Text -- John 11:4 (NET)

11:4 When Jesus heard this, he said, “This sickness will not lead to death, but to God’s glory, so that the Son of God may be glorified through it.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Joh 11:4

Heard it ( akousas ).

The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles.

Robertson: Joh 11:4

Is not unto death ( ouk estin pros thanaton ).

Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See hamartia pros thanaton in 1Jo 5:16, "sin unto death"(final death).

Robertson: Joh 11:4

But for the glory of God ( all' huper tēs doxēs tou theou ).

In behalf of God’ s glory, as the sequel shows. Cf. Joh 9:3 about the man born blind. The death of Lazarus will illustrate God’ s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (Joh 13:31). In Joh 7:39 John had already used doxazō of the death of Christ.

Robertson: Joh 11:4

That the Son of God may be glorified thereby ( hina doxasthēi ho huios tou theou di' autēs ).

Purpose clause with hina and the first aorist passive subjunctive of doxazō . Here Jesus calls himself "the Son of God."In Joh 8:54 Jesus had said: "It is my Father that glorifieth me."The raising of Lazarus from the tomb will bring glory to the Son of God. See Joh 17:1 for this idea in Christ’ s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (Joh 7:39; Joh 12:16; Joh 13:31; Joh 14:13). The death of Lazarus brings Jesus face to face with his own death.

Vincent: Joh 11:4

Unto death

Not to have death as its final issue.

Vincent: Joh 11:4

For the glory ( ὑπὲρ )

Here, as elsewhere in John, in behalf of . Canon Westcott remarks: " The sickness is regarded in a triple relation; unto , in respect of the actual result; in behalf of , in respect of the suffering born; in order that , in respect of the divine purpose."

Wesley: Joh 11:4

The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God.

JFB: Joh 11:3-5

A most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, Joh 11:11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [TRENCH].

JFB: Joh 11:4

To result in death.

JFB: Joh 11:4

That is, by this glory of God. (See Greek.) Remarkable language this, which from creature lips would have been intolerable. It means that the glory of GOD manifested in the resurrection of dead Lazarus would be shown to be the glory, personally and immediately, of THE SON.

Clarke: Joh 11:4

This sickness is not unto death - Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See Joh 11:22.

Calvin: Joh 11:4

4.Now Jesus, having heard this, said, This sickness is not to death He intended by this reply to free his disciples from anxiety, that they might not take it amiss, when they saw him giving himself so little concern about the danger of his friend. That they might not be alarmed, therefore, about the life of Lazarus, he declares that the disease is not deadly, and even promises that it will be an additional occasion of promoting his own glory. Though Lazarus died, yet as Christ soon afterwards restored him to life, he now declares, looking to this result, that the disease is not to death

But for the glory of God This clause is not contrasted with death, as if it were an argument that would always hold; for we know that, even though the reprobate die, the glory of God is not less strikingly displayed in their destruction than in the salvation of believers. But Christ strictly meant, in this passage, the glory of God, which was connected with his office. The power of God, which was displayed in the miracles of Christ, was not fitted to strike terror, but was kind and gentle. When he says that there is no danger of death, because he intends to display in it his own glory and the glory of his Father, we ought to inquire for what purpose, and with what intention, he was sent by the Father; which was, to save, and not to destroy.

For the glory, of God, that the Son of God may be glorified This expression is highly emphatic; for we learn from it that God wishes to be acknowledged in the person of his Son in such a manner, that all the reverence which he requires to be given to his own majesty ³⁰⁹ may be ascribed to the Son. Hence we were told formerly,

He who doth not honor the Son doth not honor the Father,
(Joh 5:23.)

It is in vain for Mahometans and Jews, therefore, to pretend to worship God; for they blaspheme against Christ, and even endeavor, in this manner, to rob God of himself.

TSK: Joh 11:4

This : Joh 9:3; Mar 5:39-42; Rom 11:11

for : Joh 11:40, Joh 9:24, Joh 12:28, Joh 13:31, Joh 13:32; Phi 1:11; 1Pe 4:11, 1Pe 4:14

that : Joh 2:11, Joh 5:23, Joh 8:54, Joh 13:31, Joh 13:32, Joh 17:1, Joh 17:5, Joh 17:10; Phi 1:20; 1Pe 1:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Joh 11:4

This sickness is not unto death - The word "death"here is equivalent to remaining under death, Rom 6:23. "The wages of sin is death"- permanent or unchanging death, opposed to eternal life. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Compare Joh 11:11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this to fix the attention on what he was about to say in explanation. The sense may be thus expressed: "His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to exhibit the power of the Son of God, and to be a proof at once of the truth of his mission; of his friendship for this family; of his mild, tender, special love as a man; of his power and glory as the Messiah; and of the great doctrine that the dead will rise.

For the glory of God - That God may be honored. See Joh 9:3.

That the Son of God ... - The glory of God and of his Son is the same. That which promotes the one promotes also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God.

Poole: Joh 11:4

God hath not sent this sickness upon Lazarus to determine his being upon the earth; or such a separation of the soul of Lazarus from his body, as there shall be no reunion of it before the general resurrection (which is our ordinary notion of death); God hath not sent this sickness for that purpose, but that he might be glorified by his Son raising him from the dead. God is glorified when his Son is glorified; and Christ is glorified when his Divine power is manifested, so as men acknowledge him to be what indeed he is.

Haydock: Joh 11:4

This sickness is not unto death. This is, though he truly die, it is not designed that he remain dead. (Witham) ---

This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. (St. Augustine, tract. 49. in Joan.) ---

Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. (Sts. Cyril, Chrysostom, &c.)

Gill: Joh 11:4

When Jesus heard that,.... That his friend Lazarus was sick,

he said; either to his disciples, or to the messenger or messengers that brought the account to him, and that on purpose to yield some relief to the afflicted family when it should be reported to them:

this sickness is not unto death; it was to issue in death, but not in death which was to continue, or under which Lazarus was to continue till the general resurrection; for though he should die, yet he should be so quickly restored again to life, that it scarcely deserved the name of death. The Jews distinguish between sickness and sickness; there are some that are sick, the greater part of whom are, לחיים, "for life"; and there are others that are "sick", the greater part of whom are, למיתה, "for death" ^z, or are sick unto death, whose sickness issues in death; but this of Lazarus's was not to be unto death, at least not finally:

but for the glory of God; of his power and goodness in raising him again:

that the Son of God might be glorified thereby; that is, that his glory, as the Son of God, might be made manifest in the resurrection of him from the dead; see Joh 2:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 11:4

¹ tn Grk “This sickness is not to death.”

sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

² tn Or “to God’s praise.”

³ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

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 11:1-10

of the Gospel of John   

CHAPTER 37   

Christ Raising Lazarus   

John 11:1-10   

Below is an Analysis of the first ten verses of John 11.  

1. Lazarus and his sisters, verses 1, 2.  

2. Their appeal to the Lord, verse 3.  

3. God’ s design in Lazarus’ sickness, verse 4.  

4. The delay of love, verses 5, 6.  

5. Christ testing His disciples, verse 7.  

6. The disciples’ trepidation, verse 8.  

7. The Lord re-assuring the disciples, verses 9, 10.  

Before taking up the details of the passage which is to be before us a few words need to be said concerning the principle design and character of John 11 and 12. In the preceding chapters we have witnessed the increasing enmity of Christ’ s enemies, an enmity which culminated in His crucifixion. But before God suffered His beloved Son to be put to death, He gave a most blessed and unmistakable witness to His glory. "We have seen, all through John, that no power of Satan could hinder the manifestation of the Person of Christ. He met with incessant opposition and undying hatred, the result, however, being that glory succeeds glory in manifestation, and God was fully revealed in Jesus. That was His purpose, and who could hinder its accomplishment? ‘ Why do the heathen rage and the people imagine a vain thing?’ Man’ s rage against Christ, only served as an occasion for the manifestation of His glory. Here in John 11 the Son of God is glorified, the glory of God answering to the rejection of the Person of Christ in the preceding chapters" (R. Evans: Notes & Meditations on John’ s Gospel).  

It is indeed a striking fact, and one to which we have not seen attention called, that the previous chapters show us Christ rejected in a threefold way, and then God answering by glorifying Christ in a threefold way. In verse 16 we read, "Therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day": this was because of His works. In John 8:58 we are told, "Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am"; and immediately following, it is recorded, "Then took they up stones to cast at him"; this was because of His words. While in John 10:30 the Lord affirmed, "I and my Father are one," which is at once followed by, "Then the Jews took up stones again to stone him": this was on account of the claim which He had made concerning His person.  

The threefold witness which God caused to be borne to the glory of Christ in John 11 and 12 corresponds exactly with the threefold rejection above, though they are met in their inverse order. In John 10:31 it was Christ in His absolute Deity, as God the Son, who was rejected. Here in John 11 His Divine glory shines forth most manifestly in the raising of Lazarus. In John 8 He was rejected because He declared "Before Abraham was, I am." There it was more in His Messianic character that He was despised. Corresponding to this, in John 12:12-15 we find Him in full Messianic glory entering Jerusalem as "King of Israel." In John 5 Christ is seen more in His mediatorial character, in incarnation as "the Son of man"— note verse 27. Corresponding to this we find in the third section of John 12 the Gentiles seeking the Lord Jesus, and to them He answered: "The hour is come, that the Son of man should be glorified" (John 12:23)!  

Man had fully manifested himself. The Light had shone in the darkness, and the darkness comprehended it not. The deep guilt of men had been demonstrated by their refusing the sent One from the Father, and their deadness in trespasses and sins had been evidenced by the absence of the slightest response to the eternal Word then tabernacling in their midst. They had seen and hated both Him and His Father (John 15:24). The end of Christ’ s public ministry was, therefore, well-nigh reached. But before He goes to the Cross, God gave a final testimony to the glory of His beloved. Beautiful is it to behold the Father so jealously guarding the honor of His Son in this threefold way ere He left the stage of public action. And solemn was it for Israel to be shown so plainly and so fully WHO it was they had rejected and were about to crucify.  

The darker the night, the more manifest the light which illumines it. The more the depravity and enmity of Israel were exhibited, the brighter the testimony which God caused to be borne to the glory of His Son. The end was almost reached, therefore did the Lord now perform His mightiest work of all— save only the laying down of His own life, which was the wonder of all wonders. Six miracles (or as John terms them, "signs") had already been wrought by Him, but at Bethany He does that which displayed His Divine power in a superlative way. Previously we have seen Him turning water into wine, healing the nobleman’ s son, restoring the impotent man, multiplying the loaves and fishes, walking on the sea, giving sight to the blind man; but here he raises the dead, yea, brings back to life one who had lain in the grave four days. Fitting climax was this, and most suitably is it the seventh "sign" in this Gospel.  

It is true that Christ had raised the dead before, but even here the climax is again to be seen. Mark records the raising of Jairus’ daughter, but she had only just died. Luke tells of the raising of the widow’ s son of Nain, but he had not been buried. But here, in the case of Lazarus, not only had the dead man been placed in the sepulcher, but corruption had already begun to consume the body. Supremely true was it of the just One (Acts 3:14) that His path was as the shining light, which shone "more and more unto the perfect day" (Prov. 4:18).  

The same climactic order is to be seen in connection with the state of the natural man which John’ s "signs" typically portray. "They have no wine" (John 2:3), tells us that the sinner is a total stranger to Divine joy (Judg. 9:13). "Sick" (John 4:46), announces the condition of the sinner’ s soul, for sin is a disease which has robbed man of his original health. The "impotent man" (John 5:7), shows us that the poor sinner is "without strength" (Rom. 5:6), completely helpless, unable to do a thing to better his condition. The multitude without any food of their own (John 6:5), witnesses to the fact that man is destitute of that which imparts strength. The disciples on the storm-tossed sea (John 6:18), before the Savior came to them, pictures the dangerous position which the sinner occupies— already on the "broad road" which leadeth to destruction. The man blind from his birth (John 9:1), demonstrates the fact that the sinner is altogether incapable of perceiving either his own wretchedness and danger, or the One who alone can deliver him. But in John 11 we have that which is much more solemn and awful. Here we learn that the natural man is spiritually dead, "dead in trespasses and sins." Lower than this we cannot go. Anything more hopeless cannot be portrayed. In the presence of death, the wisest, the richest, the most mighty among men have to confess their utter helplessness. This, this is what is set before us in John 11. Most suitable background for Christ to display Himself as "the resurrection and the life." And most striking is this climax of the "signs" recorded in the fourth Gospel, displaying both the power of Christ and the condition of the natural man.  

"Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha" (John 11:1). The object of our Lord’ s resurrection-power is first presented to our notice. His name was Lazarus. At once our minds revert back to Luke 16, where another "Lazarus" is seen. But how striking the contrast, a contrast most evidently designed by the Holy Spirit. There are only two mentioned in the New Testament which bear this name. Here again the ‘ law of comparison and contrast’ helps us. The Lazarus of Luke 16 was a beggar, whereas everything goes to show that the Lazarus of John 11 (cf. John 12:2, 3) was a man of means. The Lazarus of Luke 16 was uncared for, for we read of how the dogs came and licked his sores; but the one in John 11 enjoyed the loving ministrations of his sisters. The Lazarus of Luke 16 was dependent upon the "crumbs" which fell from another’ s table; whereas in John 12, after his resurrection, the Lazarus of Bethany is seen at "the table" where the Lord Jesus was. The one in Luke 16 died and remained in the grave, the one in John 11 was brought again from the dead.  

The Holy Spirit has been careful to identify the Lazarus of John 11 as belonging to Bethany— a word that seems to have a double meaning: "House of Figs," and "House of Affliction." It was the "town" (more accurately "village") of Mary and her sister Martha. Though not mentioned previously by John, this is not the first reference to these sisters in the Gospel records. They are brought before us at the close of Luke 10, and what is there recorded about them sheds not a little light upon some of the details of John 11.  

Martha was evidently the senior, for we are told "Martha received him into her house" (Luke 10:38). This is most blessed. There were very few homes which were opened to the Lord Jesus. He was "despised and rejected of men." Men hid as it were their faces from Him and "esteemed him not." Not only was He unappreciated and unwelcome, but He was "hated." But here was one who had "received him," first into her heart, and then into her home. So far so good. Of her sister, it is said, "And she had a sister called Mary, which also sat at Jesus’ feet and heard his word" (Luke 10:39). It is indeed striking to note that each time Mary is mentioned in the Gospel, she is seen at the feet of Christ. She had the deeper apprehension of the glory of His person. She was the one who enjoyed the most intimacy with Him. Her’ s was the keener spiritual discernment. We shall yet see how this is strongly confirmed in John 11 and 12.  

Next we are told, "But Martha was cumbered about much serving, and came to him and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me" (Luke 10:40). The word "cumbered" means "weighted down." She was burdened by her "much serving." Alas, how many there are like her among the Lord’ s people to-day. It is largely due to the over-emphasis which has been placed upon "Christian service"— much of which is, we fear, but the feverish energy of the flesh. It is not that service is wrong, but it becomes a snare and an evil if it be allowed to crowd out worship and the cultivation of one’ s own spiritual life: note the order in 1 Timothy 4:16, "Take heed unto thyself, and to thy teaching."  

"And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things" (Luke 10:41). This is very solemn. The Lord did not commend Martha for her "much serving." Instead, He reproved her. He tells her she was distracted and worried because she had given her attention to "many things." She was attempting more than God had called her to do. This is very evident from the previous verse. Martha felt that her load was too heavy to carry alone, hence her "bid her therefore that she help me." Sure sign was this that she had run without being sent. When any Christian feels as Martha here felt, he may know that he has undertaken to do more than the Lord has appointed.  

"But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her" (Luke 10:42). Though the Lord reproved Martha, He commended Mary. The "one thing needful" is "that good part" which Mary had chosen, and that is to receive from Christ. Mary sat at His feet "and heard his word." She was conscious of her deep need, and came to Him to be ministered unto. Later, we shall see how she ministered unto Christ, and ministered so as to receive His hearty commendation. But the great lesson for us here is, that we must first be ministered unto before we are qualified to minister unto others. We must be receivers, before we can give out. The vessel must be filled, before it can overflow. The difference then between Martha and Mary is this: the one ministered unto Christ, the other received from Him, and of the latter He declared, she "hath chosen that good part which shall not be taken away from her." This brief examination of Luke 10, with the information it gives about the characters of the two sisters of Lazarus will enable us to understand the better their respective actions and words in John 11.  

"It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick" (John 11:2). This explains why Mary is mentioned first in the previous verse— the only time that she is. The commentators have indulged in a variety of conjectures, but the reason is very obvious. John’ s Gospel was written years after the first three, one evidence of which is supplied in the verses before us. The opening verse of our chapter clearly supposes that the reader is acquainted with the contents of the earlier Gospels. Bethany was "the town (village) of Mary and her sister Martha." This Luke 10:38 had already intimated. But in addition, both Matthew and Mark record how that Mary had "anointed" the Lord with her costly ointment in the house of Simon the leper who also resided in Bethany. It is true her name is not given either by Matthew or Mark, [1] but it is very clear that her name must have been known, for how else could the Lord’ s word have been carried out: "Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her" (Mark 14:9). It is this which explains why Mary is mentioned first in John 11:1— she was the better known!  

It was at Bethany that Lazarus lived with his sisters. Bethany was but a village, yet had it been marked out in the eternal counsels of God as the place which was to witness the greatest and most public miraculous attestation of the Deity of Christ. "Let it be noted that the presence of God’ s elect children is the one thing which makes towns and countries famous in God’ s sight. The village of Martha and Mary is noticed, while Memphis and Thebes are not named in the New Testament. A cottage where there is grace, is more pleasant in God’ s sight than a palace where there is none." (Bishop Ryle). It was at Bethany there was to be given the final and most conclusive proof that He who was on the point of surrendering Himself to death and the grave was none other than the resurrection and the life. Bethany was less than two miles from Jerusalem (John 11:18), the headquarters of Judaism, so that the news of the raising of Lazarus would soon be common knowledge throughout all Judea.  

"Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick" (John 11:3). This must not be regarded as a protest; it was not that Martha and Mary were complaining against Christ because He suffered one whom He loved to fall sick. Instead, it was simply an appeal to the heart of One in whom they had implicit confidence. The more closely this brief message from the sisters is scrutinized, the more will their becoming modesty be apparent. Instead of prescribing to Christ what should be done in their brother’ s case, they simply acquainted Him with his desperate condition. They did not request Him to hasten at once to Bethany, nor did they ask Him to heal their brother by a word from a distance, as once He had restored to health the nobleman’ s son (John 4). Instead, they left it for Him to decide what should be done.  

"Lord, behold, he whom thou lovest is sick." Each word in this touching message of Martha and Mary is worthy of separate consideration. "Lord" was the language of believers, for no unbeliever ever so addressed the despised Nazarene. "Lord" acknowledged His Deity, owned His authority, and expressed their humility. "Lord, behold": this is a word which arrests attention, focalizes interest, and expressed their earnestness. "He whom thou lovest." This is highly commendable. They did not say, "he who loves thee." Christ’ s fathomless love for us, and not our feeble love for Him, is what we ever need to keep steadily before our hearts. Our love varies; His knows no change. It is indeed striking to note the way in which the sisters refer to Lazarus. They did not blame him! They did not even say, "our brother," or "thy disciple," but simply "he whom thou lovest is sick." They knew that nothing is so quick in discernment as love; hence their appeal to the omniscient love of Christ. "He whom thou lovest is sick." There are two principle words in the Greek to express sickness: the one referring to the disease itself, the other pointing to its effects— weakness, exhaustion. It is the latter that was used here. As applied to individual cases in the N.T. the word here used implies deathly-sick— note its force in Acts 9:37 and Philippians 2:26, 27. In John 5:3 and 7 it is rendered "impotent." It is not at all likely that Martha and Mary would have sent to Christ from such a distance had not their brother’ s life been in danger. The force, then, of their message was, "He whom thou lovest is sinking."  

The verse now before us plainly teaches that sickness in a believer is by no means incompatible with the Lord’ s love for such an one. There are some who teach that sickness in a saint is a sure evidence of the Lord’ s displeasure. The case of Lazarus ought forever to silence such an error. Even the chosen friends of Christ sicken and die. How utterly incompetent then are we to estimate God’ s love for us by our temporal condition or circumstances! "No man knoweth either love or hatted by all that is before them" (Ecclesiastes 9:1). What then is the practical lesson for us in this? Surely this: "Therefore judge nothing before the time" (1 Cor. 4:5). The Lord loves Christians as truly when they are sick as when they are well.  

It is blessed to mark how Martha and Mary acted in the hour of their need. They sought the Lord, and unburdened their hearts to Him. Do we always act thus? It is written, "God is our refuge and strength, a very present help in trouble" (Ps. 46:1); yet, to our shame, how little we know Him as such. When the people murmured against Moses, we are told that, "he cried unto the Lord" (Ex. 15:25). When Hezekiah received the threatening letter from Rabshakeh, he "spread it before the Lord" (Isa. 37:14). When John the Baptist was beheaded his disciples "went and told Jesus" (Matthew 14:12). What examples for us! We have not an High Priest who cannot be touched with the feeling of our infirmities. No, He is full of compassion, for when on earth He, too, was" acquainted with grief." He sympathizes deeply with His suffering people, and invites them to pour out the anguish of their hearts before Him. What a blessed proof of this we find in John 20. When He met the tearful Mary on the morn of His resurrection, He asked her, "Woman, why weepest thou?" (John 20:15). Why ask here such a question? Did He not know the cause of her sorrowing? Certainly He did. Was it a reproach? We do not deem it such. Was it not rather because He wanted her to unburden her heart before Him! "Cast thy burden upon the Lord" is ever His word. This is what Martha and Mary were doing. The Lord grant that every tried and troubled reader of these lines may go and do likewise.  

The action of these sisters and the wording of their appeal afford us a striking example of how we should present our petitions to the Lord. Much of the present-day teaching on the subject of prayer is grossly dishonoring to God. The Most High is not our servant to be brought into subjection to our will. Prayer was never designed to place us on the Throne, but to bring us to our knees before it. It is not for the creature to dictate to the Creator. It/s the happy privilege of the Christian to make known His requests with thanksgiving. But, "requests" are not commands. Petitioning is a very different matter from commanding. Yet we have heard men and women talk to God not only as if they were His equals, but as though they had the right to order Him about. Coming to the Throne of Grace with "boldness" does not mean with impious impudence. The Greek word signifies "freedom of speech." It means that we may tell out our hearts as God’ s children, never forgetting though, that He is our Father.  

The sisters of Lazarus acquainted the Lord with the desperate condition of their brother, appealed to His love, and then left the case in His hands, to be dealt with as He saw best. They were not so irreverent as to tell Him what to do. In this they have left all praying souls a worthy example which we do well to follow. "Commit thy way unto the Lord": that is our responsibility. "Trust also in him"; that is our happy privilege. "Trust also in him," not dictate to Him, and not demand from Him. People talk of "claiming" from God. But grace cannot be "claimed," and all is of grace. The very "throne" we approach is one of grace. How utterly incongruous then to talk of "claiming" anything from the Sitter on such a throne. "Commit thy way unto the Lord, trust also in him, and he shall bring it to pass." But it must ever be kept in mind that He will "bring it to pass" in His own sovereign way and in His own appointed time. And oftentimes, usually so in fact, His way and time will be different from ours. He brought it to pass for Martha and Mary, though not in the time and way they probably expected. The Apostle Paul longed to preach the Gospel in Rome, but how slow he was in realizing his desire and in what an altogether unlooked-for manner went he there!  

"When Jesus heard that, he said, This sickness is not unto death, but for the glory of God" (John 11:4). We take it that this was our Lord’ s answer to the messenger, rather than a private word to His disciples, though probably it was spoken in their hearing. And what a mysterious answer it was! How strangely worded! How cryptic! What did He mean? One thing was evident on its surface: Martha and Mary were given the assurance that both the sickness of Lazarus and its issue were perfectly known to Christ— how appropriately was the record of this reserved for John’ s Gospel; how perfectly in accord with the whole tenor of it!  

"This sickness is not unto death." This declaration is similar in kind to what was before us in John 9:3, "Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him"— compare our comments thereon. The sickness of Lazarus was "not unto death" in the ordinary sense of the word, that is, unto abiding death— death would not be the final end of this "sickness." But why not have told the exercised sisters plainly that their brother would die, and that He would raise him from the dead? Ah! that is not God’ s way; He would keep faith in exercise, have patience developed, and so order things that we are constantly driven to our knees! The Lord said sufficient On this occasion to encourage hope in Martha and Mary, but not enough to make them leave off seeking God’ s help! Bishop Ryle has pointed out how that we encounter the same principle and difficulty in connection with much of unfulfilled prophecy: "There is sufficient for faith to rest upon and to enkindle hope, but sufficient also to make us cry unto God for light"!  

"This sickness is not unto death, but for the glory of God." What a word was this! How far, we wonder, had those two sisters entered into such a thought concerning the sickness of their brother. But now they were to learn that it was Divinely ordained, and from the sequel we are shown that Lazarus’ sickness, his death, the absence of Christ from Bethany, and the blessed issue, were all arranged by Him who doeth all things well. Let us learn from this that God has a purpose in connection with every detail of our lives. Many are the scriptures which show this. The case of the man born blind provides a parallel to the sickness and death of Lazarus. When the disciples asked why he had been born blind, the Savior answered, "That the works of God should be manifest in him." This should teach us to look behind the outward sorrows and trials of life to the Divine purpose in sending them.  

"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby" (John 11:4). How this shows that the glory of God is one with the glory of the Son! The two are inseparable. This comes out plainly, again, if we compare John 2:11 with John 11:40. In the former we are told, "This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory." In the latter we find Him saying to Martha, as He was on the point of raising Lazarus, "Said I not unto thee, that. if thou wouldest believe, thou shouldest see the glory of God." The same truth is taught once more in John 14:13, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." What then is the lesson for us? This: "All men should honor the Son, even as they honor the Father" (John 5:23).  

"Now Jesus loved Martha, and her sister, and Lazarus" (John 11:5). Here the order of their names is reversed from what we have in verse 1. Martha is now mentioned first. Various conjectures have been made as to why this is. To us it appears the more natural to mention Mary first at the beginning of the narrative, for she would be the better known to the readers of the Gospel records. In John 11:5, and so afterwards, it was suitable to name Martha first, seeing that she was the senior. But in addition to this, may it not be the Holy Spirit’ s design to show us that each sister was equally dear to the Savior! It is true that Mary chose the better part, whilst Martha struggled with the needless unrest of her well-meaning mind. But though these sisters were of such widely dissimilar types, yet were they one in Christ! Diverse in disposition they might be, yet were they both loved with the same eternal, unchanging love!  

"Now Jesus loved Martha, and her sister, and Lazarus." A precious thought will be lost here unless we mark carefully the exact place in the narrative that this statement occupies. It is recorded not at the beginning of the chapter, but immediately before what we read of in verse 6, where we are told that the Lord Jesus "abode two days still in the place where he was." Such a delay, under such circumstances, strikes us as strange. But, as we shall see, the delay only brought out the perfections of Christ— His absolute submission to the Father’ s will. In addition to that, it is beautiful to behold that His delay was also in full keeping with His love for Martha and Mary. Among other things, Christ designed to strengthen the faith of these sisters by suffering it to endure the bitterness of death, in order to heighten its subsequent joy. "His love wittingly delays that it may more gloriously console them after their sufferings" (Stier). Let us learn from this that when God makes us wait, it is the sign that He purposes to bless, but in His own way— usually a way so different from what we desire and expect. What a word is that in Isaiah 30:18, "And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him"!  

"When he had heard therefore that he was sick, he abode two days still in the same place where he was" (John 11:6). The Lord knows best at what time to relieve His suffering people. There was no coldness in His affection for those tried sisters (as the sequel clearly shows), but the right moment for Him to act had not then come. Things were allowed to become more grievous: the sick one died, and still the Master tarried. Things had to get worse at Bethany before He intervened. Ofttimes God brings man to the end of himself before He comes to his relief. There is much truth in the old proverb that "Man’ s extremity is God’ s opportunity." Frequently is this the Lord’ s way; but how trying to flesh and blood! How often we ask, with the disciples, "Master, carest thou not that we perish?" But how awful to question the tender compassion of such a One! And how foolish was the question of these disciples: how could they "perish" with Christ on board! What cause we have to hang our heads in shame! "When circumstances look dark, our hearts begin to question the love of the One who permits such to befall us. Oh, let me press upon you this important truth: the dealings of the Father’ s hand must ever be looked at in the light of the Father’ s heart. Grasp this. Never try to interpret love by its manifestations. How often our Father sends chastisement, sorrow, bereavement, pressure! How well He could take me out of it all— in a moment— He has the power, but He leaves me there. Oh, may He help us to rest patiently in Himself at such times, not trying to read His love by circumstances, but them, whatever they may be, through the love of His heart. This gives wondrous strength— knowing that loving heart, and not questioning the dealings of His hand" (C.H.M.).  

But why did Christ abide two days still in the same place where He was? To test the faith of the sisters, to develop their patience, to heighten their joy in the happy sequel. All true; but there was a much deeper reason than those. Christ had taken upon Him the form of a servant, and in perfect submission to the Father He awaits His orders from Him. Said He, "I came down from heaven, not to do mine own will, but the will of him that sent me" (John 6:38). Most beautifully was this demonstrated here. Not even His love for Martha and Mary would move Him to act before the Father’ s time had come. Blessedly does this show us the anti-typical fulfillment of one detail in a most wondrous type found in Leviticus 2. The meal offering plainly foreshadowed the incarnate Son of God. It displays the perfections of His Divine-human person. Two things were rigidly excluded from this offering: "No meat offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire" (Lev. 2:11). The leaven is the emblem of evil. "Honey" stands for the sweetness of natural affections, what men term "the milk of human kindness." And how strikingly this comes out here.  

How differently Christ acted from what you and I most probably would have done! If we had received a message that a loved one was desperately sick, would we not have hastened to his side without delay? And why would we? Because we sought God’ s glory? or because our natural affections impelled us? Ah! in this, as in everything, we behold the uniqueness of the Lord Jesus. The Father’ s glory was ever dearest to the heart of the Son. Here then is the force of the "therefore." "When therefore he heard that he is sick, then indeed he remained in which he was place two days" (Bagster’ s Interlinear-literal translation). The "therefore" and the "indeed" look back to verse 4— "this sickness... is for the glory of God." And how what we read of in the intervening verse serves to emphasize this— Christ’ s love for His own never interfered with His dependence on the Father. His first recorded utterance exhibited the same principle: to Mary and Joseph He said, "Wist ye not that I must be about my Father’ s business?" The Father’ s claims were ever supreme.  

"Then after that saith he to his disciples, Let us go into Judea again" (John 11:7). Notice the manner in which the Lord expressed Himself. He did not say, Let us go to Lazarus, or to Bethany. Why not? We believe the key to the Lord’ s thought here lies in the word "again": note the disciples’ use of the same word in the following verse. The Lord was trying the disciples: "Let us go into Judea again." If we refer back to the closing verses of John 10 the force of this will be more evident. In John 10:39 we read that His enemies in Judea "sought again to take him." Judea, then, was now the place of opposition and danger. When, then, the Lord said, "Let us go into Judea again," it was obviously a word of testing. And how this illustrates a common principle in the Lord’ s way of dealing with us! It is not the smooth and easy-going path which He selects for us. When we are led by Him it is usually into the place of testing and trial, the place which the flesh ever shrinks from.  

"His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?" (John 11:8). The Greek is more definite and specific than the A.V. rendering here. What the disciples said was, "Master, the Jews just now sought to stone thee; and goest thou thither again?" The attempt of His enemies to stone Christ was still present before the eyes of the disciples, though they had now been some little time at Bethabara. The disciples could see neither the need nor the prudence of such a step. How strange the Lord’ s ways seem to His shortsighted people; how incapable is our natural intelligence to understand them! And how this manifests the folly of believers being guided by what men term "common sense." How much all of us need to heed constantly that word, "Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths" (Prov. 3:5, 6). God often leads His own into places which are puzzling and perplexing and where we are quite unable to perceive His purpose and object. How often are the servants of Christ today called upon to fill positions from which they naturally shrink, and which they would never have chosen for themselves. Let us ever remember that the One who is our Lord and Master knows infinitely better than we the best road for us to travel.  

"Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world" (John 11:9). This verse has proved a puzzle to many, yet we believe its meaning can be definitely fixed. The first thing to bear in mind is that the Lord Jesus here was answering the timidity and unbelief of the disciples. They were apprehensive: to return to Judea, they supposed, was to invite certain death (cf. John 11:16). Christ’ s immediate design, then, was to rebuke their fears. "Are there not twelve hours in the day?" That is, Has not the "day" a definitely allotted time? The span of the day is measured, and expires not before the number of hours by which it is measured have completed their course. The night comes not until the clock has ticked off each of the hours assigned to the day. The application of this well-known fact to the Lord’ s situation at that time is obvious.  

A work had been given Him to do by the Father (Luke 2:49), and that work He would finish (John 17:4), and it was impossible that His enemies should take His life before its completion. In John 10:39 we are told that His enemies "sought again to take him," but "he went forth out of their hand"— not simply "escaped" as in the A.V. What the Lord here assures His disciples, is, that His death could not take place before the time appointed by the Father. The Lord had expressly affirmed the same thing on a previous occasion: "The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence; for Herod will kill thee." And what was His reply? This, "Go ye, and tell that fox, Behold, I cast out demons, and I do cures today and tomorrow, and the third day I shall be perfected" (Luke 13:32)! "As a traveler has twelve hours for his day’ s journey, so also to Me there is a space of time appointed for My business" (Hess). What we have here in John 11:9 is parallel to His statement in John 9:4— "I must work the works of him that. sent me, while it is day"— "must" because the Father had decreed that He should!  

This word of Christ to His disciples had more than a local significance: it enunciated a principle of general application. There is no need for us to enlarge upon it here, for we have already treated of it in our remarks upon John 7:30. God has allotted to each man a time to do his life’ s work, and no calamity, no so-called accident can shorten it. Can man make the sun set one hour earlier? Neither can he shorten by an hour his life’ s day.   

In the second part of the ninth verse the Lord announced another reason why it was impossible for men to shorten His life: "If any man walk in the day, he stumbleth not, because he seeth the light of this world." To walk in the day is to walk in the light of the sun, and such an one stumbleth not, for he is able to see the obstacles in his way and so circumvent them. Spiritually, this means, It is impossible that one should fall who is walking with God. To "walk in the day" signifies to walk in the presence of Him who is Light (1 John 1:5), to walk in communion with Him, to walk in obedience to His will. None such can stumble, for His Word is a lamp unto our feet and a light unto our path. It is beautiful to see the application of this to the Lord Jesus in the present instance. When He got word that Lazarus was sick, He did not start at once for Bethany. Instead, He tarried where He was till the Father’ s time for Him to go had come. He waited for the "light" to guide Him— a true Israelite watching for the moving of the Cloud! Christ ever walked in the full light of God’ s known will. How impossible then for Him to "stumble."  

"But if a man walk in the night, he stumbleth, because there is no light in him" (John 11:10). Very solemn and searching is this in its immediate application to the disciples. It was a warning against their refusing to accompany Him. Christ was the true Light, and if they continued not with Him they would be in the dark, and then "stumbling" was inevitable. The thought here is different from what we get at the close of John 9:4. There Christ speaks of a "night" in which no man could "work"; here of a "night" in which no believer should "walk." The great lesson for us in these two verses is this, No fear of danger (or unpleasant consequences) must deter us from doing our duty. If the will of God clearly points in a certain direction our responsibility is to move in that direction unhesitatingly, and we may go with the double assurance that no power of the Enemy can shorten our life till the Divinely appointed task is done, and that such light will be vouchsafed us that no difficulties in the way will make us "stumble." What shall we say to such a blessed assurance? What but the words of the apostle Jude, "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen" (verses 24, 25).  

The following questions are designed to help the interested student for our next lesson:—   

1. Death is likened to "sleeping," verse 11: what thoughts are suggested by this figure?  

2. Why did the disciples misunderstand Christ, verse 13?  

3. Why was Christ "glad" for the disciples sake, verse 15?  

4. What is signified by the "four days," verse 17?  

5. Why are we told of the nearness of Jerusalem to Bethany, verse 18?  

6. Why "resurrection" before "life" in verse 25?  

7. What is the force of "shall never die," verse 26?  

ENDNOTES:   

[1] It is characteristic of John to give us her name, for he presents Christ as God manifest in the flesh, therefore everything comes out into the light: cf. the fact that John alone tells us the name of the priest's servant, whose ear the Saviour healed (John 18:10).  

  

MHCC: Joh 11:1-6

It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corruption, and try the graces of God's people. He came not to preserve his people from these afflictions, but to save them from their sins, and from the wrath to come; however, it behoves us to apply to Him in behalf of our friends and relatives when sick and afflicted. Let this reconcile us to the darkest dealings of Providence, that they are all for the glory of God: sickness, loss, disappointment, are so; and if God be glorified, we ought to be satisfied. Jesus loved Martha, and her sister, and Lazarus. The families are greatly favoured in which love and peace abound; but those are most happy whom Jesus loves, and by whom he is beloved. Alas, that this should seldom be the case with every person, even in small families. God has gracious intentions, even when he seems to delay. When the work of deliverance, temporal or spiritual, public or personal, is delayed, it does but stay for the right time.

Matthew Henry: Joh 11:1-16

We have in these verses,

I. A particular account of the parties principally concerned in this story, Joh 11:1, Joh 11:2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, Joh 1:44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants. 2. Here was a brother named Lazarus; his Hebrew name probably was Eleazar, which being contracted, and a Greek termination put to it, is made Lazarus. Perhaps in prospect of this history our Saviour made use of the name of Lazarus in that parable wherein he designed to set forth the blessedness of the righteous in the bosom of Abraham immediately after death, Luk 16:22. 3. Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity. 4. One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, Joh 11:2. Some think she was that woman that we read of, Luk 7:37, Luk 7:38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (Joh 12:3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another. Extraordinary acts of piety and devotion, that come from an honest principle of love to Christ, will not only find acceptance with him, but gain reputation in the church, Mat 26:13. This was she whose brother Lazarus was sick; and the sickness of those we love is our affliction. The more friends we have the more frequently we are thus afflicted by sympathy; and the dearer they are the more grievous it is. The multiplying of our comforts is but the multiplying of our cares and crosses.

II. The tidings that were sent to our Lord Jesus of the sickness of Lazarus, Joh 11:3. His sisters knew where Jesus was, a great way off beyond Jordan, and they sent a special messenger to him, to acquaint him with the affliction of their family, in which they manifest, 1. The affection and concern they had for their brother. Though, it is likely, his estate would come to them after his death, yet they earnestly desired his life, as they ought to do. They showed their love to him now that he was sick, for a brother is born for adversity, and so is a sister too. We must weep with our friends when they weep, as well as rejoice with them when they rejoice. 2. The regard they had to the Lord Jesus, whom they were willing to make acquainted with all their concerns, and, like Jephthah, to utter all their words before him. Though God knows all our wants, and griefs, and cares, he will know them from us, and is honoured by our laying them before him. The message they sent was very short, not petitioning, much less prescribing or pressing, but barely relating the case with the tender insinuation of a powerful plea, Lord, behold, he whom thou lovest is sick. They do not say, He whom we love, but he whom thou lovest. Our greatest encouragements in prayer are fetched from God himself and from his grace. They do not say, Lord, behold, he who loveth thee, but he whom thou lovest; for herein is love, not that we loved God, but that he loved us. Our love to him is not worth speaking of, but his to us can never be enough spoken of. Note, (1.) There are some of the friends and followers of the Lord Jesus for whom he has a special kindness above others. Among the twelve there was one whom Jesus loved. (2.) It is no new thing for those whom Christ loves to be sick: all things come alike to all. Bodily distempers correct the corruption, and try the graces, of God's people. (3.) It is a great comfort to us, when we are sick, to have those about us that will pray for us. (4.) We have great encouragement in our prayers for those who are sick, if we have ground to hope that they are such as Christ loves; and we have reason to love and pray for those whom we have reason to think Christ loves and cares for.

III. An account how Christ entertained the tidings brought him of the illness of his friend.

1. He prognosticated the event and issue of the sickness, and probably sent it as a message to the sisters of Lazarus by the express, to support them while he delayed to come to them. Two things he prognosticates: -

(1.) This sickness is not unto death. It was mortal, proved fatal, and no doubt but Lazarus was truly dead for four days. But, [1.] That was not the errand upon which this sickness was sent; it came not, as in a common case, to be a summons to the grave, but there was a further intention in it. Had it been sent on that errand, his rising from the dead would have defeated it. [2.] That was not the final effect of this sickness. He died, and yet it might be said he did not die, for factum non dicitur quod non perseverat - That is not said to be done which is not done for a perpetuity. Death is an everlasting farewell to this world; it is the way whence we shall not return; and in this sense it was not unto death. The grave was his long home, his house of eternity. Thus Christ said of the maid whom he proposed to restore to life, She is not dead. The sickness of good people, how threatening soever, is nor unto death, for it is not unto eternal death. The body's death to this world is the soul's birth into another world; when we or our friends are sick, we make it our principal support that there is hope of a recovery, but in that we may be disappointed; therefore it is our wisdom to build upon that in which we cannot be disappointed; if they belong to Christ, let the worst come to the worst, they cannot be hurt of the second death, and then not much hurt of the first.

(2.) But it is for the glory of God, that an opportunity may be given for the manifesting of God's glorious power. The afflictions of the saints are designed for the glory of God, that he may have opportunity of showing them favour; for the sweetest mercies, and the most effecting, are those which are occasioned by trouble. Let this reconcile us to the darkest dispensations of Providence, they are all for the glory of God, this sickness, this loss, or this disappointment, is so; and, if God be glorified, we ought to be satisfied, Lev 10:3. It was for the glory of God, for it was that the Son of God might be glorified thereby, as it gave him occasion to work that glorious miracle, the raising of him from the dead. As, before, the man was born blind that Christ might have the honour of curing him (Joh 9:3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life. Let this comfort those whom Christ loves under all their grievances that the design of them all is that the Son of God may be glorified thereby, his wisdom, power, and goodness, glorified in supporting and relieving them; see 2Co 12:9, 2Co 12:10.

2. He deferred visiting his patient, Joh 11:5, Joh 11:6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (Joh 11:5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was. (1.) He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour. (2.) He loved them, that is, he designed to do something great and extraordinary for them, to work such a miracle for their relief as he had not wrought for any of his friends; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa 54:7, Isa 54:8; Isa 49:14, etc. Christ's friends at Bethany were not out of his thoughts, though, when he heard of their distress, he made no haste to them. When the work of deliverance, temporal or spiritual, public or personal, stands at a stay, it does but stay the time, and every thing is beautiful in its season.

IV. The discourse he had with his disciples when he was about to visit his friends at Bethany, Joh 11:7-16. The conference is so very free and familiar as to make out what Christ saith, I have called you friends. Two things he discourses about - his own danger and Lazarus's death.

1. His own danger in going into Judea, Joh 11:7-10.

(1.) Here is the notice which Christ gave his disciples of his purpose to go into Judea towards Jerusalem. His disciples were the men of his counsel, and to them he saith (Joh 11:7), " Let us go into Judea again, though those of Judea are unworthy of such a favour."Thus Christ repeats the tenders of his mercy to those who have often rejected them. Now this may be considered, [1.] As a purpose of his kindness to his friends at Bethany, whose affliction, and all the aggravating circumstances of it, he knew very well, though no more expresses were sent to him; for he was present in spirit, though absent in body. When he knew they were brought to the last extremity, when the brother and sisters had given and taken a final farewell, "Now,"saith he, "let us go to Judea."Christ will arise in favour of his people when the time to favour them, yea, the set time, is come; and the worst time is commonly the set time - when our hope is lost, and we are cut off for our parts; then they shall know that I am the Lord when I have opened the graves, Eze 37:11, Eze 37:13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, " Go you into Judea, and I will stay and take shelter here;"no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death.

(2.) Their objection against this journey (Joh 11:8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here, [1.] They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nun - now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds. [2.] They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?"Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?"Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles.

(3.) Christ's answer to this objection (Joh 11:9, Joh 11:10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal 6:4; Psa 119:6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. [2.] He shows the pain and peril a man is in who walks not according to this rule (Joh 11:10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world, - if he consult his own carnal reasonings more than the will and glory of God, - he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa 33:14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil.

2. The death of Lazarus is here discoursed of between Christ and his disciples, Joh 11:11-16, where we have,

(1.) The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, Joh 11:11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them,

[1.] Plain intelligence of the death of Lazarus, though he had received no advice of it: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death.

First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend.

Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa 57:2; 1Th 4:14. The Greeks called their burying-places dormitories - koimētēria .

[2.] Particular intimations of his favourable intentions concerning Lazarus: but I go, that I may awake him out of sleep. He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (Joh 4:50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him. As sleep is a resemblance of death, so a man's awaking out of sleep when he is called, especially when he is called by his own name, is an emblem of the resurrection (Job 14:15): Then shalt thou call. Christ had no sooner said, Our friend sleeps, but presently he adds, I go, that I may awake him. When Christ tells his people at any time how bad the case is he lets them know in the same breath how easily, how quickly, he can mend it. Christ's telling his disciples that this was his business to Judea might help to take off their fear of going with him thither; he did not go upon a public errand to the temple, but a private visit, which would not so much expose him and them; and, besides, it was to do a kindness to a family to which they were all obliged.

(2.) Their mistake of the meaning of this notice, and the blunder they made about it (Joh 11:12, Joh 11:13): They said, Lord, if he sleep, he shall do well. This intimates, [1.] Some concern they had for their friend Lazarus; they hoped he would recover; sōthēsetai - he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here. [2.] A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are."Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it.

(3.) This mistake of theirs rectified (Joh 11:13): Jesus spoke of his death. See here, [1.] How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself. [2.] How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes.

(4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, Joh 11:14, Joh 11:15. [1.] He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, Joh 11:14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Psa 116:15), and he is not pleased if we do not consider it, and lay it to heart. See what a compassionate teacher Christ is, and how he condescends to those that are out of the way, and by his subsequent sayings and doings explains the difficulties of what went before. [2.] He gives them the reason why he had delayed so long to go and see him: I am glad for your sakes that I was not there. If he had been there time enough, he would have healed his disease and prevented his death, which would have been much for the comfort of Lazarus's friends, but then his disciples would have seen no further proof of his power than what they had often seen, and, consequently, their faith had received no improvement; but now that he went and raised him from the dead, as there were many brought to believe on him who before did no (Joh 11:45), so there was much done towards the perfecting of what was lacking in the faith of those that did, which Christ aimed at: To the intent that you may believe. [3.] He resolves now to go to Bethany, and take his disciples along with him: Let us go unto him. Not, "Let us go to his sisters, to comfort them"(which is the utmost we can do), but, Let us go to him; for Christ can show wonders to the dead. Death, which will separate us from all our other friends, and cut us off from correspondence with them, cannot separate us from the love of Christ, nor put us out of the reach of his calls; as he will maintain his covenant with the dust, so he can make visits to the dust. Lazarus is dead, but let us go to him; though perhaps those who said, If he sleep there is no need to go, were ready to say, If he be dead it is to no purpose to go.

(5.) Thomas exciting his fellow-disciples cheerfully to attend their Master's motions (Joh 11:16): Thomas, who is called Didymus. Thomas in Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen 25:24) that there were twins in her womb; the word is Thomim . Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him ), very courageously, Let us also go that we may die with him; with him, that is,

[1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him. "Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore,"saith he, "we had as good die with him."Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him. "Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed!

[2.] "Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;"and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me. "Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, Joh 14:5; Joh 20:25. Where thou diest I will die, Rth 1:17. Secondly, A zealous desire to help his fellow-disciples into the same frame: " Let us go, one and all, and die with him; if they stone him, let them stone us; who would desire to survive such a Master?"Thus, in difficult times, Christians should animate one another. We may each of us say, Let us die with him. Note, The consideration of the dying of the Lord Jesus should make us willing to die whenever God calls for us.

Barclay: Joh 11:1-5

It is one of the most precious things in the world to have a house and a home into which one can go at any time and find rest and understanding and peace and love. That was doubly true for Jesus, for he had no home of his own; he had nowhere to lay his head (Luk 9:58). In the home at Bethany he had just such a place. There were three people who loved him; and there he could find rest from the tension of life.

The greatest gift any human being can give another is understanding and peace. To have someone to whom we can go at any time knowing that they will not laugh at our dreams or misunderstand our confidences is a most wonderful thing. It is open to us all to make our own homes like that. It does not cost money, and does not need lavish hospitality. It costs only the understanding heart. Sir William Watson, in his poem Wordsworth's Grave, paid a great tribute to Wordsworth:

"What hadst thou that could make so large amends,

For all thou hadst not and thy peers possessed?

Motion and fire, swift means to radiant ends?

Thou hadst for weary feet, the gift of rest."

No man can have a greater gift to offer his fellow men than rest for weary feet; and that is the gift which Jesus found in the house in Bethany, where Martha and Mary and Lazarus lived.

The name Lazarus means God is my help, and is the same name as Eleazar. Lazarus fell ill, and the sisters sent to Jesus a message that it was so. It is lovely to note that the sisters' message included no request to Jesus to come to Bethany. They knew that was unnecessary; they knew that the simple statement that they were in need would bring him to them. Augustine noted this. and said it was sufficient that Jesus should know; for it is not possible that any man should at one and the same time love a friend and desert him. C. F. Andrews tells of two friends who served together in the First World War. One of them was wounded and left lying helpless and in pain in no-man's-land. The other, at peril of his life, crawled out to help his friend; and, when he reached him, the wounded man looked up and said simply: "I knew you would come." The simple fact of human need brings Jesus to our side in the twinkling of an eye.

When Jesus came to Bethany he knew that whatever was wrong with Lazarus he had power to deal with it. But he went on to say that his sickness had happened for God's glory and for his. Now this was true in a double sense--and Jesus knew it. (i) The cure would undoubtedly enable men to see the glory of God in action. (ii) But there was more to it than that. Again and again in the Fourth Gospel Jesus talks of his glory in connection with the Cross. John tells us in Joh 7:39that the Spirit had not yet come because Jesus was not yet glorified, that is to say, because he had not yet died upon his Cross. When the Greeks came to him, Jesus said: "The hour has come for the Son of Man to be glorified" (Joh 12:23). And it was of his Cross that he spoke, for he went straight on to speak of the corn of wheat which must fall into the ground and die. In Joh 12:16John says that the disciples remembered these things after Jesus had been glorified, that is after he had died and risen again. In the Fourth Gospel it is clear that Jesus regarded the Cross both as his supreme glory and as the way to glory. So when he said that the cure of Lazarus would glorify him, he was showing that he knew perfectly well that to go to Bethany and to cure Lazarus was to take a step which would end in the Cross--as indeed it did.

With open eyes Jesus accepted the Cross to help his friend. He knew the cost of helping and was well prepared to pay it.

When some trial or affliction comes upon us, especially if it is the direct result of fidelity to Jesus Christ, it would make all the difference in the world if we saw that the cross we have to bear is our glory and the way to a greater glory still. For Jesus there was no other way to glory than through the Cross; and so it must ever be with those who follow him.

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 11:1-16

Lazarus' death 11:1-16

In this pericope John stressed Jesus' deliberate purpose in allowing Lazarus to die and the reality of his death.

11:1-2 "Lazarus" probably is a variant of "Eleazar" meaning "God helps."³⁷⁹ The Synoptic writers did not mention him, which is probably why John described him as Mary and Martha's brother. These sisters appear in John's Gospel for the first time here, but they appear in all the Synoptics that preceded the fourth Gospel (cf. Matt. 26:6-12; Mark 14:3-9; Luke 10:38-42).

The Bethany in view is the one about two miles east of Jerusalem (v. 18), not the one in Perea to which the writer referred earlier (1:28). John's further description of Mary in verse 2 alludes to the event he would narrate in 12:1-8. Perhaps he believed that his original readers would have heard of this incident already (cf. Matt. 26:6-12; Mark 14:3-9), or he may have just been tying his two references to Mary together.

11:3 The title "Lord" (Gr. kyrie) was respectful and did not necessarily imply belief in Jesus' deity. Obviously Jesus had had considerable contact with Lazarus and his two sisters, so much so that the women could appeal to Jesus' filial love (Gr. phileis) for their brother when they urged Him to come. They also believed that Jesus could help their brother by healing him (cf. v. 21; Ps. 50:15). They must have realized that Jesus was in danger anywhere near Jerusalem (v. 8).

11:4 Jesus meant that Lazarus would not die in the final sense, though this sickness did prove fatal. His immediate death would result in resurrection and the revelation of Jesus as God's Son (cf. 9:3). In this Gospel, God's "glory" is usually a reference to His self-revelation rather than the praise that comes to Him (cf. 1:14-18; 5:23; 12:28; 17:4).³⁸⁰ Ironically this miracle displayed Jesus' identity as God's Son, but it also led to His death that was the ultimate manifestation of His identity and glory.

11:5-6 John dispelled any doubt about Jesus' true love (Gr. agape) for this family. His delay did not show disinterest but divine purpose (cf. 2:4; 7:3-10).

11:7-8 Jesus' decision to return to the Jerusalem area in Judea seemed foolhardy to the disciples who reminded Him that the Jews there had recently tried to stone Him (10:31, 39). They obviously did not yet appreciate the Father's protection of His Son until His appointed hour nor the inevitability of Jesus' death.

11:9-10 The Jews and the Romans commonly regarded the daylight hours as 12 and the nighttime hours as the other 12. Literally Jesus was referring to the daylight hours. Metaphorically the daylight hours represented the Father's will. Jesus was safe as long as He did the Father's will. For the disciples, as long as they continued to follow Jesus, the Light of the World, they would not stumble. Walking in the night pictures behaving without divine illumination or authorization. Living in the realm of darkness (i.e., evil) is dangerous (cf. 1 John 1:6).

"When there is darkness in the soul, then we will stumble indeed."³⁸¹

11:11-13 Jesus explained further why He needed to go to Bethany. Sleep was a common Old Testament metaphor for death (e.g., so and so slept with his fathers; cf. Mark 5:39). However the idea that people would awake from this sleep, while revealed in the Old Testament (Dan. 12:2), was not the common perception of the outcome of death. Normally people thought of those who fell asleep in death as staying asleep. Thus the disciples' confusion is understandable as is John's clarification of Jesus' meaning. The New Testament writers commonly referred to death as sleep for the Christian because our resurrection to life is a prominent revelation and is sure (cf. Acts 7:60; 1 Cor. 15:20, 51; 1 Thess. 4:13-18). That Jesus was not teaching soul sleep should be clear from Luke 16:19-31.³⁸²

11:14-15 Apparently Jesus was glad that He had not been present when Lazarus died because the disciples would learn a strong lesson from his resurrection that would increase their faith. The sign that Lazarus' death made possible would be the clearest demonstration of Jesus' identity so far and would convince many people that He was God's Son.

11:16 This is the first reference in the Gospels to Thomas saying something. John described this member of the Twelve (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13) further as the one called the twin. The name "Thomas" evidently comes from the Hebrew tom and the Aramaic toma both of which mean twin. "Didymus" is the Greek equivalent of "twin." We do not know for sure who Thomas' twin brother or sister may have been. Usually Peter was the spokesman for the Twelve, but here, as later, John presented Thomas as speaking out (cf. 14:5; 20:24-29; 21:2).

"We do not know whose twin he was, but there are times when all of us seem to be his twin when we consider our unbelief and depressed feelings!"³⁸³

Most Christians tend to think of Thomas as a doubter because of His unwillingness to believe in Jesus later (20:24-29). However here his devotion to Jesus and his courage stand out. He did not understand how safe the disciples would be going up to Bethany since they were with Jesus who was walking in obedience to His Father (vv. 9-10). He did not understand that the death that Jesus would die was a death that His disciples could not participate in with Him (cf. 1:29, 36). Nevertheless he spoke better than he knew. John probably recorded his exhortation because it was a call to disciples to take up their cross and follow Jesus (cf. 12:25; Mark 8:34; 2 Cor. 4:10).

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 11:4

JOHN 11:4 —Did Jesus make a mistake when He said Lazarus’ sickness was not unto death?

PROBLEM: Jesus at first said, “This sickness is not unto death” ( John 11:4 ). However, later even Jesus admitted that “Lazarus is dead” (v. 14 ). Was Jesus mistaken when He thought Lazarus would not die?

SOLUTION: Jesus knew all along that Lazarus would die and that He would raise him from the dead so that God would receive the glory (v. 4 ). He used different figures of speech to teach the disciples that Lazarus’ death was not final. He called it “sleep” (v. 11 ) and said it was “not unto death” (v. 4 ), meaning that it would noteventuate in Lazarus’ being dead, but in his being alive by Jesus’ resurrection power. That is, although Lazarus’ sickness would temporarily bring death, Jesus’ power would restore him to life.   

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

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_____. "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.

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Copyright 2003 by Thomas L. Constable

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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.

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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.