these tabernacles of clay, for we shall be "delivered from the bondage of corruption" and enter into "the glorious liberty of the children of God." No more shall our face be "bound about with a napkin," which now causes us to see "through a glass darkly," but in that glad day we shall see "face to face" (1 Cor. 13:12). Then shall this corruptible put on incorruption and mortality shall be "swallowed up of life" (2 Cor. 5:4). It is of this that the "Loose him" speaks. No more shall we wear the habiliments of death, but then shall we rejoice in that One who has forever set us free that we might walk with Him in newness of life. Then, ah, then, shall we obtain joy and gladness, and sorrow and sighing shall flee away.  

"Loose him." This was to satisfy the onlookers that they had not been deceived by any optical delusion. With their own hands they were permitted to handle his body. It is very striking to observe that in this final "sign" of Christ, conclusive evidence was offered to three of their senses-nostrils, eyes, and hands: the "stink" must have been apparent when the stone was removed from the cave; they saw Lazarus come forth a living man; they were suffered to trench and handle him. All possible deception was therefore out of question.  

"And let him go." The spectators were not allowed to satisfy an idle curiosity. Lazarus was to retire to the privacy of home. Those who had witnessed the miracle of his resurrection, were not suffered to pry into the secrets of the grave or ask him curious questions. "Let him go" was the authoritative word of Christ, and there the curtain falls. And fitly so. When the Lord Jesus leaves His Father's throne on high and descends into the air, we too shall go-go from these scenes of sin and suffering, go to be "forever with the Lord." Glorious prospect! Blessed climax! Blissful goal! May our eyes be steadily fixed upon it, running with perseverance the race set before us, looking off unto Him who "for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God" (Heb. 12:2).  

The following questions are to prepare the student for the closing section of John 11:-  

1. How explain the different actions of the spectators, verses 45, 46?  

2. What important truth is illustrated in verse 50?  

3. What is meant by "this spake he not of himself," verse 51?  

4. What do verses 51, 52 teach about the Atonement?  

5. "Gather together" in one what, verse 52?  

6. Why did Jesus "walk no more openly among the Jews," verse 54?  

7. What is meant by "to purify themselves," verse 55?  

  

Maclaren: Joh 11:26-27

Christ's Question To Each

Believest thou this! She saith unto Him, Yea, Lord.'--John 11:26-27.

As each of these annual sermons which I have preached for so long comes round, I feel more solemnly the growing probability that it may be the last. Like a man nearing the end of his day's work, I want to make the most of the remaining moments. Whether this is the last sermon of the sort that I shall preach or not, it is certainly the last of the kind that some of you will hear from me, or possibly from any one.

So, dear friends, I have felt that neither you nor I can afford to waste this hour in considering subjects of secondary interest, appropriate as some of them might be. I wish to come to the main point at once, and to press upon you all, and especially on the younger portion of this audience, the question of your own personal religion.

The words of my text, as you will probably remember, were addressed by our Lord to Martha, as she was writhing in agony over her dead brother. Christ proclaims, with singular calmness and majesty, His character and work as the Resurrection and the Life, and then seeks to draw her from her absorbing sorrow to an effort of faith which shall grasp the truths He proclaims. He flashes out this sudden question, like the swift thrust of a gleaming dagger. It is a demand for credence to His assertion--on His bare word--tremendous as that assertion is. And nobly was the demand met by the as swift, unfaltering answer, Yea, Lord,' I believe in Thee, and so I believe in Thy word.

Now, friends, Jesus Christ is putting the same question to each of us. And I pray that our answers may be Martha's.

I. Note, First, The Significance Of The Question.

This.' What is this? The answer will tell us what are the central essential facts, faith in which makes a Christian. Of course the form in which our Lord's previous utterance was cast was coloured by the circumstances under which He spoke, and was so shaped as to meet the momentary exigency. But whilst thus the form is determined by the fact that He was speaking to a heart wrung by separation, and as a preliminary to a mighty act of resurrection, the essential truths which are so expressed are those which, as I believe, constitute the fundamental truths of Christianity the very core and heart of the Gospel.

Turn, then, but for a moment, to what immediately precedes my text. Our Lord says three things. First, He asserts His supernatural character and divine relation to life: I am the Resurrection and the Life.' Next, He declares that it is possible for Him to communicate to dying and to dead men a life which triumphs over death, and laughs at change, and persists through the superficial experience which we christen by the name of Death, unaffected, undiminished, as some sweet spring might gush up in the heart of a salt, solitary sea. And then He declares that the condition on which He, the Life-giver, gives of His immortal life to dying men, is their trust in Him. These three--His character and work, the gifts of which His hands are full, and the way by which the gifts may be appropriated by us men--these three are, as I take it, the central facts of Christianity. Believest thou this?'

The question comes to us all; and in these days of unsettlement it is well to have some clear understanding of what is the irreducible minimum' of Christian teaching. I take it that it lies here. There are two opposite errors which, like all opposite errors, are bolted together, and revolve round a common centre. The one of them is the extreme conservative tendency which regards every pin and bolt of the tabernacle as if it were equally sacred with the altar and the ark. And the other is the tendency which christens itself liberal and progressive,' and which is always ready to exchange old lamps, though they have burnt brightly in the past, for new ones that are as yet only glittering metal and untried. In these days, when it is a presumption against any opinion, that our fathers believed it (an error into which young people are most prone to fall), and when, by the energy of contradiction, that error has evoked, and is evoking, the opposite exaggeration that adheres to all that is traditional, to all that has been regarded as belonging to the essentials of the Christian faith, and so is fearful, trembling for the Ark of God when there is no need, let us fall back upon these great words of the Master, and see that the things which constitute the living heart of His message and gift to the world are neither more nor less than these three: the supernatural Christ, the life which He imparts, and the condition on which He bestows it. Believest thou this?' If you do, you need take very little heed Of the fluctuations of contemporary opinion as to other matters, valuable and important as these may be in their place; and may let men say what they will about disputed questions--about the method by which the vehicle of revelation has been created and preserved, about the regulation of the external forms of the Church, about a hundred other things that men often lose their tempers and spoil their Christianity by fighting for, and fall back upon the great central verity, a Christ from above, the Giver of Life to all that put their trust in Him.

Let me expand this question for you. We all have sinned and come short of the glory of God'--believest thou this?' We must all appear before the judgment-seat of Christ'--believest thou this?' God so loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish'--believest thou this?' The Son of Man came to give His life a ransom for many'--believest thou this?' Being justified by faith we have peace with God through our Lord Jesus Christ'--believest thou this?' Now is Christ risen from the dead, and become the first fruits of them that slept'--believest thou this?' I go to prepare a place for you'--believest thou this?' Where I am there shall also My servant be'--believest thou this?' So shall we ever be with the Lord'--believest thou this?' That is Christianity; and not theories about inspiration, and priesthood, and sacramental efficacy, or any of the other thorny questions which have, in the course of ages, started up. Here is the living centre; hold fast, I beseech you, by it.

Then, again, the significance of this question is in the direction of making clear for us the way by which men lay hold of these great truths. The truths are of such a sort as that merely to say, Oh yes, I believe it; it is quite true!' is by no means sufficient. If a man tells me that two parallel lines produced ever so far will never meet, I say, Yes, I believe it'; and there is nothing more to be done or said. If a man says to me, Two and two make four,' I say, Yes'; and there my assent ends. If a man says, It is right to do right,' it is quite clear that the attitude of intellectual assent, which was quite enough for the other order of statements, is not enough for this one; and to merely say, Oh yes, it is right to do right,' is by no means the only attitude which we ought to take in regard to such a truth. And if God comes to me and says, Thou art a sinful man, and Jesus Christ has died for thee; and if thou takest Him for thy Saviour thou shalt be saved in this life, and saved for ever,' it is just as clear that no mere acceptance of the saying as a verity exhausts my proper attitude in reference to it. Or to come to plainer words, no man Will really, and out and out, and adequately, believe this gospel unless he does a great deal" more than assent to it or refrain from contradicting it.

So I desire to urge this form of the question on you now. Dear brethren, do you trust in this,' which you say you believe? There is no greater enemy of the Christian faith than the ordinary lazy--what the philosophers call otiose, which is only a grand word for lazy--assent of the understanding, because men will not take the trouble to contradict it or think about it.

That is the sort of Christianity which is the Christianity of a good many church and chapel-goers. They do not care enough about the subject to contradict the ordinary run of belief. Of all impotent things there is nothing more impotent than a creed which lies idly in a man's head, and never has touched his heart or his will. Why, I should get on a great deal better if I were talking to people that had never heard anything about the gospel than I have any chance of getting on with you, who have been drenched with it all your days, till it goes over you and runs off like water off a duck's back. The shells that were hurled against the earthworks of Sebastopol broke away the front surface of the mounds, and then the rubbish protected the fortifications; and that is what happens with many of my hearers. You have heard the gospel so often that the debris of your old hearings is raised between you and me, and my words cannot get at you. Believest thou this?'--not in the fashion in which people stand up in church or chapel and look about them and rattle off the Creed every Sunday of their lives, and attach not the ghost of an idea to a single clause of it; but in the sense that the conviction of these truths is so deep in your hearts that it moves your whole nature to cast yourselves on Jesus Christ as your Saviour and your all. That is the belief to which alone the life that is promised here will come. Oh! brethren, I have no business to ask you the question, and you have no need to answer it to me! Sometimes good, well-meaning people do a mint of harm by pushing such questions into the faces of people unprepared. But take the question into your own hearts, and remember what belief is, and what it is that you have to believe, and answer according to its true significance, and in the light of conscience, the solemn question that I press upon you.

II. Now, Secondly, Let Me Ask You To Think Of What Depends Upon The Answer.

In the case before us--if I may look back to it for an instant--there is a very illuminative instance of what did depend upon it. Martha had to believe that Christ was the Resurrection and the Life as a condition precedent to her seeing that He was so. For, as He said Himself before He spoke the mighty word which raised Lazarus, Said I not unto thee that if thou wouldest believe, thou shouldest see the glory of God?' and so her faith was the condition of her being able to verify the facts which her faith grasped. Well, let me put that into plainer words. It is just this--a man gets from Christ what he trusts Christ to give him, and there is no other way of proving the truth of His promises than by accepting His promises, and then they fulfil themselves. You cannot know that a medicine will cure you till you swallow it. You must first taste' before you' see that God is good.' Faith verifies itself by the experience it brings.

And what does it bring? I said, all for which a man trusts Christ. All is summed up in that one favourite word of our Lord as revealed in this fourth Gospel, which includes in itself everything of blessedness and of righteousness- life, life eternal, Dear brethren, you and I, apart from Jesus Christ, are dead in trespasses and sins. The life that we live in the flesh is an apparent life, which covers over the true death of separation from God. And you young people, fix this in your minds at the beginning, it will save you many a heartache, and many an error--there is nothing worth calling life, except that which comes to a quiet heart submissive and enfranchised through faith in Jesus Christ. And if you will trust yourselves to Him, and answer this question with your ringing Yea, Lord!' then you will get a life which will quicken you out of your deadness; a life which will mould you day by day into more entire beauty of character and conformity with Himself; a life which will shed sweetness and charm over dusty commonplaces, and make sudden verdure spring in dreary, herbless deserts; a life which will bring a solemn joy into sorrow, a strength for every duty; which will bring manna in the wilderness, honey from the rock, light in darkness, and a present God for your sufficient portion; a life which will run on into the dim glories of eternity, and know no change but advancement, through the millenniums of ages.

But, dear brethren, whilst thus, on condition of their faith, the door into all divine and endless blessedness and progress is flung wide open for men, do not forget the other side of the issues which depend on this question. For if it is true that Jesus Christ is Life, and the Source of it, and that faith in Him is the way by which you and I get it, then there is no escape from the solemn conclusion that to be out of Christ, and not to be exercising faith in Him, is to be infected with death, and to be shut up in a charnel-house. I dare not suppress the plain teaching of Jesus Christ Himself: He that hath the Son hath life; he that hath not the Son hath not life.' The issues that, depend upon the answer to this question of my text may be summed up, if I may venture to say so, by taking the words of our Lord Himself and converting them into their opposite. He said, He that believeth … though he were dead, yet shall he live; and whosoever liveth and believeth on Me shall never die.' That implies, He that believeth not in Christ, though he were living, yet shall he die, and whosoever liveth and believeth not shall never live. These are the issues--the alternative issues--that depend on your answer to this question.

III. The Direct Personal Appeal To Every Soul.

And now, lastly, let me ask you to think of the direct personal appeal to every soul that lies in this question.

I have dwelt upon two out of the three words of which the question is composed--believest thou this?' Let me dwell for a moment on the third of them--believest thou?'

Now that suggests the thought on which I do not need to dwell, but which I seek briefly to lay upon your hearts and consciences--viz., the intensely personal act of your own faith, by which alone Jesus Christ can be of any use to you. Do not be led away by any vague notions which people have about the benefits of a Church or its ordinances. Do not suppose that any sacraments or any priest can do for you what you have to do in the awful solitude of your own determining will--put out your hand and grasp Jesus Christ. Can any person or thing be the condition or channel of spiritual blessing to you, except in so far as your own individual act of trust comes into play? You must take the bread with your own hands, you must masticate it with your own teeth, you must digest it with your own organs, before it can minister nourishment to your blood and force to your life. And there is only one way by which any man can come into any vital and life-giving connection with Jesus Christ, and that is, by the exercise of his own personal faith.

And remember, too, that as the exercise of uniting trust in Jesus Christ is exclusively your own affair, so exclusively your own affair is the responsibility of answering this question. To you alone is it addressed. You, and only you, have to answer it.

There was once a poor woman who went after Jesus Christ, and put out a pale, wasted, tremulous finger to touch the hem of His garment. His fine sensitiveness detected the light pressure of that petitioning finger, and allowed virtue to go out, though the crowd surged about Him and thronged Him. No crowds come between you and Jesus Christ. You and He, the two of you, have, so to speak, the world to yourselves, and straight to you comes this question, Believest thou?'

Ah! brethren, that habit of skulking into the middle of the multitude, and letting the most earnest appeal from the pulpit go diffused over the audience is the reason why you sit there quiet, complacent, perhaps wholly unaffected by what I am trying to make a pointed, individual address. Suppose all the other people in this place of worship were away but you and I, would not the word that I am trying to speak come with more force to your hearts than it does now? Well, think away the world and all its millions, and realise the fact that you stand in Christ's presence, with all His regard concentrated upon you, and that to thee individually this question comes from a gracious, loving heart, which longs that you answer, Yea, Lord, I believe!'

Why should you not? Suppose you said to Him, No, Lord, I do not'; and suppose He said, Why do you not?' what do you think you would say then? You will have to answer it one day, in very solemn circumstances, when all the crowds will fall away, as they do from a soldier called out of the ranks to go up and answer for mutiny to his commanding officer. Every one of us shall give an account of himself,' and the lips that said so lovingly at the grave of Lazarus, Believest thou this?' and are saying it again, dear friend, to you, even through my poor words, will ask it once more. For this is the question the answer to which settles whether we shall stand at His right hand or at His left. Say now, with humble faith, Yea, Lord!' and you will have the blessing of them who have not seen, and yet have believed.

Maclaren: Joh 11:30-45

The Open Grave At Bethany

Now Jesus was not yet come into the town, but was in that place where Martha met him. 31. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34. And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36. Then said the Jews, Behold how he loved him! 37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38. Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been [dead] four days. 40. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41. Then they took away the stone [from the place] where the dead was laid. And Jesus lifted up [his] eyes, and said, Father, I thank thee that thou hast heard me. 42. And I knew that thou hearest me always: but because of the people which stand by I said [it], that they may believe that thou hast sent me. 43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.--John 11:30-45.

WHY did Jesus stay outside Bethany and summon Martha and Mary to come to Him? Apparently that He might keep Himself apart from the noisy crowd of conventional mourners whose presence affronted the majesty and sanctity of sorrow, and that He might speak to the hearts of the two real mourners. A divine decorum forbade Him to go to the house. The Life-bringer keeps apart. His comforts are spoken in solitude. He reverenced grief. How beautifully His sympathetic delicacy contrasts with the heartless rush of those who were comforting' Mary when they thought that she was driven to go suddenly to the grave by a fresh burst of sorrow! If they had had any real sympathy or perception, they would have stayed where they were, and let the poor burdened heart find ease in lonely weeping. But, like all vulgar souls, they had one idea--never to leave mourners alone or let them weep.

Three stages seem discernible in the self-revelation of Jesus in this crowning miracle: His agitation and tears, His majestic confidence in His life-giving power now to be manifested, and His actual exercise of that power.

I. The Repetition By Mary Of Martha's Words.

The repetition by Mary of Martha's words, as her first salutation, tells a pathetic story of the one thought that had filled both sisters' hearts in these four dreary days. Why had He not come? How easily He could have come! How surely He could have prevented all this misery I Confidence in His power blends strangely with doubt as to His care. A hint of reproach is in the words, but more than a hint of faith in His might. He does not rebuke the rash judgment implied, for He knew the true love underlying it; but He does not directly answer Mary, as He had done Martha, for the two sisters needed different treatment.

We note that Mary has no such hope as Martha had expressed. Her more passive, meditative disposition had bowed itself, and let the grief overwhelm her. So in her we see a specimen of the excess of sorrow which indulges in the monotonous repetition of what would have happened if something else that did not happen had happened, and which is too deeply dark to let a gleam of hope shine in. Words will do little to comfort such grief. Silent sharing of its weeping and helpful deeds will do most.

So a great wave of emotion swept across the usually calm soul of Jesus, which John bids us trace to its cause by' therefore' (John 11:33). The sight of Mary's real, and the mourners' half-real, tears, and the sound of their loud keening,' shook His spirit, and He yielded to, and even encouraged, the rush of feeling (troubled Himself'). But not only sympathy and sorrow ruffled the clear mirror of His spirit; another disturbing element was present. He was moved with indignation' (Rev. Ver. marg.). Anger at Providence often mingles with our grief, but that was not Christ's indignation. The only worthy explanation of that strange ingredient in Christ's agitation is that it was directed against the source of death, namely, sin. He saw the cause manifested in the effects. He wept for the one, He was wroth at the other. The tears witnessed to the perfect love of the man, and of the God revealed in the man; the indignation witnessed to the recoil and aversion from sin of the perfectly righteous Man, and of the holy God manifested in Him. We get one glimpse into His heart, as on to some ocean heaving and mist-covered. The momentary sight proclaims the union in Him, as the Incarnate Word, of pity for our woes and of aversion from our sins.

His question as to the place of the tomb is not what we should have expected; but its very abruptness indicates effort to suppress emotion, and resolve to lose no time in redressing the grief. Most sweetly human are the tears that start afresh after the moment's repression, as the little company begin to move towards the grave. And most sadly human are the unsympathetic criticisms of His sacred sorrow. Even the best affected of the bystanders are cool enough to note them as tokens of His love, at which perhaps there is a trace of wonder; while others snarl out a sarcasm which is double-barrelled, as casting doubt on the reality either of the love or of the power. It is easy to weep, but if He had cared for him, and could work miracles, He might surely have kept him alive.' How blind men are! Jesus wept,' and all that the lookers-on felt was astonishment that He should have cared so much for a dead man of no importance, or carping doubt as to the genuineness of His grief and the reality of His power. He shows us His pity and sorrow still--to no more effect with many.

II. The Passage To The Tomb Was Marked By His Continued Agitation.

But his arrival there brought calm and majesty. Now the time has come which He had in view when He left his refuge beyond Jordan; and, as is often the case with ourselves, suddenly tremor and tumult leave the spirit when face to face with a moment of crisis. There is nothing more remarkable in this narrative than the contrast between Jesus weeping and indignant, and Jesus serene and authoritative as He stands fronting the cave-sepulchre. The sudden transformation must have awed the gazers.

He points to the stone, which, probably like that of many a grave discovered in Palestine, rolled in a groove cut in the rocky floor in front of the tomb. The command accords with His continual habit of confining the miraculous within the narrowest limits. He will do nothing by miracle which can be done without it. Lazarus could have heard and emerged, though the stone had remained. If the story had been a myth, he very likely would have done so. Like loose him, and let him go,' this is a little touch that cannot have been invented, and helps to confirm the simple, historical character of the account.

Not less natural, though certainly as unlikely to have been told unless it had happened, is Martha's interruption. She must have heard what was going on, and, with her usual activity, have joined the procession, though we left her in the house. She thinks that Jesus is going into the grave; and a certain reverence for the poor remains, as well as for Him, makes her shrink from the thought of even His loving eyes seeing them now. Clearly she has forgotten the dim hopes which had begun in her when she talked with Jesus. Therefore He gently reminds her of these; for His words (John 11:40) can scarcely refer to anything but that interview, though the precise form of expression now used is not found in the report of it (John 11:25-27).

We mark Christ's calm confidence in His own power, His identification of its effect with the outflashing of the glory of God, and His encouragement to her to exercise faith by suspending her sight of that glory upon her faith. Does that mean that He would not' raise her brother unless she believed? No; for He had determined to awake him out of sleep' before He left Peraea. But Martha's faith was the condition of her seeing the glory of God in the miracle. We may see a thousand emanations of that glory, and see none of it. We shall see it if we exercise faith. In the natural world, seeing is believing ; in the spiritual, believing is seeing.

Equally remarkable, as breathing serenest confidence, is the wonderful filial prayer. Our Lord speaks as if the miracle were already accomplished, so sure is He: Thou heardest Me.' Does this thanksgiving bring Him down to the level of other servants of God who have wrought miracles by divine power granted them? Certainly not; for it is in full accord with the teaching of all this Gospel, according to which the Son can do nothing of Himself,' but yet, whatsoever things the Father doeth, these also doeth the Son likewise.' Both sides of the truth must be kept in view. The Son is not independent of the Father, but the Son is so constantly and perfectly one with the Father that He is conscious of unbroken communion, of continual wielding of the whole divine power.

But the practical purpose of the thanksgiving is to be specially noted. It suspends His whole claims on the single issue about to be decided. It summons the people to mark the event. Never before had He thus heralded a miracle. Never had He deigned to Say thus solemnly, If God does not work through Me now, reject Me as an impostor; if He does, yield to Me as Messiah.' The moment stands alone in His life. What a scene! There is the open tomb, with its dead occupant; there are the eager, sceptical crowd, the sisters pausing in their weeping to gaze, with some strange hopes beginning to creep into their hearts, the silent disciples, and, in front of them all, Jesus, with the radiance of power in the eyes that had just been swimming in tears, and a new elevation in His tones. How all would be hushed in expectance of the next moment's act!

III. The Miracle Itself Is Told In The Fewest Words.

What more was there to tell? The two ends, as it were, of a buried chain, appear above ground. Cause and effect were brought together. Rather, here was no chain of many links, as in physical phenomena, but here was the life-giving word, and there was the dead man living again. The loud voice' was as needless as the rolling away of the stone. It was but the sign of Christ's will acting. And the acting of His will, without any other cause, produces physical effects.

Lazarus was far away from that rock cave. But, wherever he was, he could hear, and he must obey. So, with graveclothes entangling his feet, and a napkin about his livid face, he came stumbling out into the light that dazed his eyes, closed for four dark days, and stood silent and motionless in that awestruck crowd. One Person there was not awestruck. Christ's calm voice, that had just reverberated through the regions of the dead, spoke the simple command,' Loose him, and let him go.' To Him it was no wonder that He should give back a life. For the Christ who wept is the Christ whose voice all that are in the graves shall hear, and shall come forth.

MHCC: Joh 11:17-32

Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary sat still in the house; this temper formerly had been an advantage to her, when it put her at Christ's feet to hear his word; but in the day of affliction, the same temper disposed her to melancholy. It is our wisdom to watch against the temptations, and to make use of the advantages of our natural tempers. When we know not what in particular to ask or expect, let us refer ourselves to God; let him do as seemeth him good. To enlarge Martha's expectations, our Lord declared himself to be the Resurrection and the Life. In every sense he is the Resurrection; the source, the substance, the first-fruits, the cause of it. The redeemed soul lives after death in happiness; and after the resurrection, both body and soul are kept from all evil for ever. When we have read or heard the word of Christ, about the great things of the other world, we should put it to ourselves, Do we believe this truth? The crosses and comforts of this present time would not make such a deep impression upon us as they do, if we believed the things of eternity as we ought. When Christ our Master comes, he calls for us. He comes in his word and ordinances, and calls us to them, calls us by them, calls us to himself. Those who, in a day of peace, set themselves at Christ's feet to be taught by him, may with comfort, in a day of trouble, cast themselves at his feet, to find favour with him.

MHCC: Joh 11:33-46

Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and acquainted with grief. Tears of compassion resemble those of Christ. But Christ never approved that sensibility of which many are proud, while they weep at mere tales of distress, but are hardened to real woe. He sets us an example to withdraw from scenes of giddy mirth, that we may comfort the afflicted. And we have not a High Priest who cannot be touched with a feeling of our infirmities. It is a good step toward raising a soul to spiritual life, when the stone is taken away, when prejudices are removed, and got over, and way is made for the word to enter the heart. If we take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. Our Lord Jesus has taught us, by his own example, to call God Father, in prayer, and to draw nigh to him as children to a father, with humble reverence, yet with holy boldness. He openly made this address to God, with uplifted eyes and loud voice, that they might be convinced the Father had sent him as his beloved Son into the world. He could have raised Lazarus by the silent exertion of his power and will, and the unseen working of the Spirit of life; but he did it by a loud call. This was a figure of the gospel call, by which dead souls are brought out of the grave of sin: and of the sound of the archangel's trumpet at the last day, with which all that sleep in the dust shall be awakened, and summoned before the great tribunal. The grave of sin and this world, is no place for those whom Christ has quickened; they must come forth. Lazarus was thoroughly revived, and returned not only to life, but to health. The sinner cannot quicken his own soul, but he is to use the means of grace; the believer cannot sanctify himself, but he is to lay aside every weight and hinderance. We cannot convert our relatives and friends, but we should instruct, warn, and invite them.

Matthew Henry: Joh 11:17-32

The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another.

At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, Joh 11:18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,

I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.

1. He found his friend Lazarus in the grave, Joh 11:17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, " Our friend sleepeth, he is now newly fallen asleep;"and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.

2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Ecc 7:2. When man goes to his long home the mourners go about the streets (Ecc 12:5), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart (Joh 14:1), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth.

II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here,

1. The interview between Christ and Martha.

(1.) We are told that she went and met him, Joh 11:20. [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre - Holy prudence conducts us to Christ, while brethren and parents know not what we are doing. - Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Luk 10:38, etc., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper.

(2.) Here is fully related the discourse between Christ and Martha.

[1.] Martha's address to Christ, Joh 11:21, Joh 11:22.

First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, for she limits the power of Christ, in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it.

Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. When we know not what in particular to ask or expect, let us in general refer ourselves to God, let him do as seemeth him good. Judicii tui est, non praesumptionis meae - I leave it to thy judgment, not to my presumption. - Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;"but she only says, "Thou canst obtain whatsoever thou prayest for."She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent.

[2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address (Joh 11:23): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;"which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live. "

[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, Joh 11:24.

First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Act 24:15. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me."As bone shall return to his bone in that day, so friend to his friend.

Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: " I know he shall rise again at the last day; but what are we the better for that now?"As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.

[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, Joh 11:25, Joh 11:26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.

First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (Joh 5:25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both.

Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,

a. To whom these promises are made - to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, ( a. ) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith (Gal 2:20), has a faith that influences his conversation. Or, ( b. ) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ - that makes Christ the life of his soul.

b. What the promises are (Joh 11:25): Though he die, yet shall he live, nay, he shall never die, Joh 11:26. Man consists of body and soul, and provision is made for the happiness of both.

( a. ) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body.

( b. ) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aiōna , for ever - Non morietur in aeternum ; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see Joh 6:40. Christ asks her, " Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?"Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, " Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does my belief of it realize it to me, and give my soul an assurance of it, so that I can say not only this I believe, but thus I believe it?"Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?"The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought.

[5.] Martha's unfeigned assent yielded to what Christ said, Joh 11:27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mat 16:16, Mat 16:17), and it is the conclusion of the whole matter.

First, Here is the guide of her faith, and that is the word of Christ; without any alteration, exception, or proviso, she takes it entire as Christ had said it: Yea, Lord, whereby she subscribes to the truth of all and every part of that which Christ had promised, in his own sense: Even so. Faith is an echo to divine revelation, returns the same words, and resolves to abide by them: Yea, Lord, As the word did make it so I believe and take it, said queen Elizabeth.

Secondly, The ground of her faith, and that is the authority of Christ; she believes this because she believes that he who saith it is Christ. She has recourse to the foundation for the support of the superstructure. I believe, pepisteuka , " I have believed that thou art Christ, and therefore I do believe this. "Observe here,

a. What she believed and confessed concerning Jesus; three things, all to the same effect: - ( a. ) That he was the Christ, or Messiah, promised and expected under this name and notion, the anointed one. ( b. ) That he was the Son of God; so the Messiah was called (Psa 2:7), not by office only, but by nature. ( c. ) That it was he who should come into the world, the ho erchomenos . That blessing of blessings which the church had for so many ages waited for as future, she embraced as present.

b. What she inferred hence, and what she alleged this for. If she admits this, that Jesus is the Christ, there is no difficulty in believing that he is the resurrection and the life; for if he be the Christ, then, ( a. ) He is the fountain of light and truth, and we may take all his sayings for faithful and divine, upon his own word. If he be the Christ, he is that prophet whom we are to hear in all things. ( b. ) He is the fountain of life and blessedness, and we may therefore depend upon his ability as well as upon his veracity. How shall bodies, turned to dust, live again? How shall souls, clogged and clouded as ours are, live for ever? We could not believe this, but that we believe him that undertakes it to be the Son of God, who has life in himself, and has it for us.

2. The interview between Christ and Mary the other sister. And here observe,

(1.) The notice which Martha gave her of Christ's coming (Joh 11:28): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving (Luk 10:40); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos , a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow (Psa 94:12), who will teach, and so comfort." Thirdly, She invites her sister to go and meet him: " He calls for thee, enquires what is become of thee, and would have thee sent for."Note, When Christ our Master comes, he calls for us. He comes in his word and ordinances, calls us to them, calls us by them, calls us to himself. He calls for thee in particular, for thee by name (Psa 27:8); and, if he call thee, he will cure thee, he will comfort thee.

(2.) The haste which Mary made to Christ upon this notice given her (Joh 11:29): As soon as she heard this good news, that the Master was come, she arose quickly, and came to him. She little thought how near he was to her, for he is often nearer to them that mourn in Zion than they are aware of; but, when she knew how near he was, she started up, and in a transport of joy ran to meet him. The least intimation of Christ's gracious approaches is enough to a lively faith, which stands ready to take the hint, and answer the first call. When Christ was come, [1.] She did not consult the decorum of her mourning, but, forgetting ceremony, and the common usage in such cases, she ran through the town, to meet Christ. Let no nice punctilios of decency and honour deprive us at any time of opportunities of conversing with Christ. [2.] She did not consult her neighbours, the Jews that were with her, comforting her; she left them all, to come to him, and did not only not ask their advice, but not so much as ask their leave, or beg their pardon for her rudeness.

(3.) We are told (Joh 11:30) where she found the Master; he was not yet come into Bethany, but was at the town's end, in that place where Martha met him. See here, [1.] Christ's love to his work. He staid near the place where the grave was, that he might be ready to go to it. He would not go into the town, to refresh himself after the fatigue of his journey, till he had done the work he came to do; nor would he go into the town, lest it should look like ostentation, and a design to levy a crowd to be spectators of the miracle. [2.] Mary's love to Christ; still she loved much. Though Christ had seemed unkind in his delays, yet she could take nothing amiss from him. Let us go thus to Christ without the camp, Heb 13:13.

(4.) The misconstruction which the Jews that were with Mary made of her going away so hastily (Joh 11:31): They said, She goes to the grave, to weep there. Martha bore up better under this affliction than Mary did, who was a woman of a tender and sorrowful spirit; such was her natural temper. Those that are so have need to watch against melancholy, and ought to be pitied and helped. These comforters found that their formalities did her no service, but that she hardened herself in sorrow: and therefore concluded when she went out, and turned that way, it was to go to the grave and weep there. See, [1.] What often is the folly and fault of mourners; they contrive how to aggravate their own grief, and to make bad worse. We are apt in such cases to take a strange pleasure in our own pain, and to say, We do well to be passionate in our grief, even unto death; we are apt to fasten upon those things that aggravate the affliction, and what good does this do us, when it is our duty to reconcile ourselves to the will of God in it? Why should mourners go to the grave to weep there, when they sorrow not as those that have no hope? Affliction of itself is grievous; why should we make it more so? [2.] What is the wisdom and duty of comforters; and that is, to prevent as much as may be, in those who grieve inordinately, the revival of the sorrow, and to divert it. Those Jews that followed Mary were thereby led to Christ, and became the witnesses of one of his most glorious miracles. It is good cleaving to Christ's friends in their sorrows, for thereby we may come to know him better.

(5.) Mary's address to our Lord Jesus (Joh 11:32): She came, attended with her train of comforters, and fell down at his feet, as one overwhelmed with a passionate sorrow, and said with many tears (as appears Joh 11:33), Lord, if thou hadst been here, my brother had not died, as Martha said before, for they had often said it to one another. Now here, [1.] Her posture is very humble and submissive: She fell down at his feet, which was more than Martha did, who had a greater command of her passions. She fell down not as a sinking mourner, but fell down at his feet as a humble petitioner. This Mary had sat at Christ's feet to hear his word (Luk 10:39), and here we find her there on another errand. Note, Those that in a day of peace place themselves at Christ's feet, to receive instructions from him, may with comfort and confidence in a day of trouble cast themselves at his feet with hope to find favour with him. She fell at his feet, as one submitting to his will in what was done, and referring herself to his good-will in what was now to be done. When we are in affliction we must cast ourselves at Christ's feet in a penitent sorrow and self-abasement for sin, and a patient resignation of ourselves to the divine disposal. Mary's casting herself at Christ's feet was in token of the profound respect and veneration she had for him. Thus subjects were wont to give honour to their kings and princes; but, our Lord Jesus not appearing in secular glory as an earthly prince, those who by this posture of adoration gave honour to him certainly looked upon him as more than man, and intended hereby to give him divine honour. Mary hereby made profession of the Christian faith as truly as Martha did, and in effect said, I believe that thou art the Christ; bowing the knee to Christ, and confessing him with the tongue, are put together as equivalent, Rom 14:11; Phi 2:10, Phi 2:11. This she did in presence of the Jews that attended her, who, though friends to her and her family, yet were bitter enemies to Christ; yet in their sight she fell at Christ's feet, as one that was neither ashamed to own the veneration she had for Christ nor afraid of disobliging her friends and neighbours by it. Let them resent it as they pleased, she falls at his feet; and, if this be to be vile, she will be yet more vile; see Son 8:1. We serve a Master of whom we have no reason to be ashamed, and whose acceptance of our services is sufficient to balance the reproach of men and all their revilings. [2.] Her address is very pathetic: Lord, if thou hadst been here, my brother had not died. Christ's delay was designed for the best, and proved so; yet both the sisters very indecently cast the same in his teeth, and in effect charge him with the death of their brother. This repeated challenge he might justly have resented, might have told them he had something else to do than to be at their beck and to attend them; he must come when his business would permit him: but not a word of this; he considered the circumstances of their affliction, and that losers think they may have leave to speak, and therefore overlooked the rudeness of this welcome, and gave us an example of mildness and meekness in such cases. Mary added no more, as Martha did; but it appears, by what follows, that what she fell short in words she made up in tears; she said less than Martha, but wept more; and tears of devout affection have a voice, a loud prevailing voice, in the ears of Christ; no rhetoric like this.

Matthew Henry: Joh 11:33-44

Here we have, I. Christ's tender sympathy with his afflicted friends, and the share he took to himself in their sorrows, which appeared three ways: -

1. By the inward groans and troubles of his spirit (Joh 11:33): Jesus saw Mary weeping for the loss of a loving brother, and the Jews that came with her weeping for the loss of a good neighbour and friend; when he saw what a place of weepers, a bochim, this was, he groaned in the spirit, and was troubled. See here,

(1.) The griefs of the sons of men represented in the tears of Mary and her friends. What an emblem was here of this world, this vale of tears! Nature itself teaches us to weep over our dear relations, when they are removed by death; Providence thereby calls to weeping and mourning. It is probable that Lazarus's estate devolved upon his sisters, and was a considerable addition to their fortunes; and in such a case people say, now-a-days, though they cannot wish their relations dead (that is, they do not say they do), yet, if they were dead, they would not wish them alive again; but these sisters, whatever they got by their brother's death, heartily wished him alive again. Religion teaches us likewise to weep with them that weep, as these Jews wept with Mary, considering that we ourselves also are in the body. Those that truly love their friends will share with them in their joys and griefs; for what is friendship but a communication of affections? Job 16:5.

(2.) The grace of the Son of God and his compassion towards those that are in misery. In all their afflictions he is afflicted, Isa 63:9; Jdg 10:16. When Christ saw them all in tears,

[1.] He groaned in the spirit. He suffered himself to be tempted (as we are when we are disturbed by some great affliction), yet without sin. This was an expression, either, First, Of his displeasure at the inordinate grief of those about him, as Mar 5:39 : " Why make ye this ado and weep? What a hurry is here! does this become those that believe in a God, a heaven, and another world?"Or, Secondly, Of his feeling sense of the calamitous state of human lie, and the power of death, to which fallen man is subject. Having now to make a vigorous attack upon death and the grave, he thus stirred up himself to the encounter, put on the garments of vengeance, and his fury it upheld him; and that he might the more resolutely undertake the redress of our grievances, and the cure of our griefs, he was pleased to make himself sensible of the weight of them, and under the burden of them he now groaned in spirit. Or, Thirdly, It was an expression of his kind sympathy with his friends that were in sorrow. Here was the sounding of the bowels, the mercies which the afflicted church so earnestly solicits, Isa 63:15. Christ not only seemed concerned, but he groaned in the spirit; he was inwardly and sincerely affected with the case. David's pretended friends counterfeited sympathy, to disguise their enmity (Psa 41:6); but we must learn of Christ to have our love and sympathy without dissimulation. Christ's was a deep and hearty sigh.

[2.] He was troubled. He troubled himself; so the phrase is, very significantly. He had all the passions and affections of the human nature, for in all things he must be like to his brethren; but he had a perfect command of them, so that they were never up, but when and as they were called; he was never troubled, but when he troubled himself, as he saw cause. He often composed himself to trouble, but was never discomposed or disordered by it. He was voluntary both in his passion and in his compassion. He had power to lay down his grief, and power to take it again.

2. His concern for them appeared by his kind enquiry after the poor remains of his deceased friend (Joh 11:34): Where have you laid him? He knew where he was laid, and yet asks, because, (1.) He would thus express himself as a man, even when he was going to exert the power of a God. Being found in fashion as a man, he accommodates himself to the way and manner of the sons of men: Non nescit, sed quasi nescit - He is not ignorant, but he makes as if he were, saith Austin here. (2.) He enquired where the grave was, lest, if he had gone straight to it of his own knowledge, the unbelieving Jews should have thence taken occasion to suspect a collusion between him and Lazarus, and a trick in the case. Many expositors observe this from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by raising their expectations of something great; as if he had said, "I did not come hither with an address of condolence, to mingle a few fruitless insignificant tears with yours; no, I have other work to do; come, let us adjourn to the grave, and go about our business there."Note, A serious address to our work is the best remedy against inordinate grief. (4.) He would hereby intimate to us the special care he takes of the bodies of the saints while they lie in the grave; he takes notice where they are laid, and will look after them. There is not only a covenant with the dust, but a guard upon it.

3. It appeared by his tears. Those about him did not tell him where the body was buried, but desired him to come and see, and led him directly to the grave, that his eye might yet more affect his heart with the calamity.

(1.) As he was going to the grave, as if he had been following the corpse thither, Jesus wept, Joh 11:35. A very short verse, but it affords many useful instructions. [1.] That Jesus Christ was really and truly man, and partook with the children, not only of flesh and blood, but of a human soul, susceptible of the impressions of joy, and grief, and other affections. Christ gave this proof of his humanity, in both senses of the word; that, as a man, he could weep, and, as a merciful man, he would weep, before he gave this proof of his divinity. [2.] That he was a man of sorrows, and acquainted with grief, as was foretold, Isa 53:3. We never read that he laughed, but more than once we have him in tears. Thus he shows not only that a mournful state will consist with the love of God, but that those who sow to the Spirit must sow in tears. [3.] Tears of compassion well become Christians, and make them most to resemble Christ. It is a relief to those who are in sorrow to have their friends sympathize with them, especially such a friend as their Lord Jesus.

(2.) Different constructions were put upon Christ's weeping. [1.] Some made a kind and candid interpretation of it, and what was very natural (Joh 11:36): Then said the Jews, Behold how he loved him! They seem to wonder that he should have so strong an affection for one to whom he was not related, and with whom he had not had any long acquaintance, for Christ spent most of his time in Galilee, a great way from Bethany. It becomes us, according to this example of Christ, to show our love to our friends, both living and dying. We must sorrow for our brethren that sleep in Jesus as those that are full of love, though not void of hope; as the devout men that buried Stephen, Act 8:2. Though our tears profit not the dead, they embalm their memory. These tears were indications of his particular love to Lazarus, but he has given proofs no less evident of his love to all the saints, in that he died for them. When he only dropped a tear over Lazarus, they said, See how he loved him! Much more reason have we to say so, for whom he hath laid down his life: See how he loved us! Greater love has no man than this [2.] Others made a peevish unfair reflection upon it, as if these tears bespoke his inability to help his friend (Joh 11:37): Could not this man, who opened the eyes of the blind, have prevented the death of Lazarus? Here it is slyly insinuated, First, That the death of Lazarus being (as it seemed by his tears) a great grief to him, if he could have prevented it he would, and therefore because he did not they incline to think that he could not; as, when he was dying, they concluded that he could not, because he did not, save himself, and come down from the cross; not considering that divine power is always directed in its operations by divine wisdom, not merely according to his will, but according to the counsel of his will, wherein it becomes us to acquiesce. If Christ's friends, whom he loves, die, - if his church, whom he loves, be persecuted and afflicted, - we must not impute it to any defect either in his power or love, but conclude that it is because he sees it for the best. Secondly, That therefore it might justly be questioned whether he did indeed open the eyes of the blind, that is, whether it was not a sham. His not working this miracle they thought enough to invalidate the former; at least, it should seem that he had limited power, and therefore not a divine one. Christ soon convinced these whisperers, by raising Lazarus from the dead, which was the greater work, that he could have prevented his death, but therefore did not because he would glorify himself the more.

II. Christ's approach to the grave, and the preparation that was made for working this miracle.

1. Christ repeats his groans upon his coming near the grave (Joh 11:38): Again groaning in himself, he comes to the grave: he groaned, (1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem's, Mat 23:37. (2.) Being affected with the fresh lamentations which, it is likely, the mourning sisters made when they came near the grave, more passionately and pathetically than before, his tender spirit was sensibly touched with their wailings. (3.) Some think that he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb 5:7. Ministers, when they are sent by the preaching of the gospel to raise dead souls, should be much affected with the deplorable condition of those they preach to and pray for, and groan in themselves to think of it.

2. The grave wherein Lazarus lay is here described: It was a cave, and a stone lay upon it. The graves of the common people, probably, were dug as ours are; but persons of distinction were, as with us, interred in vaults, so Lazarus was, and such was the sepulchre in which Christ was buried. Probably this fashion was kept up among the Jews, in imitation of the patriarchs, who buried their dead in the cave of Machpelah, Gen 23:19. This care taken of the dead bodies of their friends intimates their expectation of their resurrection; they reckoned the solemnity of the funeral ended when the stone was rolled to the grave, or, as here, laid upon it, like that on the mouth of the den into which Daniel was cast (Dan 6:17), that the purpose might not be changed; intimating that the dead are separated from the living, and gone the way whence they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mnēmeion - a memorandum, because it is both a memorial of the dead and a memento to the living, putting them in remembrance of that which we are all concerned to remember. It is called by the Latins, Monumentum, à monendo , because it gives warning.

3. Orders are given to remove the stone (Joh 11:39): Take away the stone. He would have this stone removed that all the standersby might see the body lie dead in the sepulchre, and that way might be made for its coming out, and it might appear to be a true body, and not a ghost or spectre. He would have some of the servants to remove it, that they might be witnesses, by the smell of the putrefaction of the body, and that therefore it was truly dead. It is a good step towards the raising of a soul to spiritual life when the stone is taken away, when prejudices are removed and got over, and way made for the word to the heart, that it may do its work there, and say what it has to say.

4. An objection made by Martha against the opening of the grave: Lord, by this time he stinketh, or is become noisome, for he has been dead four days, tetartaios gar esti quatriduanus est ; he is four days old in the other world; a citizen and inhabitant of the grave of four days' standing. Probably Martha perceived the body to smell, as they were removing the stone, and therefore cried out thus.

(1.) It is easy to observe hence the nature of human bodies: four days are but a little while, yet what a great change will this time make with the body of man, if it be but so long without food, much more if so long without life! Dead bodies (saith Dr. Hammond) after a revolution of the humours, which is completed in seventy-two hours, naturally tend to putrefaction; and the Jews say that by the fourth day after death the body is so altered that one cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the third day because he was not to see corruption.

(2.) It is not so easy to say what was Martha's design in saying this. [1.] Some think she said it in a due tenderness, and such as decency teaches to the dead body; now that it began to putrefy, she did not care it should be thus publicly shown and made a spectacle of. [2.] Others think she said it out of a concern for Christ, lest the smell of the dead body should be offensive to him. That which is very noisome is compared to an open sepulchre, Psa 5:9. If there were any thing noisome she would not have her Master near it; but he was none of those tender and delicate ones that cannot bear as ill smell; if he had, he would not have visited the world of mankind, which sin had made a perfect dunghill, altogether noisome, Psa 14:3. [3.] It should seem, by Christ's answer, that it was the language of her unbelief and distrust: "Lord, it is too late now to attempt any kindness to him; his body begins to rot, and it is impossible that this putrid carcase should live. "She gives up his case as helpless and hopeless, there having been no instances, either of late or formerly, of any raised to life after they had begun to see corruption. When our bones are dried, we are ready to say, Our hope is lost. Yet this distrustful word of hers served to make the miracle both the more evident and the more illustrious; by this it appeared that he was truly dead, and not in a trance; for, though the posture of a dead body might be counterfeited, the smell could not. Her suggesting that it could not be done puts the more honour upon him that did it.

5. The gentle reproof Christ gave to Martha for the weakness of her faith (Joh 11:40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (Joh 11:27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: "If thou believe, thou shalt see God's glorious appearances for thee in this world, and to thee in the other world."If we will take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: " Said I not unto thee so and so? And dost thou think that he will ever unsay it?"

6. The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection (Joh 11:41): Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone.

III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work.

1. He applies himself to his living Father in heaven, so he had called him (Joh 6:17), and so eyes him here.

(1.) The gesture he used was very significant: He lifted up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see Joh 17:1. Look how those will answer it who profanely ridicule it; but that which is especially charged upon us hereby is to lift up our hearts to God in the heavens; what is prayer, but the ascent of the soul to God, and the directing of its affections and motions heavenward? He lifted up his eyes, as looking above, looking beyond the grave where Lazarus lay, and overlooking all the difficulties that arose thence, that he might have his eyes fixed upon the divine omnipotence; to teach us to do as Abraham, who considered not his own body now dead, nor the deadness of Sarah's womb, never took these into his thoughts, and so gained such a degree of faith as not to stagger at the promise, Rom 4:20.

(2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me.

[1.] He has here taught us, by his own example, First, In prayer to call God Father, and to draw nigh to him as children to a father, with a humble reverence, and yet with a holy boldness. Secondly, In our prayers to praise him, and, when we come to beg for further mercy, thankfully to acknowledge former favours. Thanksgivings, which bespeak God's glory (not our own, like the Pharisee's God, I thank thee ), are decent forms into which to put our supplications.

[2.] But our Saviour's thanksgiving here was intended to express the unshaken assurance he had of the effecting of this miracle, which he had in his own power to do in concurrence with his Father: " Father, I thank thee that my will and thine are in this matter, as always, the same."Elijah and Elisha raised the dead, as servants, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (Joh 11:11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (Joh 11:33, Joh 11:38), in a mental prayer, with groanings which could not be uttered.

First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Psa 2:8, and Joh 17:5. He prays for the glory he had before the world was, though, having never forfeited it, he might have demanded it. 2. Because he was pleased thus to honour prayer, making it the key wherewith even he unlocked the treasures of divine power and grace. Thus he would teach us in prayer, by the lively exercise of faith, to enter into the holiest.

Secondly, Christ, being assured that his prayer was answered, professes,

a. His thankful acceptance of this answer: I thank thee that thou hast heard me. Though the miracle was not yet wrought, yet the prayer was answered, and he triumphs before the victory. No other can pretend to such an assurance as Christ had; yet we may by faith in the promise have a prospect of mercy before it be actually given in, and may rejoice in that prospect, and give God thanks for it. In David's devotions, the same psalm which begins with prayer for a mercy closes with thanksgivings for it. Note, ( a. ) Mercies in answer to prayer ought in a special manner to be acknowledged with thankfulness. Besides the grant of the mercy itself, we are to value it as a great favour to have our poor prayers taken notice of. ( b. ) We ought to meet the first appearances of the return of prayer with early thanksgivings. As God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words.

b. His cheerful assurance of a ready answer at any time (Joh 11:42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God's will. "I gave thanks "(saith he) "for being heard in this, because I am sure to be heard in every thing."See here, ( a. ) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. ( b. ) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father's complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, 1Jo 5:14, 1Jo 5:15.

Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It is because of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa 8:19), but, with elevated eyes and voice professing his communication with Heaven, and dependence on Heaven. 2. It was to corroborate the faith of those that were well inclined to him: That they may believe that thou hast sent me, not to destroy men's lives, but to save them. Moses, to show that God sent him, made the earth open and swallow men up (Num 16:31); Elijah, to show that God sent him, made fire come from heaven and devour men; for the law was a dispensation of terror and death but Christ proves his mission by raising to life one that was dead. Some give this sense: had Christ declared his doing it freely by his own power, some of his weak disciples, who as yet understood not his divine nature, would have thought he took too much upon him, and have been stumbled at it. These babes could not bear that strong meat, therefore he chooses to speak of his power as received and derived he speaks self-denyingly of himself, that he might speak the more plainly to us. Non ita respexit ad swam dignitatem atque ad nostram salutem - In what he said, he consulted not so much his dignity as our salvation. - Jansenius.

2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth.

(1.) He could have raised Lazarus by a silent exertion of his power and will, and the indiscernible operations of the Spirit of life; but he did it by a call, a loud call,

[1.] To be significant of the power then put forth for the raising of Lazarus, how he created this new thing; he spoke, and it was done. He cried aloud, to signify the greatness of the work, and of the power employed in it, and to excite himself as it were to this attack upon the gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was proper to cry with a loud voice; for, First, The soul of Lazarus, which was to be called back, was at a distance, not hovering about the grave, as the Jews fancied, but removed to Hades, the world of spirits; now it is natural to speak loud when we call to those at a distance. Secondly, The body of Lazarus, which was to be called up, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa 45:19), I have not spoken in secret, in a dark place of the earth.

[2.] To be typical of other works of wonder, and particularly other resurrections, which the power of Christ was to effect. This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (Joh 5:25), and of his word as the means of it (Joh 6:63), and now he gives a specimen of it. By his word, he saith to souls, Live, yea, he saith to them, Live, Eze 16:6. Arise from the dead, Eph 5:14. The spirit of life from God entered into those that had been dead and dry bones, when Ezekiel prophesied over them, Eze 37:10. Those who infer from the commands of the word to turn and live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel's trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Psa 50:4. He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people.

(2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, Joh 11:44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, "Was it not then really an unkindness to it to cause it to return into the prison of the body?"And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul's removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only.

(3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum - no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, 1Co 15:52. The almighty power that can do it can do it in an instant: Then shalt thou call and I will answer; will come at the call, as Lazarus, Here am I. [2.] Perfectly. He was so thoroughly revived that he got up out of his grave as strongly as ever he got up out of his bed, and returned not only to life, but health. He was not raised to serve a present turn, but to live as other men. [3.] With this additional miracle, as some reckon it, that he came out of his grave, though he was fettered with his grave-clothes, with which he was bound hand and foot, and his face bound about with a napkin (for so the manner of the Jews was to bury); and he came forth in the same dress wherein he was buried, that it might appear that it was he himself and not another, and that he was not only alive, but strong, and able to walk, after a sort, even in his grave-clothes. The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days' time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world - only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: " Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house."As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection.

Barclay: Joh 11:17-19

In order to visualize this scene we must first see what a Jewish house of mourning was like. Normally in Palestine, because of the climate, burial followed death as quickly as possible. There was a time when a funeral was an exceedingly costly thing. The finest spices and ointments were used to anoint the body; the body itself was clothed in the most magnificent robes; all kinds of valuables were buried in the tomb along with the body. By midway through the first century all this had become a ruinous expenditure. Naturally no one wished on such an occasion to be outdone by his neighbour, and the wrappings and robes with which the body was covered, and the treasures left in the tomb, became ever more expensive. The matter had become almost an intolerable burden which no one liked to alter--until the advent of a famous Rabbi called Gamaliel the Second. He gave orders that he was to be buried in the simplest possible linen robe, and so broke the extravagance of funeral customs. To this day at Jewish funerals a cup is drunk to Rabbi Gamaliel who rescued the Jews from their own ostentatious extravagance. From his time on the body was wrapped in a simple linen dress which was sometimes called by the very beautiful name of the travelling-dress.

As many as possible attended a funeral. Everyone who could was supposed, in courtesy and respect, to join the procession on its way. One curious custom was that the woman walked first, for it was held that since woman by her first sin brought death into the world, she ought to lead the mourners to the tomb. At the tomb memorial speeches were sometimes made. Everyone was expected to express the deepest sympathy, and, on leaving the tomb, the others stood in two long lines while the principal mourners passed between them. But there was this very wise rule--the mourners were not to be tormented by idle and uninvited talk. They were to be left, at that moment, alone with their sorrow.

In the house of mourning there were set customs. So long as the body was in the house it was forbidden to eat meat or to drink wine, to wear phylacteries or to engage in any kind of study. No food was to be prepared in the house, and such food as was eaten must not be eaten in the presence of the dead. As soon as the body was carried out all furniture was reversed, and the mourners sat on the ground or on low stools.

On the return from the tomb a meal was served, which had been prepared by the friends of the family. It consisted of bread, hard-boiled eggs and lentils; the round eggs and lentils symbolized life which was always rolling to death.

Deep mourning lasted for seven days, of which the first three were days of weeping. During these seven days it was forbidden to anoint oneself, to put on shoes, to engage in any kind of study or business, and even to wash. The week of deep mourning was followed by thirty days of lighter mourning.

So when Jesus found a crowd in the house at Bethany, he found what anyone would expect to find in a Jewish house of mourning. It was a sacred duty to come to express loving sympathy with the sorrowing friends and relations of one who had died. The Talmud says that whoever visits the sick shall deliver his soul from Gehenna; and Maimonides, the great medieval Jewish scholar, declared that to visit the sick takes precedence of all other good works. Visits of sympathy to the sick, and to the sorrowing, were an essential part of Jewish religion. A certain Rabbi expounded the text in Deu 13:4: "You shall walk after the Lord your God." He said that text commands us to imitate the things which God is depicted as doing in scripture. God clothed the naked (Gen 3:21); God visited the sick (Gen 18:1). God comforted the mourners (Gen 25:11); God buried the dead (Deu 34:6). In all these things we must imitate the actions of God.

Respect for the dead and sympathy for the mourner were an essential part of Jewish duty. As the mourners left the tomb, they turned and said: "Depart in peace," and they never mentioned the name of the one who had died without invoking a blessing on it. There is something very lovely in the way in which the Jews stressed the duty of showing sympathy to the mourner.

It would be to a household crowded with sympathizers that Jesus came that day.

Barclay: Joh 11:20-27

In this story, too, Martha is true to character. When Luke tells us about Martha and Mary (Luk 10:38-42), he shows us Martha as the one who loved action, and Mary as the one whose instinct was to sit still. It is so here. As soon as it was announced that Jesus was coming near, Martha was up to meet him, for she could not sit still, but Mary lingered behind.

When Martha met Jesus her heart spoke through her lips. Here is one of the most human speeches in all the Bible, for Martha spoke, half with a reproach that she could not keep back, and half with a faith that nothing could shake. "If you had been here." she said, "my brother would not have died." Through the words we read her mind. Martha would have liked to say: "When you got our message, why didn't you come at once? And now you have left it too late." No sooner are the words out than there follow the words of faith, faith which defied the facts and defied experience: "Even yet," she said with a kind of desperate hope, "even yet, I know that God will give you whatever you ask."

Jesus said "Your brother will rise again." Martha answered: "I know quite well that he will rise in the general resurrection on the last day." Now that is a notable saying. One of the strangest things in scripture is the fact that the saints of the Old Testament had practically no belief in any real life after death. In the early days, the Hebrews believed that the soul of every man, good and bad alike, went to Sheol. Sheol is wrongly translated Hell; for it was not a place of torture, it was the land of the shades. All alike went there and they lived a vague, shadowy, strengthless, joyless ghostly kind of life. This is the belief of by far the greater part of the Old Testament. "In death there is no remembrance of thee: in Sheol who can give thee praise?" (Psa 6:5). "What profit is there in my death if I go down to the pit? Will the dust praise thee? Will it tell of thy faithfulness?" (Psa 30:9). The Psalmist speaks of "the slain that lie in the grave, like those whom thou dost remember no more; for they are cut off from thy hand" (Psa 88:5). "Is thy steadfast love declared in the grave," he asks, "or thy faithfulness in Abaddon? Are thy wonders known in the darkness, or thy saving help in the land of forgetfulness?" (Psa 88:10-12). "The dead do not praise the Lord, nor do any that go down into silence" (Psa 115:17). The preacher says grimly: "Whatever your hand finds to do, do it with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going" (Ecc 9:10). It is Hezekiah's pessimistic belief that: "For Sheol cannot thank thee, death cannot praise thee; those who go down to the pit cannot hope for thy faithfulness" (Isa 38:18). After death came the land of silence and of forgetfulness, where the shades of men were separated alike from men and from God. As J. E. McFadyen wrote: "There are few more wonderful things than this in the long history of religion, that for centuries men lived the noblest lives, doing their duties and bearing their sorrows, without hope of future reward."

Just very occasionally someone in the Old Testament made a venturesome leap of faith. The Psalmist cries: "My body also dwells secure. For thou dost not give me up to Sheol, or let thy godly one see the pit. Thou dost show me the path of life; in thy presence there is fullness of joy, in thy right hand are pleasures for evermore" (Psa 16:9-11). "I am continually with thee; thou dost hold my right hand. Thou dost guide the with thy counsel, and afterward thou wilt receive me to glory" (Psa 73:23-24). The Psalmist was convinced that when a man entered into a real relationship with God, not even death could break it. But at that stage it was a desperate leap of faith rather than a settled conviction. Finally in the Old Testament there is the immortal hope we find in Job. In face of all his disasters Job cried out:

"I know that there liveth a champion,

Who will one day stand over my dust;

Yea, another shall rise as my witness,

And, as sponsor, shall I behold--God;

Whom mine eyes shall behold, and no stranger's."

(Job 14:7-12; translated by J. E. McFadyen).

Here in Job we have the real seed of the Jewish belief in immortality.

The Jewish history was a history of disasters, of captivity, slavery and defeat. Yet the Jewish people had the utterly unshakable conviction that they were God's own people. This earth had never shown it and never would; inevitably, therefore, they called in the new world to redress the inadequacies of the old. They came to see that if God's design was ever fully to be worked out, if his justice was ever completely to be fulfilled, if his love was ever finally to be satisfied, another world and another life were necessary. As Galloway (quoted by McFadyen) put it: "The enigmas of life become at least less baffling, when we come to rest in the thought that this is not the last act of the human drama." It was precisely that feeling that led the Hebrews to a conviction that there was a life to come.

It is true that in the days of Jesus the Sadducees still refused to believe in any life after death. But the Pharisees and the great majority of the Jews did. They said that in the moment of death the two worlds of time and of eternity met and kissed. They said that those who died beheld God, and they refused to call them the dead but called them the living. When Martha answered Jesus as she did she bore witness to the highest reach of her nation's faith.

Barclay: Joh 11:20-27

When Martha declared her belief in the orthodox Jewish belief in the life to come, Jesus suddenly said something which brought to that belief a new vividness and a new meaning. "I am the Resurrection and the Life," he said. "He who believes in me will live even if he has died; and everyone who lives and believes in me shall never die." What exactly did he mean? Not even a lifetime's thinking will reveal the full meaning of this; but we must try to grasp as much of it as we can.

One thing is clear--Jesus was not thinking in terms of physical life; for, speaking physically, it is not true that the man who believes in him will never die. The Christian experiences physical death as any other man does. We must look for a more than physical meaning.

(i) Jesus was thinking of the death of sin. He was saying: "Even if a man is dead in sin, even if, through his sins, he has lost all that makes life worth calling life, I can make him alive again." In point of historical fact that is abundantly true. A. M. Chirgwin quotes the example of Tokichi Ishii. Ishii had an almost unparalleled criminal record. He had murdered men, women and children in the most brutal way. Anyone who stood in his way was pitilessly eliminated. Now he was in prison awaiting death. While in prison he was visited by two Canadian women who tried to talk to him through the bars, but he only glowered at them like a caged and savage animal. In the end they abandoned the attempt; but they gave him a Bible, hoping that it might succeed where they had failed. He began to read it, and, having started, could not stop. He read on until he came to the story of the Crucifixion. He came to the words: "Father, forgive them, for they know not what they do." and these words broke him. "I stopped," he said. "I was stabbed to the heart, as if pierced by a five-inch nail. Shall I call it the love of Christ? Shall I call it his compassion? I do not know what to call it. I only know that I believed, and my hardness of heart was changed." Later, when the condemned man went to the scaffold, he was no longer the hardened, surly brute he once had been, but a smiling radiant man. The murderer had been born again; Christ had brought Tokichi Ishii to life.

It does not need to be so dramatic as that. A man can become so selfish that he is dead to the needs of others. A man can become so insensitive that he is dead to the feelings of others. A man can become so involved in the petty dishonesties and the petty disloyalties of life, that he is dead to honour. A man can become so hopeless that he is filled with an inertia, which is spiritual death. Jesus Christ can resurrect these men. The witness of history is that he has resurrected millions and millions of people like them and his touch has not lost its ancient power.

(ii) Jesus was also thinking of the life to come. He brought into life the certainty that death is not the end. The last words of Edward the Confessor were: "Weep not, I shall not die; and as I leave the land of the dying I trust to see the blessings of the Lord in the land of the living." We call this world the land of the living; but it would in fact be more correct to call it the land of the dying. Through Jesus Christ we know that we are journeying, not to the sunset, but to the sunrise; we know, as Mary Webb put it, that death is a gate on the sky-line. In the most real sense we are not on our way to death, but on our way to life.

How does this happen? It happens when we believe in Jesus Christ. What does that mean? To believe in Jesus means to accept everything that Jesus said as absolutely true, and to stake our lives upon that in perfect trust. When we do that we enter into two new relationships.

(i) We enter into a new relationship with God. When we believe that God is as Jesus told us that he is, then we become absolutely sure of his love; we become absolutely sure that he is above all a redeeming God. The fear of death vanishes, for death means going to the great lover of the souls of men.

(ii) We enter into a new relationship with life. When we accept Jesus' way, when we take his commands as our laws, and when we realize that he is there to help us to live as he has commanded, life becomes a new thing. It is clad with a new loveliness, a new winsomeness, a new strength. And when we accept Christ's way as our way, life becomes so lovely a thing that we cannot conceive of it ending incomplete.

When we believe in Jesus, when we accept what he says about God and about life and stake everything on it, in truth we are resurrected for we are freed from the fear which is characteristic of the godless life; we are freed from the frustration which is characteristic of the sin-ridden life; we are freed from the futility of the Christless life. Life is raised from sin's death and becomes so rich that it cannot die but must find in death only the transition to a higher life.

Barclay: Joh 11:28-33

Martha went back to the house to tell Mary that Jesus had come. She wanted to give the news to her secretly, without letting the visitors know, because she wanted Mary to have a moment or two alone with Jesus, before the crowds engulfed them and made privacy impossible. But when the visitors saw Mary rise quickly and go out, they immediately assumed that she had gone to visit the tomb of Lazarus. It was the custom, especially for the women, for a week after the burial to go to the tomb to weep on every possible occasion. Mary's greeting was exactly the same as that of Martha. If only Jesus had come in time, Lazarus would still be alive.

Jesus saw Mary and all the sympathizing crowd weeping. We must remember that this would be no gentle shedding of tears. It would be almost hysterical wailing and shrieking, for it was the Jewish point of view that the more unrestrained the weeping, the more honour it paid to the dead.

Now we have a problem of translation. The word which the King James Version and the Revised Standard Version translate as deeply moved in spirit comes from the verb embrimasthai (1690). It is used three other times in the New Testament. It is used in Mat 9:30when Jesus sternly charged the blind men not to publish abroad the fact that he had given them their sight. It is used in Mar 1:43when Jesus sternly charged the leper not to publish the fact that he had healed him. It is used in Mar 14:5when the spectators reproached the woman who anointed Jesus' head with the costly ointment, because they thought that this deed of love was wastefully extravagant. In every one of these instances the word has a certain sternness, almost anger, in it. It means rather to rebuke, to give a stern order to. Some who wish to take it in that way and would translate: "Jesus was moved to anger in his spirit."

Why the anger? It is suggested that the display of tears by the Jewish visitors to Bethany was sheer hypocrisy, that this artificial grief raised Jesus' wrath. It is possible that this was true of the visitors, although there is no indication that their grief was synthetic. But it was certainly not true of Mary and it can hardly be right here to take embrimasthai (1690) to imply anger. Moffatt translates it: "Jesus chafed in spirit," but chafed is weak. The Revised Standard Version translates: "Jesus was deeply moved in spirit," but again that is colourless for this most unusual word. Rieu translates: "He gave way to such distress of spirit as made his body tremble." With this we are getting nearer the real meaning. In ordinary classical Greek the usual usage of embrimasthai (1690) is of a horse snorting. Here it must mean that such deep emotion seized Jesus that an involuntary groan was wrung from his heart.

Here is one of the most precious things in the gospel. So deeply did Jesus enter into men's sorrows that his heart was wrung with anguish

"In every pang that rends the heart,

The Man of Sorrows had a part."

But there is more. To any, Greek reading this--and we must remember that it was written for Greeks--this would be a staggering and incredible picture. John had written his whole gospel on the theme that in Jesus we see the mind of God. To the Greek the primary characteristic of God was what he called apatheia, which means total inability to feel any emotion whatsoever.

How did the Greeks come to attribute such a characteristic to God? They argued like this. If we can feel sorrow or joy, gladness or grief, it means that someone can have an effect upon us. Now, if a person has an effect upon us, it means that for the moment that person has power over us. No one can have any power over God; and this must mean that God is essentially incapable of feeling any emotion whatsoever. The Greeks believed in an isolated, passionless and compassionless God.

What a different picture Jesus gave. He showed us a God whose heart is wrung with anguish for the anguish of his people. The greatest thing Jesus did was to bring us the news of a God who cares.

Barclay: Joh 11:34-44

We come to the last scene. Once again we are shown the picture of Jesus wrung with anguish as he shared the anguish of the human heart. To the Greek reader that little sentence: "Jesus wept," would be the most astonishing thing in an astonishing story. That the Son of God could weep would be almost beyond belief.

We must have in our minds a picture of the usual Palestinian tomb. It was either a natural cave or hewn out of the rock. There was an entrance in which the bier was first laid. Beyond that was a chamber, usually about six feet long, nine feet wide and ten feet high. There were usually eight shelves cut in the rock, three on each side and two on the wall facing the entrance, and on these shelves the bodies were laid. The bodies were enveloped in linen but the hands and feet were swathed in bandage-like wrappings and the head was wrapped separately. The tomb had no door, but in front of the opening ran a groove in which was set a great stone like a cartwheel that was rolled across the entrance to seal the grave.

Jesus asked that the stone should be moved. Martha could think of only one reason for opening the tomb--that Jesus wished to look on the face of his dead friend for the last time. Martha could see no consolation there. She pointed out that Lazarus had been in the tomb for four days. The point is this. It was Jewish belief that the spirit of the departed hovered around his tomb for four days, seeking an entrance again into his body. But after four days the spirit finally left for the face of the body was so decayed that it could no longer be recognized.

Then Jesus spoke his word of command which even death was powerless to oppose.

"He speaks, and, listening to his voice,

New life the dead receive."

And Lazarus came forth. It is weird to think of the bandaged figure staggering out from the tomb. Jesus told them to unloose the hampering grave-clothes and wrappings and let him go.

There are certain things to note.

(i) Jesus prayed. The power which flowed through him was not his; it was God's, "Miracles," said Godet, "are just so many answered prayers."

(ii) Jesus sought only the glory of God; he did not do this to glorify himself. When Elijah had his epic contest with the prophets of Baal, he prayed: "Answer me, O Lord, that this people may know that thou art God" (1Ki 18:37).

Everything Jesus did was due to the power of God and designed for the glory of God. How different men are! So much that we do is attempted in our own power and designed for our own prestige. It may be that there would be more wonders in our life, too, if we ceased to act by ourselves and for ourselves and set God in the central place.

Constable: Joh 1:19--13:1

II. Jesus' public ministry 1:19--12:50

The first part of the body of John's Gospel records Jesus' public ministry to the multitudes in Palestine who were primarily Jewish. Some writers have called this section of the Gospel "the book of signs" because it features seven miracles that signify various things about Jesus.

"Signs are miraculous works performed or mentioned to illustrate spiritual principles."⁶⁹

Often John recorded a lengthy discourse that followed the miracle, in which Jesus explained its significance to the crowds. This section also contains two extended conversations that Jesus had with two individuals (chs. 3 and 4).

"The opening of the narrative proper might well be understood as the account of the happenings of one momentous week. John does not stress the point, but he does give notes of time that seem to indicate this. The first day is taken up with a deputation from Jerusalem that interrogates the Baptist. The next day' we have John's public pointing out of Jesus (vv. 29-34). Day 3 tells of two disciples of the Baptist who followed Jesus (vv. 35-40). It seems probable that verse 41 takes us to day 4 . . . It tells of Andrew's bringing of Peter to Jesus. Day 5 is the day when Philip and Nathanael come to him (vv. 43-51). The marriage in Cana is two days after the previous incident (i.e., the sixth and seventh days, 2:1-11). If we are correct in thus seeing the happenings of one momentous week set forth at the beginning of this Gospel, we must go on to ask what significance is attached to this beginning. The parallel with the days of creation in Genesis 1 suggests itself, and is reinforced by the In the beginning' that opens both chapters. Just as the opening words of this chapter recall Genesis 1, so it is with the framework. Jesus is to engage in a new creation. The framework unobtrusively suggests creative activity."⁷⁰

Constable: Joh 11:1--12:50

I. The conclusion of Jesus' public ministry chs. 11-12

The major theme of the Gospel, Jesus' identity as the Son of God, continues dominant. It was just as important for Jesus' disciples to grow in their understanding of who He was and to grow in their faith in Him as it was for the general public to do so. This section of the Gospel shows Jesus withdrawing from Jerusalem (11:1-12:11) and then returning to it for His triumphal entry and His final appeal to the people to believe on Him (12:12-50). This section also takes the reader to the climax of belief and unbelief in Jesus' public ministry.

Constable: Joh 11:1-44

1. The seventh sign: raising Lazarus 11:1-44

Jesus had presented Himself as the Water of Life, the Bread of Life, and the Light of Life. Now He revealed Himself as the resurrection and the life. This was the seventh and last of Jesus' miraculous signs that John recorded, and it was the most powerful revelation of His true identity.³⁷⁶ It shows Jesus' authority over humankind's greatest and last enemy, death.

"The claim of Jesus to be working in complete and conscious union with His Father led the Jews to attempt unsuccessfully to stone Him [10:31]. But it was His claim to bestow upon believers the gift of eternal life by raising them from spiritual death which led, according to the Johannine narrative, to His crucifixion [11:53]."³⁷⁷

"Physical death is the divine object lesson of what sin does in the spiritual realm. As physical death ends life and separates people, so spiritual death is the separation of people from God and the loss of life which is in God (John 1:4). Jesus has come so that people may live full lives (10:10)."³⁷⁸

Constable: Joh 11:17-29

The revelation of the resurrection and the life 11:17-29

The scene now shifts from the region near Bethany of Perea (1:28; 10:40) to the Bethany in Judea. Both towns became sites where people believed on Jesus.

11:17 There is some evidence that the later Jewish rabbis believed that the spirit of a person who had died lingered over the corpse for three days or until decomposition of the body had begun. They believed that the spirit then abandoned the body because any hope of resuscitation was gone. They apparently felt that there was still hope that the person might revive during the first three days after death. Other scholars question whether this is what the Jews believed as early as this event.³⁸⁴ In either case the fact that Jesus raised Lazarus after he had been dead for four days would have left no question that Jesus had truly raised the dead. Customarily the Jews buried a corpse the same day the person died due to the warm climate and the relatively rapid rate of decay it caused (cf. Acts 5:5-6, 10).

It is impossible to reconstruct an exact timetable of events day by day, though most commentators offered their views all of which involve some speculation. We do not know exactly how long it took the messenger to reach Jesus or how long Lazarus lived after the messenger came and told Jesus that Lazarus was dying (v. 3). We do not know how long it took Jesus to reach Bethany of Judea from where He was either.

11:18-19 Bethany was about 15 stadia (approximately one and three-quarters miles) east of Jerusalem. John implied that many family friends came from Jerusalem to console Mary and Martha. Prolonged grieving often lasting several days was customary in the ancient Near East.³⁸⁵ Therefore many people from Jerusalem either witnessed or heard about Jesus' miracle.

11:20 This picture of Martha as the activist and Mary as the more passive of the two sisters harmonizes with Luke's presentation of them (Luke 10:38-42).

11:21-22 Martha addressed Jesus respectfully but probably not reverentially as "Lord." Some readers of the story have interpreted verse 21 as containing a rebuke, but Martha's words there do not necessarily imply criticism. At least they convey Martha's grief and her confidence in Jesus' power to heal people. In view of verses 24 and 39, verse 22 probably does not mean that Martha believed that Jesus could raise Lazarus back to life. More likely Martha was reaffirming her confidence in Him that her loss had not shaken. Her words in both verses expressed what many others who had faith in Jesus believed.

11:23-24 Jesus' response was also typical of Him. His words had an obvious literal meaning, but they were truer than anyone present realized at the moment. Jesus offered Martha comfort based on the Old Testament assurance that God would resurrect believers (Isa. 26:19; Dan. 12:2; cf. John 5:28-29). Martha, as the Pharisees, believed this Old Testament revelation, though the Sadducees did not (cf. Acts 23:7-8). The "last day" refers to the end of the present age as the Jews viewed history, namely just before Messiah would inaugurate the new kingdom age (cf. 6:39-40, 44, 54; 12:48).

"When we find ourselves confronted by disease, disappointment, delay, and even death, our only encouragement is the Word of God."³⁸⁶

11:25 Jesus proceeded to make another of His "I am" claims. He meant that He would personally affect resurrection and provide eternal life (cf. 5:21, 25-29). He wanted Martha to think about the Person who would do the resurrecting rather than the event. Jesus raises people to life just as He satisfies people as bread and is, therefore, the essential element in resurrection. Without Him there is no resurrection or life. This was really a double claim. Jesus meant that He was the resurrection and He was the life. This is clear because He dealt with the two concepts of resurrection and life separately in the discussion that followed.

Whoever believes in Jesus will live spiritually and eternally even though he or she dies physically (cf. 5:21). Jesus imparts eternal life to those who believe in Him. He is the life in the sense that He is its source and benefactor. Whereas He will affect resurrection for those who believe and die physically, He bestows eternal life and it begins for the believer before he or she dies physically.

"When you are sick, you want a doctor and not a medical book or a formula. When you are being sued, you want a lawyer and not a law book. Likewise, when you face your last enemy, death, you want the Savior and not a doctrine written in a book. In Jesus Christ, every doctrine is made personal (1 Cor. 1:30)."³⁸⁷

11:26 Furthermore every living person who believes in Jesus will not experience eternal spiritual death. This is another promise of salvation but also of eternal security.

Jesus then asked Martha to affirm her faith in Him as the One who will raise the dead and who now gives eternal life. He was questioning her faith in Him, not her faith in doctrines. She had already expressed her faith in the doctrine of the resurrection (v. 24).

11:27 Martha confessed that she did indeed believe that Jesus was the resurrection and the life. Her answer focused on His person, not just on the teachings of Judaism (cf. 20:28, 30-31). That she truly understood and believed what Jesus revealed about Himself is clear from her reply. She correctly concluded that if Jesus was the One who would raise the dead and impart spiritual life He must be the Messiah. She clarified that what she meant by "Messiah" was not the popular idea of a revolutionary leader but the biblical revelation of a God-man whom God promised to send from heaven (cf. 1:9, 49; 6:14). This saving faith rested on facts about Jesus that were true but went on to place personal trust in Him to fulfill His claims.

Martha's confession of faith is a high point in the fourth Gospel, as Peter's was in the first Gospel (cf. Matt. 16:16). This is the clearest expression of saving faith thus far in this book. Doubtless John recorded it because it advances his major purpose of convincing his readers that Jesus is the Christ, the Son of God, so they might obtain eternal life by believing in Him (20:31).

11:28 Martha's reaction is another good model. Having come to faith in Jesus herself she proceeded to bring others to Him knowing that He could help them too (cf. 1:40-45; 4:28-29). As Andrew had done (1:41-42), Martha brought her sibling to the Savior. She described Jesus to her sister as they both had known Him best. She did it secretly to enable Mary to meet with Jesus privately. Jesus had expressed interest in Mary coming to Him, and Martha became the agent who brought her to Him. Rabbis did not normally initiate contact with women, but Jesus was no ordinary rabbi.

11:29 Mary responded to Jesus' invitation to come to Him. This does not mean she became a believer in Him then. Nevertheless it seems clear that she did trust in Him at some time, as Martha did (cf. Matt. 26:6-12; Mark 14:3-9).

Constable: Joh 11:30-37

The revelation of Jesus' compassion 11:30-37

The emphasis in this pericope is on Jesus' compassion in the face of sin's consequences.

11:30-32 Mary's physical response to Jesus was more emotional that Martha's had been, perhaps reflecting her temperament. Again we find Mary at Jesus' feet (cf. Luke 10:39). Her words were identical to Martha's (v. 21). She met Jesus in a public place whereas Martha had talked with Him privately. This probably accounts in part for Jesus' different responses to the two women.

"Mary is found three times in the Gospel record, and each time she is at the feet of Jesus (Luke 10:39; John 11:32; 12:3). She sat at His feet and listened to His word; she fell at His feet and poured out her sorrow; and she came to His feet to given Him her praise and worship. Mary's only recorded words in the Gospels are given in John 11:32, and they echo what Martha had already said (John 11:21)."³⁸⁸

11:33 The phrase "deeply moved" translates the Greek word enebrimesato. It invariably describes an angry, outraged, and indignant attitude (cf. v. 38; Matt. 9:30; Mark 1:43; 14:5). These emotions mingled in Jesus' spirit as He contemplated the situation before Him. John also described Jesus as "troubled" (Gr. etaraxen). This is another strong verb that describes emotional turmoil (cf. 5:7; 12:27; 13:21; 14:1, 27). Jesus was angry, but at what? The context provides some help in identifying the cause of His anger.

Evidently as Jesus viewed the misery that death inflicts on humans and the loved ones of those who die He thought of its cause, sin. Many of the Jews present had come from Jerusalem where Jesus had encountered stubborn unbelief. The sin of unbelief resulted in spiritual death, the source of eternal grief and mourning. Probably Jesus felt angry because He was face to face with the consequences of sin and particularly unbelief.

Other explanations for Jesus' anger are that Jesus resented being forced to do a miracle.³⁸⁹ However, Jesus had waited to go to Bethany so He could perform a miracle (v. 11). Another idea is that Jesus believed the Jews' mourning was hypocritical, but there is nothing in the text that indicates that the mourners were insincere. Others believe that John meant that Jesus was profoundly moved by these events, particularly the attitude of the mourners who failed to understand His person.³⁹⁰

11:34-35 Jesus wept (Gr. dakryo, lit. shed tears; cf. Isa. 53:3). His quiet shedding of tears differed from the loud wailing (Gr. klaiontas) of Mary and the mourners (v. 33). His weeping doubtless expressed outwardly the sorrow that contemplation of sin and its consequences produced in His heart. Jesus' tears are proof of His compassion for fallen humanity (cf. Luke 19:41). He could not have been weeping over the loss of His friend Lazarus since He was about to restore him to life. Likewise it is unlikely that He was just weeping compassionately with Martha and Mary since He was about to turn their grief into rejoicing. Nevertheless empathy undoubtedly played some part in Jesus' weeping.

Martha had just testified to Jesus' deity (v. 27), and now Jesus' tears witnessed to His humanity.

11:36-37 The Jewish onlookers interpreted Jesus' angry tears in two ways. They took them as evidence of Jesus' great love for Lazarus. They did reflect that, but not as the Jews thought. Jesus was not weeping because death had separated Him from His friend. The Jews also concluded that Jesus' tears reflected the grief He felt over His apparent inability to prevent Lazarus from dying. This deduction revealed unbelief as well as ignorance of Jesus' person. Jesus' healing of the man born blind had occurred several months earlier, but it had obviously made a strong impression on the people living in Jerusalem.

College: Joh 11:1-57

JOHN 11

7. Lazarus and the Passover Plot (11:1-57)

Chapter 11 of John is the celebrated story of bringing a dead man named Lazarus back to life. For the careful reader, however, it is more than a dramatic miracle account. It is one of the most important explorations of the subjects of life, death, and resurrection found anywhere in Scripture.

Lazarus (11:1-44)

Setting (11:1-6)

¹ Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. ² This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. ³ So the sisters sent word to Jesus, " Lord, the one you love is sick."

⁴ When he heard this, Jesus said, " This sickness will not end in death. No, it is for God ^' s glory so that God ^' s Son may be glorified through it." ⁵ Jesus loved Martha and her sister and Lazarus. ⁶ Yet when he heard that Lazarus was sick, he stayed where he was two more days.

11:1-3. John quickly sets the scene for the following story. A dear friend of Jesus has become seriously ill and his sisters have relayed this information to Jesus. Jesus is probably still in Perea where we left him in chapter 10. Bethany is a village on the backside of the Mount of Olives, about 1/42 miles east of Jerusalem. It is not the same as the Bethany in the Jordan River Valley (1:28), but a small village on the road to Jericho.

Positioning the Mary/Martha/Lazarus household within the context of other New Testament accounts is an interesting challenge. We know from Luke 10:38-42 that Jesus had previously enjoyed the hospitality of this family. In John 12:1-10 there is another story involving this trio that tells of Mary's expensive anointing of Jesus (hinted at in v. 2). In Matthew 26:6-13 and Mark 14:3-9 a similar story is told, although the setting is the house of Simon the leper, and the woman is not identified as Mary. In Luke 7:36-50 there is another similar story about a woman washing Jesus' feet with her tears in the house of a man named Simon. This has led some to conclude that Lazarus and Simon the leper are the same person, or that Martha was married to Simon the leper. We have no way of proving or disproving either of these claims, and so they must remain interesting speculations. At any rate, Mary, Martha, and Lazarus are presented as close personal friends of Jesus, and their house in Bethany may have served as Jesus' local headquarters when he was visiting Jerusalem.

Lazarus was a relatively common name in the ancient Jewish world, occurring also in Josephus and in Luke 16:20. It is a first century version of the Old Testament name " Eleazar," meaning " God is a help." This was the prestigious name of one of the sons of Aaron (see Exod 6:23).

11:4-6. The reader is confronted with an unexpected reaction from Jesus. We, the readers, expect him to rush over to Bethany and heal Lazarus before it is too late. Yet he delays two more days . John indicates that the human heart of Jesus aches to go to Bethany immediately for he loved Martha and her sister and Lazarus (cf. v. 36). Jesus seems to know that Lazarus will die, but that this series of events will not end in death . There is a larger purpose here, to demonstrate God's glory and the resulting glorification of God's Son .

The Greek word for glory is dovxa ( doxa ), and is used by John in several ways. First, in general, it refers to the self-existent, unique splendor and power of God. This is the sense in verse 4, God's glory . Second, the proper recognition of this doxa /glory by human beings may have the sense of " praise." This is partially the sense in 7:18, where the healed blind man is commanded to " Give glory to God." It is also the thrust of 11:40, where Jesus informs Martha that her act of faith would allow her to " see the glory of God." Third, there is a type of doxa /glory that is granted by God. In particular this is the doxa /glory that God gives to his Son, Jesus. It is this glory that is being referred to in verse 4, that God's Son may be glorified through it . It is also seen in 8:54, " My Father, whom you claim as your God, is the one who glorifies me." God is the source of such glory, but God's Son reveals this divine glory to humankind (see 1:14). This divine glory is particularly seen in the miracles of Jesus (2:11). A fourth type of doxa /glory is the praise given by people to other people for human accomplishments. This cannot compare with the glory of God. Jesus rejects this type of praise/glory when it is only on the human level and fails to take God into account (see 5:41,44 where the NIV translates doxa as " praise" ). Now, Jesus anticipates a painful episode, the death of his friend, but also knows that God will use the agonizing occasion to reveal his glory to those who believe (v. 40).

Jesus' Discussion with the Disciples (11:7-16)

⁷ Then he said to his disciples, ^" Let us go back to Judea.^"

⁸" But Rabbi," they said, " a short while ago the Jews tried to stone you, and yet you are going back there?"

⁹ Jesus answered, " Are there not twelve hours of daylight? A man who walks by day will not stumble, for he sees by this world's light. ¹⁰ It is when he walks by night that he stumbles, for he has no light."

¹¹ After he had said this, he went on to tell them, " Our friend Lazarus has fallen asleep; but I am going there to wake him up."

¹² His disciples replied, " Lord, if he sleeps, he will get better." ¹³ Jesus had been speaking of his death, but his disciples thought he meant natural sleep.

¹⁴ So then he told them plainly, " Lazarus is dead, ¹⁵ and for your sake I am glad I was not there, so that you may believe. But let us go to him."

¹⁶ Then Thomas (called Didymus) said to the rest of the disciples, " Let us also go, that we may die with him."

11:7-8. After waiting two days, Jesus announces that the time has come to return to Judea (the region of both Jerusalem and nearby Bethany). Jesus does not immediately tell his disciples that this return is related to Lazarus, and they seem to assume he wants to return to Jerusalem itself, perhaps to resume his teaching ministry in the temple. The disciples recognize this as a dangerous proposition and remind Jesus that " a short while ago the Jews tried to stone you" (8:59; 10:31).

11:9-10. The answer of Jesus to the disciples' warning and reluctance seems puzzling, but may be readily understood. In short, Jesus is saying that as far as his ministry is concerned, it is still daylight (= safe) and therefore they may return to Judea in safety. This is a reminder, however, that this period of safety will not last long. A typical daylight period is divided into twelve hours , and then darkness comes. As Bultmann explains, " he must use to the full the short time that still remains to him on earth" (cf. 9:4).

11:11-13. John relates a miscommunication between Jesus and his disciples. Jesus tells them that Lazarus is asleep , and they eagerly take this statement at face value. If the problem with Lazarus were merely illness-induced slumber, he would naturally wake up after his body had healed sufficiently. But the narrator informs us that Jesus was using sleep as a euphemism for death , a frequent figure of speech in the Bible.

11:14-15. Because of the confusion Jesus breaks out of the sleep/death metaphor to tell them plainly that, " Lazarus is dead ." The reader is not told how Jesus has learned that Lazarus has died, so we are left to assume that this is a demonstration of supernatural knowledge by Jesus. But again we are reminded that Jesus knows more than the simple fact of his friend's death. He also knows the purpose of his death. What happens next has the purpose of causing belief, bringing a deeper, saving faith to the disciples (and to the readers, cf. 20:30-31). If Jesus had healed a sick Lazarus, there would have doubtlessly been approval of Jesus and doxa /praise for him. But to witness the miracle of reviving a corpse would leave no room for any doubt that God himself was behind these mighty acts of Jesus. This was to the glory of God (v. 4).

11:16. The disciples are beginning to put this all together. The known facts are simple: Judea is dangerous, Lazarus is dead, and Jesus is determined to go to Bethany. Although Jesus has indicated in figurative language that he intended to bring Lazarus back to life (" I am going there to wake him up," v. 11), it is not at all clear that the disciples have understood or believed this. Perhaps they interpret Jesus' travel plans as a dangerous but understandable desire to be with an esteemed family during a time of tragedy.

Thomas, however, does not waste time in analyzing Jesus' motives. At what may have been a point of wavering and indecision among the disciples, he boldly confronts them, " Let us also go, that we may die with him ." His words stand as both a foreshadowing of the coming death of Jesus and as a challenge to the readers: true faith in Jesus is a faith that would be willing to die for him. Elsewhere Jesus exhorts his followers to shoulder their crosses and " follow me" (Matt 16:24), which is much more than a call to put up with the annoying people in one's life. The cross was a well-known instrument of death and Jesus was calling would-be followers to die with him. Likewise, Paul reminds us " I die every day" (1 Cor 15:31), and that " I have been crucified with Christ" (Gal 2:20). As Francis of Assisi wrote in the 13th century:

. . . it is in giving that we receive

It is in pardoning that we are pardoned

It is in dying that we are born

To Eternal Life .

This is the first appearance of Thomas in John. The name Thomas is related to the Aramaic word for " twin." John supplies his Greek name, Didymus , which also means " twin." Apparently this man was one of a pair of twins, although we do not have any record of his twin brother or sister. " Twin" was a nickname like " Shorty" or " Red." There is extensive early tradition that Thomas's given name was Judas, but this information does not appear in the New Testament. Thomas is often remembered by Christians as the Great Doubter (because of his actions in 20:24-29) but this is an incomplete picture of him. He should be remembered here for his bravery and loyalty. He will not allow his Lord to face death alone.

Jesus and Martha: Jesus the Resurrection and the Life(11:17-27)

¹⁷ On his arrival, Jesus found that Lazarus had already been in the tomb for four days. ¹⁸ Bethany was less than two miles ^a from Jerusalem, ¹⁹ and many Jews had come to Martha and Mary to comfort them in the loss of their brother. ²⁰ When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home.

²¹" Lord," Martha said to Jesus, " if you had been here, my brother would not have died. ²² But I know that even now God will give you whatever you ask."

²³ Jesus said to her, " Your brother will rise again."

²⁴ Martha answered, " I know he will rise again in the resurrection at the last day."

²⁵ Jesus said to her, " I am the resurrection and the life. He who believes in me will live, even though he dies; ²⁶ and whoever lives and believes in me will never die. Do you believe this?"

²⁷" Yes, Lord," she told him, " I believe that you are the Christ, ^b the Son of God, who was to come into the world."

^a 18 Greek fifteen stadia (about 3 kilometers) ^b 27 Or Messiah

11:17-20. The Bethany situation is quickly established for the reader. Jesus arrives on the scene four days after the body of Lazarus has been put in a tomb. This was not a burial as we are accustomed to, where a corpse is placed in a casket and buried under six feet of dirt in a cemetery. Ancient tombs in this region were often small rooms or expanded caves (see v. 38) carved out of the relatively soft rock and used by families for many generations. Because there was no way for the ancient Palestineans to delay the decomposition of a corpse along with its unpleasant odor, burial was usually done quickly, sometimes on the day of death.

Although the body is buried, the period of mourning is still in full swing. John records that many Jews from Jerusalem have come to comfort the bereaved sisters of Lazarus. The grief is such that only Martha comes to greet her famous friend, Jesus. Her sister, Mary, stays behind.

We are not told who these Jews are, except they seem to be from the city. They are not pictured as antagonistic here, but on a mission of mercy. Later, some of them become believers (v. 45). That John would record their attendance here means that they are not just any Jews, but " important Jews." Their presence testifies to the status of the family of Lazarus among the Jewish society in and around Jerusalem.

11:21-22. " If you had been here my brother would not have died ." Martha's words to Jesus are both a grief-generated scolding and a statement of faith: " Why weren't you here when I needed you?" and " You have access to God's power over even the worst illness." Her further statement, " I know that even now God will give you whatever you ask ," is more difficult to understand. Some interpreters have understood this as an expectant prodding for Jesus to bring Lazarus back from the dead. Yet this seems unlikely in light of Martha's later reluctance to open the tomb (v. 39). More likely this is a statement meaning, " even though you didn't get here in time to heal my brother, I still believe you are able to heal severe sickness through the power of God."

11:23-24. Martha interprets Jesus' words as something other than a prediction of Lazarus' imminent resuscitation. She thinks Jesus is just sharing comforting words at the time of death, playing upon the popular Jewish belief in a final resurrection. For her it is as if Jesus is saying, " You'll see Lazarus again some day, when God brings us all back to life!" This statement puts Martha in the sphere of the ancient Pharisees rather than the Sadducees when it comes to a belief in resurrection (see Acts 23:6-8; cf. John 5:28-30). Such a belief was commonly held among the general Jewish population. This may indicate that the Jews of verse 19 were primarily Pharisees, and that Martha had been given similar words of hope for the future many times already. Perhaps there is a certain disappointment for Martha here, a fear that the best Jesus can do is to mouth " funeral words" that she has already heard many times.

11:25-26. But Jesus has much more to offer than a fuzzy hope in a future resurrection. He stuns Martha and the reader with a double-barreled " I am" statement: " I am the resurrection and the life ." This is the fifth great " I am + identifier" statement in John. He is not a prophet awaiting the final resurrection. His claim is that he is the living resurrection.

The Greek word for resurrection is ajnavstasi" ( anastasis ) meaning, literally, to " stand up." It can have the sense of " getting up" after one falls down (cf. Luke 2:34). Most often in the New Testament it is applied to the future event of The Resurrection, a time when all human beings will come alive again for purposes of eternal judgment (see John 5:29; Acts 24:15). Jesus goes far beyond this common Jewish belief in future resurrection, however, to assert that the power of resurrection exists in his very person (see Phil 3:10). It is through Jesus' own victory over death that we have access to a future resurrection of our own (1 Cor 15:21-22).

The Scriptures teach the biblical doctrine of bodily resurrection. That is, although we will all die, after death God will bring us back to life. We will receive new, resurrection bodies (1 Cor 15:44). This gives purpose and hope to life and to eternity. This is because of our Lord Jesus who is " the resurrection and the life ." As C.E. Warner put it many years ago in a little poem:

And Death's not the end - 'neath the cold black sod -

'Tis the Inn by the Road on our way to God.

11:27. The response of Martha is not an off-base rambling, unrelated to the issues of life and death. It is precisely what Jesus is looking for. He has promised victory over death for those who believe in him (v. 26). Believe in him how (or what)? Martha's answer has three parts, and each part is an essential element to full belief in Jesus. First, one must believe that Jesus is the Christ / Messiah. This means he is the promised and chosen one of God. His ministry is not an accident or the result of an enterprising young man seizing an opportunity. It is part of the plan of God as promised by God's prophets in the Old Testament. Second, one must believe that Jesus is the Son of God . He is more than an obedient human tool of God. He is God in human flesh (1:14). Third, Jesus has come into the world . This means that the " invasion" of the Christ into the human sphere is not a future event but clearly present to Martha in her current experience.

This confession of Martha is remarkably similar to some other passages. It reminds us of the " Good Confession" of Peter, " You are the Christ, the Son of the Living God" (Matt 16:16; cf. Mark 8:29; Luke 9:20). The readers of John will notice later that the statement of Martha is given as the purpose of the book in 20:31: " But these things are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name."

Jesus and Mary and the Grieved (11:28-37)

²⁸ And after she had said this, she went back and called her sister Mary aside. " The Teacher is here," she said, " and is asking for you." ²⁹ When Mary heard this, she got up quickly and went to him. ³⁰ Now Jesus had not yet entered the village, but was still at the place where Martha had met him. ³¹ When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.

³² When Mary reached the place where Jesus was and saw him, she fell at his feet and said, " Lord, if you had been here, my brother would not have died."

³³ When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. ³⁴ " Where have you laid him?" he asked.

" Come and see, Lord," they replied.

³⁵ Jesus wept.

³⁶ Then the Jews said, " See how he loved him!"

³⁷ But some of them said, " Could not he who opened the eyes of the blind man have kept this man from dying?"

11:28-31. Mary's failure to accompany her sister to greet Jesus is unexplained. However, when Martha informs Mary that Jesus had been " asking for you," she goes to him immediately. John's description emphasizes the suddenness of her exit. It is done tacevw" (tacheôs). It is as if Mary has been waiting for some sign of concern from Jesus. This hasty departure does not go unnoticed, and the Jews who follow her ensure that the following events are done with an audience present.

11:32. Mary's words to Jesus are identical to the first statement of Martha, " Lord, if you had been here, my brother would not have died" (cf. v. 21). The author gives the impression that the sisters had dealt with their grief by discussing this together. Many times they had said to themselves, " If only Jesus had been here!" For them Lazarus had been the victim of unfortunate circumstances as much as deadly illness. Mary's action of falling at his feet shows that she bears no grudge, but still holds Jesus in high esteem and respect.

11:33-36. John does not present a Jesus who is inhumanly impervious to emotional display. It is a time of weeping for Mary and the crowd. The Greek word for weeping is klaivw (klaiô), meaning to shed tears as a deep emotional response (rather than for physical pain). This universal crying causes Jesus to be deeply moved in spirit . The Greek word for deeply moved is ejmbrimavomai ( embrimaomai ), also used in verse 38. The word is rare in the New Testament. It may be used for giving a strict warning (Matt 9:30; Mark 1:43) or even scolding (Mark 14:5). Here it refers to a highly charged emotional state that Jesus experienced in his spirit , that is, internally. John says that Jesus was also troubled (taravssw, tarassô), meaning he was very disturbed. This word is used elsewhere to describe the angelic troubling of the waters of the healing pool (5:7) and the troubled emotional state of Jesus when he announces that one of the disciples is a traitor (13:21). Jesus is near the emotional breaking point.

From a human point of view, then, it is not at all surprising to learn that Jesus wept . This is not the same word for weeping as in verse 33, but dakruvw (dakryô) meaning that the tears begin to flow. What sort of human being would he be if he could ignore the pain of Mary and Martha, and block out his own personal heartache over the death of his friend Lazarus? And for once the Jews do not attack Jesus or attempt to discredit him. They see him through their own tears and empathize with this wonderful person by exclaiming, " See how he loved him!" The human Jesus was not immune to these emotions, nor did he try to be. We should not be either. When death strikes, it is natural and acceptable to let the tears flow. It is not a sign of a lack of faith. To do otherwise may be an unnatural repression of a God-sanctioned emotional release.

11:37. A second comment from some of the Jewish crowd is both ironic and a foreshadowing of what is to come. It is ironic in that some from this group may have been involved in the mistreatment of the blind man in chapter 9. Now they seem to accept it as a true miracle. It is foreshadowing in that the trouble that came to Jesus as a result of the healing of the blind man is merely a taste of what is to come on the heels of the raising of Lazarus. For John, the Lazarus miracle will be the event that causes the Jewish authorities in Jerusalem to kill Jesus (see 11:50; cf. 12:10-11).

Jesus' Raising of Lazarus (11:38-44)

³⁸ Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. ³⁹" Take away the stone," he said.

" But, Lord," said Martha, the sister of the dead man, " by this time there is a bad odor, for he has been there four days."

⁴⁰ Then Jesus said, " Did I not tell you that if you believed, you would see the glory of God?"

⁴¹ So they took away the stone. Then Jesus looked up and said, " Father, I thank you that you have heard me. ⁴² I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me."

⁴³ When he had said this, Jesus called in a loud voice, " Lazarus, come out!" ⁴⁴ The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face.

Jesus said to them, " Take off the grave clothes and let him go."

11:38. The description of the tomb may indicate a relatively high degree of family wealth. It is described as a cave (sphvlaion, spçlaion, from which we get the word " spelunker" ). The author says the covering stone laid across the entrance. The verb to describe this is ejpivkeimai ( epikeimai ), meaning literally to " lay upon" (KJV) or " lay over." Although this term could be used for a cave in a hillside, it implies a cave whose mouth is in relatively flat ground.

11:39. While the weeping of Jesus may have engaged the sympathies of the crowd, the command, " Take away the stone ," must have alarmed them. Surely these were the ravings of a lunatic, for, as Martha reminds Jesus, the four-day old corpse was now decomposing. There is an element of dark humor here, eloquently brought out by the old KJV translation, " Lord, by this time he stinketh."

11:40-41a. The objections of Martha are immediately taken by Jesus to the arena of faith. She must believe in him, and in this case to believe is to obey. This is the point of decision for the grieving sister. She has no logical reason to do as Jesus has asked, for he has not explained himself to her. She must think that Jesus wants to see the body of his friend one last time, even in its decomposed state. Everything in her Jewish background and upbringing would be telling her to keep the tomb closed. But Jesus offers her a chance to see the glory of God (see discussion under v. 4). She moves beyond fear and traditions and gives the word, so they take away the stone .

11:41b-42. Jesus prepares for the miracle by praying. His prayer is opened by giving thanks (eujcaristevw, eucharisteô), a tremendously valuable lesson for all believers. His faith is so complete that in the midst of his sorrow and grieving he gives thanks to the God who hears and answers prayers. Heard and hear (from the verb ajkouvw, akouô) are not so much about the reception of audible sensation, but about God's responding to a human prayer request. The reader knows that God's willingness to always hear Jesus in his pursuit of confirming miracles is a sign that Jesus is not a sinner (see the comment of the healed blind man, 9:31). Those who see with eyes of faith will understand that such miracles are proof that Jesus has been sent by God.

11:43-44. Dramatically Jesus switches from his prayer voice to his summoning voice and yells, " Lazarus, come out ." The yelling is not because he must summon Lazarus's soul out of Hades, but for the benefit of the crowd. When Jesus had requested the cover stone be removed from the tomb, they must have assumed he intended to enter it. Much to their astonishment Jesus not only doesn't enter, but someone comes out of this place that should only contain corpses and bones. And this can be none other than Lazarus, still wrapped in the burial garb, which apparently does not allow him to see or walk very well. He is probably stumbling around dangerously, but the dumbfounded crowd does not react. It is left to Jesus to give the practical order, " Take off the grave clothes and let him go ," a command that was doubtlessly carried out immediately by Lazarus's joyful sisters.

The description of Lazarus as a dead man is illogical. How can a dead man walk out of a cave? However, John's wording is a little more nuanced than the NIV translation indicates. The Greek word here is teqnhkwv" (tethnçkôs, from qnhvskw, thnçskô). It is a perfect participle and should be translated " the one having died." There is no denial of the death of Lazarus. This is not some hoax cooked up by Jesus and his followers. There is also no changing of the fact that Lazarus had died . For the rest of his graciously continued life he could be described as " Lazarus who had died."

And so is the abrupt ending of the most dramatic miracle in the ministry of Jesus: the un-rotting and revival of a corpse. Jesus has truly validated his claim to be " the Resurrection and the Life." He has authority even over death.

The Passover Plot to Kill Jesus (11:45-53)

⁴⁵ Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, put their faith in him. ⁴⁶ But some of them went to the Pharisees and told them what Jesus had done. ⁴⁷ Then the chief priests and the Pharisees called a meeting of the Sanhedrin.

" What are we accomplishing?" they asked. ^" Here is this man performing many miraculous signs. ⁴⁸ If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place ^a and our nation.^"

⁴⁹ Then one of them, named Caiaphas, who was high priest that year, spoke up, " You know nothing at all! ⁵⁰ You do not realize that it is better for you that one man die for the people than that the whole nation perish."

⁵¹ He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, ⁵² and not only for that nation but also for the scattered children of God, to bring them together and make them one. ⁵³ So from that day on they plotted to take his life.

^a 48 Or temple

As is often the case in John, a miraculous sign of Jesus is met with belief (many of the Jews, v. 45) and with unbelief (the Sanhedrin, v. 47). But from this point on in the fourth Gospel the unbelief is linked with a plot to kill Jesus.

11:45. The Jews who had come to visit Mary are to be understood as residents of Jerusalem. John indicates that Jesus now has a strong contingent of believers in the city. Why would John mention Mary here and not Martha? Although the NIV translation, come to visit Mary , is grammatically possible, it is not the best choice in this instance. The word translated " to" (prov", pros ) is a preposition that may also be translated " with." Thus the NRSV translation, " who had come with Mary," fits the context better. These were the Jewish friends of Mary who walked with her from the house to Jesus and then to the tomb (v. 31). Some of these Jews understood the purpose of the miracle and became believers.

11:46-48. Word of the Lazarus miracle gets back to some of the Pharisees who were members of the Jewish High Council (the Sanhedrin ). We are not told if these informants were believers or unbelievers, but the reaction to the news is unbelief. This startling news causes the leading Pharisees and their rivals the chief priests (= Sadducees) to convene the Sanhedrin.

The tone of the meeting is near panic. The NIV translation is particularly misleading and muddled here. They do not ask, " What are we accomplishing?" " Here is a man performing many miraculous signs ." A better rendering would be " What should we do, because this man continues to do many miraculous signs?" or, even better, " How should we respond to the continuing miracles coming from Jesus?" One wonders why they feel the need to " do" anything in response. If the miracles are true signs of God's power and glory, why not accept them with worship and praise? The answer to this is in verse 48. This is one of the most historically illuminating verses in all the New Testament.

The question has often been asked in recent years, " Why was Jesus killed?" Although his death is attributed to " the Jews," there is nothing inherently Jewish about this. We have no basis for believing that the Jews of the ancient world were a murderous and bloodthirsty lot. To the contrary, the vast majority of Jews all across the Roman Empire made a sincere effort to live according to the righteous standards of God as outlined in the Law of Moses.

John, who may have had inside information about the proceedings of the Sanhedrin, tells us that the Jewish leaders react out of their fear of a two-part potential scenario: Jesus will become the leader of a revolutionary army of the general citizenry and then the Roman legions will come and ruthlessly crush this rebellion. They see this as a lose-lose situation: the people will lose their nation and the religious leaders will lose their place . By " place" John means the Jerusalem temple, which was both the international center and symbol of Judaism, and the economic engine that made Jerusalem prosperous. Without the temple the Sadducees in particular would see their income stream dry up overnight.

Jesus, then, was seen as a threat to the national, religious, and economic survival of temple Judaism. John intends the reader to again reflect that this is ultimately a matter of faith. There no longer seems to be a question as to whether or not the miracles of Jesus were a sign of the powerful work of God in their midst. The question is whether or not the God of the Jews was more powerful than the mighty Roman Empire with its seemingly invincible armies. Jewish traditions were full of stories of faithful leaders like Deborah and Barak, Gideon, David, and Judas Maccabeus, who led God-powered military victories against overwhelming odds. However, the tacit conclusion of these Jewish leaders around AD 30 was that Rome was more powerful than Jehovah.

11:49-50. The high priest and leader of the Sanhedrin lays out the basis for a plan of action with this chilling statement, " It is better . . . that one man die . . . than that the whole nation perish ." His statement confirms that the Sanhedrin believed national survival was at stake. This way of thinking is a precursor to the modern philosophy called " utilitarianism." The originator of this type of philosophy is usually seen as the Englishman, Jeremy Bentham (1748-1832). Bentham is best known for advocating that decisions of government should be made according to the principle of " the greatest happiness for the greatest number." This seemingly enlightened principle is actually terribly misguided, for the people of God must make moral decisions based on the unchanging and absolute principles of God, not the perceived advantages of a majority of the population. Murder is always wrong and never justified, even for national survival. How can God honor a course of action based on a disregard for one of his commandments?

This high priest is identified as Caiaphas . Caiaphas is one of the few Bible characters for whom we have physical confirmation of his existence. In December 1990 the Caiaphas family tomb was discovered by a road construction crew working south of the Old City of Jerusalem. This tomb contained several ossuaries (boxes carved from limestone to hold bones). Each intact ossuary held the bones of several people. One of these had the bones of a man approximately 60 years old. It was the most deluxe of the ossuaries, with beautiful and intricate decorative carvings. On the back of this stone box was scratched (rather crudely) the name " Joseph bar Caiaphas." This is the exact name given by Josephus for the high priest during the time of Jesus, and these are almost unquestionably his actual 2,000 year-old bones. In one of the supreme ironies of history we have uncovered the tomb and bones of the man who feared Lazarus's deliverance from a similar tomb, and who was powerless to keep Jesus in another similar tomb.

11:51-52. The author presents an interesting ironical twist of his own. For him the words of Caiaphas are unwittingly prophetic. Despite Caiaphas's evil intent, it is ultimately a good thing for Jesus to die. Jesus' death, however, was not to serve the special interests of the Sanhedrin and the high priests. It was to redeem and unite all the people of God from all nations. Elsewhere John reminds his community that, " He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1 John 2:2). As Fred Craddock has written, " [The] scene is part of a drama so large the characters have no idea of the real parts they play."

11:53. The NIV has given an unusual sense for this verse, that the Sanhedrin now made plans to take his life . The text simply says that they planned " to kill him." There is no longer any hope for reconciliation, nor for a delay that would allow them to forget their plot. Certainly some of these Sanhedrin members are good men. They must have been horrified at the prospect of being accessories to murder. But the political climate and the power of the high priest stifles any protests they might have made. Even good men and women lack the courage to stand up against gross injustice at times.

Retreat of Jesus (11:54-57)

⁵⁴ Therefore Jesus no longer moved about publicly among the Jews. Instead he withdrew to a region near the desert, to a village called Ephraim, where he stayed with his disciples.

⁵⁵ When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover. ⁵⁶ They kept looking for Jesus, and as they stood in the temple area they asked one another, " What do you think? Isn ^' t he coming to the Feast at all?" ⁵⁷ But the chief priests and Pharisees had given orders that if anyone found out where Jesus was, he should report it so that they might arrest him.

11:54. Jesus responds to this dangerous threat by temporarily withdrawing to a remote village named Ephraim. The exact site of this town is uncertain, but it is often associated with a village on the edge of the desert of Judea, about 12 miles NE of Jerusalem. Such a place would have been very much off the beaten path, and therefore a momentary safe haven.

11:55-57. John finishes this section by setting the scene for the next act. Passover is near and Jesus is expected in Jerusalem. When will he arrive? It is not just his admirers who look for him, though. John tells us that the Sanhedrin has built an informant network so that they might arrest him . The drama builds. It all comes down to this final Passover. How will it play out? That is the story John now wants to tell.

-College Press New Testament Commentary: with the NIV

McGarvey: Joh 11:1-46

XCIII.
PERÆA TO BETHANY. RAISING OF LAZARUS.
^dJOHN XI. 1-46.

   ^d1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see Joh 12:3], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Mat 10:4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the mother of Mark, and the wife of Clopas.]  3 The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick. [The message and its form both indicate the close intimacy between this family and Christ. They make no request, trusting that Jesus' love will bring him to Bethany.]  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. [The sickness of Lazarus was for the purpose or design of a resurrection, so that death was a mere preceding incident. By this resurrection the Son of God would be glorified by manifesting more clearly than ever before that death came under his Messianic dominion, and by gathering believers from amongst his enemies. In all this the Father would also be glorified in the Son.]  5 Now Jesus loved Martha, and her sister, and Lazarus. [In this passage we have two Greek words for love. In Joh 11:3, Joh 11:36 we have philein, which expresses natural affection such as a parent feels for a child. In this verse we have agapan, an affection resulting from moral choice, loftier and less impulsive. We are told of the Lord's love that we may understand that his delay was not due to indifference.]  6 When therefore he heard that he was sick, he abode at that time two [519] days in the place where he was. [It is urged that the exigencies of his ministry delayed Jesus in Peræa. But the import of the texts is that he kept away because of his love for the household of Lazarus and his desire to bless his disciples. He delayed that he might discipline and perfect the faith of the sisters and disciples. He withheld his blessing that he might enlarge it. Strauss pronounces it immoral in Christ to let his friend die in order to glorify himself by a miracle. In the vocabulary of Strauss, glorification means the gratification of personal vanity, but in the language of Christ it means the revelation of himself as the divine Saviour, that men may believe and receive the blessing of salvation.]  7 Then after this he saith to the disciples, Let us go into Judæa again. [The word "again" refers back to Joh 10:40. Jesus does not propose to them to return to Bethany, where he has friends, but to go back to Judæa, the land of hostility. In so doing he caused them to think of his death, of which he had some time been seeking to accustom them to think.]  8 The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee. [Joh 10:31]; and goest thou thither again?  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.  10 But if a man walk in the night, he stumbleth, because the light is not in him. [This parabolic expression resembles that at John ix. 4. See Luk 22:53), and then the further prosecution of the work would lead to death, for death was part of the work, and had its allotted time and place.]  11 These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, [520] that I may awake him out of sleep.  12 Then said his disciples, Lord, if he sleepeth, he shall do well.  13 Now Jesus had spoken of his death: but they thought that he spake of taking of rest in sleep. [Jesus had before this spoken of death under the figure of sleep (Luke viii. 52, see Joh 11:4. As it was, they looked upon the mentioned sleep as marking the crisis of the disease, as it so often does in cases of fever. They were glad to urge it as an evidence of complete recovery, and thus remove one of the causes of the dreaded journey into Judæa.]  14 Then Jesus therefore said unto them plainly, Lazarus is dead.  15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. [Had Jesus been present during the sickness of Lazarus, he would have felt constrained to heal him, and so would have lost the opportunity of presenting to his disciples a more striking proof of his divine power, a proof which has been the joy of each succeeding age. The disciples were soon to learn by sad experience how little belief they really had -- Mar 14:50, Mar 16:11, Luk 24:11, Luk 24:21, Luk 24:25.]  16 Thomas therefore, who is called Didymus [see Joh 11:8. They could not die with Lazarus, as some have foolishly supposed, for he was already dead. This mention of Thomas is closely connected with the thought in Joh 11:15. Jesus was about to work a miracle for the express purpose of inducing his disciples to believe in him, especially as to his power over death. In this despairing speech Thomas shows how little faith he had in Christ's ability to cope with death. Thomas sadly needed to witness the miracle of the resurrection of Lazarus, and even after seeing it, it proved insufficient to sustain his faith in the ordeal through which he was about to pass -- Joh 20:25-29.]  17 So when Jesus came, he found that he had been in the tomb four days already. [If Lazarus was buried on the [521] day he died, as is the custom in the East, and in hot climates generally (Act 5:6, Act 5:10), he probably died on the day that the messengers brought word to Jesus about his sickness. If so, Jesus set forth for Bethany on the third day and arrived there on the fourth. The resurrections wrought by Jesus are progressional manifestations of power. Jairus' daughter was raised immediately after death, the young man of Nain was being carried to his grave, and Lazarus was buried four days. All these were preparatory to that last and greatest manifestation of resurrectional power -- the raising of his own body.]  18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off [the furlong, or stadium, was six hundred feet, so that the distance here was one and seven-eighths miles];  19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. [These Jews were present four days after the death because Jewish custom prolonged the season of mourning (Gen 1:3, Gen 1:10, Num 20:29, Deu 34:8, 1Sa 28:13). The Mishna prescribed seven days for near relatives, and the rules as laid down by rabbis, required seven days' public and thirty days' private mourning for distinguished or important personages.]  20 Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house. [Jesus evidently paused on the outskirts of the town. He probably wished to avoid the noisy conventional wailing, the hypocrisy of which was distasteful to him (Mar 5:40). It comports with the businesslike character of Martha as depicted by Luke to have heard of our Lord's arrival before Mary. She was probably discharging her duty towards the guests and new arrivals, as was her wont. See Joh 11:39. We must therefore look upon her hope as more vague than her [522] words would indicate. Such vague and illusive hopes are common where a great expectation, such as she had before indulged, had but lately departed.]  23 Jesus saith unto her, Thy brother shall rise again.  24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.  25 Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live;  26 and whosoever liveth and believeth on me shall never die. Believest thou this? [Instead of saying "I will raise Lazarus," Jesus uses the wholly impersonal phrase "thy brother shall rise again," for it was this very impersonal feature of faith which he wished to correct. Martha assents to it at once. The doctrine of a resurrection was commonly held by all the Jews except the Sadducees. It was in their view, however, a remote, impersonal affair, a very far distant event powerless to comfort in bereavement. From this comparatively cheerless hope, Jesus would draw Martha to look upon himself as both resurrection and life. Where he is there is life, and there also is resurrection at his word without limitation. No mere man, if sane, could have uttered such words. They mean that Jesus is the power which raises the dead and bestows eternal life -- Joh 6:39-54, Joh 10:28.]  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 could not say she believed it, for Lazarus had believed in Jesus and yet he had died. So, evading the question, she confessed her faith in him. Believing him, she accepted whatever he might say. She responds in the words of that apostolic creed which, in its ultimate application, embraces all that is true and discards all that is false (Mat 16:16, Joh 6:68, Joh 6:69, Joh 20:31, 1Jo 5:1-5). See Mat 2:18, Mar 5:38). According to Eastern custom, the Jews followed her as friends, to assist in the demonstration of mourning. This frustrated the effort of Martha to keep secret the Lord's coming, and caused the miracle to be wrought in the presence of a mixed body of spectators.]  32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet [in grief and dependence, but with less self-control than Martha], saying unto him, Lord, if thou hadst been here, my brother had not died. [That both sisters used this phrase, shows that it is an echo of the past feelings and conversations of the sisters. It is clear that they felt hurt at his not coming sooner, as he could have done.]  33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled [The verb translated "groaned" carries in it the idea of indignation. But the fact that sin had brought such misery to those he loved was enough to account for the feeling],  34 and said, Where have ye laid him? [This question was designed to bring all parties to the tomb; it was not asked for information. See Luk 19:41), but here, as a friend, he mingled his quiet tears with the two broken-hearted sisters, thus assuring us of his sympathy with the individual grief of each lowly disciple (Rom 12:15). Nor did the nearness of comfort prevent his tears. They were tears of sympathy. "A sympathetic physician," says Neander, "in [524] the midst of a family drowned in grief, -- will not his tears flow with theirs, though he knows that he has the power of giving immediate relief?"]  36 The Jews therefore said, Behold how he loved him!  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? [Knowing the miracle which he had performed upon a blind man (Joh 9:1-13), they could therefore see no reason why he should not have performed one here.]  38 Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it. [These stones were frequently in the shape of large grindstones resting in a groove, so that they could be rolled in front of the door of the tomb. Tombs had to be closed securely to keep out jackals and other ravenous beasts.]  39 Jesus saith, Take ye away the stone. [Miracles only begin where human power ends.] 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. [She evidently thought that Jesus wished to see the remains of his friend, and her sisterly feeling prompted her to conceal the humiliating ravages of death. Her words show how little expectation of a resurrection she had.]  40 Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? [Jesus reminds her of his words which are recorded in Joh 11:25, Joh 11:26, and of the message which he sent, found in Joh 11:4, thus removing her objections.]  41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.  42 And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me. [Jesus, dwelling in constant communion with the Father, knew that the Father concurred in his wish to raise Lazarus. He therefore makes public acknowledgment, and offers a prayer of thanksgiving, for the Father's gracious answer to this and all his petitions. He states, too, that the prayer is publicly made [525] that it may induce faith in the bystanders. He wished all present to know that the miracle about to be wrought is not the work of some independent wonder-worker, but is performed by him as one commissioned and sent of God. In other words, the miracle was wrought to prove the concord between the Son and the Father, the very fact which the Jews refused to believe. Rationalists criticize this prayer as a violation of the principle at Mat 6:5, Mat 6:6, and Weisse called it "prayer for show." But it shows on its face that it is not uttered by Jesus to draw admiration to himself as a praying man, but to induce faith unto salvation in those who heard.]  43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. [The loud cry emphasized the fact that the miracle was wrought by personal authority, and not by charms, incantations, or other questionable means. His voice was as it were an earnest of the final calling which all shall hear (Rev 1:5, Joh 5:28, Joh 5:29, 1Th 4:16). It has been happily said he called Lazarus by name, lest all the dead should rise.]  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. [It is thought by some that Lazarus walked forth from the tomb, and the fact that the Egyptians sometimes swathed their mummies so as to keep the limbs and even the fingers separate is cited to show that Lazarus was not so bound as to prevent motion. But the grave-clothes were like a modern shroud, wrapped around arms and legs, and mummies also were thus wrapped after their limbs were swathed. It was part of the miracle that Lazarus came out bound hand and foot, and John puts emphasis upon it.]  45 Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him.  46 But some of them [some of the class mentioned in Joh 11:37] went away to the Pharisees, and told them the things which Jesus had done. [By the miracle Jesus had won many from the ranks of his enemies, but others, alarmed at this deflection, rush off to tell the Pharisees about this new [526] cause for alarm. Farrar argues that these may have gone to the Pharisees with good intentions toward Jesus, but surely no friend of Jesus could have been so hasty to communicate with his enemies. But the way in which the Evangelist separates these from the believers of Joh 11:45, stamps their action as unquestionably hostile.]

[FFG 519-527]

Lapide: Joh 11:1-44

1-57

CHAPTER 11

Ver. 1.— Lazarus, a man honourable and rich, and therefore another person than the Lazarus who lay full of sores at the doors of the rich glutton (Luke 16)

Bethany, the town of Mary and her sister Martha, in which, i.e., they dwelt as honoured residents, and as disciples and hostesses of Christ.

Mystically, Bethany is in the Hebrew the house of affliction, according to the Syriac version, and this agrees to the circumstances; for the sickness and death of Lazarus afflicted both him and his sisters.

Secondly, Bethany is house of obedience.

Thirdly, Bethany, says Pagninus, is the same as the house of reply, or of the Lord's hearing, because there Christ heard the prayer of Martha and Mary, interceding for the life of Lazarus.

John passes from what Christ did in the Feast of the Dedication, as appears from Joh 10:22, to the doings of Christ a little before the last Passover, as appears in Joh 5:55;  that is, he leaps from December to March: he omits therefore the doings of Christ in January and February, because Luke relates those at length from chapters 15. to 19.

Ver. 2. — It was Mary who anointed the Lord with ointment, and wiped His feet with her hair (Luk 7:37). I have shown that the Mary who twice, or as some say, three times, anointed Christ, was without doubt the same as Mary Magdalene; although some think that there were two, and others three.

Whose brother Lazarus was sick. John adds this, to suggest a cause for the raising of Lazarus, namely, that he was the brother of the Magdalene, who was wholly devoted to Jesus, and besought of Him the raising up of her brother Lazarus.

Therefore his sisters sent, &c. Cyril, Theophylact, and Leontius think that these are words of astonishment and as of a person wondering, How is it possible that one should be stricken down by disease whom Thou lovest, Lord, who hast the power of life and death? how can sickness have dared to attack one who is filled with love of Thee? and how can weakness hold him in whom Thy love dwells?

Others, more simply, think the sisters to have spoken that out of faith and confidence. As S. Augustine, and from him Bede: They did not say, Come, for to one who loved it was enough only to announce the fact. They did not dare to say, Come and heal; they did not dare to say, Give the command there, and here it shall come to pass, for why shall it not be so with them, if the faith of that centurion is praised by speaking thus? For he said, Lord, I am not worthy that Thou shouldest enter under my roof, but speak the word only, and my servant shall be healed. None of these things said they; but only, Lord, he whom Thou lovest is sick ; it is enough that Thou knowest it; for Thou wilt not love and leave uncared for! This then is the prayer implied, but hidden and implicit, because it signifies the necessity and the desire for help; which is often more efficacious than an open solicitation, because it is more humble, modest, relying, and trustful. So out of S. Thomas Suarez' Treatise on Prayer.

Therefore this petition of the sisters shows, First, great faith; for they do not say, Come, hasten, lest death be beforehand with Thee. For they believe that Christ is able to cure even when absent; yea, even to raise again the dead. So Cyril, Theophylact, Rupertus. Secondly, great trustfulness, in that they confided that Christ, at the mere hearing, of the sickness, would bring a remedy to it, whence they do not multiply words and petitions. Thirdly, great love: Behold, he whom Thou lovest ; as if they would say, Thou lovest us, and we Thee: it is sufficient for one who loves to announce the danger of the loved one. For love outweighs all prayers. Fourthly, resignation; for they resign themselves wholly to the providence of Christ, that concerning the disease and the sufferer, He should order and dispose as should befit His providence and love. Therefore this their prayer was efficacious, and is to be frequently used and imitated by us.

Figuratively, Rabanus and from him the Gloss: Lazarus, he says, is a sinner and is loved by the Lord; for He has not come to call the righteous, but sinners; the sisters are holy men, or good thoughts, who pray for the loosing of sins.

Lastly, the sisters did not themselves come to Jesus, but only sent messengers, both because they were women, to whom the care of the house pertained, and to whom a long journey would have been unfitting; and because their brother Lazarus, who was nigh unto death, needed their assistance; and because, trusting in the goodness and love of Christ, they thought a messenger sufficient. So S. Chrysostom, Cyril, and Euthymius.

Ver. 4.— When Jesus heard that He said, This sickness is not, &c. First, because this death of Lazarus shall not be so much death, as sleep; for he shall wake again and rise from it. Whence (Joh 11:11) He saith: Our friend Lazarus sleepeth, but I go that I may awake him out of sleep. Secondly, as if He said: The end and object of the sickness of Lazarus is not death, but the glory of God; for God did not send it on him in order that it should deprive him of life by death, but rather that it should restore life to him in greater measure, and thus be to the greater glory of God. So S. Augustine: "It is not to death," he says, "because death itself is not to death, but rather to the giving occasion for a miracle, by the performing of which men may believe in Christ, and avoid the true death." Thirdly, it is not to death, that is, to such a death as is usually common to men, namely, that man should remain in it nor return any more to this life and this world: for although death might separate the soul of Lazarus from his body, yet it did not end this world [for him] so that he should not return to it; which is the thing death does. For he was speedily raised up again by Christ, and returned to life more living and vigorous than before. So S. Chrysostom, Cyril, Theophylact, Euthymius, and others. Whence Nonnus renders, it is not to everlasting death.

But for the glory of God. By glory, first, Andreas Cretensis understands the Cross and death of Christ; for this the envious Jews determined upon because of His raising up Lazarus, and this greatly glorified Christ. Secondly, Theodorus takes it of the glory which was to come to Christ because of the publicity and fame throughout all Judea, and indeed through the whole world, of this raising of Lazarus performed by Him. Thirdly, and rightly, take the glory of God, because men seeing Lazarus raised up by Christ, believed on Him as the Messiah and Son of God, and therefore glorified both Christ and God the Father. For so John explains this glory in ver. 45: Many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. Whence S. Augustine, "Such a glorifying did not exalt Him, but profited us."

Ver. 5. — Now Jesus loved Martha, &c. Because of the singular love, devotion, and liberality with which they used to provide for Jesus and His disciples, for Martha had hospitable care for Jesus. Mary having been healed and converted by Christ, devoted herself wholly to Him, and indeed used to accompany Him when He went from town to town preaching, and ministered to Him of her substance (S. Luk 8:2-3). Lazarus imitated his sisters. John here inserts the mention of the love of Jesus, not so much that he may assign that cause for the sickness of Lazarus, as Cyril thinks, as if Jesus sent the sickness to Lazarus, because He loved him and his sisters, according to Rev 3:19, "As many as I love I rebuke and chasten;" but to signify that Jesus, after He had received the news of the sickness of Lazarus, plainly had a fixed purpose to heal him, but in suitable time and way. For His love made Him anxious respecting the welfare of Lazarus, and therefore He did all things which John narrates in order. Finally, Jesus so loved Lazarus and his sisters, that on their account He raised Lazarus from death, even although He knew that the raising of Lazarus would be to Himself the cause of the Cross and death. The life therefore of Lazarus was the death of Christ.

Ver. 6.— When he had heard, &c. He remained therefore in the same place for two days, during which Lazarus died, because He willed not to cure a sick man, but to raise one dead, and even four days buried and decaying; which was a far greater benefit and miracle, and was not open to the calumnies of the Jews, who might say that Lazarus was not truly dead, and therefore not raised, but only in a swoon or faint, from which he recovered, not by the help of Christ, but by the force of nature and youth.

Ver. 7.— Then after that saith He to His disciples, Let us go into Judea again. By thus forewarning, Christ calms the fears of His timid disciples; for they feared to return with Him into Judæa, because the Jews had a little before sought to stone Him (Joh 10:31). So S. Chrysostom: "Never at any other time did the Lord announce to His disciples whither He was about to go; but here they were greatly afraid of being harassed should He set out without warning They feared both for Him and for themselves, for they were not strong in the faith." S. Augustine says: "Christ departed, as a man, from Judea, that He might not be stoned: but in returning, forgetful of His weakness, He showed His power."

Ver. 8.— His disciples say, &c. The disciples say this, because they feared the Jews on account of Christ, and still more for themselves.

Ver. 9.— Jesus answered, Are there not twelve hours in the day? Lyra and those who follow him expound thus, as if it were "As the twelve hours change through the day, and the breezes change with them, so the minds of the Jews may easily be changed, that those who before hated Me may now love and receive Me!"

Secondly, S. Augustine, Bede, and Rupertus: "As the twelve hours follow the day, that is, the course of the sun, so that they succeed each other in turn, so it is your duty to follow Me; for I am as it were your sun and day, but ye accompany Me as the twelve hours." And the Gloss: "Christ calls Himself the day, in which they ought to walk, that they may not stumble, and without whom if they walk they stumble; as the disciples just now did in being unwilling that He should die, who came to die for men; but them He calls hours, because these follow the day."

Thirdly, S. Cyril, as if: "Some hours of My day, that is, of My life, shall remain, in which it behoves Me to preach and to benefit the Jews: the night will come, that is, My Passion and Death; because of which I shall encompass them in the shades of slaughter and calamity: for night is the symbol of wrath and calamities."

Fourthly and rightly: Certain and fixed is the period of day, that is, of twelve hours, within which any one may walk without stumbling, because he has the light by which he sees and avoids obstacles: so and with equal certainty the time of My life is fixed by God the Father, in which I have to live and do the works which I have been sent to perform. This therefore I call the day; and in this I have no danger to fear from the Jews for Myself or for you, nor can I be slain before the time foreordained for Me by My Father; that is, before the setting and night of My life shall come.

If any man walk, &c.

Ver. 10.— But if a man walk in the night, &c. While it is day, that is, while the time of life remains to Me, ye will not stumble, 0 disciples, while following Me into Judea; but when the night shall have come, that is, death and the close of My life, then the Jews will persecute and kill you as My disciples, as they have persecuted and killed Me. So Rupertus. Mystically, he who follows the day, that is, the sun and light of faith and grace, does not stumble, does not fall into offences; but he who walks in the night, that is, in the darkness of ignorance and concupiscence, he falls into various faults and penalties. Eph 5:8.

Ver. 11.— These things said He, &c. He calls death sleep, because Lazarus was soon to be aroused and awakened from it. Hear S. Augustine: To the Lord, who called him from the sepulchre with as much ease as thou callest one sleeping from his bed, he was merely asleep; to men, who were not able to raise him up, he was dead. So Paul calls the dead who are to rise again, sleepers (1Th 4:14).

Ver. 12.— Then said His disciples, Lord, if he sleep, he shall do well. For in the sick sleep is usually the sign and forerunner, and often the cause, of health. The sense is as if it were said, Let us suffer him to sleep, that he may the more quickly recover: wherefore there is no reason that we should go to him. So S. Augustine and Cyril.

Ver. 13.— Howbeit Jesus s pake of his death, &c. Because they took the "sleepeth" simply, not symbolically, of death, as Christ

meant it.

Ver. 14. — Then said Jesus unto them plainly, Lazarus is dead. He showed Himself to be a prophet, yea, the Son of God, inasmuch as He reveals things secret and distant: for such was this death of Lazarus, which He here clearly declares, to take away the disciples' error as to his sleep. For the messenger had announced to Christ only his sickness, not his death.

Ver. 15. — And I am glad for your sakes that I was not there. Christ therefore declaring his death, showed that He knew it not in a human manner, but in a Divine. For how, says Augustine, should the thing be hidden from Him who had created the man who was dying? and into whose hands his soul had gone forth ? Nevertheless let us go unto him. Christ speaks of the dead as though he were living, because He was about to make him so, by raising him from the dead. So Cyril.

Ver. 16. — Then said Thomas, &c. Thomas was not doubly named, as if his first name had been Thomas, his second Didymus; but they were one and the same: for the Hebrew word Thomas is the same as the Greek Didymus, that is, a twin.

Let us also go, that we may die with Him. Not with Lazarus, as some will have it, for this seems foolish; but with Christ, who a little before had said, Let us go to him. Thomas, says Bede, exhorts his companions beyond all, that they should go and die with Christ, in which his great constancy appears. (And the Interlin.) Behold the true disposition of loving souls, either to live with Him or to die with Him; such as were the Soldurii among the Gauls, whose law and covenant in war was, either to conquer together or to die together, as Julius Cæsar bears witness in his Commentaries ( De Bell. Gall. III. 22), whom S. Paul seems to have alluded to when he says, in 2 Cor. vii. 3, Ye are in our hearts to live and to die with you. Furthermore, that which S. Thomas says, Let us also go, that we may die with Him, is as if he had said, "If we go with Jesus, we must die with Him, because of the violent hatred of the Jews towards Him. If then He goes, let us also go, as brave disciples and soldiers, and die with Him courageously as our Leader; if He disregards death, and even advances to meet it, let us also disregard it and meet it." For he had not sufficiently understood what Christ (Joh 11:9) intimates, that no danger threatened Him yet from the Jews. So Cyril. Therefore he offers himself for Christ to certain death, for he considered it was impending; which was a remarkable proof of his great bravery, and singular love for Christ.

Ver. 17.— Then when Jesus came [to Bethany, as some Greek Codices add] He found that he had lain in the grave four days already. That is, he had been buried four days ago. For the messenger respecting the illness of Lazarus came from the sisters to Jesus (says Chrysostom) on the day on which Lazarus died; the two following days Jesus remained in Bethabara; on the fourth day He went at length to Bethany. Therefore Lazarus seems to have died and been buried on the same day on which the sisters sent a messenger to Jesus; for otherwise Lazarus would not have been four days dead and buried when Christ came, as is here said.

More probably, Euthymius and Maldonatus think that Lazarus died indeed on the day on which the messenger came to Christ, but was buried on the following day, lest perhaps there might remain in him some signs of hidden life; that Christ remained two days in Bethabara, and on the fourth day departed thence towards Bethany; but because this journey was one of about ten hours, it could scarcely have been traversed by Christ and the apostles in one day on foot; hence Christ reached Bethany on the following morning, which was the fifth from the burial of Lazarus and then raised him from the dead; for neither was it becoming that he should be raised in the evening (lest it might seem a fancied and illusive raising), but in the morning, or in full day. Wherefore Lazarus had already been four complete days in the tomb or sepulchre, and the fifth from his burial was begun; so that it might well appear to all that he was not only dead, but decaying and devoured by worms. Hence the raising of Lazarus performed by Christ was a most certain and wonderful miracle, which could in no way be hidden, or carped at by the scribes.

Typically, one buried four days is a sinner having the habit of sinning, who is dead in sin and as it were buried in it, and lies past cure, without hope of forgiveness and spiritual life. For the first day is that in which any one sins by the consent of the will. The second, on which any one completes the sin in act. The third, on which he repeats it again and again, and brings upon himself a custom and habit of it. The fourth, on which this habit becomes obstinate, and is, as it were, turned into nature; according to S. Augustine ( Confess., Lib. viii. ), "Out of the perverted will a lust is formed; and when the lust is served, it becomes a custom; and when the custom is not resisted, it becomes a necessity, and thus being connected together by certain (as it were) cramps, they formed what I have called a chain, and a hard slavery held me bound. Such a sinner, then, is by the great and rare grace of Christ to be raised from this sepulchre again; which, that Christ might signify, He cried with a loud voice, Lazarus, come forth. "

So also S. Augustine ( On the Sermon of the Lord on the Mount ) "As we come to sin by three degrees, by suggestion, by delectation, by consent; so also of the sin itself there are three differences; in heart, in action, in custom—three deaths, as it were. One, so to speak, in the house, when in the heart consent is given to the desire; a second, now carried forth, as it were, beyond the door, when consent goes on into action; a third, when the mind, being weighed down by the force of evil custom, as it were by a mass of earth, is, so to speak, already decaying in the grave. And whosoever has read the Gospels recognises that the Lord has raised up these three kinds of dead. And he perhaps considers what differences there were in the word itself of Him who raised them: in one place. "Maiden, arise," and in another, "Young man, I say unto thee, Arise;" and in another, He groaned in spirit, and wept, and again He groaned, and then afterwards He cried with a loud voice, Lazarus, come forth!

Thirdly, the Gloss, out of S. Augustine and Bede. The first day of death is that in which we are born with original sin. The second, that in which, coming to years of discretion, we transgress the natural law. The third, in which we despise the written law. The fourth, in which we disdain also the Gospel of Christ and His grace. Contrariwise, S. Bernard takes the four days for the four motives and actions of a penitent; the first of fear; the second of conflict against sins; the third of grief; and the fourth of shame for the same.

Ver. 18. — Now Bethany was nigh, &c. A stadium is the eighth part of an Italian mile, and contains therefore 125 paces. John adds this to signify that many had come to Bethany from Jerusalem, inasmuch as it was so near, that they might comfort Martha and Mary, who were sorrowing for the death of Lazarus.

And many of the Jews came, &c. Many, especially relations, connections, friends; for these sisters were rich, noble, honoured, such as are accustomed to have many, either friends or dependent followers. Besides, the grief for a brother's death is very keen, and many, even strangers, and not known, are accustomed to assemble for the purpose of comforting persons under such a loss. For the grief for death is common to all; and in it the consolation of all is common also.

Ver. 20. — Then Martha, as soon as she heard, &c. At leisure for silence, grief, and prayer, according to her custom; wherefore the news of the coming of Christ reached not Mary but Martha, for Martha was the senior, and was over the house, and was active and busy, wherefore all letters and messengers were first brought to her, not to Mary. But why did not she herself signify the coming of Christ to Mary? I reply, first, because the near approach of Christ did not allow of any delay. For Christ seems to have been near the house when Martha met Him. Secondly, because Martha wished to confer secretly with Christ, that she might find out from Him whether there were any hope of raising up or helping her brother. Thirdly, because Mary, as I have said, was given to quiet and prayer. Fourthly, because, if she had called out Mary, all the Jews would have followed her, and a tumult would have arisen; they would have contended and disputed with Christ. So Leontius. Finally, her joy at the approach of Christ drew her at once to meet Him, so that she did not think of calling her sister. I prefer to say this, rather than what some suppose, that she desired to deprive her sister of this commendation, viz. [of going to meet] the coming of Christ, for this appears to me too foolish and womanish, and unworthy of so holy a heroine.

Ver. 21. — Then said Martha unto Jesus, &c. Because I know Thee to be so powerful, that Thou art able to drive away death, and to love both him and us so well, that Thou wouldest not have permitted him to die. In her grief, says Chrysostom, she silently, but reverently, seems to blame Christ for coming too late. But rather in fact she accuses herself, that she had not sent the messenger sooner to Christ; or generally, she bewails and laments His absence, as we lament a casual absence of the physician, if, while he is absent, death takes place.

Ver. 22 . — But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee. And consequently, if Thou shouldest beg of God the raising again of Lazarus, although he has been four days in the tomb, God will give it Thee. "She thought," says Cyril, "that Christ came, not that He might raise up Lazarus, but that He might comfort her and Mary; and therefore she begs of Him that He will raise Lazarus, but indirectly, and with a modest and humble resignation of her will to His." Whence, as S. Augustine notes, she did not say: But now I pray Thee to raise my brother; for whence should she know whether it were good for her brother to rise again? This only she said, I know that Thou art able; do this, if Thou wilt; but whether Thou wilt do it or not is a matter for Thy judgment, not for my presumption to determine.

Hence learn by way of moral, that God often suffers us to fall into tribulations, and allows them to increase unto the utmost, and then powerfully helps us, that He may show His Omnipotence and providential mercy. Wherefore the faithful Christian must not then despair, but increase in hope, and pray the more earnestly. For when every human help fails, then the Divine help approaches and is very near. For so God helped Abraham when placed in difficulties (Gen 20), and Joseph, forgotten in prison (Gen 41:14). Also when the Hebrews were oppressed by Pharaoh (Exod 1), and especially when the same people were everywhere surrounded; on one side by the sea, on the other by the mountains, and elsewhere by the army of Pharaoh. Then He divided the Red Sea and led them safely through, while Pharaoh, pursuing them through the bed of the sea, was overwhelmed with his whole army (Exod. xiv.) So in the time of the Judges, He permitted the same people to be oppressed, now by the Midianites, now by the Moabites, now by the Ammonites, now by the Philistines, that He might bring them to fervent prayer, and to appeal to Him; and when they did this, He sent them Gideon, Ehud, Samson, and other judges to free them. So He freed, by means of Judith, the Jews destined to death by Holofernes, and those by Haman He freed through Mordecai, and those by Antiochus through the Maccabees. So He freed David besieged in the cave by Saul, a messenger being sent to Saul that the Philistines were laying waste Judea (1Sa 23:24). It is therefore the proper attribute of God to supply the defect of nature, and so also to help the lost and hopeless, according to the saying: "The poor committeth Himself unto Thee; Thou art the helper of the fatherless" (Psa 10:14).

Ver. 23. — Jesus saith unto her, Thy brother shall rise again. Jesus solaces Martha sorrowing for the death of her brother, by a hope of his resurrection, but an ambiguous one, that He might raise her by degrees to faith and hope of so great a miracle as that by which He was soon to raise him, so that she might dispose herself to it, and, as it were, merit it. So Leontius.

Ver. 24. — Martha saith unto Him, I know, &c. Christ had said that Lazarus should rise again, not explaining whether now, or in the day of judgment. Martha, then, to elicit an explanation of this ambiguity from the mouth of Christ, adds, I know that he shall rise again in the day of judgment ; but this will not be any benefit peculiar to him, but the common lot of all men. But if he shall rise before that time, and be raised by Thee now, this will be a singular privilege to him and to us all; and I would that Thou wouldest say the word openly. Learn hence, that the Jews, and especially the Pharisees, believed in the immortality of the soul, and from thence the resurrection of the body; and this appears from 2 Macc. 12:44, Job 19:26.

Ver. 25. — Jesus said unto her, I am the Resurrection and the Life. I am He who recalls to life, I am He who gives life; by Me both the dead rise and the living live; therefore I am able now, immediately, before the general resurrection, to raise up thy brother from death. Whence S. Augustine: She says, My brother shall rise again in the last day. Thou sayest truly; but He by whom he shall then rise is able [to raise him] also now, because He is the Resurrection and the Life: that is, Christ saith, " I am the cause of the Resurrection and Life, so that all rise again by Me, and no one except by Me can rise." Others explain thus, "I am the resurrection to life," which is an hendiadys. He that believeth in Me, though he were dead, yet shall he live.

To Martha asking that the life of the body should be restored to Lazarus, Christ replies more fully, and assigns assuredly life also to the soul; so that his soul should live here a new life by greater grace, and in the future by glory. "The soul shall live," says Augustine, "until the body shall rise again, never afterwards to die!" The sense then is, "Not only thy brother shall rise again by My power, but whosoever is faithful, who believes in Me with a living faith, working by love, shall live even though he were dead: as well because his sou1 shall live always by Me a life of love and grace, and of glory in heaven; as because his body shall be raised by Me from death to a life blessed and eternal in the day of judgment;" to which Christ here chiefly alludes. Wherefore, although it (the body) may die, yet this will be for a short time only, so that death will seem not so much death as sleep and repose; from which it shall awake and arise on the day of judgment.

S. Cyprian ( De Mortalit. ) cites this place and explains: "If we believe in Christ, let us have faith in His words and promises; and since we shall not die for ever, let us come in glad security to Christ, with whom we shall live and reign for ever."

Ver. 26.— And whosoever liveth and believeth in Me shall never die. I, as I will raise up the faithful, though dead, to a new and blessed life, so those also who are still alive, who believe in Me, I will keep in life eternal, and I will provide that they shall not die for ever: for although from the debt of nature they shall die for a brief time, yet I will soon raise them up from death to life eternal, so that they shall seem not so much to die as to sleep. Wherefore I am the Resurrection and the Life of all the faithful whether dead or living, because I will bestow upon them eternal life through the resurrection.

Believest thou this? Christ requires faith in the Resurrection, not from Lazarus, inasmuch as he was dead, but from his sister Martha, so that she may be at once excited to greater trust in it and hope for it, and therefore may prepare herself for it with greater desire and reverence. So Christ required from the father who begged that his son should be freed from the evil spirit, that he should believe Him to be able to do this (S. Mar 19:23); and from those who carried the paralytic He required a similar faith (S. Mat 9:2).

Ver. 27. — The Christ, the Son of God, that is, that Son, viz., the true and only Son by nature. Christ perfected the imperfect faith of Martha, saying, I am the Resurrection and the Life. Wherefore she, being thus enlightened by Christ, burst forth into a perfect act of faith, and said: I believe that Thou art Messiah, the true Son of God, and therefore God, the first cause of all life and resurrection. I believe that Thou, as God, art therefore able to raise up and give life to Lazarus and to whomsoever of the dead Thou willest

Ver. 28. — And when she had so said, &c. Secretly, because Mary was surrounded with the Jews who were condoling with her. Martha therefore calls her in private, lest she might excite a tumult of the Jews, if she should call Mary openly and say that Jesus was there. Theophylact says somewhat differently: "The presence of Christ constitutes a calling. For His presence in itself summoned Mary, as love calls the lover to the loved."

Vers. 29, 30 . — As soon as she heard that, &c. Because Jesus wished to go to the sepulchre of Lazarus, which, according to the manner of the Jews, was outside the village or town: hence He did not wish to enter Bethany, because He would have to quit it again to go to the sepulchre. Therefore He remained outside, and there awaited Mary.

Ver. 31 . — Followed her. The Providence of God ordained that very many Jews following Mary should see Jesus raising Lazarus, and should therefore be irrefragable witnesses of his being raised from the dead; and should thus believe in Jesus, and bring others to believe likewise.

Then when Mary was come, &c. She fell at His feet from reverence and gratitude, inasmuch as once bedewing them with her tears and drying them with her hair, she had heard Him say, Thy sins are forgiven thee; go in peace (S. Luke vii. 38). But she says the same thing as her sister Martha, because they had the same sense of grief, the same faith, and therefore the same words; yet she says less than Martha, who was not hindered by tears, had said. (Bede.)

Ver. 33.— When Jesus therefore saw her weeping, &c. You will ask, of what nature was the groaning and trouble of Christ?

First, Eusebius Emissenus, or rather Gallus: He groaned that He might teach us to groan over sinners. ( Infremuit ) that is, He groaned : But the groan is of one who pities, the murmur of one who is indignant. Nonnus translates agitated or disturbed by His fatherly mind. But this is too general, nor does it explain what or of what nature this trouble was.

Secondly, Theophylact by spirit understands Divinity; as if it were said, Jesus by His Spirit, i.e., by His Divinity, powerfully and as if by groaning, repressed His tears and the feeling of commiseration which was aroused in Him because of the lamentation of Mary and of the Jews, lest bursting forth into tears; and sobbing like others, He might speak in a voice weak and tearful, such as would be unfitting one so grave and holy.

To this agree S. Chrysostom and others, who by " murmur " understand the feeling of anger, indignation, and wrath which Christ, putting as it were a force upon Himself, mastered and repressed with a serene and firm countenance His feeling of commiseration and the tears ready to flow: as if it were said, Christ threatened and restrained His spirit and His human nature, that it should not yield to weeping. But against this is, first, that this feeling of compassion had plainly not yet been aroused when Christ groaned, but a little after, when He was troubled. Secondly, because in Christ these passions and affections were not involuntary and violent, but freely and voluntarily assumed, as I shall soon state.

I say then, that Christ here displayed the feeling and act of murmuring (A. V. groaning ), that is, of indignation in spirit or mind and the innermost perceptions of the soul, when by sign and murmur, or indignant voice, He signified outwardly the grief which He felt arising from the death of Lazarus, and from the sobbing of Mary and the Jews: and that by this murmur He, as it were, prepared and animated Himself to the arduous combat with death, that He might signify how difficult would be the raising of Lazarus from the grave after four days' dwelling there. Whence S. Augustine says: In the voice of indignation appears the hope of resurrection; in truth Jesus foresaw that He because of the raising up of Lazarus would be crucified by the envious Pharisees; yet not allowing this to stand in the way, He determined to raise him up; which act of heroic fortitude He allowed to be manifested in this groan. So soldiers groan when battle is near, and excite and sharpen their anger for the difficult and perilous combat that is imminent; for their anger is the whetstone of valour and bravery. Hence also we, when temptation, whether of the devil, the flesh, and the world, threatens, should sharpen our anger against them, that we may overcome the temptation; for by anger is concupiscence overcome, though the difficulty of the task be great. Further, this murmur, that is, indignation, was against death, and the devil, by whose envy death had entered into the world; which had been the cause of such bitter sorrow and lamentation.

And was troubled (Gr. and Vulg. He troubled Himself ). That is, He permitted freely and willingly to Himself the strong feeling both of indignation, as already mentioned, and of commiseration and tears, because of the common lamentation of Martha, Mary, and the rest; for it would have been inhuman not to grieve and sympathise with them. For them therefore Jesus was troubled.

Note these passions of indignation, sorrow, commiseration, and weeping, were in such a manner in Christ as not to overbear His reason and will, or to arise unbidden as they are aroused with us; but rather to follow His reason, and to be ruled and excited by it. On which account right reason always used to direct and regulate them. Therefore [S. John] says, He troubled Himself ( turbavit Seipsum ); not, He was troubled. Wherefore these passions were in Christ not so much passions as feelings in place of passions, freely taken, as divines teach, out of Damascene. For Christ was able as He chose to excite them, to soften, to moderate, to rule, to direct, much more completely than a charioteer does his horses and his chariot.

He troubled therefore himself: putting on the feeling of grief, anger, and compassion, and showing it by a change of voice and countenance because of grief. Therefore the proper cause of this murmur and trouble of Christ was the death of Lazarus, and the weeping of Mary and the Jews, as appears from the verses themselves. The misery therefore of Lazarus and of all men excited the pity of Christ, the pity excited indignation against such troubles, the indignation increased the pity, and at the same time with it aroused zeal, and a purpose of taking away those troubles, even with the casting away of His own life by the death upon the Cross, by which so great a benefit was alone to be purchased, according to what Isaiah says (Isa 63:4), "The day of vengeance is in my heart . . . and my fury it upheld me."

Ver. 34. — And said, Where have ye laid him, &c. Christ knew the place where Lazarus was buried: for, as S. Augustine argues, Didst thou know that he was dead, and art ignorant where he is buried? Yet He asked the question; because He acted with men after a human manner, and by the inquiry prepared Himself, and cleared the way for the raising up of Lazarus; and excited the attention at once of Mary, Martha, and the Jews, so that they should watchfully consider the words and actions of Christ, who was about to raise him.

Symbolically, S. Gregory says: Christ recalling to the women the sin of Eve, says, "I have placed the man in Paradise whom ye have placed in the tomb."

Come and see. Eagerly they invite Jesus to come and see, hoping that He who had raised up strangers' dead, would raise up also Lazarus His intimate associate, who was so beloved by Him. Whence, mystically, the Gloss: "See, that is pity;" for, as S. Augustine says, the Lord sees when He pities, according to this, "Look upon my adversity, and forgive me all my sins." S. Chrysostom, and after him Theophylact: He seemed to them about to go thither that He might weep, not that He might raise up [the dead].

Ver. 35. — Jesus wept. At seeing the sepulchre of Lazarus (although Chrysostom supposes that He wept when He groaned and was troubled, which is equally probable), to signify His love for him, and the grief He felt at his death.

Secondly, that He might weep with the sisters and the Jews who were weeping, and teach us to do the same. So S. Augustine. Hear S. Ambrose: "Christ became all things to all men; poor to the poor, rich to the rich, weeping with the weeping, hungering with the hungry, thirsting with the thirsty, full with the abounding; He is in prison with the poor man, with Mary He weeps, with the Apostles He eats, with the Samaritan woman he thirsts.

Thirdly, that adding tears to His speech, He might make it stronger and more efficacious; for tears are a sign of vehement grief and affliction, and also of desire and longing: wherefore God is accustomed to hear and answer prayers seasoned, and as it were armed, with tears. So Christ on the [eve of the] Cross offering up prayers and supplications with strong crying and tears, was heard in that He feared. [E. & Heb 5:7, pro suâ reverentiâ, Vulg.] So Tobit (12:12) heard from S. Raphael, "When thou didst pray with tears [the words "with tears," cum lacrymis, are not in the LXX Greek], and didst bring the dead, . . . I brought thy prayer before the Lord." So Jacob, wrestling with the angel, obtained a blessing (Gen 32:29). Wherefore? because he wept and besought him (Hosea xii. 4). "The tears of penitents," says S. Bernard, "are the wine of angels." For it is the anguish of the mind in prayer which influences, and as it were compels God to pity, according as it is said, "a contrite and humble heart God shall not despise" (Psa 51:17); just as the tears of an infant influence the mother, and obtain from her what it asks; for God shows toward us the heart of a mother.

Other writers give different causes for the tears of Christ. First, Cyril says that Christ wept for the miseries of the human race brought in by sin. Secondly, Andrew Cretensis says that He wept for the unbelief of the Jews, and because they would not believe in Christ, even after they had seen the miracle of the raising of Lazarus. Thirdly, Isidore of Pelusium and Rupertus think that Christ wept for the very reason that he was about to recall Lazarus out of Limbo, that is, from the haven and state of peace, to the storms, dangers, and sufferings of this life.

Further, we read that Christ wept thrice: here at the death of Lazarus; at the Cross (Heb 5:7); at the sight of Jerusalem, and its impending ruin (Luk 19:41). S. Bernard ( Sermon 3, in Die Nativ.) says, "The tears of Christ cause me shame and grief. . . . Can I still trifle, and deride His tears?" And soon after: The Son of God sympathises ( compatitur ), and He weeps; man suffers ( patitur ), and shall we laugh?" And S. Augustine says: "Christ wept—let man weep for himself: wherefore did Christ weep, unless to teach man to weep? Wherefore did He groan and trouble Himself, except that the faith of man, rightly displeased with himself, should in a manner groan in accusation of his evil works, so that the habit of sinning should yield to the violence of repenting."

Ver. 37.— And some of then said, Could not this man, &c. Certainly He was able to do that, but would not, because He had determined to do something far greater, namely, to raise him up when dead and four days buried, which the Jews thought impossible, and therefore wondered that Christ had not hindered the death of Lazarus.

Ver. 38.— Jesus therefore, again groaning in Himself, &c. Note that Christ was here thrice greatly distressed, and wept. First, when He sees Mary and the Jews weeping (ver. 33). Secondly, when He saw the sepulchre of Lazarus (ver. 34). Thirdly, here, when He came to it, to show how pitiable was the lot of Lazarus when dead, and typically of sinners spiritually dead by their sins, and hereafter to die perpetually in the torments of hell. For it was they who drew forth from Him in the agony of His Passion tears of blood (Luke xxii. 44).

It was a cave, and a stone lay upon it. For the more noble of the Jews were buried in caves or underground chambers, as appears in the case of the sepulchre of Abraham (Gen 23:9), Isaac and Jacob (Gen 49:31), Joseph of Arimathea (Mat 26:60).

Mystically, S. Augustine says: "This stone denotes the Mosaic Law, which was written on tables of stone, and included all under sin."

Typically, the same says ( Serm. 44, on S. John ) "That mass placed on the sepulchre is the force of evil custom with which the soul is weighed down, nor permitted to rise up nor breathe."

Ver. 39. — Jesus said : Take ye away the stone. Jesus commanded this, first, that when the stone was taken away the Jews might both see the body of Lazarus, and smell that it was corrupted, and so think his raising a work of more power. Secondly, that He might speak in the presence of the body of Lazarus, and bringing it dead before God should obtain of Him that it be raised up.

Typically, S. Bernard ( Serm. 4, De Assump.): "Let the stone be taken away, but let penitence remain, no longer weighing down and burdening the mind, but confirming and rendering it living and strong; yes, let its food be to do the will of the Lord, which before it knew not." So also training does not now constrain him who is free, as it is said, "The law is not made for the righteous; but rules and directs one who pays it a voluntary obedience into the way of peace."

Martha, the sister of him that was dead, &c. Mystically, S. Augustine says: "Lazarus four days dead signifies a sinner buried in the habit of sin, and as it were despaired of. The Lord then came, to whom in truth all things were easy, and yet made manifest a difficulty."

He groaned in spirit. He showed there was need of blame and loud reproof to those who have become hardened by custom. Yet at the loud voice of the Lord the bonds of necessity have been broken; the tyranny of hell trembled; Lazarus is restored living. Truly the Lord frees also those who are four days dead by evil habit; for Lazarus was sleeping to Christ when He willed to raise him.

Ver. 40. — Jesus said unto her, &c. This is the same as "Thou shalt see My glory, I who am God and the Son of God." So Leontius and Euthymius.

But where did Christ say this to Martha? We answer, Christ said that not in precise words, but virtually and in effect He said it when the messengers were sent by Martha (ver. 4), when He said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." So S. Chrysostom. Again, and more clearly, to Martha herself, in verses 23 and 25.

If thou wouldest believe. Christ arouses the wavering faith and hope of Martha; for although she when she met Christ before had said, "I believe that Thou art the Christ, the Son of God" (vers. 22 and 27), yet when it came to the point, when I say, Christ, just about to raise up Lazarus, ordered the sepulchre to be opened, Martha began to totter; wherefore she said, "Lord, by this time he stinketh, for he hath been dead four days." She had therefore alternate impulses of grace and nature, of faith and distrust, of hope and despair, concerning the resurrection of Lazarus, such as we experience in ourselves: when looking to God we hope that we shall overcome all things, however difficult; but when looking to our own infirmity, when we ought to advance against some difficulty, we hesitate, we tremble, and almost disbelieve that it can be accomplished by us. So recruits before a battle show great boldness, but when the battle commences, at the first onset of the enemy they fear and fly. Whence it is said: "In peace lions, in battle stags." But veteran soldiers before the battle tremble as stags, but in the battle they stand and fight as lions. By this difference you may distinguish the veteran from the tyro.

Ver. 41. — Then they took away the stone. Which being taken away, the corpse of Lazarus, fetid and decaying, appeared; so that it was evident to all that he was really dead, and that Christ brought his very body, just as it was, before God by prayers, and presented it to be raised up.

And Jesus lifted up His eyes. To God the Father, that He might teach us to raise our eyes and still more hearts to God in heaven when we pray. S. John Damascene ( in Cantenâ ) adds, that Christ looked up to heaven, as to His own land, to signify that He had come thence upon earth.

And said, Father, I thank Thee that Thou hast heard Me. Hence some think that Christ when He groaned in spirit (Ver. 33) besought the Father, mentally, to raise up Lazarus, and received an answer from Him that Lazarus was to be raised up by Him; and that therefore Christ says here, I thank Thee that Thou hast heard Me. This is probable.

But evidently it is as if He had said: I thank Thee, 0 Father, because Thou hast always and constantly hitherto heard Me when I prayed, and especially now, when, though silently and in the mind, I invoke and beseech Thee for the raising up of Lazarus; for Thou didst grant to Me, that soon I shall raise him up. Hence Christ teaches us how to pray, that in the beginning of prayer we should surely thank God for benefits received. This giving of thanks conciliates God's favour to us, and inclines Him to bestow the new blessings which we beg for. For he who is grateful for the lesser gifts, merits to receive the greater. This is the faithful prayer of sons, whence Christ adds:

Ver. 42. — And I knew that Thou hearest Me always: but because, &c., i.e., what I said aloud (ver. 41).

Ver. 43.— And when He had thus spoken, &c. First, to show this voice to have great and prevailing authority, by which He was raising up Lazarus from death, as God ruling nature and death. Whence Cyril says, His command is kingly, and worthy of God: Lazarus, come forth. For He said this not as praying, but as bidding and commanding. A loud voice, then, signifies the great force and power which recalled Lazarus from death to life. For this was a most difficult work, and therefore required supreme and Divine power, as also a fitting voice. Symbolically and mystically, the cause was, to represent with this loud voice the trumpet-voice of the Archangel in the day of judgment, by which all the dead shall be raised. Whence SS. Chrysostom, Cyril, Theophilus, Euthymius, assert that Christ here willed to show in action what He had said in v. 25, "The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they who hear shall live." Hear S. Ambrose ( De Fide Resur.): The Lord shows thee in what manner thou shalt rise. For He did not raise up one Lazarus only, but the faith of all; and if, when thou readest, thou believest this, thy mind also, which was dead, receives life with that Lazarus. For what means it that the Lord drew near to the tomb, and cried with a loud voice: Lazarus, come forth,—unless that He might afford us a specimen, might give us an example, of the future resurrection? Why did He cry aloud with His voice, as if He were not accustomed by His Spirit alone to perform [mighty works], as if He were not accustomed to command without speech? but that He might show what is written, "In the twinkling of an eye, at the last trump, the dead shall be raised. incorruptible" (1Co 15:52).

Typically, the loud voice of Christ signifies the great impulse of arousing grace, by which the sinner needs to be called forth from the custom of evil in which he lies buried, to grace and a new life. So S. Augustine. Hence Eph 5:14, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee life."

Lazarus. He calls him by his proper name: lest, as says S. Ambrose, he might seem as one raised up for another, or his resurrection more by chance than by command. Again, He addresses the dead man as living, because all the dead live unto God, says S. Chrysostom.

Come forth. Not as if thou wert already risen, and only now wast to show thyself beyond the sepulchre, as Origen wrongly infers from hence: but, Rise, return from the dark and hidden caves of death and Hades; return, 0 soul of Lazarus, from the farthest limits of the Limbus Patrum into this body, and thence into the life, air, and light common to all living beings.

Ver. 44.— And he that was dead came forth, &c. The power of the voice of Christ is made manifest, which instantly raised up the dead man, so that the things spoken might be done.

Grave-clothes, bindings for the sepulchre, with which the hands and feet of the dead man are bound, so that they may be inserted and decently composed in a narrow receptacle. The Arabic translates linen cloths; Nonnus, "he had his whole body from foot to head bound with manifold wrappings for the grave."

And his face was bound about with a napkin : in the manner of the Jews, that the fact of death might be signified, and the pale and fearful visage of the dead might strike no one with horror.

You will ask, Why did Christ, in raising the dead man, not at the same time unloose his bonds?

SS. Augustine, Chrysostom, Cyril, Leontius, and others reply that the Jews might see that the same Lazarus was raised up, who a little before had been swathed as dead, by themselves, with those bands and napkin, and was not a phantom, or some other man hidden in the sepulchre, to make a feigned appearance.

Secondly, that the miracle was twofold: that the first was the raising up the dead man; the second that he when raised up should immediately walk with his feet bound and his face covered, and come forth from his sepulchre straight to Jesus.

Typically, S. Gregory: Our Redeemer raised up a maiden in the house, a young man outside the gate [of the city], but Lazarus in the sepulchre. So he lies as it were still dead in the house, who is secretly sunk in sin. He is, as it were, brought outside the gate, whose iniquity reveals itself even to the shamelessness of public commission. But he is weighed down with the mound of the grave, who in the committing of wickedness is loaded with the weight of habit. But these He pities and recalls to life, in that very often by Divine grace He enlightens with the brightness of His countenance those dead not only in secret but even in open sins, and oppressed by the weight of evil custom.

S. Augustine says: Lazarus going forth from the sepulchre is the soul drawing back from carnal vices, but bound, that is, not yet freed from pains and troubles of the flesh, while it dwells in the body; the face is covered with a napkin, for we cannot have full understanding of things in this life; but it is said, "Loose him," for after this life the veilings are taken away, that we may see face to face.

Jesus saith unto them, Loose him and let him go. To his home. Jesus addressed this command to the Jews, that they, handling Lazarus, might as it were touch and handle with their hands the miracle that was wrought by Him, and [see] that he was raised up.

Symbolically, Christ sends sinners bound with the bands of their sins to bishops and priests, that they may be released and absolved, saying, Whatsoever ye shall loose on earth shall be loosed in heaven (Mat 18:18). So also S. Augustine. "What is it," he says, "to loose and let him go? What ye shall loose on earth, shall be loosed also in heaven."

Finally, there is no doubt (though John is silent upon it) that Lazarus rendered great thanks to Christ; and that he dedicated his life to Him from whom he had received it. He became a disciple, a preacher, and the Bishop of Marseilles.

Ver. 45.— Then many of the Jews . . . believed on Him. For they were convinced by the evidence of the miraculous raising of Lazarus, so great and wonderful, that Jesus was a prophet, yea, more, the Messiah, as He professed.

Ver. 46.— But some of them went their ways, &c. S. Augustine doubts whether they did this with good or evil intention; whether to announce to them that they might believe, or to betray Him that they might use severity, as says the Gloss. For they might do this with a good intention, namely, in order that the Pharisees, if they could not bring themselves to believe in Christ, should at least have a milder disposition towards Him, as Origen is of opinion. But all others think that they did it with an evil intention. Theophilus and Leontius add that they intended to accuse Christ as being sacrilegious, and even so far as that He had dug up the body of a dead person. Great then was their malice and malignity, with which they repaid Christ for so great a benefit, [inflicting on Him] so great an outrage—for a miracle blasphemy, for life death; since they denounced Him to the Pharisees to be condemned to the cross.

Ver. 47. — Then gathered the chief priests and the Pharisees a council, &c.

What do we? (What does it behove us to do? Syriac, What shall we do? )

For this man doeth many miracles. It behoved them to be convinced by so many signs and miracles of Jesus, and to believe Him to be Messiah, the Son of God; but blinded by hate and envy, they say and do the contrary, and studiously avoid condescending even to name Him, but say, This man, as if He were a common and worthless person ("They still call Him man," says Chrysostom, "who had received so great a proof of His Godhead"), and consult concerning His murder, and propose to bereave of life Him who had restored life to Lazarus, and from whom they ought to seek and hope for life eternal. They did not say "Let us believe," says S. Augustine, "but, lost men as they were, thought more of how they might injure Him, and destroy Him, than of how they might consult for their own safety, that they perish not. Their foolish heart was darkened, so that they forced on the destruction, present and lasting, of themselves and their whole nation." "What foolishness and blindness," says Origen, "that they should think themselves able to effect anything against Him whom they testify to have done many miracles, as if He were not able to deliver Himself out of their snares!"

Ver. 48. — If we let Him thus alone, &c. i.e., the Romans will destroy Judea and the whole Jewish race. S. Chrysostom and Theophylact by place understand Jerusalem, the metropolis of Judea, and thence the whole realm. But Maldonatus understands the Temple; for the chief priests feared that this with its victims and temporal gains should be taken from them by the Romans.

All will believe on Him. See here the genius of envy, and an effect worthy of it: the chief priests wishing to obscure the glory of Christ, display it the more, in saying that all men will believe on Him.

And the Romans shall come and take away our place and nation. Some are of opinion that they thought this, viz., If all believe on Jesus, all will depart from us, our Judaism, synagogue, and state, to Him; and so there will be none to contend for us against the Roman attempts to subjugate us.

But others more probably, If all believe Jesus to be the King and Messiah of the Jews, they will irritate against us the Romans, the lords of Judea, because we have made for ourselves a new King and Messiah, and fallen away from Tiberius Cæsar to Him; wherefore armed men will come and take away, that is, capture, ravage, and destroy Jerusalem and Judea and the entire Jewish race and nation. So Chrysostom. "They wished," he says, "to excite the people, so as to bring Him under the risk of being suspected to be a pretender to royalty; i.e., if the Romans shall see Jesus heading throngs of people, they will suspect a pretender, and destroy the state. But what armed men and horsemen did Christ ever take about with Him? Only envy and hate blinded them, so that they plainly erred, and reasoned wrongly."

Ver. 49.— And one of them named Caiaphas, being the high priest that same year, said unto them. While the rest were consulting and not grasping the case nor finding what it was needful to do, Caiaphas as high priest proffers advic

Commentary -- Other

Critics Ask: Joh 11:26

JOHN 11:26 —How could Jesus say we will never die when the Bible declares all will eventually die?

PROBLEM: God Himself said to Adam, “In the day that you eat of it you shall surely die” ( Gen. 2:17 ). Paul reaffirmed this, declaring that “through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” ( Rom. 5:12 ). But Jesus seems to contradict this when He affirmed, “whoever lives and believes in Me shall never die” ( John 11:26 ).

SOLUTION: First of all, even taken literally, Jesus was not denying that believers would die. In fact, He affirmed it in the previous verse, saying, “though he may die, he shall live.” In other words, Jesus claimed that because He was “the resurrection and the life” (v. 25 ), He would resurrect those who believe in Him unto eternal life (cf. John 5:28-29 ).

Further, Jesus may have been speaking about spiritual life and spiritual death. In this sense, those who believe in Him will have spiritual life ( John 3:16 , 36 ), even though they will experience physical death. For those who are born only once will die twice, once physically and once again at the “second death” ( Rev. 20:14 ) or final separation from God. But those who are born twice ( John 3:3 , 7 ) will only die once (physically), but will live with God forever.   

Evidence: Joh 11:25

The uniqueness of Jesus . " A man who was merely a man and said the sort of things Jesus said wouldn’t be a great moral teacher. He’d either be a lunatic—on a level with the man who says he’s a poached egg—or else he’d be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But don’t let us come with any patronizing nonsense about His being a great human teacher. He hasn’t left that open to us. He didn’t intend to." C. S. Lewis, The Case for Christianity

Jesus’ unique words : See Joh 14:6 footnote.

Evidence: Joh 11:35

In one sense, this verse is a mystery because Jesus knew what He was about to do. He was about to give Mary and Martha the greatest gift, outside of salvation, that they could ever hope for. Yet, He wept.

The prophets tell us that the Messiah would be a " man of sorrows, and acquainted with grief" ( Isa 53:3 ). He was moved with compassion for the multitudes, wept over Jerusalem, and knew what it was to " weep with those who weep." Even though we have heaven before us, it pains the Head of the Body when the foot hurts. Jesus is a High Priest who is " touched with the feeling of our infirmities" ( Heb 4:15 ).

Introduction / Outline

Robertson: John (Book Introduction)

THE Fourth Gospel

By Way of Introduction

Greatest of Books

The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke’s Gospel is the most beautiful, John’s Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find The Heart of Christ (E. H. Sears), especially in chapters John 14-17. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

The Beloved Disciple

The book claims to be written by " the disciple whom Jesus loved" (Joh_21:20) who is pointedly identified by a group of believers (apparently in Ephesus) as the writer: " This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true" (Joh_21:24). This is the first criticism of the Fourth Gospel of which we have any record, made at the time when the book was first sent forth, made in a postscript to the epilogue or appendix. Possibly the book closed first with Joh_20:31, but chapter 21 is in precisely the same style and was probably added before publication by the author. The natural and obvious meaning of the language in Joh_21:24 is that the Beloved Disciple wrote the whole book. He is apparently still alive when this testimony to his authorship is given. There are scholars who interpret it to mean that the Beloved Disciple is responsible for the facts in the book and not the actual writer, but that is a manifest straining of the language. There is in this verse no provision made for a redactor as distinct from the witness as is plausibly set forth by Dr. A. E. Garvie in The Beloved Disciple (1922).

A Personal Witness

It is manifest all through the book that the writer is the witness who is making the contribution of his personal knowledge of the Lord Jesus Christ during his earthly ministry. In Joh_1:14 he plainly says that " the Word became flesh, and dwelt among us and we beheld his glory" ( etheasametha tēn doxan autou ). He here associates others with him in this witness to the glory of the Word, but in Joh_21:25 he employs the singular " I suppose" ( oimai ) in sharp distinction from the plural " we know" ( oidamen ) just before. The writer is present in nearly all the scenes described. The word witness ( marturě , marturia ) so common in this Gospel (Joh_1:7, Joh_1:8, Joh_1:19; Joh_3:11, Joh_3:26, Joh_3:33; Joh_5:31; Joh_12:17; Joh_21:24, etc.) illustrates well this point of view. In the Gospel of Luke we have the work of one who was not a personal witness of Christ (Luk_1:1-4). In the Gospel of Matthew we possess either the whole work of a personal follower and apostle or at least the Logia of Matthew according to Papias preserved in it. In Mark’s Gospel we have as the basis the preaching of Simon Peter as preserved by his interpreter John Mark. John’s Gospel claims to be the personal witness of " the disciple whom Jesus loved" and as such deserves and has received exceptional esteem. One may note all through the book evidences of an eyewitness in the vivid details.

With a Home in Jerusalem

It is not only that the writer was a Jew who knew accurately places and events in Palestine, once denied though now universally admitted. The Beloved Disciple took the mother of Jesus " to his own home" ( eis ta idia , Joh_19:27) from the Cross when Jesus commended his mother to his care. But this Beloved Disciple had access to the palace of the high priest (Joh_18:15.). Delff ( Das vierte Evangelium wiederhergestellt , 1890) argues that this fact shows that the Beloved Disciple was not one of the twelve apostles, one of a priestly family of wealth in Jerusalem. He does seem to have had special information concerning what took place in the Sanhedrin (Joh_7:45-52; Joh_11:47-53; Joh_12:10.). But at once we are confronted with the difficulty of supposing one outside of the circle of the twelve on even more intimate terms with Jesus than the twelve themselves and who was even present at the last passover meal and reclined on the bosom of Jesus (Joh_13:23). Nor is this all, for he was one of the seven disciples by the Sea of Galilee (Joh_21:1.) when Peter speaks to Jesus about the " Beloved Disciple" (Joh_21:20).

Only One John of Ephesus

It is true that an ambiguous statement of Papias (circa a.d. 120) is contained in Eusebius where the phrase " the Elder John " ( ho presbuteros Iōannēs ) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by " the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, John the Presbyter and the Fourth Gospel (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. " Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord’s Life" (Bousset, Die Offenbarumg des Joh. , p. 38, translation of Nolloth, The Fourth Evangelist , p. 63, note). Let this be admitted and much becomes clear.

No Early Martyrdom for the Apostle John

In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the Codex Coislinianus , Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews ( hupo Ioudaiōn anēirethē ) while the other manuscripts say that John rested in peace ( en eirēnēi anepausato ). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mar_10:39; Mat_20:23) and realized by James first of all (Act_12:1.). John drank the cup in the exile to Patmos. The correction to Peter in Joh_21:20-23 would have no meaning if the Apostle John had already been put to death.

The Author the Apostle John

Loisy ( Le Quatr. Evangile , p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it " literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a nom de plume . Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author’s name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter John 21 it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Act_12:1). The evidence in the Gospel points directly to the Apostle John as the author.

Early and Clear Witness to the Apostle John

Ignatius ( ad Philad . vii. 1) about a.d. 110 says of the Spirit that " he knows whence he comes and whither he is going," a clear allusion to Joh_3:8. Polycarp ( ad Phil . S 7) quotes 1Jo_4:2, 1Jo_4:3. Eusebius states that Papias quoted First John. Irenaeus is quoted by Eusebius (H.E. V, 20) as saying that he used as a boy to hear Polycarp tell " of his intercourse with John and the others who had seen the Lord." Irenaeus accepted all our Four Gospels. Tatian made his Diatessaron out of the Four Gospels alone. Theophilus of Antioch ( ad Autol . ii. 22) calls John the author of the Fourth Gospel. This was about a.d. 180. The Muratorian Canon near the close of the second century names John as the author of the Fourth Gospel. Till after the time of Origen no opposition to the Johannine authorship appears outside of Marcion and the Alogi. No other New Testament book has stronger external evidence.

The Use of the Synoptic Gospels

As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (Joh_2:23; Joh_6:4) and another (Joh_5:1) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord’s public ministry (" the year of obscurity," Stalker) without which we should know little of this beginning (John 1:19-4:45). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John 1:1-18) relates the Incarnation to God’s eternal purpose as in Col_1:14-20 and Heb_1:1-3 and employs the language of the intellectuals of the time ( Logos - Word) to interpret Christ as the Incarnate Son of God.

A Different Style of Teaching

So different is it in fact that some men bluntly assert that Jesus could not have spoken in the same fashion as presented in the Synoptics and in the Fourth Gospel. Such critics need to recall the Socrates of Xenophon’s Memorabilia and of Plato’s Dialogues . There is a difference beyond a doubt, but there is also some difference in the reports in the Synoptics. Jesus for the most part spoke in Aramaic, sometimes in Greek, as to the great crowds from around Palestine (the Sermon on the Mount, for instance). There is the Logia of Jesus (Q of criticism) preserved in the non-Markan portions of Matthew and Luke besides Mark, and the rest of Matthew and Luke. Certain natural individualities are preserved. The difference is greater in the Fourth Gospel, because John writes in the ripeness of age and in the richness of his long experience. He gives his reminiscences mellowed by long reflection and yet with rare dramatic power. The simplicity of the language leads many to think that they understand this Gospel when they fail to see the graphic pictures as in chapters John 7-11. The book fairly throbs with life. There is, no doubt, a Johannine style here, but curiously enough there exists in the Logia (Q) a genuine Johannine passage written long before the Fourth Gospel (Mat_11:25-30; Luk_10:21-24). The use of " the Father" and " the Son" is thoroughly Johannine. It is clear that Jesus used the Johannine type of teaching also. Perhaps critics do not make enough allowance for the versatility and variety in Jesus.

The Same Style in the Discourses

It is further objected that there is no difference in style between the discourses of Jesus in John’s Gospel and his own narrative style. There is an element of truth in this criticism. There are passages where it is not easy to tell where discourse ends and narrative begins. See, for instance, Joh_3:16-21. Does the discourse of Jesus end with Joh_3:15, Joh_3:16, or Joh_3:21? So in Joh_12:44-50. Does John give here a resumé of Christ’s teaching or a separate discourse? It is true also that John preserves in a vivid way the conversational style of Christ as in chapters 4, 6, 7, 8, 9. In the Synoptic Gospels this element is not so striking, but we do not have to say that John has done as Shakespeare did with his characters. Each Gospel to a certain extent has the colouring of the author in reporting the words of Jesus. An element of this is inevitable unless men are mere automata, phonographs, or radios. But each Gospel preserves an accurate and vivid picture of Christ. We need all four pictures including that of John’s Gospel for the whole view of Christ.

Historical Value of the Fourth Gospel

It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his Diatessaron , the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter John 11 which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke’s account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in Matt 23, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter John 21 with that in Luke 5, making Mary of Bethany at the feast of a Simon in chapter John 12 the same as the sinful woman at the feast of another Simon in Luke 7, making John’s Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter John 1 is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in The Historical Value of the Fourth Gospel (1910).

Like the Johannine Epistles

Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as " the Elder" ( ho presbuteros ), which fact has led some to argue for the mythical " Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself " the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Pe_5:1) he calls himself " your fellow-elder" ( ho sunpresbuteros ). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in 1Jo_1:1-4 and the Cerinthian type which denied the identity of the man Jesus and the aeon Christ which came on Jesus at his baptism and left him at his death on the Cross as in 1Jo_2:22. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

But Different from the Apocalypse

It should be said at once that the Johannine authorship of the Fourth Gospel does not depend on that of the Apocalypse. In fact, some men hold to the Johannine authorship of the Apocalypse who deny that of the Gospel while some hold directly the opposite view. Some deny the Johannine authorship of both Gospel and Apocalypse, while the majority hold to the Johannine authorship of Gospel, Epistles, and Apocalypse as was the general rule till after the time of Origen. The author of the Apocalypse claims to be John (Rev_1:4, Rev_1:9; Rev_22:8), though what John he does not say. Denial of the existence of a " Presbyter John" naturally leads one to think of the Apostle John. Origen says that John, the brother of James, was banished to the Isle of Patmos where he saw the Apocalypse. There is undoubted radical difference in language between the Apocalypse and the other Johannine books which will receive discussion when the Apocalypse is reached. Westcott explained these differences as due to the early date of the Apocalypse in the reign of Vespasian before John had become master of the Greek language. Even J. H. Moulton ( Prolegomena , p. 9, note 4) says bluntly: " If its date was 95 a.d., the author cannot have written the fourth Gospel only a short time after." Or before, he would say. But the date of the Apocalypse seems definitely to belong to the reign of Domitian. So one ventures to call attention to the statement in Act_4:13 where Peter and John are described as agrammatoi kai idiōtai (unlettered and private or unschooled men). It is curious also that it is precisely in 2Peter and the Apocalypse that we have so many grammatical solecisms and peculiarities. We know that the Fourth Gospel was reviewed by a group of John’s friends in Ephesus, while he was apparently alone in the Isle of Patmos. The excitement of the visions would naturally increase the uncouth vernacular of the Apocalypse so much like that in the Greek papyri as seen in Milligan’s Greek Papyri , for instance. This being true, one is able, in spite of Moulton’s dictum, to hold to the Johannine authorship of both Gospel and Apocalypse and not far apart in date.

The Unity of the Gospel

This has been attacked in various ways in spite of the identity of style throughout. There are clearly three parts in the Gospel: the Prologue, John 1:1-18, the Body of the Book, John 1:19-20:31, the Epilogue, John 21. But there is no evidence that the Prologue was added by another hand, even though the use of Logos (Word) for Christ does not occur thereafter. This high conception of Christ dominates the whole book. Some argue that the Epilogue was added by some one else than John, but here again there is no proof and no real reason for the supposition. It is possible, as already stated, that John stopped at Joh_20:31 and then added John 21 before sending the book forth after his friends added Joh_21:24 as their endorsement of the volume. Some scholars claim that they detect various displacements in the arrangement of the material, but such subjective criticism is never convincing. There are undoubtedly long gaps in the narrative as between chapters 5 and 6, but John is not giving a continuous narrative, but only a supplementary account assuming knowledge of the Synoptics. It is held that editorial comments by redactors can be detected here and there. Perhaps, and perhaps not. The unity of this great book stands even if that be true.

Original Language of the Book

The late Dr. C. F. Burney of Oxford wrote a volume called, The Aramaic Origin of the Fourth Gospel (1922) in which he tried to prove that the Fourth Gospel is really the first in time and was originally written in Aramaic. The theory excited some interest, but did not convince either Aramaic or Greek scholars to an appreciable extent. Some of the examples cited are plausible and some quite fanciful. This theory cannot be appealed to in any serious interpretation of the Fourth Gospel. The author was beyond doubt a Jew, but he wrote in the Koiné Greek of his time that is comparatively free from crude Semiticisms, perhaps due in part to the help of the friends in Ephesus.

The Purpose of the Book

He tells us himself in Joh_20:30. He has made a selection of the many signs wrought by Jesus for an obvious purpose: " But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

John’s Portrait of Christ

No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: " And the Word was God" (Joh_1:1) and in the correct text of Joh_1:18, " God only begotten" ( theos monogenēs ). It occurs repeatedly in the book as in the witness of the Baptist: " This is the Son of God" (Joh_1:34). It is in the charge of the Pharisees (Joh_5:18) and the claim of Christ himself (Joh_5:20-23; Joh_6:48; Joh_8:12, Joh_8:58; Joh_11:25; Joh_14:9; Joh_17:5) with the full and frank conviction of the author in Joh_20:31. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term theos applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my The Christ of the Logia (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ’s crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly ( Studies in the Portrait of the Messiah , 1900; St. John’s Portrait of Christ , 1910).

JFB: John (Book Introduction)

THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the "Benjamin," as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mar 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as DA COSTA says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

JFB: John (Outline)

• THE WORD MADE FLESH. (Joh 1:1-14)
• A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Joh 1:15)
• SAME SUBJECT CONTINUED. (Joh 1:16-18)
• THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
• FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Joh 1:37-51)
• FIRST MIRACLE, WATER MADE WINE--BRIEF VISIT TO CAPERNAUM. (Joh 2:1-12)
• CHRIST'S FIRST PASSOVER--FIRST CLEANSING OF THE TEMPLE. (Joh 2:13-25)
• NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21)
• JESUS IN THE NEIGHBORHOOD OF THE BAPTIST--HIS NOBLE TESTIMONY TO HIS MASTER. (John 3:22-36)
• CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
• SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Joh 4:43-54)
• THE IMPOTENT MAN HEALED--DISCOURSE OCCASIONED BY THE PERSECUTION ARISING THEREUPON. (John 5:1-47)
• FIVE THOUSAND MIRACULOUSLY FED. (Joh 6:1-13)
• JESUS WALKS ON THE SEA. (Joh 6:14-21)
• JESUS FOLLOWED BY THE MULTITUDES TO CAPERNAUM, DISCOURSES TO THEM IN THE SYNAGOGUE OF THE BREAD OF LIFE--EFFECT OF THIS ON TWO CLASSES OF THE DISCIPLES. (John 6:22-71) These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
• CHRIST AT THE FEAST OF TABERNACLES. (John 7:1-53)
• THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11)
• FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM. (John 8:12-59)
• THE OPENING OF THE EYES OF ONE BORN BLIND, AND WHAT FOLLOWED ON IT. (John 9:1-41)
• THE GOOD SHEPHERD. (John 10:1-21)
• DISCOURSE AT THE FEAST OF DEDICATION--FROM THE FURY OF HIS ENEMIES JESUS ESCAPES BEYOND JORDAN, WHERE MANY BELIEVE ON HIM. (John 10:22-42)
• LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
• THE ANOINTING AT BETHANY. (Joh 12:1-11)
• CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
• SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36)
• AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
• THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
• DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)
• DISCOURSE AT THE TABLE, AFTER SUPPER. (John 14:1-31)
• DISCOURSE AT THE SUPPER TABLE CONTINUED. (John 15:1-27) The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Isa 5:1, &c.).
• DISCOURSE AT THE SUPPER TABLE CONCLUDED. (John 16:1-33)
• THE INTERCESSORY PRAYER. (John 17:1-26)
• BETRAYAL AND APPREHENSION OF JESUS. (Joh 18:1-13)
• JESUS BEFORE PILATE. (Joh 18:28-40)
• JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
• CRUCIFIXION AND DEATH OF THE LORD JESUS. (Joh 19:17-30)
• BURIAL OF CHRIST. (Joh 19:31-42)
• MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23)
• JESUS AGAIN APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:24-29)
• FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31)
• SUPPLEMENTARY PARTICULARS. (John 21:1-23)
• FINAL CLOSE OF THIS GOSPEL. (Joh 21:24-25)
• JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Joh 18:13-27)

TSK: John (Book Introduction)

John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom " Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord’s sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: " These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord’s history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

TSK: John 11 (Chapter Introduction)

Overview

Joh 11:1, Christ raises Lazarus, four days buried; Joh 11:45, Many Jews believe; Joh 11:47, The high priests and Pharisees gather a council against Christ; Joh 11:49, Caiaphas prophesies; Joh 11:54, Jesus hides himself; Joh 11:55, At the passover they enquire after him, and lay wait for him.

Poole: John 11 (Chapter Introduction)

CHAPTER 11

MHCC: John (Book Introduction)

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, Joh 21:22. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

MHCC: John 11 (Chapter Introduction)

(Joh 11:1-6) The sickness of Lazarus.

(Joh 11:7-10) Christ returns to Judea.

(Joh 11:11-16) The death of Lazarus.

(v. 17-32) Christ arrives at Bethany.

(Joh 11:33-46) He raises Lazarus.

(Joh 11:47-53) The Pharisees consult against Jesus.

(Joh 11:54-57) The Jews seek for him.

Matthew Henry: John (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. John

It is not material to enquire when and where this gospel was written; we are sure that it was given by inspiration of God to John, the brother of James, one of the twelve apostles, distinguished by the honourable character of that disciple whom Jesus loved, one of the first three of the worthies of the Son of David, whom he took to be the witnesses of his retirements, particularly of his transfiguration and his agony. The ancients tell us that John lived longest of all the twelve apostles, and was the only one of them that died a natural death, all the rest suffering martyrdom; and some of them say that he wrote this gospel at Ephesus, at the request of the ministers of the several churches of Asia, in opposition to the heresy of Corinthus and the Ebionites, who held that our Lord was a mere man. It seems most probable that he wrote it before his banishment into the isle of Patmos, for there he wrote his Apocalypse, the close of which seems designed for the closing up of the canon of scripture; and, if so, this gospel was not written after. I cannot therefore give credit to those later fathers, who say that he wrote it in his banishment, or after his return from it, many years after the destruction of Jerusalem; when he was ninety years old, saith one of them; when he was a hundred, saith another of them. However, it is clear that he wrote last of the four evangelists, and, comparing his gospel with theirs, we may observe, 1. That he relates what they had omitted; he brings up the rear, and his gospel is as the rearward or gathering host; it gleans up what they has passed by. Thus there was a later collection of Solomon's wise sayings (Pro 25:1), and yet far short of what he delivered, 1Ki 4:32. 2. That he gives us more of the mystery of that of which the other evangelists gave us only the history. It was necessary that the matters of fact should be first settled, which was done in their declarations of those things which Jesus began both to do and teach, Luk 1:1; Act 1:1. But, this being done out of the mouth of two or three witnesses, John goes on to perfection (Heb 6:1), not laying again the foundation, but building upon it, leading us more within the veil. Some of the ancients observe that the other evangelists wrote more of the ta sōmatika - the bodily things of Christ; but John writes of the ta pneumatika - the spiritual things of the gospel, the life and soul of it; therefore some have called this gospel the key of the evangelists. Here is it that a door is opened in heaven, and the first voice we hear is, Come up hither, come up higher. Some of the ancients, that supposed the four living creatures in John's vision to represent the for evangelists, make John himself to be the flying eagle, so high does he soar, and so clearly does he see into divine and heavenly things.

Matthew Henry: John 11 (Chapter Introduction)

In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).

Barclay: John (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT JOHN

The Gospel Of The EagleEye

For many Christian people the Gospel according to St. John is the most precious book in the New Testament. It is the book on which above all they feed their minds and nourish their hearts, and in which they rest their souls. Very often on stained glass windows and the like the gospel writers are represented in symbol by the figures of the four beasts whom the writer of the Revelation saw around the throne (Rev_4:7 ). The emblems are variously distributed among the gospel writers, but a common allocation is that the man stands for Mark, which is the plainest, the most straightforward and the most human of the gospels; the lion stands for Matthew, for he specially saw Jesus as the Messiah and the Lion of the tribe of Judah; the ox stands for Luke, because it is the animal of service and sacrifice, and Luke saw Jesus as the great servant of men and the universal sacrifice for all mankind; the eagle stands for John, because it alone of all living creatures can look straight into the sun and not be dazzled, and John has the most penetrating gaze of all the New Testament writers into the eternal mysteries and the eternal truths and the very mind of God. Many people find themselves closer to God and to Jesus Christ in John than in any other book in the world.

The Gospel That Is Different

But we have only to read the Fourth Gospel in the most cursory way to see that it is quite different from the other three. It omits so many things that they include. The Fourth Gospel has no account of the Birth of Jesus, of his baptism, of his temptations; it tells us nothing of the Last Supper, nothing of Gethsemane, and nothing of the Ascension. It has no word of the healing of any people possessed by devils and evil spirits. And, perhaps most surprising of all, it has none of the parable stories Jesus told which are so priceless a part of the other three gospels. In these other three gospels Jesus speaks either in these wonderful stories or in short, epigrammatic, vivid sentences which stick in the memory. But in the Fourth Gospel the speeches of Jesus are often a whole chapter long; and are often involved, argumentative pronouncements quite unlike the pithy, unforgettable sayings of the other three.

Even more surprising, the account in the Fourth Gospel of the facts of the life and ministry of Jesus is often different from that in the other three.

(i) John has a different account of the beginning of the ministry of Jesus. In the other three gospels it is quite definitely stated that Jesus did not emerge as a preacher until after John the Baptist had been imprisoned. "Now after John was arrested Jesus came into Galilee, preaching the gospel of God" (Mar_1:14 ; Luk_3:18 , Luk_3:20 ; Mat_4:12 ). But in John there is a quite considerable period during which the ministry of Jesus over-lapped with the activity of John the Baptist (Joh_3:22-30 ; Joh_4:1-2 ).

(ii) John has a different account of the scene of Jesusinistry. In the other three gospels the main scene of the ministry is Galilee and Jesus does not reach Jerusalem until the last week of his life. In John the main scene of the ministry is Jerusalem and Judaea, with only occasional withdrawals to Galilee (Joh_2:1-13 ; Joh_4:35 through Joh_5:1 ; Joh_6:1 through Joh_7:14 ). In John, Jesus is in Jerusalem for a Passover which occurred at the same time as the cleansing of the Temple, as John tells the story (Joh_2:13 ); he is in Jerusalem at the time of an unnamed feast (Joh_5:1 ); he is there for the Feast of Tabernacles (Joh_7:2 , Joh_7:10 ); he is there at the Feast of Dedication in the winter-time (Joh_10:22 ). In fact according to the Fourth Gospel Jesus never left Jerusalem after that feast; after Jn 10 he is in Jerusalem all the time, which would mean a stay of months, from the winter-time of the Feast of the Dedication to the spring-time of the Passover at which he was crucified.

In point of fact in this particular matter John is surely right. The other gospels show us Jesus mourning over Jerusalem as the last week came on. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!" (Mat_23:37 ; Luk_13:34 ). It is clear that Jesus could not have said that unless he had paid repeated visits to Jerusalem and made repeated appeals to it. It was impossible for him to say that on a first visit. In this John is unquestionably right.

It was in fact this difference of scene which provided Eusebius with one of the earliest explanations of the difference between the Fourth Gospel and the other three. He said that in his day (about A.D. 300) many people who were scholars held the following view. Matthew at first preached to the Hebrew people. The day came when he had to leave them and to go to other nations. Before he went he set down his story of the life of Jesus in Hebrew, "and thus compensated those whom he was obliged to leave for the loss of his presence." After Mark and Luke had published their gospels, John was still preaching the story of Jesus orally. "Finally he proceeded to write for the following reason. The three gospels already mentioned having come into the hands of all and into his hands too, they say that he fully accepted them and bore witness to their truthfulness; but there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.... They therefore say that John, being asked to do it for this reason, gave in his gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of the deeds done before the imprisonment of John the Baptist.... John therefore records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.... The Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life." (Eusebius, The Ecclesiastical History 5: 24.)

So then according to Eusebius there is no contradiction at all between the Fourth Gospel and the other three; the difference is due to the fact that the Fourth Gospel is describing a ministry in Jerusalem, at least in its earlier chapters, which preceded the ministry in Galilee, and which took place while John the Baptist was still at liberty. It may well be that this explanation of Eusebius is at least in part correct.

(iii) John has a different account of the duration of Jesusinistry. The other three gospels, on the face of it, imply that it lasted only one year. Within the ministry there is only one Passover Feast. In John there are three Passovers, one at the Cleansing of the Temple (Joh_2:13 ); one near the Feeding of the Five Thousand (Joh_6:4 ); and the final Passover at which Jesus went to the Cross. According to John the ministry of Jesus would take a minimum of two years, and probably a period nearer three years, to cover its events. Again John is unquestionably right. If we read the other three gospels closely and carefully we can see that he is right. When the disciples plucked the ears of corn (Mar_2:23 ) it must have been spring-time. When the five thousand were fed, they sat down on the green grass (Mar_6:39 ); therefore it was spring-time again, and there must have been a year between the two events. There follows the tour through Tyre and Sidon, and the Transfiguration. At the Transfiguration Peter wished to build three booths and to stay there. It is most natural to think that it was the time of the Feast of Tabernacles or Booths and that that is why Peter made the suggestion (Mar_9:5 ). That would make the date early in October. There follows the space between that and the last Passover in April. Therefore, behind the narrative of the other three gospels lies the fact that Jesusinistry actually did last for at least three years, as John represents it.

(iv) It sometimes even happens that John differs in matters of fact from the other three. There are two outstanding examples. First, John puts the Cleansing of the Temple at the beginning of Jesusinistry (Joh_2:13-22 ), the others put it at the end (Mar_11:15-17 ; Mat_21:12-13 ; Luk_19:45-46 ). Second, when we come to study the narratives in detail, we will see that John dates the crucifixion of Jesus on the day before the Passover, while the other gospels date it on the day of the Passover.

We can never shut our eyes to the obvious differences between John and the other gospels.

JohnSpecial Knowledge

One thing is certain--if John differs from the other three gospels, it is not because of ignorance and lack of information. The plain fact is that, if he omits much that they tell us, he also tells us much that they do not mention. John alone tells of the marriage feast at Cana of Galilee (Joh_2:1-11 ); of the coming of Nicodemus to Jesus (Joh_3:1-15 ); of the woman of Samaria Jn 4 ; of the raising of Lazarus (Jn 11 ); of the way in which Jesus washed his discipleseet (Joh_13:1-17 ); of Jesusonderful teaching about the Holy Spirit, the Comforter, which is scattered through Jn 14 Jn 15 Jn 16 and Jn 17 . It is only in John that some of the disciples really come alive. It is in John alone that Thomas speaks (Joh_11:16 ; Joh_14:5 ; Joh_20:24-29 ); that Andrew becomes a real personality (Joh_1:40-41 ; Joh_6:8-9 ; Joh_12:22 ); that we get a glimpse of the character of Philip (Joh_6:5-7 ; Joh_14:8-9 ); that we hear the carping protest of Judas at the anointing at Bethany (Joh_12:4-5 ). And the strange thing is that these little extra touches are intensely revealing. Johnpictures of Thomas and Andrew and Philip are like little cameos or vignettes in which the character of each man is etched in a way we cannot forget.

Further, again and again John has little extra details which read like the memories of one who was there. The loaves which the lad brought to Jesus were barley loaves (Joh_6:9 ); when Jesus came to the disciples as they crossed the lake in the storm they had rowed between three and four miles (Joh_6:19 ); there were six stone waterpots at Cana of Galilee (Joh_2:6 ); it is only John who tells of the four soldiers gambling for the seamless robe as Jesus died (Joh_19:23 ); he knows the exact weight of the myrrh and aloes which were used to anoint the dead body of Jesus (Joh_19:39 ); he remembers how the perfume of the ointment filled the house at the anointing at Bethany (Joh_12:3 ). Many of these things are such apparently unimportant details that they are inexplicable unless they are the memories of a man who was there.

However much John may differ from the other three gospels, that difference is not to be explained by ignorance but rather by the fact that he had more knowledge or better sources or a more vivid memory than the others.

Further evidence of the specialised information of the writer of the Fourth Gospel is his detailed knowledge of Palestine and of Jerusalem. He knows how long it took to build the Temple (Joh_2:20 ); that the Jews and the Samaritans had a permanent quarrel (Joh_4:9 ); the low Jewish view of women (Joh_4:9 ); the way in which the Jews regard the Sabbath (Joh_5:10 ; Joh_7:21-23 ; Joh_9:14 ). His knowledge of the geography of Palestine is intimate. He knows of two Bethanys, one of which is beyond Jordan (Joh_1:28 ; Joh_12:1 ); he knows that Bethsaida was the home of some of the disciples (Joh_1:44 ; Joh_12:21 ); that Cana is in Galilee (Joh_2:1 ; Joh_4:46 ; Joh_21:2 ); that Sychar is near Shechem (Joh_4:5 ). He has what one might call a street by street knowledge of Jerusalem. He knows the sheep-gate and the pool near it (Joh_5:2 ); the pool of Siloam (Joh_9:7 ); SolomonPorch (Joh_10:23 ); the brook Kidron (Joh_18:1 ); the pavement which is called Gabbatha (Joh_19:13 ); Golgotha, which is like a skull (Joh_19:17 ). It must be remembered that Jerusalem was destroyed in A.D. 70 and that John did not write until A.D. 100 or thereby; and yet from his memory he knows Jerusalem like the back of his hand.

The Circumstances In Which John Wrote

We have seen that there are very real differences between the Fourth and the other three gospels; and we have seen that, whatever the reason, it was not lack of knowledge on Johnpart. We must now go on to ask, What was the aim with which John wrote? If we can discover this we will discover why he selected and treated his facts as he did.

The Fourth Gospel was written in Ephesus about the year A.D. 100. By that time two special features had emerged in the situation of the Christian church. First, Christianity had gone out into the Gentile world. By that time the Christian church was no longer predominantly Jewish; it was in fact overwhelmingly gentile. The vast majority of its members now came, not from a Jewish, but an Hellenistic background. That being so, Christianity had to be restated. It was not that the truth of Christianity had changed; but the terms and the categories in which it found expression had to be changed.

Take but one instance. A Greek might take up the Gospel according to St. Matthew. No sooner had he opened it than he was confronted with a long genealogy. Genealogies were familiar enough to the Jew but quite unintelligible to the Greek. He would read on. He would be confronted with a Jesus who was the Son of David, a king of whom the Greeks had never heard, and the symbol of a racial and nationalist ambition which was nothing to the Greek. He would be faced with the picture of Jesus as Messiah, a term of which the Greek had never heard. Must the Greek who wished to become a Christian be compelled to reorganize his whole thinking into Jewish categories? Must he learn a good deal about Jewish history and Jewish apocalyptic literature (which told about the coming of the Messiah) before he could become a Christian? As E. J. Goodspeed phrased it: "Was there no way in which he might be introduced directly to the values of Christian salvation without being for ever routed, we might even say, detoured, through Judaism?" The Greek was one of the worldgreat thinkers. Had he to abandon all his own great intellectual heritage in order to think entirely in Jewish terms and categories of thought?

John faced that problem fairly and squarely. And he found one of the greatest solutions which ever entered the mind of man. Later on, in the commentary, we shall deal much more fully with Johngreat solution. At the moment we touch on it briefly. The Greeks had two great conceptions.

(a) They had the conception of the Logos. In Greek logos (G3056) means two things--it means word and it means reason. The Jew was entirely familiar with the all-powerful word of God. "God said, Let there be light; and there was light" (Gen_1:3 ). The Greek was entirely familiar with the thought of reason. He looked at this world; he saw a magnificent and dependable order. Night and day came with unfailing regularity; the year kept its seasons in unvarying course; the stars and the planets moved in their unaltering path; nature had her unvarying laws. What produced this order? The Greek answered unhesitatingly, The Logos (G3056), the mind of God, is responsible for the majestic order of the world. He went on, What is it that gives man power to think, to reason and to know? Again he answered unhesitatingly, The Logos (G3056), the mind of God, dwelling within a man makes him a thinking rational being.

John seized on this. It was in this way that he thought of Jesus. He said to the Greeks, "All your lives you have been fascinated by this great, guiding, controlling mind of God. The mind of God has come to earth in the man Jesus. Look at him and you see what the mind and thought of God are like." John had discovered a new category in which the Greek might think of Jesus, a category in which Jesus was presented as nothing less than God acting in the form of a man.

(b) They had the conception of two worlds. The Greek always conceived of two worlds. The one was the world in which we live. It was a wonderful world in its way but a world of shadows and copies and unrealities. The other was the real world, in which the great realities, of which our earthly things are only poor, pale copies, stand for ever. To the Greek the unseen world was the real one; the seen world was only shadowy unreality.

Plato systematized this way of thinking in his doctrine of forms or ideas. He held that in the unseen world there was the perfect pattern of everything, and the things of this world were shadowy copies of these eternal patterns. To put it simply, Plato held that somewhere there was a perfect pattern of a table of which all earthly tables are inadequate copies; somewhere there was the perfect pattern of the good and the beautiful of which all earthly goodness and earthly beauty are imperfect copies. And the great reality, the supreme idea, the pattern of all patterns and the form of all forms was God. The great problem was how to get into this world of reality, how to get out of our shadows into the eternal truths.

John declares that that is what Jesus enables us to do. He is reality come to earth. The Greek word for real in this sense is alethinos (G228); it is very closely connected with the word alethes (G227), which means true, and aletheia (G225), which means "the truth." The King James and Revised Standard Versions translate alethinos (G228) true; they would be far better to translate it "real." Jesus is the real light (Joh_1:9 ); Jesus is the real bread (Joh_6:32 ); Jesus is the real vine (Joh_15:1 ); to Jesus belongs the real judgment (Joh_8:16 ). Jesus alone has reality in our world of shadows and imperfections.

Something follows from that. Every action that Jesus did was, therefore, not only an act in time but a window which allows us to see into reality. That is what John means when he talks of Jesusiracles as signs (semeia - G4592). The wonderful works of Jesus were not simply wonderful; they were windows opening onto the reality which is God. This explains why John tells the miracle stories in a quite different way from the other three gospel writers. There are two differences.

(a) In the Fourth Gospel we miss the note of compassion which is in the miracle stories of the others. In the others Jesus is moved with compassion for the leper (Mar_1:41 ); his sympathy goes out to Jairus (Mar_5:22 ); he is sorry for the father of the epileptic boy (Mar_9:14 ); when he raises to life the son of the widow of Nain, Luke says with an infinite tenderness, "He gave him to his mother" (Luk_7:15 ). But in John the miracles are not so much deeds of compassion as deeds which demonstrate the glory of Christ. After the miracle at Cana of Galilee, John comments: "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" (Joh_2:11 ). The raising of Lazarus happens "for the glory of God" (Joh_11:4 ). The blind manblindness existed to allow a demonstration of the glory of the works of God (Joh_9:3 ). To John it was not that there was no love and compassion in the miracles; but in every one of them he saw the glory of the reality of God breaking into time and into human affairs.

(b) Often the miracles of Jesus in the Fourth Gospel are accompanied by a long discourse. The feeding of the five thousand is followed by the long discourse on the bread of life (Jn 6 ); the healing of the blind man springs from the saying that Jesus is the light of the world (Jn 9 ); the raising of Lazarus leads up to the saying that Jesus is the resurrection and the life (Jn 11 ). To John the miracles were not simply single events in time; they were insights into what God is always doing and what Jesus always is; they were windows into the reality of God. Jesus did not merely once feed five thousand people; that was an illustration that he is for ever the real bread of life. Jesus did not merely once open the eyes of a blind man; he is for ever the light of the world. Jesus did not merely once raise Lazarus from the dead; he is for ever and for all men the resurrection and the life. To John a miracle was never an isolated act; it was always a window into the reality of what Jesus always was and always is and always did and always does.

It was with this in mind that that great scholar Clement of Alexandria (about A.D. 230) arrived at one of the most famous and true of all verdicts about the origin and aim of the Fourth Gospel. It was his view that the gospels containing the genealogies had been written first--that is, Luke and Matthew; that then Mark at the request of many who had heard Peter preach composed his gospel, which embodied the preaching material of Peter; and that then "last of all, John, perceiving that what had reference to the bodily things of Jesusinistry had been sufficiently related, and encouraged by his friends, and inspired by the Holy Spirit, wrote a spiritual gospel" (quoted in Eusebius, The Ecclesiastical History 6 : 14). What Clement meant was that John was not so much interested in the mere facts as in the meaning of the facts, that it was not facts he was after but truth. John did not see the events of Jesusife simply as events in time; he saw them as windows looking into eternity, and he pressed towards the spiritual meaning of the events and the words of Jesusife in a way that the other three gospels did not attempt.

That is still one of the truest verdicts on the Fourth Gospel ever reached. John did write, not an historical, but a spiritual gospel.

So then, first of all, John presented Jesus as the mind of God in a person come to earth, and as the one person who possesses reality instead of shadows and able to lead men out of the shadows into the real world of which Plato and the great Greeks had dreamed. The Christianity which had once been clothed in Jewish categories had taken to itself the greatness of the thought of the Greeks.

The Rise Of The Heresies

The second of the great facts confronting the church when the Fourth Gospel was written was the rise of heresy. It was now seventy years since Jesus had been crucified. By this time the church was an organisation and an institution. Theologies and creeds were being thought out and stated; and inevitably the thoughts of some people went down mistaken ways and heresies resulted. A heresy is seldom a complete untruth; it usually results when one facet of the truth is unduly emphasised. We can see at least two of the heresies which the writer of the Fourth Gospel sought to combat.

(a) There were certain Christians, especially Jewish Christians, who gave too high a place to John the Baptist. There was something about him which had an inevitable appeal to the Jews. He walked in the prophetic succession and talked with the prophetic voice. We know that in later times there was an accepted sect of John the Baptist within the orthodox Jewish faith. In Act_19:1-7 we come upon a little group of twelve men on the fringe of the Christian church who had never gotten beyond the baptism of John.

Over and over again the Fourth Gospel quietly, but definitely, relegates John to his proper place. Over and over again John himself denies that he has ever claimed or possessed the highest place, and without qualification yields that place to Jesus. We have already seen that in the other gospels the ministry of Jesus did not begin until John the Baptist had been put into prison, but that in the Fourth Gospel their ministries overlap. The writer of the Fourth Gospel may well have used that arrangement to show John and Jesus in actual meeting and to show that John used these meetings to admit, and to urge others to admit, the supremacy of Jesus. It is carefully pointed out that John is not that light (Joh_1:8 ). He is shown as quite definitely disclaiming all Messianic aspirations (Joh_1:20 ; Joh_3:28 ; Joh_4:1 ; Joh_10:41 ). It is not even permissible to think of him as the highest witness (Joh_5:36 ). There is no criticism at all of John the Baptist in the Fourth Gospel; but there is a rebuke to those who would give him a place which ought to belong to Jesus and to Jesus alone.

(b) A certain type of heresy which was very widely spread in the days when the Fourth Gospel was written is called by the general name of Gnosticism. Without some understanding of it much of Johngreatness and much of his aim will be missed. The basic doctrine of Gnosticism was that matter is essentially evil and spirit is essentially good. The Gnostics went on to argue that on that basis God himself cannot touch matter and therefore did not create the world. What he did was to put out a series of emanations. Each of these emanations was further from him, until at last there was one so distant from him that it could touch matter. That emanation was the creator of the world.

By itself that idea is bad enough, but it was made worse by an addition. The Gnostics held that each emanation knew less and less about God, until there was a stage when the emanations were not only ignorant of God but actually hostile to him. So they finally came to the conclusion that the creator god was not only different from the real God, but was also quite ignorant of and actively hostile to him. Cerinthus, one of the leaders of the Gnostics, said that "the world was created, not by God, but by a certain power far separate from him, and far distant from that Power who is over the universe, and ignorant of the God who is over all."

The Gnostics believed that God had nothing to do with the creating of the world. That is why John begins his gospel with the ringing statement: "All things were made through him; and without him was not anything made that was made" (Joh_1:3 ). That is why John insists that "God so loved the world" (Joh_3:16 ). In face of the Gnostics who so mistakenly spiritualized God into a being who could not possibly have anything to do with the world, John presented the Christian doctrine of the God who made the world and whose presence fills the world that he has made.

The beliefs of the Gnostics impinged on their ideas of Jesus.

(a) Some of the Gnostics held that Jesus was one of the emanations which had proceeded from God. They held that he was not in any real sense divine; that he was only a kind of demigod who was more or less distant from the real God; that he was simply one of a chain of lesser beings between God and the world.

(b) Some of the Gnostics held that Jesus had no real body. A body is matter and God could not touch matter; therefore Jesus was a kind of phantom without real flesh and blood. They held, for instance, that when he stepped on the ground he left no footprint, for his body had neither weight nor substance. They could never have said: "The Word became flesh" (Joh_1:14 ). Augustine tells how he had read much in the work of the philosophers of his day; he had found much that was very like what was in the New Testament, but, he said: "e Word was made flesh and dwelt among us did not read there." That is why John in his First Letter insists that Jesus came in the flesh, and declares that any one who denies that fact is moved by the spirit of antichrist (1Jo_4:3 ). This particular heresy is known as Docetism. Docetism comes from the Greek word dokein (G1380) which means to seem ; and the heresy is so called because it held that Jesus only seemed to be a man.

(c) Some Gnostics held a variation of that heresy. They held that Jesus was a man into whom the Spirit of God came at his baptism; that Spirit remained with him throughout his life until the end; but since the Spirit of God could never suffer and die, it left him before he was crucified. They gave Jesusry on the Cross as : "My power, my power, why hast thou forsaken me?" And in their books they told of people talking on the Mount of Olives to a form which looked exactly like Jesus while the man Jesus died on the Cross.

So then the Gnostic heresies issued in one of two beliefs. They believed either that Jesus was not really divine but simply one of a series of emanations from God, or that he was not in any sense human but a kind of phantom in the shape of a man. The Gnostic beliefs at one and the same time destroyed the real godhead and the real manhood of Jesus.

The Humanity Of Jesus

The fact that John is out to correct both these Gnostic tendencies explains a curious paradoxical double emphasis in his gospel. On the one hand, there is no gospel which so uncompromisingly stresses the real humanity of Jesus. Jesus was angry with those who bought and sold in the Temple courts (Joh_2:15 ); he was physically tired as he sat by the well which was near Sychar in Samaria (Joh_4:6 ); his disciples offered him food in the way in which they would offer it to any hungry man (Joh_4:31 ); he had sympathy with those who were hungry and with those who were afraid (Joh_6:5 , Joh_6:20 ); he knew grief and he wept tears as any mourner might do (Joh_11:33 , Joh_11:35 , Joh_11:38 ); in the agony of the Cross the cry of his parched lips was: "I thirst" (Joh_19:28 ). The Fourth Gospel shows us a Jesus who was no shadowy, docetic figure; it shows us one who knew the weariness of an exhausted body and the wounds of a distressed mind and heart. It is the truly human Jesus whom the Fourth Gospel sets before us.

The Deity Of Jesus

On the other hand, there is no gospel which sets before us such a view of the deity of Jesus.

(a) John stresses the preexistence of Jesus. "Before Abraham was," said Jesus, "I am" (Joh_8:58 ). He talks of the glory which he had with the Father before the world was made (Joh_17:5 ). Again and again he speaks of his coming down from heaven (Joh_6:33-38 ). John saw in Jesus one who had always been, even before the world began.

(b) The Fourth Gospel stresses more than any of the others the omniscience of Jesus. It is Johnview that apparently miraculously Jesus knew the past record of the woman of Samaria (Joh_4:16-17 ); apparently without anyone telling him he knew how long the man beside the healing pool had been ill (Joh_5:6 ); before he asked it, he knew the answer to the question he put to Philip (Joh_6:6 ); he knew that Judas would betray him (Joh_6:61-64 ); he knew of the death of Lazarus before anyone told him of it (Joh_11:14 ). John saw in Jesus one who had a special and miraculous knowledge independent of anything which any man might tell him. He needed to ask no questions because he knew all the answers.

(c) The Fourth Gospel stresses the fact, as John saw it, that Jesus always acted entirely on his own initiative and uninfluenced by anyone else. It was not his motherrequest which moved him to the miracle at Cana of Galilee; it was his own personal decision (Joh_2:4 ); the urging of his brothers had nothing to do with the visit which he paid to Jerusalem at the Feast of Tabernacles (Joh_7:10 ); no man took his life from him--no man could; he laid it down purely voluntarily (Joh_10:18 ; Joh_19:11 ). As John saw it, Jesus had a divine independence from all human influence. He was self-determined.

To meet the Gnostics and their strange beliefs John presents us with a Jesus who was undeniably human and who yet was undeniably divine.

The Author Of The Fourth Gospel

We have seen that the aim of the writer of the Fourth Gospel was to present the Christian faith in such a way that it would commend itself to the Greek world to which Christianity had gone out, and also to combat the heresies and mistaken ideas which had arisen within the church. We go on to ask, Who is that writer? Tradition answers unanimously that the author was John the apostle. We shall see that beyond doubt the authority of John lies behind the gospel, although it may well be that its actual form and penmanship did not come from his hand. Let us, then, collect what we know about him.

He was the younger son of Zebedee, who possessed a fishing boat on the Sea of Galilee and was well enough off to be able to employ hired servants to help him with his work (Mar_1:19-20 ). His mother was Salome, and it seems likely that she was the sister of Mary, the mother of Jesus (Mat_27:56 ; Mar_16:1 ). With his brother James he obeyed the call of Jesus (Mar_1:20 ). It would seem that James and John were in partnership with Peter in the fishing trade (Luk_5:7-10 ). He was one of the inner circle of the disciples, for the lists of the disciples always begin with the names of Peter, James and John, and there were certain great occasions when Jesus took these three specially with him (Mar_3:17 ; Mar_5:37 ; Mar_9:2 ; Mar_14:33 ).

In character he was clearly a turbulent and ambitious man. Jesus gave to him and to his brother the name Boanerges, which the gospel writers take to mean Sons of Thunder. John and his brother James were completely exclusive and intolerant (Mar_9:38 ; Luk_9:49 ). So violent was their temper that they were prepared to blast a Samaritan village out of existence because it would not give them hospitality when they were on their journey to Jerusalem (Luk_9:54 ). Either they or their mother Salome had the ambition that when Jesus came into his kingdom, they might be his principal ministers of state (Mar_10:35 ; Mat_20:20 ). In the other three gospels John appears as a leader of the apostolic band, one of the inner circle, and yet a turbulent ambitious and intolerant character.

In the Book of Acts John always appears as the companion of Peter, and he himself never speaks at all. His name is still one of the three names at the head of the apostolic list (Acts 1:13). He is with Peter when the lame man is healed at the Beautiful Gate of the Temple (Act_3:1 ). With Peter he is brought before the Sanhedrin and faces the Jewish leaders with a courage and a boldness that astonished them (Act_4:1-13 ). With Peter he goes from Jerusalem to Samaria to survey the work done by Philip (Act_8:14 ).

In Paulletters he appears only once. In Galatians 2:9 he is named as one of the pillars of the church along with Peter and James, and with them is depicted as giving his approval to the work of Paul.

John was a strange mixture. He was one of the leaders of the Twelve; he was one of the inner circle of Jesuslosest friends; at the same time he was a man of temper and ambition and intolerance, and yet of courage.

We may follow John into the stories told of him in the early church. Eusebius tells us that he was banished to Patmos in the reign of Domitian (Eusebius, The Ecclesiastical History 3 : 23). In the same passage Eusebius tells a characteristic story about John, a story which he received from Clement of Alexandria. John became a kind of bishop of Asia Minor and was visiting one of his churches near Ephesus. In the congregation he saw a tall and exceptionally fine-looking young man. He turned to the elder in charge of the congregation and said to him: "I commit that young man into your charge and into your care, and I call this congregation to witness that I do so." The elder took the young man into his own house and cared for him and instructed him, and the day came when he was baptized and received into the church. But very soon afterwards he fell in with evil friends and embarked on such a career of crime that he ended up by becoming the leader of a band of murdering and pillaging brigands. Some time afterwards John returned to the congregation. He said to the elder: "Restore to me the trust which I and the Lord committed to you and to the church of which you are in charge." At first the elder did not understand of what John was speaking. "I mean," said John, "that I am asking you for the soul of the young man whom I entrusted to you." "Alas!" said the elder, "he is dead." "Dead?" said John. "He is dead to God," said the elder. "He fell from grace; he was forced to flee from the city for his crimes and now he is a brigand in the mountains." Straightway John went to the mountains. Deliberately he allowed himself to be captured by the robber band. They brought him before the young man who was now the chief of the band and, in his shame, the young man tried to run away from him. John, though an old man, pursued him. "My son," he cried, "are you running away from your father? I am feeble and far advanced in age; have pity on me, my son; fear not; there is yet hope of salvation for you. I will stand for you before the Lord Christ. If need be I will gladly die for you as he died for me. Stop, stay, believe! It is Christ who has sent me to you." The appeal broke the heart of the young man. He stopped, threw away his weapons, and wept. Together he and John came down the mountainside and he was brought back into the church and into the Christian way. There we see the love and the courage of John still in operation.

Eusebius (3 : 28) tells another story of John which he got from the works of Irenaeus. We have seen that one of the leaders of the Gnostic heresy was a man called Cerinthus. "The apostle John once entered a bath to bathe; but, when he learned that Cerinthus was within, he sprang from his place and rushed out of the door, for he could not bear to remain under the same roof with him. He advised those who were with him to do the same. t us flee,e said, st the bath fall, for Cerinthus, the enemy of the truth, is within."here we have another glimpse of the temper of John. Boanerges was not quite dead.

Cassian tells another famous story about John. One day he was found playing with a tame partridge. A narrower and more rigid brother rebuked him for thus wasting his time, and John answered: "The bow that is always bent will soon cease to shoot straight."

It is Jerome who tells the story of the last words of John. When he was dying, his disciples asked him if he had any last message to leave them. "Little children," he said, "love one another." Again and again he repeated it; and they asked him if that was all he had to say. "It is enough," he said, "for it is the Lordcommand."

Such then is our information about John; and he emerges a figure of fiery temper, of wide ambition, of undoubted courage, and, in the end, of gentle love.

The Beloved Disciple

If we have been following our references closely we will have noticed one thing. All our information about John comes from the first three gospels. It is the astonishing fact that the Fourth Gospel never mentions the apostle John from beginning to end. But it does mention two other people.

First, it speaks of the disciple whom Jesus loved. There are four mentions of him. He was leaning on Jesusreast at the Last Supper (Joh_13:23-25 ); it is into his care that Jesus committed Mary as he died upon his Cross (Joh_19:25-27 ); it was Peter and he whom Mary Magdalene met on her return from the empty tomb on the first Easter morning (Joh_20:2 ); he was present at the last resurrection appearance of Jesus by the lake-side (Joh_21:20 ).

Second, the Fourth Gospel has a kind of character whom we might call the witness. As the Fourth Gospel tells of the spear thrust into the side of Jesus and the issue of the water and the blood, there comes the comment: "He who saw it has borne witness--his testimony is true, and he knows that he tells the truth--that you also may believe" (Joh_19:35 ). At the end of the gospel comes the statement that it was the beloved disciple who testified of these things "and we know that his testimony is true" (Joh_21:24 ).

Here we are faced with rather a strange thing. In the Fourth Gospel John is never mentioned, but the beloved disciple is and in addition there is a witness of some kind to the whole story. It has never really been doubted in tradition that the beloved disciple is John. A few have tried to identify him with Lazarus, for Jesus is said to have loved Lazarus (Joh_11:3 , Joh_11:5 ), or with the Rich Young Ruler, of whom it is said that Jesus, looking on him, loved him (Mar_10:21 ). But although the gospel never says so in so many words, tradition has always identified the beloved disciple with John, and there is no real need to doubt the identification.

But a very real point arises--suppose John himself actually did the writing of the gospel, would he really be likely to speak of himself as the disciple whom Jesus loved? Would he really be likely to pick himself out like this, and, as it were, to say: "I was his favourite; he loved me best of all"? It is surely very unlikely that John would confer such a title on himself. If it was conferred by others, it is a lovely title; if it was conferred by himself, it comes perilously near to an almost incredible self-conceit.

Is there any way then that the gospel can be Johnown eye-witness story, and yet at the same time have been actually written down by someone else?

The Production Of The Church

In our search for the truth we begin by noting one of the outstanding and unique features of the Fourth Gospel. The most remarkable thing about it is the long speeches of Jesus. Often they are whole chapters long, and are entirely unlike the way in which Jesus is portrayed as speaking in the other three gospels. The Fourth Gospel, as we have seen, was written about the year A.D. 100, that is, about seventy years after the crucifixion. Is it possible after these seventy years to look on these speeches as word for word reports of what Jesus said? Or can we explain them in some way that is perhaps even greater than that? We must begin by holding in our minds the fact of the speeches and the question which they inevitably raise.

And we have something to add to that. It so happens that in the writings of the early church we have a whole series of accounts of the way in which the Fourth Gospel came to be written. The earliest is that of Irenaeus who was bishop of Lyons about A.D. 177; and Irenaeus was himself a pupil of Polycarp, who in turn had actually been a pupil of John. There is therefore a direct link between Irenaeus and John. Irenaeus writes:

"John, the disciple of the Lord, who also leant upon his breast,

himself also published the gospel in Ephesus, when he was living

in Asia."

The suggestive thing there is that Irenaeus does not merely say that John wrote the gospel; he says that John published (exedoke) it in Ephesus. The word that Irenaeus uses makes it sound, not like the private publication of some personal memoir, but like the public issue of some almost official document.

The next account is that of Clement who was head of the great school of Alexandria about A.D. 230. He writes:

"Last of all, John perceiving that the bodily facts had been made

plain in the gospel, being urged by his friends, composed a

spiritual gospel."

The important thing here is the phrase being urged by his friends. It begins to become clear that the Fourth Gospel is far more than one manpersonal production and that there is a group, a community, a church behind it. On the same lines, a tenth-century manuscript called the Codex Toletanus, which prefaces the New Testament books with short descriptions, prefaces the Fourth Gospel thus:

The apostle John, whom the Lord Jesus loved most, last of all

wrote this gospel, at the request of the bishops of Asia, against

Cerinthus and other heretics."

Again we have the idea that behind the Fourth Gospel there is the authority of a group and of a church.

We now turn to a very important document, known as the Muratorian Canon. It is so called after a scholar Muratori who discovered it. It is the first list of New Testament books which the church ever issued and was compiled in Rome about A.D. 170. Not only does it list the New Testament books, it also gives short accounts of the origin and nature and contents of each of them. Its account of the way in which the Fourth Gospel came to be written is extremely important and illuminating.

"At the request of his fellow-disciples and of his bishops, John,

one of the disciples, said: úst with me for three days from

this time and whatsoever shall be revealed to each of us, whether

it be favourable to my writing or not, let us relate it to one

another.n the same night it was revealed to Andrew that John

should relate all things, aided by the revision of all."

We cannot accept all that statement, because it is not possible that Andrew, the apostle, was in Ephesus in A.D. 100; but the point is that it is stated as clearly as possible that, while the authority and the mind and the memory behind the Fourth Gospel are that of John, it is clearly and definitely the product, not of one man, but of a group and a community.

Now we can see something of what happened. About the year A.D. 100 there was a group of men in Ephesus whose leader was John. They revered him as a saint and they loved him as a father. He must have been almost a hundred years old. Before he died, they thought most wisely that it would be a great thing if the aged apostle set down his memories of the years when he had been with Jesus. But in the end they did far more than that. We can think of them sitting down and reliving the old days. One would say: "Do you remember how Jesus said ... ?" And John would say: "Yes, and now we know that he meant..."

In other words this group was not only writing down what Jesus said; that would have been a mere feat of memory. They were writing down what Jesus meant; that was the guidance of the Holy Spirit. John had thought about every word that Jesus had said; and he had thought under the guidance of the Holy Spirit who was so real to him. W. M. Macgregor has a sermon entitled: "What Jesus becomes to a man who has known him long." That is a perfect description of the Jesus of the Fourth Gospel. A. H. N. Green Armytage puts the thing perfectly in his book John who saw. Mark, he says, suits the missionary with his clear-cut account of the facts of Jesusife; Matthew suits the teacher with his systematic account of the teaching of Jesus; Luke suits the parish minister or priest with his wide sympathy and his picture of Jesus as the friend of all; but John is the gospel of the contemplative.

He goes on to speak of the apparent contrast between Mark and John. "The two gospels are in a sense the same gospel. Only, where Mark saw things plainly, bluntly, literally, John saw them subtly, profoundly, spiritually. We might say that John lit Markpages by the lantern of a lifetimemeditation." Wordsworth defined poetry as "Emotion recollected in tranquillity ". That is a perfect description of the Fourth Gospel. That is why John is unquestionably the greatest of all the gospels. Its aim is, not to give us what Jesus said like a newspaper report, but to give us what Jesus meant. In it the Risen Christ still speaks. John is not so much The Gospel according to St. John; it is rather The Gospel according to the Holy Spirit. It was not John of Ephesus who wrote the Fourth Gospel; it was the Holy Spirit who wrote it through John.

The Penman Of The Gospel

We have one question still to ask. We can be quite sure that the mind and the memory behind the Fourth Gospel is that of John the apostle; but we have also seen that behind it is a witness who was the writer, in the sense that he was the actual penman. Can we find out who he was? We know from what the early church writers tell us that there were actually two Johns in Ephesus at the same time. There was John the apostle, but there was another John, who was known as John the elder.

Papias, who loved to collect all that he could find about the history of the New Testament and the story of Jesus, gives us some very interesting information. He was Bishop of Hierapolis, which is quite near Ephesus, and his dates are from about A.D. 70 to about A.D. 145. That is to say, he was actually a contemporary of John. He writes how he tried to find out "what Andrew said or what Peter said, or what was said by Philip, by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord; and what things Aristion and the elder John, the disciples of the Lord, say." In Ephesus there was the apostle John, and the elder John; and the elder John was so well-loved a figure that he was actually known as The Elder. He clearly had a unique place in the church. Both Eusebius and Dionysius the Great tell us that even to their own days in Ephesus there were two famous tombs, the one of John the apostle, and the other of John the elder.

Now let us turn to the two little letters, Second John and Third John. The letters come from the same hand as the gospel, and how do they begin? The second letter begins: "The elder unto the elect lady and her children" (2Jo_1:1 ). The third letter begins: "The elder unto the beloved Gaius" (3Jo_1:1 ). Here we have our solution. The actual penman of the letters was John the elder; the mind and memory behind them was the aged John the apostle, the master whom John the elder always described as "the disciple whom Jesus loved."

The Precious Gospel

The more we know about the Fourth Gospel the more precious it becomes. For seventy years John had thought of Jesus. Day by day the Holy Spirit had opened out to him the meaning of what Jesus said. So when John was near the century of life and his days were numbered, he and his friends sat down to remember. John the elder held the pen to write for his master, John the apostle; and the last of the apostles set down, not only what he had heard Jesus say, but also what he now knew Jesus had meant. He remembered how Jesus had said: "I have yet many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, he will guide you into all the truth" (Joh_16:12-13 ). There were many things which seventy years ago he had not understood; there were many things which in these seventy years the Spirit of Truth had revealed to him. These things John set down even as the eternal glory was dawning upon him. When we read this gospel let us remember that we are reading the gospel which of all the gospels is most the work of the Holy Spirit, speaking to us of the things which Jesus meant, speaking through the mind and memory of John the apostle and by the pen of John the elder. Behind this gospel is the whole church at Ephesus, the whole company of the saints, the last of the apostles, the Holy Spirit, the Risen Christ himself.

FURTHER READING

John

C. Kingsley Barrett, The Gospel According to Saint John (G)

J. H. Bernahrd, St. John (ICC; G)

E. C. Hoskyns (ed. F. M. Davey), The Fourth Gospel (E)

R. H. Lightfoot, St. JohnGospel: A Commentary (E)

G. H. C. Macgregor, The Gospel of John (MC; E)

J. N. Saunders (ed. B. A. Mastin), The Gospel According to Saint John (ACB; E)

R. V. G. Tasker, The Gospel According to Saint John (TC; E)

B. F. Westcott, The Gospel According to Saint John (E)

The SpeakerCommentary (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text G: Greek Text

Barclay: John 11 (Chapter Introduction)

On The Road To Glory (Joh_11:1-5)

Time Enough But Not Too Much (Joh_11:6-10)

The Day And The Night (Joh_11:6-10 Continued)

The Man Who Would Not Quit (Joh_11:11-16)

The House Of Mourning (Joh_11:17-19)

The Resurrection And The Life (Joh_11:20-27)

The Resurrection And The Life (Joh_11:20-27 Continued)

The Emotion Of Jesus (Joh_11:28-33)

The Voice That Wakes The Dead (Joh_11:34-44)

The Raising Of Lazarus (Joh_11:1-44)

We have tried to expound the raising of Lazarus simply as the story stands written. But we can not evade the fact that of all the miracles of Jesus this presents the greatest problem. Let us honestly face the difficulties. (i) In the other three gospels there are accounts of people being raised from the dead. There is the story of the raising of Jairus' daughter (Mat_9:18-26; Mar_5:21-43; Luk_8:40-56). There is the story of the raising of the widow's son at Nain (Luk_7:11-16). In both cases the raising followed immediately after death. It would be quite possible to believe that in both these miracles the person raised was in a coma. We have seen how burial had to follow hard upon death in the climate of Palestine; and we know from the evidence of the graves that people were not infrequently buried alive, because of that haste. It could well be that these were miracles of diagnosis in which Jesus saved two young people from a dreadful death. But there is no parallel whatever for the raising of a man who had been dead for four days and whose body had begun to putrefy. (ii) In the other three gospels there is no account, not even a mention, of the raising of Lazarus. If the other writers knew about this miracle, how could they possibly omit it? If it actually happened, how could they fail to know of it? It has been suggested that the answer is this. We know that Mark drew his information from Peter. The fact is that Peter does not appear in the Fourth Gospel at all in Jn 5 and Jn 7-12. Thomas is, in fact, the spokesman of the disciples. It has been suggested that Peter was not with Jesus at this time, and only came up later to the Passover Feast. On the face of it that does not seem likely, and, even if Peter was not there, surely the writers of the gospels must have heard from other sources of so amazing a miracle. (iii) Perhaps the greatest difficulty is that John sees in this miracle the essential cause which moved the Jewish authorities to take definite steps to have Jesus eliminated (Joh_11:47-54). In other words, the raising of Lazarus was the direct cause of the Cross. In the other three gospels the great moving cause of the crucifixion was the Cleansing of the Temple. It is difficult to understand why the other three gospel writers have nothing to say of it, if indeed it was the immediate cause of Jesus' crucifixion. (iv) On the other hand, it might well be argued that the Triumphal Entry is inexplicable without this miracle to go before it. Why otherwise did Jesus receive that tremendous reception when he arrived in Jerusalem? Yet the fact remains that, in the story as the other three gospels tell it, there is just no space into which this miracle can be fitted. If, then, this is not a record of actual historical fact, how can we explain it? (i) Renan suggested that the whole thing was a deliberate fraud arranged by Jesus and Martha and Mary and Lazarus. That explanation has only to be stated to be dismissed as incredible; and, later, Renan himself departed from it. (ii) It has been suggested that Lazarus was in a coma. It would be impossible to argue that from the story as it stands. The details of death are too vivid. (iii) It has been suggested that the story is an allegory written round the saying of Jesus: "I am the Resurrection and the Life," a story composed to illustrate that saying and to give it a setting. That may be an oversimplified and overstated version of the truth. (iv) It has been suggested that the story is to be connected with the Parable of Dives and Lazarus (Luk_16:19-31). That story ends with the saying that even if someone was raised from the dead the Jews would still not believe. It is suggested that the story was produced to show that someone did rise from the dead and the Jews did not believe. When we consider the difficulties of this story, we are in the end compelled to say that we do not know what happened, although undoubtedly something tremendous did happen. It is worth noting that to this day Bethany is known as Azariyeh, which is derived from the name Lazarus. But we do know for certain the truth which it teaches. Robert McAfee Brown, an American professor, tells of something which this story did. He was an American army chaplain on a troopship in which 1,500 marines were returning from Japan to America for discharge. Greatly to his surprise he was approached by a small group to do Bible study with them. He leapt at the opportunity. Near the end of the voyage, they were studying this chapter and afterwards a marine came to him. "Everything in that chapter," he said, "is pointing at me." He went on to say that he had been in hell for the last six months. He had gone straight into the marines from college. He had been sent out to Japan. He had been bored with life; and he had gone out and got into trouble--bad trouble. Nobody knew about it--except God. He felt guilty; he felt his life was ruined; he felt he could never face his family although they need never know; he felt he had killed himself and was a dead man. "And," said this young marine, "after reading this chapter I have come alive again. I know that this resurrection Jesus was talking about is real here and now, for he has raised me from death to life." That lad's troubles were not finished; he had a hard road to go; but in his sin and his sense of guilt he had found Jesus as the resurrection and the life. That is the end of the whole matter. It does not really matter whether or not Jesus literally raised a corpse to life in A.D. 30, but it matters intensely that Jesus is the Resurrection and the Life for every man who is dead in sin and dead to God today. There may be problems in this story; we may never know what exactly happened at Bethany so many years ago; but we do know for certain that Jesus is still the Resurrection and the Life. That is what this story tells us--and that is what really matters.

The Tragic Irony (Joh_11:47-53)

Jesus The Outlaw (Joh_11:54-57)

Constable: John (Book Introduction)

Introduction

Writer

The writer of this Gospel did not identify himself as such in the text. This is true of all the Gospel evangelists. Nevertheless there is evidence within this Gospel as well as in the writings of the church fathers that the writer was the Apostle John.

The internal evidence from the Gospel itself is as follows. In 21:24 the writer of "these things" (i.e., the whole Gospel) was the same person as the disciple whom Jesus loved (21:7). That disciple was one of the seven disciples mentioned in 21:2. He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper and to whom Peter motioned (13:23-24). This means that he was one of the Twelve since only they were present in the upper room (Mark 14:17; Luke 22:14). The disciple whom Jesus loved was also one of the inner circle of three disciples, namely Peter, James, and John (Mark 5:37-38; 9:2-3; 14:33; John 20:2-10). James died in the early history of the church, probably in the early 40s (Acts 12:2). There is good evidence that whoever wrote this Gospel did so after then. The writer was also not Peter (21:20-24). This evidence points to John as the disciple whom Jesus loved who was also the writer of this Gospel. The writer claimed to have seen Jesus' glory (1:14; cf. 1:1-4), which John did at the Transfiguration. There are several Johns in the New Testament. This one was one of Zebedee's sons who was a fisherman before Jesus called him to leave his nets and follow Him.

"To a certain extent each of the Gospels reflects the personality of its author, but in none of them is there a more distinctive individuality manifested than in John."¹

The external evidence also points to the Johannine authorship of the fourth Gospel. Irenaeus, the bishop of Lyons (c. 130-200 A.D.), wrote that he had heard Polycarp (c. 69-155 A.D.), a disciple of John. It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia."² Other later church fathers supported this tradition including Theophilus of Antioch (c. 180 A.D.), Clement of Alexandria, Tertullian of Carthage, and Tatian.³ Eusebius (fourth century) also specifically mentioned that Matthew and John among the apostles wrote the Gospels that bear their names.⁴

Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. This criticism comes from those who hold a lower view of Scripture generally. Answering their objections lies outside the purpose of these notes.⁵

Place of Writing

Eusebius wrote that John ministered to the church in Ephesus, which Paul had founded (Acts 19:1-20), for many years.⁶ The Isle of Patmos where John spent some time in exile is close to Ephesus (cf. Rev. 1:9-11). As previously noted, Eusebius wrote that John composed his Gospel when he was at Ephesus.⁷ During the first century, that city was one of the largest centers of Christian activity in the Gentile world.⁸

Date

A few scholars believe John could have written this book as early as 45 A.D., the date when Saul of Tarsus' persecutions drove many Christians out of Jerusalem (cf. Acts 8:1-4).⁹ There are two main problems with such an early date. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. There is some doubt about this since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement material in the Synoptics. This would put the fourth Gospel later than the Synoptics. Second, according to early church tradition the Apostle John lived long into the first century. This would make a later date possible even though it does not prove a later date. Some students of the book believe that John 21:18-22 implies that Peter would die before John did, and Peter died about 67 A.D. In general, most authorities reject a date this early for these and other reasons.

Some conservatives date the Gospel slightly before 70 A.D. because John described Palestine and Jerusalem as they were before the Roman destruction (cf. 5:2).¹⁰ This may be a weak argument since John frequently used the Greek present tense to describe things in the past.¹¹ Some who hold this date note the absence of any reference to Jerusalem's destruction in John. However there could have been many reasons John chose not to mention the destruction of Jerusalem if he wrote after that event. A date of writing before the destruction of Jerusalem is also a minority opinion among scholars.

Many conservative scholars believe that John wrote his Gospel between 85 and 95 A.D.¹² Early church tradition was that John wrote it when he was an older man. Moreover even the early Christians regarded this as the fourth Gospel and believed that John wrote it after the Synoptics. It is not clear if John had access to the Synoptic Gospels. He did not quote from any of them. However, his choice of material for his own Gospel suggests that he probably read them and chose to include other material from Jesus' ministry in his account to supplement them.¹³

The latest possible date would be about 100 A.D. Some liberal scholars date this Gospel in the second century. The Egerton papyrus that dates from early in the second century contains unmistakable allusions to John's Gospel.¹⁴ This seems to rule out a second century date.

It seems impossible to identify the date of writing very exactly, as evidenced by the difference of opinion that exists between excellent conservative scholars. A date sometime between 65 and 95 A.D. is probable.

Characteristic features and purpose

John's presentation of Jesus in his Gospel has been a problem to many modern students of the New Testament. Some regard it as the greatest problem in current New Testament studies.¹⁵ Compared to the Synoptics that present Jesus as a historical figure, John stressed the deity of Jesus. Obviously the Synoptics present Jesus as divine also, but the emphasis in the fourth Gospel is more strongly on Jesus' full deity. This emphasis runs from the beginning, with the Word becoming flesh (1:1, 14), to the end, were Thomas confessed Jesus as his Lord and God (20:28). John's purpose statement (20:30-31) explains why he stressed Jesus' deity. It was so his readers would believe that He is the Christ, the Son of God, and thereby have eternal life.

The key word in the book is the verb "believe" (Gr. pisteuo), which appears 98 times. The noun form of the word (Gr. pistis, "faith") does not occur at all. This phenomenon shows that John wanted to stress the importance of active vital trust in Jesus. Other key words are witness, love, abide, the Counselor (i.e., the Holy Spirit), light, life, darkness, Word, glorify, true, and real.¹⁶ These words identify important themes in the Gospel.

John's unique purpose accounted for his selection of material, as was true of every biblical writer. He omitted Jesus' genealogy, birth, baptism, temptation, exorcizing demons, parables, transfiguration, institution of the Lord's Supper, agony in Gethsemane, and ascension. He focused on Jesus' ministry in Jerusalem, the Jewish feasts, Jesus' private conversations with individuals, and His preparation of His disciples (chs. 13-17). John selected seven signs or miracles that demonstrate that Jesus was the divine Messiah (chs. 2-12). He also recorded the discourses that Jesus gave following these signs that explained their significance. Moreover he stressed Jesus' claims that occur in the unique "I am" statements (6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

About 93% of the material in John's Gospel does not appear in the Synoptics.¹⁷ This fact indicates the uniqueness of this Gospel compared with the other three and explains why they bear the title "Synoptic" and John does not. All four Gospels are quite similar, though each of them has its own distinctive features. John, on the other hand, is considerably different from the others. Specifically it stresses Jesus' deity stronger than the others do. It is, I believe, impossible to determine for certain whether or not John used or even knew of the Synoptic Gospels.¹⁸ I suspect that he did.

Another difference between the Synoptics and the fourth Gospel is the writers' view of eschatology. They all share the same basic view, namely that the Jews' rejection of their Messiah resulted in the postponement of the messianic kingdom. However the Synoptic writers stressed the future aspects of eschatology more than John who put more emphasis on the present or realized aspects of eschatology. This is not to say that John presented the kingdom as having begun during Jesus' first advent. He did not. He did stress, however, the aspects of kingdom life that Christians currently enjoy as benefits of the new covenant, which Jesus ratified by His death. These include especially the Holy Spirit's ministries of indwelling and illuminating the believer. Such a shift in emphasis is understandable if John wrote later than the other Gospel evangelists. By then it was clear that God had postponed the messianic kingdom, and believers' interest was more on life in the church than it was on life in the messianic kingdom (cf. chs. 13-17).

"It is . . . quite possible that one of John's aims was to combat false teaching of a docetic type. The Docetists held that the Christ never became incarnate; everything was seeming.'¹⁹ That the docetic heresy did not appear in the first century seems clear, but certain elements that later were to be embodied in this heresy seem to have been quite early."²⁰

"We have suggested that the Fourth Gospel was addressed to two groups within the Johannine community, each of which represented an extreme interpretation of the nature of Jesus: one which did not accept him as God, and the other which did not accept him as man (see the introduction, xxiii; also Smalley, John, 145-48). The perfectly balanced christology of the Fourth Gospel was intended, we believe, to provide a resolution of this theological crisis: to remind the ex-Jewish members of the group, with their strong emphasis on the humanity of Jesus, that the Christ was divine; and to insist, for the benefit of the ex-pagan members (with their docetic outlook), that Jesus was truly human."²¹

The context of Jesus' ministry accounts for the strong Jewish flavor that marks all four Gospels. Yet John's Gospel is more theological and cosmopolitan than the others.

"It has . . . a wider appeal to growing Christian experience and to an enlarging Gentile constituency than the others.

"The Synoptics present him for a generation in process of being evangelized; John presents him as the Lord of the maturing and questioning believer."²²

As a piece of literature, John's Gospel has a symphonic structure.

"A symphony is a musical composition having several movements related in subject, but varying in form and execution. It usually begins with a dominant theme, into which variations are introduced at intervals. The variations seem to be developed independently, but as the music is played, they modulate into each other until finally all are brought to a climax. The apparent disunity is really part of a design which is not evident at first, but which appears in the progress of the composition."²³

Tasker described the fourth Gospel as "the simplest and yet the most profound of the Christian Gospels."²⁴

Original recipients

The preceding quotation implies that John wrote primarily for Christians. This implication may seem to be contrary to John's stated purpose (20:30-31). Probably John wrote both to convince unbelievers that Jesus was the Son of God and to give Christians who faced persecution confidence in their Savior. The word "believe" in 20:31 may be in the present tense implying that Christian readers should continue believing. It could be in the aorist tense suggesting that pagan readers should believe initially. An evangelistic purpose does not exclude an edification purpose. Indeed all 66 books of the Bible have edifying value for God's people (2 Tim. 3:16-17). John's purpose for unbelievers is that they might obtain eternal life, and his purpose for believers is that we might experience abundant eternal life (10:10).

John explained Jewish customs, translated Jewish names, and located Palestinian sites. These facts suggest that he was writing for Gentile readers outside Palestine. Furthermore the prologue seems addressed to readers who thought in Greek categories. John's inclusion of the Greeks who showed interest in seeing Jesus (12:20-22) may also suggest that he wrote with them in view. Because of John's general purposes it seems best to conclude that the original readers were primarily Gentile Christians and Gentile unbelievers.²⁵

"By the use of personal reminiscences interpreted in the light of a long life of devotion to Christ and by numerous episodes that generally had not been used in the Gospel tradition, whether written or oral, John created a new and different approach to understanding Jesus' person. John's readers were primarily second-generation Christians he was familiar with and to whom he seemed patriarchal."²⁶

The writer did not indicate the geographical location of the original recipients of his Gospel. This was undoubtedly intentional since the message of John has universal appeal. Perhaps its first readers lived in the Roman province of Asia the capital of which was Ephesus.

Summary of Gospel Introductions
Gospel	Matthew	Mark	Luke	John
Date	40-70probably 40s	63-70probably 60s	57-59probably 50s	65-95probably 90s
Origin	Palestine	Rome	Caesarea	Ephesus
Audience	Jews	Romans	Greeks	Gentiles
Emphasis	King	Servant	Man	God

Message²⁷

In one sense the Gospel of John is more profound than the Synoptics. It is the most difficult Gospel for most expositors to preach and to teach for reasons that will become evident as we study it. In another sense, however, the fourth Gospel is the easiest Gospel to understand. Leon Morris wrote that it is a pool in which a child can wade and an elephant can swim.²⁸ It is both simple and profound. It clarifies some things that the Synoptics leave as mysteries.

What are these mysteries? Matthew presents Jesus as the King, but it does not articulate the reason for Jesus' great authority. John does. Mark presents Jesus as the Servant, but it does not account for His depth of consecration to God. John does. Luke presents Jesus as the perfect Man, but it does not explain His uniqueness from the rest of humankind. John does.

The Gospel of John reveals answers to the mysteries about Jesus that the Synoptics leave hidden. It is therefore an apocalypse, an unveiling similar to the Book of Revelation in this respect. The Book of Revelation is the climax of biblical Christology. The Gospel of John plays that part among the Gospels. It is a revelation of the person of Jesus Christ more than any of the others. John told us that it would be this in his prologue (1:1-18).

The statement of the message of this Gospel occurs in 1:18: "No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him." John claimed that Jesus was the explanation of God the Father. This Gospel presents Jesus as the One who manifested God to humankind. This book then stresses the revelation of the truth about God.

Mankind has constantly sought to represent God in some way. We want to know what God is like. Ideas about God that do not come from the revelation of Himself in Jesus Christ are idolatrous. They create a false view of God. Typically human beings without divine revelation have imagined God as being an immense version of themselves, a projection of human personality into cosmic proportions. God's revelation of Himself, however, involved the limitation of Himself to humanity, the exact opposite approach. This is what God did in the Incarnation. God's revelations are often the exact opposite of what one would expect.

John presented Jesus as the Son of God. He wanted his readers to view Jesus and to see God. In the tears of Jesus, we should see what causes God sorrow. In the compassion of Jesus, we should see how God cares for His own. In the anger of Jesus, we should see what God hates.

What do we learn about God from Jesus in John? The prologue gives us the essential answer, and the body of the book explains this answer with various illustrations from Jesus' ministry. The prologue tells us that Jesus has manifested the glory of God by revealing two things about Him: His grace and His truth (1:14). All that Jesus revealed about God that this Gospel narrates is contractible into these two words. Notice first the revelation of grace in this Gospel.

The Gospel of John presents God as a gracious person. Behind His gracious dealings lies a heart of love. There are probably hundreds of evidences of God's love resulting in gracious action in this book. Let us note just the evidence of these qualities in the seven signs that John chose to record.

The miracle of changing water into wine (ch. 2) shows God's concern for marital joy. The healing of the official's son (ch. 4) shows God's desire that people experience family unity. The healing of the paralytic (ch. 5) shows God's grace in providing physical restoration. The feeding of the 5000 (ch. 6) shows God's love in providing material needs. The miracle of Jesus walking on the water (ch. 6) shows God's desire that people enjoy supernatural peace. The healing of the man born blind (ch. 9) illustrates God's desire that we have true understanding. The raising of Lazarus (ch. 11) shows God's grace in providing new life. All these miracles are revelations of God's love manifesting itself in gracious behavior toward us in our various needs. These are only the most obvious manifestations of God's grace in this book.

This Gospel also reveals that God is a God of truth. Another one of God's attributes that we see revealed in this Gospel lies behind the truth that we see revealed in this Gospel. That attribute is His holiness. The figure that John used to describe God's holiness is light. Light is a common figure for God's holiness in the Old Testament too. The principle of God's holiness governs the passion of His love.

Jesus' great works in John reveal God's love and His great words reveal God's truth. Let us select seven of the great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. All these claims point to God as the source and to Jesus as the mediator of things having to do with truth.

The bread of life claim (ch. 6) points to God as the source of true sustenance. The light of the world claim (ch. 9) points to God as the source of true illumination. The door claim (ch. 10) points to God as the source of true security. The good shepherd claim (ch. 10) points to God as the source of true care. The resurrection and the life claim (ch. 11) points to God as the source of true life. The way, the truth, and the life claim (ch. 14) points to God as the source of true authority. The vine claim (ch. 15) points to God as the source of true fruitfulness. All of these claims pointed directly to Jesus as the mediator, but they also pointed beyond Him to God the Father. They were revelations of the truth concerning God.

These are all further revelations of the character of God introduced first in Exodus 3 where God began to reveal Himself as "I am." The Law of Moses was an initial revelation about God. The revelation that Jesus Christ brought was a further, fuller, and final revelation of the grace and truth that characterize God (1:17). These revelations find their most comprehensive expression in the fourth Gospel.

What are the implications of the revelation in this Gospel? First, such a revelation calls for worship.

In the Old Testament, God revealed Himself and dwelt among His people through the tabernacle. In the Incarnation, God revealed Himself and dwelt among His people through His Son (1:14). The tabernacle was the place where God revealed Himself and around which His people congregated to worship Him in response. The Son of God is the person through whom God has now given the greatest and fullest revelation of Himself and around whom we now bow in worship.

Second, such a revelation calls for service. Under the old Mosaic economy, worship prepared God's people to serve Him. Their service consisted of carrying out His mission for them in the world. The revelation of God should always result in service as well as worship (cf. Isa. 6:1-8). When we learn who God is as we study this Gospel, our reaction should not only be worship but service. This is true of the church as a whole and of every individual believer in it. Thomas' ascription of worship (20:28) was only preliminary to his fulfilling God's mission for him (20:21-23). Worship should never be an end in itself. Even in heaven we will serve as well as worship God (Rev. 22:3).

As recipients of this revelation of God, our lives too should be notable for grace and truth. These qualities should not only be the themes of our worship. They should also be the trademarks of our service. Truth and holiness should mark our words and motives. Graciousness should stamp our works as we deal with people. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Sloppy graciousness jeopardizes truthfulness, and rigid truthfulness endangers graciousness. Jesus illustrated the balance.

This Gospel has a strong appeal to the unsaved as well. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (20:30-31). The knowledge of who Jesus really is is the key to the knowledge of who God really is. Therefore our service must not only bear the marks of certain characteristics, namely grace and truth, but it must also communicate a specific content: who Jesus is. People need to consider who Jesus is. There is no better way for them to do this than by reading this Gospel. Remember the stated purpose of this book (20:30-31). Use it as an evangelistic tool.

Constable: John (Outline)

Outline

I. Prologue 1:1-18

A. The preincarnate Word 1:1-5

B. The witness of John the Baptist 1:6-8

C. The appearance of the Light 1:9-13

D. The incarnation of the Word 1:14-18

II. Jesus' public ministry 1:19-12:50

A. The prelude to Jesus' public ministry 1:19-51

1. John the Baptist's veiled testimony to Jesus 1:19-28

2. John the Baptist's open identification of Jesus 1:29-34

3. The response to John the Baptist's witness 1:35-42

4. The witness of Philip and Andrew 1:43-51

B. Jesus' early Galilean ministry 2:1-12

1. The first sign: changing water to wine 2:1-11

2. Jesus' initial stay in Capernaum 2:12

C. Jesus' first visit to Jerusalem 2:13-3:36

1. The first cleansing of the temple 2:13-22

2. Initial response to Jesus in Jerusalem 2:23-25

3. Jesus' conversation with Nicodemus 3:1-21

4. John the Baptist's reaction to Jesus' ministry 3:22-30

5. The explanation of Jesus' preeminence 3:31-36

D. Jesus' ministry in Samaria 4:1-42

1. The interview with the Samaritan woman 4:1-26

2. Jesus' explanation of evangelistic ministry 4:27-38

3. The response to Jesus in Samaria 4:39-42

E. Jesus' resumption of His Galilean ministry 4:43-54

1. Jesus' return to Galilee 4:43-45

2. The second sign: healing the official's son 4:46-54

F. Jesus' second visit to Jerusalem ch. 5

1. The third sign: healing the paralytic 5:1-9

2. The antagonism of the Jewish authorities 5:10-18

3. The Son's equality with the Father 5:19-29

4. The Father's witness to the Son 5:30-47

G. Jesus' later Galilean ministry 6:1-7:9

1. The fourth sign: feeding the 5,000 6:1-15

2. The fifth sign: walking on the water 6:16-21

3. The bread of life discourse 6:22-59

4. The responses to the bread of life discourse 6:60-7:9

H. Jesus' third visit to Jerusalem 7:10-10:42

1. The controversy surrounding Jesus 7:10-13

2. Jesus' ministry at the feast of Tabernacles 7:14-44

3. The unbelief of the Jewish leaders 7:45-52

[4. The woman caught in adultery 7:53-8:11]

5. The light of the world discourse 8:12-59

6. The sixth sign: healing a man born blind ch. 9

7. The good shepherd discourse 10:1-21

8. The confrontation at the feast of Dedication 10:22-42

I. The conclusion of Jesus' public ministry chs. 11-12

1. The seventh sign: raising Lazarus 11:1-44

2. The responses to the raising of Lazarus 11:45-57

3. Mary's anointing of Jesus 12:1-8

4. The official antagonism toward Lazarus 12:9-11

5. Jesus' triumphal entry 12:12-19

6. Jesus' announcement of His death 12:20-36

7. The unbelief of Israel 12:37-50

III. Jesus' private ministry chs. 13-17

A. The Last Supper 13:1-30

1. Jesus' washing of the disciples' feet 13:1-20

2. Jesus' announcement of His betrayal 13:21-30

B. The Upper Room Discourse 13:31-16:33

1. The new commandment 13:31-35

2. Peter's profession of loyalty 13:36-38

3. Jesus' comforting revelation in view of His departure 14:1-24

4. The promise of future understanding 14:25-31

5. The importance of abiding in Jesus 15:1-16

6. The warning about opposition from the world 15:17-27

7. The clarification of the future 16:1-24

8. The clarification of Jesus' destination 16:25-33

C. Jesus' high priestly prayer ch. 17

1. Jesus' requests for Himself 17:1-5

2. Jesus' requests for the Eleven 17:6-19

3. Jesus' requests for future believers 17:20-26

IV. Jesus' passion ministry chs. 18-20

A. Jesus' presentation of Himself to His enemies 18:1-11

B. Jesus' religious trial 18:12-27

1. The arrest of Jesus and the identification of the high priests 18:12-14

2. The entrance of two disciples into the high priests' courtyard and Peter's first denial 18:15-18

3. Annas' interrogation of Jesus 18:19-24

4. Peter's second and third denials of Jesus 18:25-27

C. Jesus' civil trial 18:28-19:16

1. The Jews' charge against Jesus 18:28-32

2. The question of Jesus' kingship 18:33-38a

3. The Jews' request for Barabbas 18:38b-40

4. The sentencing of Jesus 19:1-16

D. Jesus' crucifixion 19:17-30

1. Jesus' journey to Golgotha 19:17

2. The men crucified with Jesus 19:18

3. The inscription over Jesus' cross 19:19-22

4. The distribution of Jesus' garments 19:23-24

5. Jesus' provision for His mother 19:25-27

6. The death of Jesus 19:28-30

E. The treatment of Jesus' body 19:31-42

1. The removal of Jesus' body from the cross 19:31-37

2. The burial of Jesus 19:38-42

F. Jesus' resurrection 20:1-29

1. The discovery of Peter and John 20:1-9

2. The discovery of Mary Magdalene 20:10-18

3. The appearance to the Eleven minus Thomas on Easter evening 20:19-23

4. The transformed faith of Thomas 20:24-29

G. The purpose of this Gospel 20:30-31

V. Epilogue ch. 21

A. Jesus' appearance to seven disciples in Galilee 21:1-14

B. Jesus' teachings about motivation for service 21:15-23

C. The writer's postscript 21:24-25

Constable: John

John

Bibliography

Allen, Ronald B. "Affirming Right-of-Way on Ancient Paths." Bibliotheca Sacra 153:609 (January-March 1996):3-11.

Ante-Nicene Christian Library: Translations of the Writings of the Fathers. Edited by Alexander Roberts and James Donaldson. 35 vols. Edinburgh: T. & T. Clark, 1873.

Arndt, William F. and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.

Barclay, William. The Gospel of John. 2 vols. The Daily Study Bible series. Edinburgh: Saint Andrew Press, 1955.

Barrett, C. K. Essays on John. London: SPCK, 1982.

_____. The Gospel According to St John: An Introduction with Commentary and Notes onthe Greek Text. 2nd ed. London: SPCK, 1978.

Bauckham, Richard. "Jesus' Demonstration in the Temple." In Law and Religion: Essays on the Place of the Law in Israel and Early Christianity, pp. 72-89. Edited by Barnabas Lindars. London: SPCK, 1988.

Baylis, Charles P. "The Woman Caught in Adultery: A Test of Jesus as the Greater Prophet." Bibliotheca Sacra 146:582 (April-June 1989):171-84.

Beasley-Murray, G. R. John. Word Bible Commentary series. Waco: Word Books, 1987.

Bernard, J. C. The Gospel According to St. John. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1928.

Blum, Edwin A. "John." In Bible Knowledge Commentary: New Testament, pp. 267-348. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Bowman, John. "Samaritan Studies." Bulletin of John Rylands University Library of Manchester 40:2 (March 1958):298-327.

Bray, Gerald. "The Double Procession of the Holy Spirit in Evangelical Theology Today: Do We Still Need It?" Journal of the Evangelical Theological Society 41:3 (September 1998):415-26.

Brindle, Wayne A. "Biblical Evidence for the Imminence of the Rapture." Bibliotheca Sacra 158:630 (April-June 2001):138-51.

Brown, R. E. The Gospel According to John: Introduction, Translation and Notes. Anchor Bible series. 2 vols. Garden City: Doubleday, 1966-71.

Bruce, F. F. The Gospel of John: Introduction, Exposition and Notes. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Bultmann, Rudolf. The Gospel of John: A Commentary. Translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches. Oxford: Blackwell, 1971.

Calvin, John. Calvin's Commentaries: The Gospel According to St. John. 2 vols. Translated by T. H. C. Parker. Edinburgh and London: Oliver and Boyd, 1959-61.

Carson, Donald A. "Current Source Criticism of the Fourth Gospel: Some Methodological Questions." Journal of Biblical Literature 97 (1978):411-29.

_____. Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension. London: Marshall, Morgan and Scott, 1981.

_____. "The Function of the Paraclete in John 16:7-11." Journal of Biblical Literature 98 (1979):547-66.

_____. The Gospel According to John. Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Coggins, R. J. Samaritans and Jews: The Origins of Samaritanism Reconsidered. Oxford: Oxford University Press, 1975.

Colwell, E. C. "A Definite Rule for the Use of the Article in the Greek New Testament." Journal of Biblical Literature 52 (1933):12-21.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Culpepper, R. Alan. "The Pivot of John's Prologue." New Testament Studies 27 (1981):1-31.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: Macmillan Co., 1927.

Daube, D. The New Testament and Rabbinic Judaism. London: Athlone Press, 1956.

Derickson, Gary W. "Viticulture and John 15:1-6." Bibliotheca Sacra 153:609 (January-March 1996):34-52.

_____. "Viticulture's Contribution to the Interpretation of John 15:1-6." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 19 November 1994.

Derrett, J. Duncan M. Law in the New Testament. London: Darton, Longman and Todd, 1970.

A Dictionary of the Bible. Edited by James Hastings. 1906 ed. S.v. "Numbers, Hours, Years, and Dates," by W. M. Ramsay, extra volume:473-84.

Dillow, Joseph C. "Abiding Is Remaining in Fellowship: Another Look at John 15:1-6." Bibliotheca Sacra 147:585 (January-March 1990):44-53.

_____. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Interpretation of the Fourth Gospel. Cambridge: Cambridge University Press, 1953.

_____. "Note on John 21, 24." Journal of Theological Studies NS4 (1953):212-13.

Dods, Marcus. The Gospel of St. John. Expositer Bible series. 2 vols. 6th ed. London: Hodder & Stoughton, 1901.

Douglas, Mary. Purity and Danger: An Analysis of the Concepts of Pollution and Taboo. London: Ark, 1984.

Duke, Paul D. Irony in the Fourth Gospel. Atlanta: John Knox Press, 1985.

Duncan, Dan. "Avodah Zarah, Makkoth, and Kerithoth." Exegesis and Exposition 3:1 (Fall 1988):52-54.

Dvorak, James D. "The Relationship Between John and the Synoptic Gospels." Journal of the Evangelical Theological Society 41:2 (June 1998):201-13.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. 2 vols. New York: Longmans, Green, 1912.

Emerton, John A. "Some New Testament Notes." Journal of Theological Studies 11NS (1960):329-36.

Enns, Paul. "The Upper Room Discourse: The Consummation of Christ's Instruction." ThD dissertation, Dallas Theological Seminary, 1979.

Gaebelein, Arno C. The Gospel of John. New York: "Our Hope," 1925.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Godet, F. Commentary on the Gospel of John, with a Critical Introduction. 2 vols. Translated by M. D. Cusin. Edinburgh: T. & T. Clark, 1887.

Goodenough, Edwin R. "John: A Primitive Gospel." Journal of Biblical Literature 64 (1945): Part 2:145-82.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gundry, Robert H. "In my Father's House are many Monai' (John 14 2)." Zeitschrift für die Neutestamentliche Wissenschaft 58 (1967):68-72.

Haas, N. "Anthropological Observations on the Skeletal Remains from Giv'at ha-Mivtar." Israel Exploration Journal 20 (1970):38-59.

Haenchen, Ernst. A Commentary on the Gospel of John. Translated by Robert W. Funk. Edited by Robert W. Funk and Ulrich Busse. 2 vols. Philadelphia: Fortress Press, 1984.

Harris, Gregory H. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

Harris, W. Hall. "A Theology of John's Writings." In A Biblical Theology of the New Testament, pp. 167-242. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Harrison, Everett F. "The Gospel According to John." In The Wycliffe Bible Commentary, pp. 1071-1122. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962

Hart, H. St. J. "The Crown of Thorns in John 19, 2-5." Journal of Theological Studies 3 (1952):66-75.

Hendriksen, W. Exposition of the Gospel According to John. 2 vols. Grand Rapids: Baker Book House, 1953-54.

Hengel, Martin. Crucifixion. Translated by John Bowden. London: SCM Press, and Philadelphia: Fortress Press, 1977.

Hengstenberg, E. W. Commentary on the Gospel of John. 2 vols. Edinburgh: T. & T. Clark, 1865-71.

Hiebert, D. Edmond Mark: A Portrait of the Servant. Chicago: Moody Press, 1974.

Higgins, A. J. B. "The Origins of the Eucharist." New Testament Studies 1 (1954-55):200-9.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Angel at Bethesda--John 5:4." Bibliotheca Sacra 136:541 (January-March 1979):25-39.

_____. "Coming to the Light--John 3:20-21." Bibliotheca Sacra 135:540 (October-December 1978):314-22.

_____. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. "Grace after Grace--John 1:16." Bibliotheca Sacra 135:537 (January-March 1978):34-45.

_____. "Rivers of Living Water--John 7:37-39." Bibliotheca Sacra 136:543 (July-September 1979):239-48.

_____. "Those Who Have Done Good--John 5:28-29." Bibliotheca Sacra 136:542 (April-June 1979):158-66.

_____. "Untrustworthy Believers--John 2:23-25." Bibliotheca Sacra 135:538 (April-June 1978):139-52.

_____. "Water and Spirit--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "Water and Wind--John 3:5." Bibliotheca Sacra 135:539 (July-September 1978):206-20.

_____. "The Woman Taken in Adultery (John 7:53-8:11): The Text." Bibliotheca Sacra 136:544 (October-December 1979):318-32.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Hoskyns, Edwin Clement. The Fourth Gospel. Edited by F. N. Davey. London: Faber and Faber, 1940.

International Standard Bible Encyclopedia. 1982 ed. Edited by Geoffrey W. Bromiley; et al. S.v. "Gabbatha," by D. J. Wieand.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. 3rd ed. Revised. Translated by Norman Perrin. London: SCM, 1966.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, George. The Spirit-Paraclete in the Gospel of John. Vol. 12 in the Society for New Testament Studies Monograph series. Cambridge: Cambridge University Press, 1970.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kysar, Robert. John. Augsburg Commentary on the New Testament series. Minneapolis: Augsburg Publishing House, 1986.

Lacomara, Aelred. "Deuteronomy and the Farewell Discourse (Jn 13:31-16:33)." Catholic Biblical Quarterly 36 (1974):65-84.

Lancaster, Jerry R., and Overstreet, R. Larry. "Jesus' Celebration of Hanukkah in John 10." Bibliotheca Sacra 152:607 (July-September 1995):318-33.

Laney, J. Carl. "Abiding Is Believing: The Analogy of the Vine in John 15:1-6." Bibliotheca Sacra 146:581 (January-March 1989):55-66.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., 12 vols. Grand Rapids: Zondervan Publishing House, n.d. Vol. 9: The Gospel According to John, by J. P. Lange. Translated, revised, enlarged, and edited by Philip Schaff.

Lea, Thomas D. "The Reliability of History in John's Gospel." Journal of the Evangelical Theological Society 38:3 (September 1996):387-402.

Lenski, Richard C. H. The Interpretation of St. John's Gospel. Minneapolis: Augsburg Publishing House, 1961.

Liddell, H. G. and Scott, R. A Greek-English Lexicon. New ed. Revised by H. S. Jones and R. Mackenzie. 2 vols. Oxford: Oxford University Press, 1940.

Lightfoot, J. B. Biblical Essays. London: Macmillan, 1893.

Lightfoot, R. H. St. John's Gospel: A Commentary. Oxford: Oxford University Press, 1956.

Lindars, Barnabas. The Gospel of John. New Century Bible series. London: Oliphants, 1972.

MacArthur, John A., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Macdonald, John. The Theology of the Samaritans. London: SCM, 1964.

Martyn, J. Louis. History and Theology in the Fourth Gospel. New York: Abingdon Press, 1979.

Martyr, Justin. Dialogue with Trypho. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

McCoy, Brad. "Obedience Is Necessary to Receive Eternal Life." Grace Evangelical Society News 9:5 (September-October 1994):1, 3.

McKay, Kenneth L. "Style and Significance in the Language of John 21:15-17." Novum Testamentum 27 (1985):319-33.

Merrill, Eugene H. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London and New York: United Bible Societies, 1971.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Mitchell, John G. An Everlasting Love: A Devotional Study of the Gospel of John. Portland, Or.: Multnomah Press, 1982.

Moo, Douglas J. The Old Testament in the Gospel Passion Narratives. Sheffield: Almond Press, 1983.

Morgan, G. Campbell. The Gospel According to John. Westwood, N.J.: Fleming H. Revell Co., n.d.

Morris, Leon. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Gospel According to John: Revised Edition. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Neirynck, Frans. Evangelica: Gospel Studies--Etudes d'Evangile. Collected Essays. Edited by F. van Segbroeck. Leuven: Leuven University Press, 1982.

Newbigin, Lesslie. The Light Has Come: An Exposition of the Fourth Gospel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982; reprint ed. Edinburgh: Handsel Press, 1987.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Odeberg, Hugo. The Fourth Gospel. 1929. Rev. ed. Amsterdam: B. R. Grüner, 1968.

Overstreet, R. Larry. "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Patrick, Johnstone G. "The Promise of the Paraclete." Bibliotheca Sacra 127:508 (October-December 1970):333-45.

Pentecost, J. Dwight. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Pink, Arthur W. Exposition of the Gospel of John. Swengel, Pa.: I. C. Herendeen, 1945; 3 vols. in 1 reprint ed., Grand Rapids: Zondervan Publishing House, 1968.

Porter, Stanley E. Verbal Aspect in the Greek of the New Testament, with Reference to Tense and Mood. Studies in Biblical Greek series. New York: Peter Lang, 1989.

Pryor, John W. "John 4:44 and the Patris of Jesus." Catholic Biblical Quarterly 49 (1987):254-63.

Pyne, Robert A. "The Role of the Holy Spirit in Conversion." Bibliotheca Sacra 150:598 (April-June 1993):203-18.

Reynolds, Edwin E. "The Role of Misunderstanding in the Fourth Gospel." Journal of the Adventist Theological Society 9:1-2 (1998):150-59.

Robertson, A. T. A Grammar of the Greek New Testament in the Light of Historical Research. 3rd ed. New York: Hodder & Stoughton, 1919.

Sanders, J. N. A Commentary on the Gospel According to St. John. Black's New Testament Commentaries series. Edited and compiled by B. A. Mastin. London: Adam & Charles Black, 1968.

Saucy, Mark R. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Sava, A. F. "The Wound in the Side of Christ." Catholic Biblical Quarterly 19 (1957):343-46.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Oxford University Press, 1963.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smalley, Stephen S. 1, 2, 3 John. Word Biblical Commentary series. Waco: Word Books, 1984.

_____. John: Evangelist and Interpreter. Exeter: Paternoster Press, 1978.

Smith, David. "Jesus and the Pharisees in Socio-Anthropological Perspective." Trinity Journal 6NS:2 (Autumn 1985):151-56.

Staley, Jeff. "The Structure of John's Prologue: Its Implications for the Gospel's Narrative Structure." Catholic Biblical Quarterly 48:2 (April 1986):241-63.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. Jesus and His Story. Translated by D. M. Barton. London: SCM Press, 1960.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Strachen, R. H. The Fourth Gospel: Its Significance and Environment. 3rd ed. London: SCM Press, 1941.

Tacitus. The Histories and the Annals. 4 vols. With an English translation by John Jackson. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1962-63.

Tasker, R. V. G. The Gospel According to St. John: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Tenney, Merrill C. "The Author's Testimony to Himself." Bibliotheca Sacra 120:479 (July-September 1963):214-23.

_____. "The Imagery of John." Bibliotheca Sacra 121:481 (January-March 1964):13-21.

_____. "John." In John--Acts. Vol. 9 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

_____. John: The Gospel of Belief. 1948. Rev. ed. London: Marshall, Morgan & Scott, 1954.

_____. "The Old Testament and the Fourth Gospel." Bibliotheca Sacra 120:480 (October-December 1963):300-8.

_____. "The Symphonic Structure of John." Bibliotheca Sacra 120:478 (April-June 1963):117-25.

_____. "Topics from the Gospel of John." Bibliotheca Sacra 132:525 (January-March 1975):37-46; 526 (April-June 1975):145-60; 527 (July-September 1975):229-41; 528 (October-December 1975):343-57.

Thatcher, Tom. "Jesus, Judas, and Peter: Character by Contrast in the Fourth Gospel." Bibliotheca Sacra 153:612 (October-December 1996):435-48.

_____. "A New Look at Asides in the Fourth Gospel." Bibliotheca Sacra 151:604 (October-December 1994):428-39.

Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. elencho, by F. Büchsel.

_____. S.v., lithos, by Joachim Jeremias.

Thomas, W. H. Griffith. "The Plan of the Fourth Gospel." Bibliotheca Sacra 125:500 (October-December 1968):313-23.

Torrey, Charles C. "The Date of the Crucifixion According to the Fourth Gospel." Journal of Biblical Literature 50:4 (1931):229-41.

Toussaint, Stanley D. "The Significance of the First Sign in John's Gospel." Bibliotheca Sacra 134:533 (January-March 1977):45-51.

Trench, Richard Chenevix. Synonyms of the New Testament. New Edition. London: Kegan Paul, Trench, Trübner & Co., 1915.

Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids: Zondervan Publishing House, 1996.

Westcott, B. F. The Gospel According to St. John: The Authorised Version with Introduction and Notes. London: James Clarke & Co., Ltd., 1958.

_____. The Gospel According to St. John: The Greek Text with Introduction and Notes. 2 vols. London: John Murray, 1908.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkinson, John. Jerusalem as Jesus knew it: Archaeology as Evidence. London: Thames and Hudson, 1978.

Witmer, John A. "Did Jesus Claim to Be God?" Bibliotheca Sacra 125:498 (April-June 1968):147-56.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zerwick, Maximilian. Biblical Greek Illustrated by Examples. Translated by Joseph Smith. Rome: Pontifical Biblical Institute, 1963.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Jacob's Well," by R. L. Alden.

_____. S.v. "Spikenard," by W. E. Shewell-Cooper.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p43joh-2@

@pict rend=gs.pixel ent=p43joh-3@

@pict rend=gs.pixel ent=p43joh-4@

Haydock: John (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. JOHN.

INTRODUCTION

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. Tota antiquitas in eo abunde consentit, quod Domitianus exilii Joannis auctor fuerit. (Lampe. Proleg. lib. i. cap. 4.) --- In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.) --- St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education. --- St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.) --- Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence. --- St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2) --- From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.) --- It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher. --- Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the Theologian: a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.) --- This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the Cerinthians and the Ebionites, and those heretics, or Antichrists, as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or existence before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as Carpocrates, Artemon, the two Theodotus, Paul of Samosata, Sabellius, and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, Arius, of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time when he was not: that he was not properly God, or the God, not the same God, nor had the same substance and nature, with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325. --- After the Arians rose up the Macedonians, who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) there must be heresies. Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for reformers, even of that general and Catholic faith which they found every where taught, and believed in all Christian Churches. Luther owns that he was then alone, the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the Trinity, or of the Incarnation. --- But not many years after, came the blasphemous sect of the Socinians, so called from Lælius and Faustus Socini. These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for somebody, like Theodas, Acts v. 36.; or who, like Simon, the magician, and first heretic, would be looked upon as great men, and great wits, by daring to be free-thinkers, and thereby bold blasphemers. --- To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got Michael Servetus burnt alive at Geneva, ann. 1553; and Valentinus Gentilis, one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the warm sharp zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with sword and faggot, than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the only rule of faith; i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to the very day. --- Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to transform almost any thing into any thing, says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the History of the Variations, written by the learned bishop of Meaux. --- These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief? --- The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the words of men, but the word of God, which can save our souls: (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us to hear and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were many who corrupted and adulterated the word of God. (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, are some things hard to understand, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. --- It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to govern his Church. (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them. --- They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. It hath seemed good to the Holy Ghost, and to us, &c. to us, whom Christ promised to direct by the Spirit of truth; with whom, he assured us, he would remain to the end of the world. --- The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ. --- Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts. How then shall any one, by his private reason, pretend to judge, to know, to demonstrate, what is possible or impossible to the incomprehensible power of God? --- A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the parts of matter, and extension, local motion, and the production of numberless vegetables and animals, which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729. --- The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is contradicted by all our senses; as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in ten thousand places at once, is a thing impossible in nature and reason; and his demonstrative proof is, that he knows it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should he find such a proposition in the Bible, nay, though with his eyes he should see a man raise the dead, and declare that proposition true, he could not believe it: and merely because he knows it impossible: which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it is contrary to his senses, and that God cannot assert a contradiction. And why must we take it for a contradiction, only because he tells us, he knows it to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the Single Combat, to expose his weakness even more than he has done. --- May not every Unitarian, every Arian, every Socinian, every Latitudinarian, every Free-thinker, tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, I know that three distinct persons cannot be one and the same God. It is a contradiction, and God cannot assert a contradiction. I know that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one: though Christ, the Son of God, tells us, that he and the Father are one, or one thing; nay, though I should with my own eyes, see men raise the dead to confirm these mysteries, (as many are recorded to have done) and declare them to be revealed divine truths, I cannot believe them, because I know them to be false, to be nonsense, to be contradictions to reason and nature. The like the Free-thinker may tell us, with the Pelagians, as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the Manicheans, that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the Origenists, that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they know these pretended revealed mysteries to be nonsense, impossibilities, and contradictions. And every man's private judgment, when, with an air of confidence, he says, I know it, must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ. --- But to conclude this preface, already much longer than I designed, reason itself, as well as the experience we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible for Him that made all things out of nothing. In fine, let not human understanding exalt itself against the knowledge of God, but bring into a rational captivity and submission every thought to the obedience of Christ. Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, that God can certainly do more than we can understand. Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the things under our feet, we must not pretend to fathom the profound mysteries of God. [1] --- And, in the mean time, let us pray for those who are thus tossed to and fro with every wind and blast of different doctrines, (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the one true faith, and bring them to the one fold of his Catholic Church. (Witham)

____________________

[1] Naz. Orat. xxxvii. Greek: Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein.

====================

Gill: John (Book Introduction)

INTRODUCTION TO JOHN

The author of this Gospel is John, the son of Zebedee and Salome, the brother of James the greater; he outlived the rest of the disciples, and wrote this Gospel after the other evangelists; and in it many things are recorded, which are not in the other Gospels; as various discourses of Christ, and miracles done by him; several incidents in his life, and circumstances that attended his sufferings and death: the occasion of it is generally thought to be the errors of Ebion and Cerinthus, who denied the divinity of Christ, asserted he was a mere man, and that he did not exist before his incarnation; and the design of it is to confute them: and it is easy to observe, that he begins his Gospel with the divinity of Christ; asserts him to be God, and proves him to be truly and properly so, by the works of creation, which were wrought by him, as well as shows that he was really man. Clemens ^a calls this Gospel of John, pneumatikon euaggelion "a spiritual Gospel", as indeed it is; consisting of the spiritual discourses of our Lord, on various occasions, both at the beginning, and in the course of his ministry, and especially a little before his sufferings and death: and the same writer observes, that John, the last of the evangelists, considering that in the other Gospels were declared the things relating to the body of Christ, that is, to him, as he was after the flesh; to his genealogy and birth as man; to what was done to him, or by him, in his infancy; to his baptism, temptations, journeys, &c. at the request of his familiar friends, and moved by the Spirit of God, composed this Gospel. Moreover, it is observed by some ^b, that the other three evangelists only record what was done by Christ, in one year after John the Baptist was cast into prison, as appears from Mat 4:12 wherefore John, at the entreaty of his friends, put these things into his Gospel, which were done or said by Christ, before John was cast into prison. He was called very early by Christ, though young; and was with him throughout the whole of his ministry, and was an eye and ear witness of what he here relates, and his testimony is to be received; he was the beloved disciple, he leaned on the bosom of Jesus, and had great intimacy with him; and might be privy to some things, which others were not acquainted with; and though he was a Galilean, and an unlearned man, Act 4:13 yet being endowed with the extraordinary gifts of the Spirit, he was abundantly qualified to write this book: for what some ancient writers ^c say of him, that he was a priest, and wore a plate, that is, of gold upon his forehead, cannot be true, since he was not of the tribe of Levi; and besides, only the high priest wore that upon his mitre; unless they mean, as seems most likely, that he was a Christian bishop: perhaps the mistake may arise from John the Baptist, who was of the priestly order, and is called by some Jewish writers ^d, John the high priest. When and where this Gospel was written, is not certain; some say in ^e Asia, after he had wrote his Revelation in Patmos; and others say particularly, that it was wrote at Ephesus; the title of it in the Syriac version, signifies much, which runs thus;

"the holy Gospel, the preaching of John, which he spoke and published in Greek at Ephesus.''

And to the same purpose is the title of it in the Persic version;

"the Gospel of John, one of the twelve apostles, which was spoken in the city of Ephesus, in the Greek Roman tongue.''

College: John (Book Introduction)

PREFACE

INTRODUCTION

Even the casual reader of the New Testament will notice that the first three accounts of Jesus' life are generally similar in their overall story line, whereas the fourth Gospel (John) is quite different. Scholars refer to Matthew, Mark, and Luke as the Synoptic Gospels (Synoptic = "seen together" or "as parallel") because of their similarities, but John is called, well . . . John (no special name). It is part of the New Testament collection known as the Johannine Writings (John, 1, 2, 3 John, and Revelation).

The differences between the Synoptic Gospels and the Gospel of John are readily apparent to the alert reader. For example the Synoptics all present one major trip of Jesus from Galilee to Jerusalem, whereas John portrays Jesus as being in Judea and Jerusalem often. Indeed, for John the primary ministry of Jesus seems to be in Judea rather than the Galilean setting of the Synoptics. Another difference is seen in John's lack of true parables in his recorded teachings of Jesus. In the Synoptics, parables are the characteristic form of Jesus' teaching, with the often repeated introduction, "Jesus told them a parable, saying, 'the kingdom of God is like this . . . .'" John is also loaded with characters we do not find in the Synoptics: Nicodemus, the Samaritan woman at the well, and Lazarus, just to name a few. Furthermore, some of our most memorable Gospel phrases are not found in the Synoptics, but only in John: "In the beginning was the Word." "Behold the Lamb of God!" "God so loved the world that he gave his only Son." "I am the way, the truth, and the life." "I am the vine." "What is truth?" "It is finished!" "So send I you." By some estimates about 90% of the material found in John is not found in the Synoptic Gospels.

Christian scholars have noticed these differences from ancient times. Clement of Alexandria, writing approximately AD 185, called John the "spiritual Gospel." By this, Clement did not mean that John was nonhistorical, but that John was more concerned with internal, spiritual matters. In the more recent past overly critical scholars have pronounced the differences between John and the Synoptics to be irreconcilable and concluded that John is, in effect, the first commentary on the Gospels. This assumption (that John is historical fiction) exists in many commentaries of previous generations and is still held by some today. In general, though, current scholarship is much less certain about the nonhistorical character of John. In this commentary we assume that John relates a historically reliable version of the life, death, and resurrection of Jesus, albeit quite different from that of the Synoptic Gospels. These differences are part of what makes the study of this book so fascinating and will be discussed at the appropriate places through the commentary.

WHO IS THE AUTHOR?

We have been writing as if we knew for sure that John was the author of this Gospel. But this begs the question, how do we know for sure that John wrote it, and if so, which John was this? To answer the first question in complete honesty, we do not know for sure who wrote this book, for it was published anonymously in line with the publishing standards of the ancient world. We do have some very early witnesses to John as the author, however. The so-called "Muratorian Canon" (date disputed, but probably AD 150-200) says, "John, one of the disciples, wrote the fourth book of the Gospel." An early church leader by the name of Irenaeus (AD 185) is also an important witness. Tradition claims that Irenaeus was a student of Polycarp of Smyrna, and that Polycarp was a student of John himself. This means that Irenaeus is only one generation of believers removed from John, which gives added weight to what he writes. Irenaeus states in no uncertain terms that John was the author of the Fourth Gospel (in his book Against Heresies 3.1.1).

Some scholars have suggested, however, that the author of the Fourth Gospel was indeed a man named John, but not John the Apostle. It is true that there were other early Christian leaders named John, and it is possible that one of them is the true author of the Fourth Gospel. This issue may be addressed by determining the identity of the so-called "beloved disciple" within the book of John.

In John 21:20-24 the "disciple whom Jesus loved" is said to be the author of the book. If we work backwards through the book, we encounter the beloved disciple in other places. He is the one who recognizes Jesus after the resurrection during the miraculous catch of fish (21:7). Jesus entrusts the care for his mother, Mary, to this disciple while hanging on the cross (19:26-27). This disciple reclines next to Jesus at the Last Supper (13:23, 25). The beloved disciple is intended to be seen in some places where he is simply called the "other disciple." He is the one who races Peter to the tomb on Easter morning, and arrives first (20:3-5, probably indicating that he was younger than Peter). It is the "other disciple" who gains entrance for Peter and himself into the high priest's courtyard during the interrogation of Jesus (18:15-16). The "other disciple" may also be the unnamed disciple of John the Baptist who, along with Andrew, is pointed to Jesus by the Baptist himself (1:35-40).

The intimacy the beloved disciple has with Jesus points to one of the inner circle of disciples. In the Synoptic Gospels, this "inner circle" is pictured as Peter, James, and John. Peter is clearly not the author of the Fourth Gospel, because he is often portrayed as being with the "beloved disciple." James is an unlikely candidate, because he suffers early martyrdom at the hands of Herod Agrippa I (Acts 12:2). This leaves only John the Apostle, the son of Zebedee, the brother of James. This case is somewhat strengthened by the fact that the Apostle John is named nowhere in the Fourth Gospel (nor is James, the only reference being to the "sons of Zebedee" at 21:2). It is not easy to understand why any other early Christian writer would have omitted the name of such a prominent Apostle. The solution to the mystery is that we are intended to see John himself as the author, and that he does not mention himself except as the "beloved disciple" or the "other disciple." We should also note that this is not an expression of pride (he "loved me best"). It is an expression of deep humility, wonderment, and thankfulness on the part of the author: Jesus loved me, even me?!

WHEN AND WHERE WAS IT WRITTEN?

Many locations have been suggested as the place of composition for the Gospel of John, but the traditional site is the city of Ephesus. The ruins of Ephesus are in southwestern Turkey, near the modern city of Kusadasi. Ephesus was one of the largest and most important cities of the Roman Empire in the first century. Ephesus was the site of the Temple of Artemis (sometimes incorrectly called the Temple of Diana, see Acts 19:28). This temple was recognized as one of the seven wonders of the ancient world according to the Greek geographer, Strabo. This large city (perhaps as many as 500,000 inhabitants) had a very mixed population. There was a strong Christian community in Ephesus, for Paul had a three-year ministry there in the AD 50s. The presence of the Temple of Artemis shows that there was also a strong pagan community, dedicated to the worship of the ancient Greek gods. Overall it was a large, cosmopolitan city, with a well-developed Greek culture. The common language of the city would have been Greek, the language of the New Testament.

Although it cannot be proven, there is strong tradition that the Apostle John, along with Mary the mother of Jesus, made his way to Ephesus sometime after the destruction of Jerusalem in AD 70. John, at least, was probably in Ephesus during the reign of Emperor Domitian (AD 81-96). After a few years, Domitian seems to have actively persecuted the Christian community, and this atmosphere of persecution probably forms the background for the Fourth Gospel, written sometime between AD 85-95. Also, by this time, the Jewish synagogue community had solidified in its opposition to the Christians, and Jews had to make a choice between the two. Jews who chose to believe in Jesus were "thrown out of the synagogue," a circumstance mentioned by John (9:22; 16:2).

This makes John one of the last books of the New Testament to be written, and certainly the last of the Gospels. If we theorize that John was about 20 when Jesus was crucified (AD 30), then he would have been 75-85 years old when this book was written, a very old man in the ancient world. For this and other reasons, it is likely that John had quite a bit of help in writing this book. Some scholars want to speak of the "Johannine community" or the "community of the beloved disciple" as the author, and there is some merit to this (cf. 21:24, "we know his testimony in true"). For our purposes, however, we will assume that the Apostle John, an eyewitness to many of the Gospel events, is the primary author of this book.

WHAT ARE THE CHARACTERISTICS OF JOHN?

First, we would say that the style of John's writing is simple, but its thought is profound. John is written in some of the simplest Greek in the New Testament, although this does not mean it is "bad" Greek. It uses many common words, many monosyllabic words, and relatively short sentences. Yet the message of the book is profound. Fred Craddock notes that this is a Gospel in which "a child can wade and an elephant can swim."

A second characteristic of John is that he has laid out the bulk of the book as a series of lengthy accounts of works followed by words. We can characterize these combinations as miraculous signs followed by discourses or sermons of Jesus. John has only seven miracles, five of which are not found in the Synoptic Gospels. The story of each of these miracles is told at some length, and the material of the sermon that follows is primarily material not found in the Synoptics.

A third characteristic of the Fourth Gospel is the emphasis upon the personal ministry of Jesus. John relates several one-on-one situations (e.g., Jesus with Nicodemus, chapter 3), which teach us that Jesus had an active private ministry. It was not all public preaching, although this was important, too. In John we see a Jesus who cares for people and has time for them. This has another side, however. Sometimes it emphasizes the aloneness of Jesus. He often seems to be by himself without the support of the disciples or anyone else, a solitary figure.

Fourthly, John has a highly developed theological interest. He is particularly concerned with the matter of Christology, explaining who Jesus is in relation to God. John lays stress on the divinity of Jesus, often referring to him as the Son or the Son of God. He also stresses the humanity of Jesus: he is thirsty at Sychar and weeps at the tomb of Lazarus. John develops the theme of Jesus as the Jewish Messiah, the one God sent to his people.

John also explores the nature of God the Father, particularly through the Father-Son relationship between Jesus and God. John emphasizes that faith for the Christian must be in both the Father and in the Son. And John also has a great deal of discussion about the Holy Spirit. This is found throughout the book, but particularly in the Farewell Discourses of chapters 13-17. Here the Holy Spirit is portrayed as the coming Paraclete or Advocate for the community of believers.

A fifth characteristic might also be called the purpose of John. This purpose is strongly evangelistic, to bring the readers to faith. There is a constant contrast in the Fourth Gospel between believers and unbelievers, between faith and unfaith. Toward the end of the book John lays out his purpose in very straightforward language, "These [things] are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31).

HOW WILL THE STUDY OF JOHN

BE APPROACHED?

There are many possible ways to study John, but it is helpful to know what the primary emphasis will be in this commentary. Our main focus will be to listen carefully to what John is saying to us, to understand his intended message. This is not as easy as it may seem at first glance, for John is far removed from twentieth century English speakers. We want to know the general story, to pick up on the nuances, to be sensitive to the theological implications John is drawing out. For the most part we will not be concerned with evaluating the historical nature of John's account. When we bring historical data into the mix, it will be to help the reader understand the background of John's story, not to judge his accuracy. This is a modified narrative approach, an attempt to understand John's story as it is intended to be understood. While some may find this intolerably naïve, it is certainly the first and necessary step to a full appreciation of this marvelous book. If we can get you to listen to John carefully and hear his message, we will have succeeded in what we set out to do.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Note: There are many, many commentaries and other books related to the study of John. Dr. Bryant's favorites were the ones by Rudolf Bultmann, Barnabas Lindars, and Raymond Brown (even though he had sharp disagreements with all of them). Bultmann has a great deal of excellent material, although his theological bent makes him difficult for less advanced students. Lindars is excellent in technical discussion, but spiritually dry. Brown is wordy, but often gives great insights. I think the finest commentary on John is that of D.A. Carson. While Carson may be too conservative for some, he never avoids the hard questions and takes the time necessary to do thorough exegesis. Other outstanding choices for the more advanced student include the commentary of C.K. Barrett and George Beasley-Murray's commentary in the Word Biblical Commentary series. For the less advanced student the commentary by Paul Butler contains a wealth of accessible material, although written for an earlier generation.

Abbot, Ezra, Andrew P. Peabody, and J.B. Lightfoot. The Fourth Gospel: Evidences External and Internal of Its Johannean Authorship . London: Hodder & Stoughton, 1892.

Ashton, John. Understanding the Fourth Gospel . Oxford: Clarendon, 1991.

Bacon, Benjamin W. The Fourth Gospel in Research and Debate: A Series of Essays on Problems Concerning the Origin and Value of the Anonymous Writings Attributed to the Apostle John . New York: Moffatt, 1910.

. The Gospel of the Hellenists . New York: Holt, n.d., c.1933.

Barclay, William. The Gospel of John . The Daily Study Bible Series. Philadelphia: Westminster, 1956.

Barrett, C.K. The Gospel according to St. John . Second Edition. Philadelphia: Westminster, 1978.

. The Gospel of John and Judaism . Philadelphia: Fortress, 1975.

Bauer, Walter. Das Johannesevangelium . Tübingen: Mohr, 1925.

Beasley-Murray, George R. John . Word Biblical Commentary 36. Waco: Word, 1987.

Bernard, John H. A Critical and Exegetical Commentary on the Gospel According to St. John. 2 volumes. International Critical Commentary. Edinburgh: T&T Clark, 1928.

Blomberg, Craig L. Jesus and the Gospels. Nashville: Broadman & Holman, 1997.

Boice, James M. Witness and Revelation in the Gospel of John . Grand Rapids: Eerdmans, 1978.

Borchert, Gerald L. John 1-11 . The New American Commentary 25A. Nashville: Broadman & Holman, 1996.

Bowman, John. The Fourth Gospel and the Jews: A Study in R. Akiba, Esther, and the Gospel of John . Pittsburgh: Pickwick, 1975.

Brown, Raymond E. The Community of the Beloved Disciple. New York: Paulist, 1979.

. The Death of the Messiah: From Gethsemane to the Grave . 2 volumes. New York: Doubleday, 1994.

. The Gospel according to John . 2 volumes. The Anchor Bible 29A-B. Garden City, NY: Doubleday, 1966-70.

Bruce, F.F. The Gospel of John . Grand Rapids: Eerdmans, 1983.

Bultmann, Rudolf. The Gospel of John . Philadelphia: Westminster, 1971.

Burney, Charles F. The Aramaic Origin of the Fourth Gospel . Oxford: Clarendon, 1922.

Butler, Paul. The Gospel of John . 2 volumes in 1. Bible Study Textbook Series. Joplin, MO: College Press, 1961.

Carpenter, Joseph E. The Johannine Writings: A Study of the Apocalypse and the Fourth Gospel. London: Constable, 1927.

Carson, D.A. The Gospel According to John. Grand Rapids: Eerdmans, 1991.

Charlesworth, James H., editor. John and Qumran . London: Geoffrey Chapman, 1972.

Colwell, Ernest C., The Greek of the Fourth Gospel: A Study of Its Aramaisms in the Light of Hellenistic Greek . Chicago: University of Chicago Press, n.d., c. 1931.

Craddock, Fred B. John . Knox Preaching Guides. Atlanta: John Knox Press, 1982.

Cullmann, Oscar. The Johannine Circle . Philadelphia: Westminster, 1975.

Culpepper, R. Alan. The Anatomy of the Fourth Gospel: A Study in Literary Design . Philadelphia: Fortress, 1983.

. The Gospel and Letters of John . Interpreting Biblical Texts Series. Nashville: Abingdon, 1998.

Dodd, C.H. Historical Tradition in the Fourth Gospel . Cambridge: Cambridge University Press, 1963.

. The Interpretation of the Fourth Gospel . Cambridge: Cambridge University Press, 1953.

Drummond, James. An Inquiry into the Character and Authorship of the Fourth Gospel. New York: Scribner, 1904.

Eisler, Robert. The Enigma of the Fourth Gospel . London: Methuen, 1938.

Erdman, Charles R. The Gospel of John . Philadelphia: Westminster, 1917.

Fortna, Robert T. The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel . Cambridge: Cambridge University Press, 1970.

Foster, R.C. Studies in the Life of Christ . Grand Rapids: Baker, 1985. Reprint, Joplin, MO: College Press, 1996.

Gardner-Smith, Percival. St. John and the Synoptic Gospels . Cambridge: Cambridge University Press, 1938.

Gnilka, J. Johannesevangelium . Neue Echter Bibel. Würzburg: Echter, 1983.

Godet, Frederic. Commentary on the Gospel of John . Translated by Timothy Dwight. 2 volumes. New York: Funk & Wagnall, 1886.

Haenchen, Ernst. A Commentary on the Gospel of John . Hermeneia Series. 2 volumes. Philadelphia: Fortress, 1984. (German ed., 1980.)

Hendriksen, William. Exposition of the Gospel according to John . 2 volumes. New Testament Commentary Series. Grand Rapids: Baker, 1954.

Hengel, Martin. The Johannine Question . Philadelphia: Trinity Press International, 1989.

Higgins, A.J.B. The Historicity of the Fourth Gospel . London: Lutterworth, 1960.

Hoskyns, Edwyn C. The Fourth Gospel. 2 volumes. London: Faber, 1940. Revised. ed. in one vol., 1947.

Howard, Wilbert F. Christianity According to St. John . Philadelphia: Westminster, 1946.

. The Fourth Gospel in Recent Criticism and Interpretation . London: Epworth, 1931.

Howard, Wilbert F., and Arthur J. Gossip. "The Gospel According to St. John." In Interpreter's Bible 7:437-811. Nashville: Abingdon/ Cokesbury, 1952.

Hunter, Archibald M. According to John . The Cambridge Bible Commentary. London: SCM Press, 1968.

. The Gospel According to John . Cambridge: Cambridge University Press, 1965.

Jauncey, James H. The Compelling Indwelling [Studies on John 15]. Chicago: Moody, 1972.

Jeremias, Joachim. New Testament Theology. Old Tappan, NJ: Scribners Reference, 1977.

Jervell, Jacob. Jesus in the Gospel of John . Minneapolis: Augsburg, 1984.

Kysar, Robert. The Fourth Evangelist and His Gospel . Minneapolis: Augsburg, 1975.

. John . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986.

. John's Story of Jesus . Philadelphia: Fortress, 1984.

. John, the Maverick Gospel . Atlanta: John Knox, 1976. Reprinted Louisville, KY: Westminster/John Knox, 1993.

Lee, Edwin Kenneth. The Religious Thought of St. John . London: S.P.C.K., 1950.

Lenski, R.C.H. Interpretation of John's Gospel . Columbus: Lutheran Book Concern, 1936.

Leon-Dufour, Xavier. Dictionary of the New Testament . New York: Harper & Row, 1980.

Lightfoot, Robert H. St. John's Gospel . Edited by C.F. Evans. Oxford: Clarendon, 1956.

Lindars, Barnabas. The Gospel of John . New Century Bible Commentary. Grand Rapids: Eerdmans, 1972.

MacGregor, George H.C. The Gospel of John . The Moffatt New Testament Commentary. London: Hodder & Stoughton, 1928.

MacGregor, George H.C., and A.Q. Morton. The Structure of the Fourth Gospel. Edinburgh: Oliver & Boyd, 1961.

Maier G. Johannes-Evangelium . BKNT 6. Neuhausen-Stuttgart: Hänssler, 1984.

Marsh, John. The Gospel of St. John . Westminster Pelican Commentaries. Philadelphia: Westminster, 1968.

Martyn, J. Louis. History and Theology in the Fourth Gospel . New York: Harper & Row, 1968.

. The Gospel of John in Christian History: Essays for Interpreters . New York: Paulist, 1979.

McGarvey, J.W., and P.Y. Pendleton. The Fourfold Gospel or a Harmony of the Four Gospels . Cincinnati: Standard, 1914.

Michaels, J.R. John . San Francisco: Harper, 1984.

Moloney, Francis J. The Gospel of John. Sacra Pagina. Collegeville, MN: Liturgical Press, 1998.

Montefiore, C.G., and H. Loewe. A Rabbinic Anthology. New York: Schocken Books, 1974.

Morris, Leon. The Gospel according to St. John . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1971.

. Reflections on the Gospel of John . 4 volumes. Grand Rapids: Baker, 1986.

. Studies in the Fourth Gospel . Grand Rapids, Eerdmans, 1969.

Murray, John O.F. Jesus according to St. John . London: Longmans, 1936.

Nicol, W. Semeia in the Fourth Gospel . Leiden: Brill, 1972.

Nolloth, Charles F. The Fourth Evangelist: His Place in the Development of Religious Thought. London: J. Murray, 1925.

O'Neill, J.C. Who Did Jesus Think He Was? Leiden: Brill, 1995.

Odeberg, Hugo. The Fourth Gospel: Interpreted in Its Relation to Contemporaneous Religious Currents in Palestine and the Hellenistic-Oriental World . Amsterdam: B.R. Grüner, 1968.

Pack, Frank. The Gospel according to John . Living Word Commentaries. Austin: Sweet, 1975.

Palmer, Earl F. The Intimate Gospel . Waco: Word, 1978.

Plummer, Alfred. The Gospel according to St. John. Cambridge Greek Testament. Cambridge: Cambridge University Press, 1890.

Rainsford, Marcus. Our Lord Prays: Thoughts on John XVII . London: 1873; reprint Chicago: Moody, 1950.

Redlich, Edwin B. An Introduction to the Fourth Gospel . London: Longmans, 1939.

Ridderbos, Herman N. The Gospel of John: A Theological Commentary . Grand Rapids: Eerdmans, 1997.

Rigg, William Harrison. The Fourth Gospel and Its Message for Today . London: Lutterworth, 1952.

Robinson, John A.T. The Priority of John . London: SCM Press, 1985.

Sanday, William. The Authorship and Historical Character of the Fourth Gospel . London: Macmillan, 1872.

. The Criticism of the Fourth Gospel . New York: Scribner, 1905.

Sanders, J.N. The Fourth Gospel in the Early Church . Cambridge: Cambridge University Press, 1943.

Sanders, J.N., and B.A. Mastin. The Gospel according to St. John . Black's New Testament Commentaries. London: A.& C. Black, 1968.

Schlatter, Adolf. Der Evangelist Johannes . Stuttgart: Calwer, 1948.

Schnackenburg, Rudolf. The Gospel according to St John . 3 volumes. Translated by Cecily Hastings, et al. New York: Crossroad, 1982.

Sidebottom, E.M. The Christ of the Fourth Gospel . London: SPCK, 1961.

Sloyan, Gerard S. John . Interpretation Commentary Series. Atlanta: John Knox, 1988.

Smith, D. Moody. The Composition and Order of the Fourth Gospel . New Haven, CT: Yale University Press, 1965.

. John . Proclamation Commentaries. Philadelphia: Fortress Press, 1976.

Smith, D. Moody, C. Clifton Black, and R. Alan Culpepper, eds. Exploring the Gospel of John: In Honor of D. Moody Smith . Louisville: Westminster/John Knox, 1996.

Smith, Jonathan R. The Teaching of the Gospel of John . New York: Revell, 1903.

Stevens, George B. The Johannine Theology: A Study of the Doctrinal Contents of the Gospel and Epistles of the Apostle John . New York: Scribner, 1894.

Strachan, Robert H. The Fourth Evangelist: Dramatist or Historian? London: Hodder & Stoughton, 1925.

. The Fourth Gospel: Its Significance and Environment . 3rd Revised Edition. London, S.C.M. Press, 1941.

Tasker, Randolph V.G. The Gospel according to St. John . Tyndale New Testament Commentaries. London: Tyndale, 1960.

Temple, William. Readings in St. John's Gospel . 2 volumes. London: Macmillan, 1939-40; one volume edition, New York: St. Martin's Press, 1955.

Tenney, Merrill C. "The Gospel of John." In The Expositor's Bible Commentary , 93-203. Grand Rapids: Zondervan, 1981.

. John: the Gospel of Belief . Grand Rapids: Eerdmans (1948), 1954.

Turner, George A., and Julius R. Mantey. The Gospel according to John . The Evangelical Commentary on the Bible. Grand Rapids: Eerdmans, 1964.

Wead, David. The Literary Devices in John's Gospel . Basel: Komm. Friedrich Reinhardt, 1970.

Weber, Gerard P. and Robert Miller. Breaking Open the Gospel of John . Cincinnati: St. Anthony Messenger Press, 1995.

Westcott, Brooke F. The Gospel according to St .John . London: John Murray, 1882.

. The Gospel according to St. John; the Greek Text with Introduction and Notes . 2 volumes. London: John Murray, 1908. Reprinted in 1 volume, Grand Rapids: Baker, 1980.

Wiles, Maurice F. The Spiritual Gospel: The Interpretation of the Fourth Gospel in the Early Church. Cambridge: Cambridge University Press, 1960.

Witherington, Ben, III. John's Wisdom: A Commentary on the Fourth Gospel. Louisville, KY: Westminster/John Knox, 1995.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BDB A Hebrew and English Lexicon of the Old Testament by Brown, Driver and Briggs

BDF A Greek Grammar of the New Testament by Blass, Debrunner and Funk

BJRL Bulletin of the John Rylands University Library of Manchester

CBQ Catholic Biblical Quarterly

DNT Dictionary of the New Testament

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

JAMA Journal of the American Medical Association

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

KJV King James Version

LSJ Greek-English Lexicon by Liddell, Scott and Jones

NASB New American Standard Bible

LXX Septuagint

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: John (Outline)

OUTLINE

A good outline is more than half the battle in one's understanding and remembering the contents of any book. There is more than one way to break up and organize the materials in the Gospel according to John. Most students have observed two large divisions in its structure: (1) chapters 1-12 and (2) chapters 13-21. These larger units include a prologue (1:1-18) and an epilogue (chapter 21). Perhaps the easiest way to organize the materials of the book for commentary purposes might be to number the larger units of thought in the book (over fifty such units) and comment successively on these from the beginning of the book to the end. One may endeavor, however, to organize the materials of the Fourth Gospel in some kind of elaborate outline, structured under the two large divisions noted above. We follow this latter procedure below:

I. JESUS MANIFESTS HIMSELF TO THE WORLD - 1:1-12:50

A. The Prologue - 1:1-18

1. The Logos before Time - 1:1-4

a. His Relationship to Deity - 1:1-2

b. His Relationship to the World - 1:3-4

2. The Logos Manifested in History - 1:5-18

a. John the Baptist's Initial Testimony to the Logos - 1:5-13

b. The Logos in Flesh - 1:14-18

B. The Testimony of John the Baptist and of Jesus' First Disciples - 1:19-51

1. The Testimony of John the Baptist - 1:19-34

a. The Testimony of John to the Jewish Leaders - 1:19-28

b. The Testimony of John to the Jewish People - 1:29-34

2. Jesus' Calling and the Testifying of His First Disciples - 1:35-51

a. John the Baptist's Disciples Follow Jesus - 1:35-42

b. Jesus' Calling of Philip and Nathanael - 1:43-51

C. Jesus' First Signs - 2:1-25

1. Jesus Changes Water into Wine - 2:1-12

2. Jesus Cleanses the Temple - 2:13-22

3. Summary of Response to Jesus - 2:23-25

D. Jesus and Nicodemus - 3:1-36

1. The New Birth - 3:1-10

2. The Son of Man - 3:11-21

3. The Further Testimony of John the Baptist - 3:22-30

4. The Son's Testimony - 3:31-36

E. Jesus and the Samaritans - 4:1-42

1. Introduction - 4:1-4

2. Jesus and the Woman of Samaria - 4:5-30

a. The Setting - 4:5-6

b. Jesus' Request for Water - 4:7-9

c. Living Water - 4:10-15

d. The Woman Revealed - 4:16-19

e. Jesus Reveals Himself - 4:20-26

f. Reactions to Jesus - 4:27-30

3. Jesus and the Samaritans - 4:31-42

a. Jesus and the Testifying of His disciples - 4:31-38

b. Firsthand and Secondhand Testimony - 4:39-42

F. Jesus' Healing of the Nobleman's Son, the Second Sign at Cana - 4:43-54

1. Introduction - 4:43-45

2. The Healing of the Nobleman's Son - 4:46-54

G. Jesus and the Major Jewish Festivals - 5:1-12:50

1. A Feast, the Sabbath, and Jesus' Healing at the Pool in Jerusalem - 5:1-47

a. The Healing on the Sabbath - 5:1-9a

b. Violations of the Sabbath and the Healed Man's Defense - 5:9b-15

c. Violations of the Sabbath and Jesus' Defense - 5:16-18

d. Jesus' Discourse on the Sabbath and His Work - 5:19-29

e. Jesus' Defense and the Four Witnesses - 5:30-47

2. The Passover and Jesus' Explanation of the Exodus - 6:1-71

a. The Background - 6:1-4

b. Jesus' Feeding of the Five Thousand - 6:5-13

c. Jesus, Not That Kind of King - 6:14-15

d. Jesus' Walking on the Sea of Galilee - 6:16-21

e. The Crowds' Search for Jesus - 6:22-25

f. Two Discourses on the Bread of Life - 6:26-34, 35-40

g. Conflict Concerning Bread from Heaven and Flesh and Blood - 6:41-59

h. Rejection and Acceptance of Jesus - 6:60-71

3. Jesus at Tabernacles - 7:1-52

a. Introduction: Question If Jesus Would Go to This Feast - 7:1-13

b. Jesus' Discourses Spoken during the Feast - 7:14-36

c. Jesus' Discourses Spoken on the Last Day of the Feast and the Audience's Response to it - 7:37-52

d. Textual Parenthesis: The Woman Taken in Adultery - 7:53-8:11

4. The Light of Tabernacles and Jesus' Great Confrontation with the Jews - 8:12-59

a. Jesus Discourse at the Temple Treasury: Jesus the Light of the World and the Authority of His Testimony to Himself - 8:12-20

b. Jesus' Attack on the Jews Who Disbelieved and the Origin of His Testimony and the Problem of Who He Is - 8:21-30

c. Truth, Sin, Freedom, and the Children of Abraham - 8:31-59

5. Healing of the Man Born Blind - 9:1-41

a. The Setting - 9:1-5

b. The Healing - 9:6-7

c. Interrogations of the Man - 9:8-34

(1) Questions Posed by the Neighbors and Friends - 9:8-12

(2) Preliminary Quizzing by Some Pharisees - 9:13-17

(3) The Man's Parents Questioned by the Jews - 9:18-23

(4) The Man Questioned a Second Time by the Jews, and Excommunicated - 9:24-34

d. Who Sees and Who Is Blind? Jesus' Answer - 9:35-41

6. The Feast of Dedication and the Shepherd Analogy - 10:1-42

a. Jesus, the Sheepgate, and the Shepherd - 10:1-21

(1) Figures from Shepherd Life - 10:1-6

(2) Explaining the Figure - 10:7-18

(a) Jesus is the Sheepgate - 10:7-10

(b) Jesus is the Good (or Model) Shepherd - 10:11-18

(3) Response to Jesus' Explanation: Rejection of Jesus by the Jews - 10:19-21

b. Jesus at the Feast of Dedication - 10:22-39

(1) Jesus the Messiah - 10:22-31

(a) Setting and Questions: "Is Jesus the Messiah?" - 10:22-24

(b) Jesus' Reply - 10:25-30

(c) Reaction: Attempt to Stone Jesus - 10:31

(2) Jesus the Son of God - 10:32-39

(a) The Question: Is Jesus Making Himself Equal with God - 10:32-33

(b) Jesus' Response - 10:34-38

(c) Reaction: Attempt to Arrest Jesus - 10:39

c. Jesus in Retrogression and Progression Simultaneously - 10:40-42

7. Lazarus and the Passover Plot - 11:1-57

a. Lazarus - 11:1-44

(1) Setting - 11:1-6

(2) Jesus' Discussion with the Disciples - 11:7-16

(3) Jesus and Martha: Jesus the Resurrection and the Life - 11:17-27

(4) Jesus and Mary and the Grieved - 11:28-37

(5) Jesus' Raising of Lazarus - 11:38-44

b. The Passover Plot to Kill Jesus - 11:45-53

c. Retreat of Jesus - 11:54-57

8. Preparation for Passover and Death - 12:1-50

a. Mary's Anointing of Jesus - 12:1-11

b. Jesus' Triumphal Entry - 12:12-19

c. Gentiles Prompt Jesus' Announcement of His Hour - 12:20-36

d. The Tragedy of Unbelief, Past and Present - 12:37-43

e. The Call to Faith Still Stands - 12:44-50

II. JESUS' MANIFESTATION OF HIMSELF IN HIS DEATH AND RESURRECTION - 13:1-21:25

A. Jesus' Manifestation of Himself to His Disciples in His Farewell Discourses - 13:1-17:26

1. At the Last Supper - 13:1-38

a. Jesus' Washing of His Disciples' Feet - 13:1-17

b. Jesus' Prediction of Judas' Betrayal - 13:18-30

c. Jesus' Prediction of Peter's Denial; The New Commandment (13:34) - 13:31-38

2. Promises of Jesus - 14:1-31

a. Promises of an Abode where Jesus Is Going - 14:1-4

b. Jesus the Way to the Father - 14:5-12

c. Doing Greater Works than Jesus; Asking in Jesus' Name - 14:13-14

d. Jesus' Departure and the Spirit's Coming - 14:15-31

3. More Commands and Promises of Jesus - 15:1-27

a. Jesus, the Vine; the Disciples, the Branches; The New Commandment Given (15:13) - 15:1-17

b. Hatred from the World - 15:18-25

c. The Spirit's Mission Like That of the Disciples: to Bear Witness to Jesus - 15:26-27

4. Still More Promises and Commands - 16:1-33

a. The Works of Disbelief - 16:1-4

b. The Works of the Spirit - 16:5-15

c. Joy Greater than Trouble - 16:16-33

5. Jesus' Prayer - 17:1-26

a. For His Glorification - 17:1-5

b. For His Disciples - 17:6-19

c. For Those Who Will Believe - 17:20-26

(1) For Unity - 17:20-23

(2) For Seeing Jesus' Glory - 17:24-26

B. Jesus' Trial and Crucifixion - 18:1-19:42

1. Jesus' Arrest - 18:1-11

2. Jesus' Trial before Annas - 18:12-14

3. Peter's First Denial of Jesus - 18:15-18

4. Jesus Interrogated before Annas - 18:19-24

5. Peter's Second and Third Denials of Jesus - 18:25-27

6. Jesus' Trial before Pilate - 18:28-19:16

a. Pilate Doubtful of the Prosecution - 18:28-32

b. Pilate Examines Jesus - 18:33-38a

c. Barabbas - 18:38b-40

d. The Flogging of Jesus and Delivering Over of Him to the Jews by Pilate - 19:1-16

7. The Crucifixion of Jesus - 19:17-30

8. Piercing Jesus' Side - 19:31-37

9. Jesus' Burial - 19:38-42

C. The Resurrection of Jesus - 20:1-21:25

1. Peter and John at the Empty Tomb - 20:1-9

2. Jesus' Appearance to Mary - 20:10-18

3. Jesus' Appearance to the Disciples with Thomas Absent - 20:19-23

4. Jesus' Appearance to his Disciples with Thomas Present - 20:24-29

5. The Purpose of this Gospel - 20:30-31

6. Jesus' Appearance to Seven Disciples and the Great Haul of Fish - 21:1-14

7. Jesus' Admonition to Peter about Peter - 21:15-19

8. Jesus' Admonition to Peter about John - 21:20-23

9. Testimony to the Truthfulness of the Contents of the Fourth Gospel - 21:24

10. The Selective Nature of the Contents of the Fourth Gospel - 21:25

-College Press New Testament Commentary: with the NIV

Lapide: John (Book Introduction)

NOTICE TO THE READER.

Gospel of John Intro

——o——

AS it has been found impossible to compress the Translation of the Commentary upon S. John's Gospel into one volume, it is now given in two, of which this is the first. The second volume comprises the remainder of the Gospel, and the Commentary of À Lapide upon S. John's Epistles.

It is with great pleasure I present this portion of this great Commentary to the English reader. Admirable as Cornelius à Lapide almost invariably is in his exposition of Holy Scripture, on the Gospel of S. John he seems to me to surpass himself. Beginning from the Incarnation of the Divine Word, nothing can be more masterly, nothing more magnificent, than the way in which he shows that the whole sacramental system of the Catholic Church of Christ is the necessary consequence and complement, as well as the extension of the Incarnation, Divinely planned and ordained for the eternal salvation of the whole human race. Granted the truth of the Incarnation as an objective fact, dealing with realities both in the spiritual and immaterial universe, and also in the material and physical universe, in this world of time and sense, as we call it, I do not see how it is possible to dispute our author's conclusions, taken as a whole.

The translation of Vol. 1. is by myself as far as the end of the 6th chapter. From the 27th verse of 6th chapter to the end, I have translated practically without any abridgment or omission, and also with greater literalness than I sometimes do, on account of the surpassing importance of the doctrine treated of, and the controversies resulting from it. Chapters vii.-x. are by the Rev. James Bliss, Rector of Manningford Bruce. For the last chapter, the 11th, I am indebted to the Rev. S. J. Eales, M.A., D.C.L., lately Principal of S. Boniface's College, Warminster, and now Principal of the Grove College, Addlestone, Surrey.

In Volume II. the Translation of chap. xiii. is by a young scholar, Mr. Macpherson. The remainder of the Gospel is by my most kind friend, Mr. Bliss, and myself.

Of S. John's Epistles, the first three chapters of the First Epistle are by Mr. Bliss, the remaining two chapters, and the Second and Third Epistles, are by myself.

T. W. Mossman.

THE PREFACE

TO

S. JOHN'S GOSPEL

——o——

S. JOHN the Apostle, the son of Zebedee and Salome, wrote this Gospel in Asia in the Greek language, towards the end of his life, after his return from Patmos, where he wrote the Apocalypse.

His reasons for writing were two. The first was that he might confute the heretics Ebion and Cerinthus, who denied Christ's Divinity, and taught that He was a mere man. The second was to supply the omissions of Matthew, Mark and Luke. Hence S. John records at length what Christ did during the first year of His ministry, which the other three had for the most part passed over.

Listen to S. Jerome in his preface to S. Matthew. "Last was John, the Apostle and Evangelist, whom Jesus loved the best, who lay on the Lord's bosom, and drank of the purest streams of His doctrines. When he was in Asia, at a time when the seeds of the heresies of Cerinthus, Ebion and the rest, who denied that Christ had come in the flesh, those whom in his Epistle he calls Antichrists, and whom the Apostle Paul frequently refutes, he was constrained by well nigh all the bishops who were at that time in Asia, and by the deputies of many other Churches, to write of the deep things of the Divinity of our Saviour, and to 'break through,'^* as it were, to the Word of God by a kind of happy temerity. Whence also we are told in ecclesiastical history that when he was urged by the brethren to write, he agreed to do so, on condition that they should all fast, and pray to God in common. When the fast was ended, being filled with the power of revelation, he burst forth with the preface coming straight from above, In the beginning was the Word , and the Word was with God, and the Word was God. The same was in the beginning with God. "

Others add that S. John's beginning to write was preceded by lightnings and thunderings, as though he had been another Moses, who thus received the Law of God (Exod. xix.)

Baronius shows that S. John wrote his Gospel in the year of Christ 99, or sixty-six years after the Ascension. This was the first year of the reign of Nerva, and the twenty-seventh after the destruction of Jerusalem by Titus.

As then Isaiah surpassed all the rest of the Prophets in sublimity, so did John the other Evangelists. Last in time, he is first in dignity and perfection. Thus in the first chapter of Ezekiel he is compared to an eagle flying above all other birds. Thus his dignity and special excellence, as well as his consequent obscurity, may be considered under three heads.

First, his matter and scope.  S. John alone of set purpose treats of the Divinity of Christ, of the origin, eternity, and generation of the Word, of the spiration of the Holy Spirit, of the unity of the Godhead, and of the Divine relations and attributes. Matthew, Mark, and Luke are concerned with the actions of Christ's humanity. This is why the Fathers derive almost all their arguments against the Arians, Nestorians, Eutychians and such like heretics from S. John.

The second is the order of time. We know that the Church, like the dawning of the day, advanced by the succession of time to the perfect day of the knowledge of the mysteries of the faith. Thus the sacred writers of the New Testament, the Apostles and Evangelists, write far more clearly concerning them than do Moses and the Prophets of the Old Testament. John was the last of all, and his Gospel was his last work. He composed it therefore as a sort of crown of all the sacred books.

The third is the author.  S. John alone was counted worthy to win the laurels of all saints. For he is in very deed a theologian, or rather the prince of theologians. The same is an apostle, a prophet and an evangelist. The same is a priest, a bishop, a high priest, a virgin, and a martyr. That S. John always remained a virgin is asserted by all the ancient writers, expressly by Tertullian ( Lib. de monogam .) and S. Jerome ( Lib. 1 contra. Jovin .). To him therefore as a virgin Christ from His cross commended His Virgin Mother. For "blessed are the clean in heart, for they shall see God," as the Truth Itself declares.

The Only Begotten Son, who is in the bosom of the Father, made known to this His most chaste and beloved friend, who reclined upon His breast, the hidden things and sacraments of the Divinity, which had been kept-secret from the foundation of the world. John hath declared the same to us, as a son of thunder, thundering and lightening the whole world with the Deity of the Word. As with a flaming thunderbolt "he hath given shine to the world;" and with the fire of love he hath inflamed it. Let that speech of Christ, His longest and His last, bear witness, which He made after supper (S. John xiii. &c.), which breathes of nothing but the ardour of Divine love.

See more to the same effect in S. Cyril, S. Augustine, and S. Chrysostom ( Præm. in Joan .). Indeed, S. Chrysostom dares to say that S. John in his Gospel hath taught the angels the secrets of the Incarnate Word, such as before they knew not, and that therefore he is the Doctor of the cherubim and the seraphim. He proves this from the passage of S. Paul in Ephesians iii., "that there might be made known to the principalities and powers in heavenly places by the Church the multiform wisdom of God." "If," he says, "the principalities and powers, the cherubim and seraphim, have learned these things through the Church, it is very evident that the angels listen to him with the deepest attention. Not slight therefore is the honour which we gain in that the angels are our fellow-disciples in the things that they knew not.

CANONS THROWING LIGHT

upon the

INTERPRETATION OF S. JOHN'S GOSPEL.

——o——

JOHN has a style peculiar to himself, entirely different from that of the other Evangelists and sacred writers. For as an eagle at one time he raises himself above all, at another time he stoops down to the earth, as it were for his prey, that with the rusticity of his style he may capture the simple. At one time he is as wise as the cherubim, at another time he burns as do the seraphim. The reason is because John was most like Christ, and most dear to Him; and he in turn loved Christ supremely. Therefore at His Last Supper he reclined upon His breast. From this source, therefore, he sucked in, as it were, the mind, the wisdom, and the burning love of Christ. Wherefore, when thou readest and hearest John, think that thou readest and hearest Christ. For Christ hath transfused His own spirit and His own love into S. John.

2. Although John by the consent of all wrote his Gospel in Greek for Greeks, yet because he himself was a Hebrew, and from love of this primeval language, which was his native tongue, he abounds above the rest in Hebrew phrases and idioms. Hence to understand him we require a knowledge of two, or indeed of three languages—Hebrew, Greek and Latin. Thus he Hebraizes in his frequent use of and for like as ( sicut ) as Solomon does in Proverbs, where he compares like with like by means of the conjunction and .   And in such instances is a mark of similitude, and has the same meaning as like as ( sicut ). On the other hand, he Grecizes in his use of perchance ( forsitan ) for surely . In John viii. 19 the Greek particle άν expresses affirmation, not uncertainty. So also in viii. 43 ού δύνασθε, ye are not able, is put for ye are not willing. He likewise constantly duplicates the Hebrew Amen , when the other Evangelists only express it once. The reasons for this diversity are examined in chap. iii. 2.

3. John abounds more in the discourses and disputations of Christ with the Jews than in the things that were done by Him. Not that he relates all the discourses and disputations of Christ, but such as were of greater importance. Especially he gives a compendious account of those in which Christ proved that He was God as well as man.

4. In S. John Christ speaks sometimes as God, and sometimes as man. There is need therefore of a careful examination of contexts to distinguish one from the other.

5. When Christ says, as He often does in S. John, that He "does, or says nothing of Himself," or that "not He, but the Father, does, or says this, or that" there must be understood "originally" and "alone." As thus, "neither alone, nor as man perform I these things: nor yet as God am I the first originator of them; but it is God the Father, who together with His Divine essence communicates to Me omniscience and omnipotence, even the power of doing all things."

6. Although the Apostles and other saints wrought miracles, yet Christ in S. John's Gospel often proves that He is the Messiah and God by the miracles which were done by Him. This proof is a true and effectual one; first, because He Himself made direct use of it. For a miracle as the work of God, and the Voice of the prime Verity, is an infallible proof of that which it is brought forward to confirm. Second, because Christ wrought them by His own power and authority, which He could not have done unless He had been God of God. Thus then He did them that they might appear to proceed from Him as from God, the original source of miracles. For the saints do not work miracles by their own authority, but by the invocation of the name of God, or Christ. Let us add that the miracles which were done by Christ were foretold by Isaiah and the other prophets, that they might be indices and marks of the Messiah, as will appear in chap. xi. 4.

7. Matthew, Mark, and Luke record for the most part the acts of the last year, and the last but one of Christ's ministry, that is to say, what He did after the imprisonment of S. John the Baptist. But S. John's Gospel for the most part gives an account of the two preceding years. This consideration will solve many seeming discrepancies between S. John and the other Evangelists. So S. Augustine in his preface.

8. There is frequently in S. John both great force as well as obscurity in the adverbs and conjunctions of causation, influence, connection, and so on, in such a manner that a single particle will often include and point out the entire meaning of a passage. Hence these particles must be most carefully examined and weighed, as I shall show in each place.

9. The particles that , wherefore , on account of which , and the like do not always signify the cause, or the end intended, but often only a consequence or result. This is especially the case if an event has been certainly foreseen, and therefore could not happen otherwise. This is plain from chap. xii. 38, 39, where it said, They believed not on Him , that the saying of Isaias might be fulfilled : and shortly afterwards, Wherefore they could not believe , because Isaias said again , He hath blinded their eyes. For the reason why the Jews would not believe in Christ was not the prediction of Isaiah foretelling that they would not believe ( non credituros ), but the hardness of heart and malice of the Jews, which as a sort of objective cause preceded Isaiah's prophecy. For Isaiah foretold that the Jews were not about to believe, because in truth they themselves through their own malice and obstinacy were not going to do so. So S. Chryostom and others.

10. By the Jews S. John sometimes means the rulers only, sometimes the people only. Thus he represents the Jews at one time as opposing, at another time as favouring Christ. For the people were His friends, the rulers were His adversaries.

11. By a He braism the present tense often signifies not an action issuing in a result, but a force, or power of nature, or the act (in the sense of will or intention, Trans .) of the agent, even in cases where the effect is opposed by the subject, or in some other way. Thus in i. 9 it is said that Christ by His advent gave light to the world. That means, so far as He was concerned. For many, like the Jews, refused to receive this light, as he immediately adds, and continued in the darkness of their unbelief.

12. The particles as if , so as , and the like, because they correspond to the Hebrew caph , do not always signify likeness, but the truth of a fact, or assertion. Thus in i. 14, we have seen His glory , as of the Only Begotten , means, "we have seen the glory of the Only Begotten to be truly such, and so great as became Him who was indeed the Only Begotten Son of God the Father." So S. Chrysostom and others.

13. John, following the Hebrew idiom, sometimes takes words of inceptive action to signify the beginning of something that is done; but sometimes to signify continuation, that a work is in progress; and sometimes, that a work has been perfected and accomplished. Thus we must not be surprised, if sometimes that which increases, or is being perfected, is spoken of as if it were just commencing, and vice versa. An example of inceptive action is to be found in xvi. 6, where Peter, resisting Christ desiring to wash his feet, says, Lord , dost Thou wash my feet ? Dost Thou wash ? that is, "Dost Thou wish, prepare, begin to wash?" There is an example of continued action in ii. 11 , where, after the miracle of the conversion of water into wine, it is added, And His disciples believed in Him : that is, they went on believing, they increased, and were confirmed in faith. For they had already before this believed in Christ, for if they had not believed in Him, they would not have followed Him as His disciples. There is an example of a perfected action in xi 15, where Christ, when about, at the close of His life, to raise up Lazarus, said, I am glad for your sakes , that ye may believe. That is, " that by means of this My last and greatest miracle ye may be altogether made perfect in your belief in Me." Again, in xx. 17, Jesus appearing after His resurrection to Mary Magdalene, who had fallen at His feet, said, Touch Me not . That is, "Do not delay, and waste time in touching My feet, but go quickly, and tell the Apostles, who are very sorrowful because of My death, that I have risen again."

14. John, after the Hebrew idiom, asserts and confirms over again what he had already asserted, by a denial of the contrary. This is especially the case when the subject matter is of importance, and is doubted about by many, so that it requires strong confirmation. Thus in i. 20 , when John the Baptist is asked by the Jews if he were the Christ, he confessed , and denied not , but confessed , I am not the Christ. And in i. 3, All things were made by Him , and without Him was not anything made that was made.

15. John delights in calling Christ the Life , and the Light , for reasons which I will give hereafter. He has several other similar and peculiar expressions. For instance, he often uses the word judgment for condemnation which takes place in judgement. In other places he uses judgment for the secret judgments and decrees of God, because they are just. Sins he calls darkness. The saints he calls sons of light. That which is true and just he calls the truth. In vi. 27, for procure food , or labour for food he has ε̉ζγάεσθα βζω̃σιν. In the 9th chap., when Jesus is asked by the Jews, Who art Thou? He answers, The Beginning, who also am speaking unto you.

16. John relates that Christ said previously certain things, the when and the where of His saying which He had not previously mentioned. For studying brevity, he considered it sufficient to relate them once. Thus in the 11th chap. he says that Martha said to her sister Mary, The Master is come, and calleth for thee. Yet he had not previously related that Christ bade Martha to call Magdalene; for his mentioning that Martha, by Christ's command, called her sister was sufficient to show that Christ had so commanded. In the same chapter Christ saith to Martha, Said I not unto thee, that if thou wouldest believe, thou wouldest see the glory of God? Yet there is no previous account of Christ saying this. Also in vi. 36, Christ says, But I said unto you, that ye also have seen Me and believe not. Yet we nowhere recall that Christ previously so said.

17. The miracles of Christ which John alone records are as follows:- The conversion of water into wine, chap. ii. The first expulsion of the sellers from the Temple, in the same chapter. The healing of the sick child of the nobleman, iv. 47. The healing of the paralytic at the pool in the sheep-market, chap. v. Giving sight to the man born blind, chap. ix. Raising Lazarus from the dead, chap. xi. The falling of Judas and the servants to the earth, when they came to take Jesus, xviii. 6. The flow of blood and water from the side of Christ after He was dead, xix. 34. The multiplication of the fishes, xxi. 6.

COMMENTATORS

Very many persons have written commentaries upon the Gospel of S. John, and among them the principal Greek and Latin Fathers. Among the Greeks, after Origen, who composed thirty-two tomes, or books, upon this Gospel, were S. Cyril, Patriarch of Alexandria, who has written a learned and very excellent commentary. He has written a didactic work, and is especially able and skilful in expounding the literal sense.  S. Cyril's commentary on S. John's Gospel consisted originally of twelve books. But of these the fifth, sixth, seventh, and eighth have perished. Their loss has been supplied, by Clictovæus, a doctor of Paris, whose work has been mistaken by many learned men for the original of S. Cyril.

A second commentator is S. Chrysostom, who seems to have been imbued with the very spirit of S. John himself. He wrote eighty seven homilies on this Gospel.

A third is Theophylact, and a fourth Euthymius. They, as is usual with them, follow S. Chrysostom. Theophylact is the more diffuse of the two.

A fifth commentator is Nonnus Panopolitanus, an Egyptian, and a very eloquent writer, who, as Suidas says, explained the virgin theologian, that is, John the Evangelist, in heroic verses. Although the commentary of Nonnus can properly only be called a paraphrase, nevertheless in many places he points out and illustrates the meaning of the Evangelist in pithy sentences.

Among the Latins the first and chief commentator is S. Augustine, who has written systematically upon the whole Gospel in one hundred and twenty-four tractates.

The second is Venerable Bede, who follows S. Augustine passim, and often word for word.

A third commentary is what is called the Gloss. Where observe that the Gloss is tripartite. The first is the Interlinear Gloss, so called because written between the lines of the sacred text. For that reason it is brief, but pithy, and treats many things in the Gospel learnedly and usefully. The second is the Marginal Gloss, because written on the margin of the text. To this is subjoined the Gloss of Nicolas Lyra. This Nicolas was called Lyra from a village in Normandy. He was a Jew by birth, and was converted to Christianity. He entered the Franciscan Order, and taught scholastic theology, A.D. 1320. He was a learned man, and skilled in Hebrew. He wrote his Gloss upon S. John and the other sacred writers, expounding them literally, and became so celebrated that it has passed into a proverb—

"If Lyra's hand had erst not swept his lyre,

  Our theologians had not danced in choir."

However, we must keep this in mind, that he is too credulous with regard to Jewish fables and puerilities, giving too much heed to writers of his own nation, to the Rabbin, and especially to R. Salomon, who is a great retailer of fables.

In later ages, and especially in our own day, many commentaries have been written upon this Gospel. Pre-eminent among them are Maldonatus, of the Society of Jesus, who is copious, acute, elegant, and learned: Cornelius Jansen, who is exact, solid, and to be depended upon: Frank Toletus, who displays a sound judgment, especially in the application of metaphors and similitudes. Sebastian Barradi has written a good literal commentary, mingling with it moral reflections. He is useful to preachers in affording materials for sermons, and showing how to treat them. Frank Ribera is brief, but as usual excellent and learned. Frank Lucas is entirely literal, but he uses the letter to draw the reader to pious affections.

Among the heretics, Martin Bucer, Wolfgang Musculus, Bullinger, Brentius, Calvin, and Beza have written upon S. John's Gospel. Of all these authors Augustinus Marloratus has made a catena, which I read through and refuted when I was in Belgium.

^* (Cf. Exod. xix. 21, Trans.) Return to the place.