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NASB (UPDATED) TEXT: Joh_11:1-16
1Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. 2It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. 3So the sisters sent word to Him, saying, "Lord, behold, he whom You love is sick." 4But when Jesus heard this, He said, "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it." 5Now Jesus loved Martha and her sister and Lazarus. 6So when He heard that he was sick, He then stayed two days longer in the place where He was. 7Then after this He said to the disciples, "Let us go to Judea again." 8The disciples said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" 9Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10But if anyone walks in the night, he stumbles, because the light is not in him." 11This He said, and after that He said to them, "Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep." 12The disciples then said to Him, "Lord, if he has fallen asleep, he will recover." 13Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14So Jesus then said to them plainly, "Lazarus is dead, 15and I am glad for your sakes that I was not there, so that you may believe; but let us go to him. " 16Therefore Thomas, who is called Didymus, said to his fellow disciples, "Let us also go, so that we may die with Him."
Joh_11:1 "a certain man was sick" This is imperfect tense. This implies that he had been sick for a long period of time. However, the imperfect tense can be interpreted as "began to be sick."
▣ "Lazarus" This is the Hebrew name "Eleazer," which means "God helps" or "God is helper." John assumed that the readers knew of Jesus' friendship with Mary, Martha, and Lazarus (cf. Luk_10:38-42, which is the only mention of them in the Synoptic Gospels).
▣ "Bethany" This is a different location from the Bethany mentioned in Joh_1:28; Joh_10:40, which was close to Jericho by the Jordan River. This Bethany is about two miles southeast of Jerusalem on the same ridge as the Mt. of Olives. This was Jesus' favorite lodging place while in Jerusalem.
▣ "Mary" This is the Hebrew name "Miriam."
▣ "Martha" This is the Aramaic term for "mistress." It is unusual that Martha, the oldest, is not mentioned first; may relate to Luk_10:38-42.
Joh_11:2 "It was the Mary who anointed the Lord with ointment and wiped His feet with her hair" Joh_11:2 is another editorial addition by John (i.e., TEV, NET). This account of Mary's devotion (cf. Joh_12:2-8) is paralleled in both Matthew (cf. Mat_26:6-13) and Mark (cf. Joh_14:3-9). The woman mentioned in a similar anointing in Luk_7:36 ff is a different woman.
This verse describes an event that has not yet been recorded in the Gospel. It is recorded in chapter 12. Many assume this implies that John expected his readers to know about this family from other sources.
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Joh_11:3 "the sisters sent word to Him" They sent a message to Jesus, who was in Perea, across the Jordan.
▣ "he whom You love, is sick" This shows Jesus' unique relationship with this family. This is the Greek term, phileô. However, in Koine Greek, the terms phileô and agapaô are interchangeable (cf. Joh_11:5; Joh_3:35; Joh_5:20).
Joh_11:4 "This sickness is not unto death, but for the glory of God" This implies that Jesus knew that Lazarus was sick. He would allow him to die so that the Father could show His power through Him by raising him from the dead. Sickness and suffering are sometimes in the will of God (cf. Joh_9:3; the book of Job; 2Co_12:7-10).
▣ "the glory of God" The works of Jesus reveal the "glory of God." See note at Joh_1:14.
▣ "that the Son of God may be glorified by it" The genitive phrase "of God" is not in the ancient Greek papyri manuscripts P45 or P66. The sickness would bring glory to both the Father and the Son. Jesus' glory in this setting is very different than one would expect. Throughout the Gospel John the term has referred to Jesus' crucifixion and His glorification. Lazarus' resuscitation will cause the Jewish leadership to call for Jesus' death.
Joh_11:5 Another editorial comment by John (cf. Joh_11:36).
Joh_11:6 "He stayed then two days longer in the place where He was" Jesus delayed until Lazarus was dead! Jesus did not play favorites. There was a divine purpose in this illness (cf. Joh_11:15; Joh_9:3).
Joh_11:7 "after this He said to the disciples, 'Let us go to Judea again'" The discussion that follows shows that the disciples were well aware that the Jews wanted to stone Jesus (cf. Joh_11:8; Joh_8:54; Joh_10:31; Joh_10:39). The disciples show a strange mixture of both faith and fear (cf. Joh_11:16). Thomas is often thought of as a doubtful disciple, but here he was willing to die with Jesus (cf. Joh_11:16).
Michael Magill, NT TransLine (p. 345 #43) makes a good observation that the "let's go" of Joh_11:7 is modified to the "but I go" of Joh_11:11. The disciples were afraid and doubtful, but Jesus was confident. It is Thomas who joins with Jesus (let's go) in Joh_11:16!
Joh_11:9-10 This may be a way of linking the chapter back to chapter Joh_8:12 and Joh_9:4-5 (cf. Joh_12:35). Joh_11:9 a expects a "yes" answer.
There is an obvious contrast between those who are following God's will (i.e., Jesus) and those who are not (Joh_11:10, the Jews). Jesus is not making a mistake in going where God leads Him, because He is the light of the world!
This contrast between light and dark was characteristic of Jewish Wisdom Literature and the writings of Qumran (i.e., "The Scroll of the Sons of Light against the Sons of Darkness" or "War of the Sons of Light against the Sons of Darkness").
▣ "If. . .if" These are both third class conditional sentences which meant potential action.
Joh_11:11 "Our friend Lazarus has fallen asleep" The verb is Perfect passive indicative. The disciples often misunderstood Jesus because they took Him too literally (cf. Joh_11:13). Jesus' use of this metaphor for death reflects its OT usage (cf. Deu_31:16; 2Sa_7:12; 1Ki_1:21; 1Ki_2:10; 1Ki_11:21; 1Ki_11:43; 1Ki_14:20, etc.). The English term "cemetery" comes from the same root as the Greek term "sleep."
Joh_11:12 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes.
▣ "he will recover" This is literally the term "saved" in its OT usage as "physical deliverance" (cf. Jas_5:15). Again the disciples misunderstood Jesus because they took His metaphorical language (i.e., sleep) literally. This misunderstanding of Jesus' hearers is a characteristic of John's Gospel (i.e., Joh_11:23-24). He is from above - they are from below. Without the help of the Spirit (ie. Pentecost), they cannot understand!
Joh_11:13 This is another editorial comment by John.
Joh_11:14 "Jesus said to them plainly" See Special Topic: Parrhçsia at Joh_7:4.
Joh_11:15 "and I am glad for your sakes that I was not there, so that you may believe" Jesus asserts that the raising of Lazarus was not because of His friendship with Lazarus or because of the grieving of Mary and Martha, but to (1) enhance both the disciples' faith (v.14) and to (2) encourage the faith of the Jewish crowd (Joh_11:42). Faith is a process in John. Sometimes it develops (i.e., disciples, cf. Joh_2:11), sometimes not (i.e., the bystanders, cf. Joh_8:31-59).
Joh_11:16 This verse clearly shows Thomas' faith. He was willing to die with Jesus. The disciples needed to be shown Jesus' power over death, the great fear of mankind.
The name Thomas reflects the Aramaic word for "twin" (another editorial comment), as Didymus does in Greek. The Synoptics list him as an Apostle (cf. Mat_10:3; Mar_3:18; Luk_6:15); the Gospel of John speaks of him often (cf. Joh_11:16; Joh_14:5; Joh_20:24-29; Joh_21:2). See Special Topic: Chart of the Apostles' Names at Joh_1:45.
NASB (UPDATED) TEXT Joh_11:17-27
17So when Jesus came, He found that he had already been in the tomb four days. 18Now Bethany was near Jerusalem, about two miles off; 19and many of the Jews had come to Martha and Mary, to console them concerning their brother. 20Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary stayed at the house. 21Martha then said to Jesus, "Lord, if You had been here, my brother would not have died. 22Even now I know that whatever You ask of God, God will give You." 23Jesus said to her, "Your brother will rise again." 24Martha said to Him, "I know that he will rise again in the resurrection on the last day." 25Jesus said to her, "I am the resurrection and the life; he who believes in Me will live even if he dies, 26and everyone who lives and believes in Me will never die. Do you believe this?" 27She said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world."
Joh_11:17 "he had already been in the tomb for four days" The rabbis said that the human spirit stayed close to the physical body for three days. Jesus tarried until after four days to assure that Lazarus was truly dead and beyond all rabbinical hope.
Joh_11:18 "about two miles" Joh_11:18 is another editorial comment by John. Literally this is "fifteen furlongs."
Joh_11:19 "many of the Jews had come to Martha and Mary" This is an uncharacteristic neutral use of the term "the Jews," which usually in John refers to Jesus' enemies. However, in this context, it refers simply to the residents of Jerusalem who knew this family (cf. Joh_11:31; Joh_11:33; Joh_11:45). Jesus loved the people of Jerusalem and was trying to reach them through Lazarus' resuscitation.
Joh_11:20 "Mary stayed at the house" The usual position for Jewish mourning was sitting on the floor.
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Joh_11:21; Joh_11:32 "Martha said. . .if You had been here, my brother would not have died" This is a second class conditional sentence which is called "contrary to fact." It would therefore be understood as , "If you had been here with us, which you were not, my brother would not have died, which he did." Martha and Mary's statements (cf. Joh_11:32) to Jesus are exactly alike. They must have discussed this subject often during these four days of mourning. These two women felt comfortable enough with Jesus to express to Him their veiled disappointment that He had not come earlier.
Joh_11:22 "Even now I know that whatever You ask of God, God will give You" It is uncertain exactly what Martha was asking Jesus to do, because in Joh_11:39 she was surprised at the resuscitation of Lazarus.
Joh_11:23-24 "Your brother will rise again" Martha had the same theological view of an afterlife as the Pharisees, who believed in a bodily resurrection on the last day. There is some limited OT Scriptural evidence for this view (cf. Dan_12:2; Job_14:14; Job_19:25-27). Jesus turns this Jewish understanding into an affirmation of His power and authority (cf. Joh_11:25; Joh_14:6).
Joh_11:24 "on the last day" Although it is true that John emphasizes the immediacy of salvation (realized eschatology), he still expects an end-time consummation. This is expressed in several ways.
1. a judgment/resurrection day (cf. Joh_5:28-29; Joh_6:39-40; Joh_6:44; Joh_6:54; Joh_11:24; Joh_12:48)
2. "hour" (cf. Joh_4:23; Joh_5:25; Joh_5:28; Joh_16:32)
3. a second coming of Christ (cf. Joh_14:3; it is possible that Joh_14:18-19; Joh_14:28 and Joh_16:16; Joh_16:22 refer to Jesus' post-resurrection appearances and not to an eschatological coming)
Joh_11:25 "Jesus said to her, 'I am the resurrection and the life'" This is another of Jesus' seven "I Am" statements. In the face of Lazarus' death, Martha was encouraged to believe that he would live. This hope is rooted in the person and power of the Father and of Jesus (cf. Joh_5:21). See note at Joh_8:12.
Surprisingly an early papyrus manuscript (i.e., P45) and some Old Latin, Syrian versions, and the Diatessaron omit the words "and the life." The UBS3 gives their inclusion a "B" rating, but the UBS4 gives their inclusion an "A" rating (certain).
Joh_11:26 "everyone who lives and believes in Me will never die" There are several significant syntactical features of this text.
1. the universal pronoun "all"
2. the present participles, which show the need for ongoing belief (Joh_11:25-26)
3. the strong double negative connected with death, "shall never, no never die," which obviously refers to spiritual death.
In John eternal life is a present reality for believers, not only some future event. Lazarus is meant to illustrate Jesus' words! For John, eternal life is a present reality.
Joh_11:27 "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world" This is stated in perfect tense. This is a powerful confession of her personal faith in Jesus as the promised Messiah. It is theologically equivalent to Peter's confession at Caesarea (cf. Matthew 16).
She uses several different titles to express her faith.
1. the Christ (which was the Greek translation of Messiah, the Anointed One)
2. the Son of God (an OT title of the Messiah)
3. He who comes (another OT title of God's promised one to bring the new age of righteousness, cf. Joh_6:14)
John uses dialogue as a literary technique to convey truth. There are several confessions of faith in Jesus in John's Gospel (cf. Joh_1:29; Joh_1:34; Joh_1:41; Joh_1:49; Joh_4:42; Joh_6:14; Joh_6:69; Joh_9:35-38; Joh_11:27). See Special Topic: John's Use of Believe at Joh_2:23.