John Chapter 11. Mark s gospel records the story in chapter 14 verses 3 through 9.

Transcription

1 John Chapter 11 1 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. 2 It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. 3 Therefore the sisters sent to Him, saying, Lord, behold, he whom You love is sick. 4 When Jesus heard that, He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it. 5 Now Jesus loved Martha and her sister and Lazarus. - There appears to be a lapse of about four months. between the events ending chapter eleven, which were in December, and this time which was in April at the approach of the Passover. - The NLT reads simply (vs. 1) A man named Lazarus was sick. He lived in Bethany with his sisters, Mary and Martha. o Bethany called here the town of Mary and her sister Martha was located at the east side of Mount Olivet about 2 miles east of Jerusalem. o This description distinguished it from the other Bethany.. beyond Jordan. - Mary was well known in the early church. for her act of kindness to the Lord in anointing Him with expensive fragrant oil. o Jesus had predicted. that she would be remember forever because of this act. At the end of Matthew 26:6-13, which relates the story, Jesus says 13 Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will be told in memory of her. RSV Mark s gospel records the story in chapter 14 verses 3 through 9. 1

2 o This story was so well known.. that John mentions it here even before he relates the story itself in the next chapter.. John 12:1-8. John only. identifies Mary by name as the woman who did this to Jesus. John s description of her in this chapter. was simply the most natural way of identifying her. - John then goes on to say 3 Therefore the sisters sent to Him, saying, Lord, behold, he whom You love is sick. o The message sent to Jesus. was done with great trust and subtle restraint. No direct request is made. o They simply state the facts and mention the love Jesus had for Lazarus. which served as a polite request. The IVP Bible Background Commentary tells us that. Visiting and praying for the sick was a pious obligation in Judaism, but Jesus reputation as a healer is undoubtedly the main reason for informing him of Lazarus s sickness. - When Jesus heard the message He said This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it. o In other words. Jesus is saying that the sickness will not end in death. The purpose He says, was for the glorification of the Son of God. John 2: This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him. RSV John 9:3.. 3 Jesus answered, It was not that this man sinned, or his parents, but that the works of God might be made manifest in him. RSV 2

3 This statement that Jesus made appears to have been said to who ever was sent by the sisters but the reply was almost certainly intended to be carried back to them. In just a little while. speaking to His disciples, Jesus says 11 Our friend Lazarus has fallen asleep, but I go to awake him out of sleep. RSV His intention is clear. - John s statement in verse 5 is especially important in light of Jesus return to Bethany. o He says.. 5 Now Jesus loved Martha and her sister and Lazarus. McGarvey relates this.now Jesus loved Martha, and her sister, and Lazarus. In this passage we have two Greek words for "love." In Jn. 11:3,36 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 So, when He heard that he was sick, He stayed two more days in the place where He was. 7 Then after this He said to the disciples, Let us go to Judea again. 8 The disciples said to Him, Rabbi, lately the Jews sought to stone You, and are You going there again? 9 Jesus 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. 10 But if one walks in the night, he stumbles, because the light is not in him. - Verse six has stirred much controversy. (Some even cynical.. see McGarvey s quote of Strauss) o 6 So, when He heard that he was sick, He stayed two more days in the place where He was. As stated before.. indifference is not a possibility. Jesus loved these people deeply. 3

4 Barclay says Verse 6. He abode two days. Probably Lazarus died soon after the messengers left him. Jesus knew that (Jn. 11:11) and did not hasten to Judea, but remained two days longer where he was, that there might not be the possibility of doubt that he was dead, so that when he came there he had been dead four days, Jn. 11:39. This shows, moreover, that he intended to raise him up. If he had not, it could hardly be reconciled with friendship thus to remain, without any reason, away from an afflicted family. John 11: Jesus said, Take away the stone. Martha, the sister of the dead man, said to him, Lord, by this time there will be an odor, for he has been dead four days. RSV The Bible Exposition Commentary suggests that the schedule of events would look something like this allowing one day for travel (20-30 miles): Day 1 Day 2 Day 3 Day 4 The messenger comes to Jesus (Lazarus dies). The messenger returns to Bethany. Jesus waits another day, then departs. Jesus arrives in Bethany. o No doubt.. many questions were being asked in the minds of both the disciples and the sisters. The Bible Exposition Commentary. No doubt the disciples were perplexed about several matters. First of all, if Jesus loved Lazarus so much, why did He permit him to get sick? Even more, why did He delay to go to the sisters? For that matter, could He not have healed Lazarus at a distance, as He did the nobleman s son? (John 4:43 54) The record makes it clear that there was a strong love relationship between Jesus and this family (John 11:3, 5, 36); yet our Lord s behavior seems to contradict this love. o When the messenger returned and found Lazarus dead. what would his message express to the grieving sisters? This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it. At first.. they had a hard time understanding but their confidence in Jesus never seems to wavers. 4

5 The Wycliffe Bible Commentary Jesus love for the entire family is noted, only to be challenged, in appearance at least, by his own inaction in remaining where he was for two days, with no move to return to Bethany. The latter part of the chapter helps to unravel this mystery. By waiting, then coming and raising Lazarus from the dead, Jesus stirred up such opposition as to make his own death certain. This was the measure of his love for the family at Bethany. - 7 Then after this He said to the disciples, Let us go to Judea again. 8 The disciples said to Him, Rabbi, lately the Jews sought to stone You, and are You going there again? o The disciples knew how dangerous this was (they had obviously been with him during the events there.) Again we remember that Bethany was only about two miles from Jerusalem. o Jesus knew. that the miracle of raising Lazarus would result in His own arrest and death. John 15:13 13 Greater love has no man than this, that a man lay down his life for his friends. RSV - 9 Jesus 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. 10 But if one walks in the night, he stumbles, because the light is not in him. o Jesus reminds them that He is walking in the day as He follows the Father s plan and timeframe. John 9:4.. 4 We must work the works of him who sent me, while it is day; night comes, when no one can work. 5 As long as I am in the world, I am the light of the world. RSV o We have seen this theme brought out time and time again in John s gospel. John 2:4.. 4 And Jesus said to her, O woman, what have you to do with me? My hour has not yet come. RSV 5

6 John 7:6,8, Jesus said to them, My time has not yet come, but your time is always here. RSV 8 Go to the feast yourselves; I am not going up to this feast, for my time has not yet come 30 So they sought to arrest him; but no one laid hands on him, because his hour had not yet come. John 8: These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. John 12: And Jesus answered them, The hour has come for the Son of man to be glorified. John 13:1.. 1 Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. John 17:1.. 1 When Jesus had spoken these words, he lifted up his eyes to heaven and said, Father, the hour has come; glorify thy Son that the Son may glorify thee, o No harm would come to Him before the appointed time as long as He followed the Father s will. o Concerning those who walk in the night: New Bible Commentary says.. The metaphors of light and darkness and the ideas of walking and stumbling were intended to contrast the unerring progress of Jesus with the fumbling efforts of the Jews to stop it (9 10). 11 These things He said, and after that He said to them, Our friend Lazarus sleeps, but I go that I may wake him up. 12 Then His disciples said, Lord, if he sleeps he will get well. 13 However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep. 14 Then Jesus said to them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him. 16 Then Thomas, who is called the Twin, said to his fellow disciples, Let us also go, that we may die with Him. - There seems to have been a bit of an interlude of thought on the part of the disciples. concerning what 6

7 Jesus had just said concerning walking in light and in darkness. - He then said to them Our friend Lazarus sleeps, but I go that I may wake him up. o The disciples took a figurative statement quite literally. This is not surprising when we consider the fact that the message about Lazarus concerned his illness.. not his death. Sleep. would have been an optimistic and encouraging sign in any illness. o However.. the idea of death as sleep was often used in both the Old Testament and New Testament as well as in Greek writings. Some translations. use the term sleep while others use the word rest or lie with to describe death. (Gen. 47:30, II Sam. 7:12, Matt. 27:32, Acts 7:60 and I Thes. 4:13) Wood s adds this interesting note It is significant that our English word cemetery derives from a term meaning a sleeping place. o Since the disciples understood the statement about Lazarus sleeping as a natural result of being sick they drew back from the idea of returning back to Judea. First of all they thought that he would likely recover from his illness. Secondly it was too dangerous in light of their recent experiences there to return simply to visit a sick friend. o Jesus dropped the figure and is now very clear and plain on the matter as He says Lazarus is dead. 7

8 - The next statement of Jesus must have completely mystified the disciples 15 And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him. o Had He been there when Lazarus became sick He undoubtedly would have been expected to heal him. The raising of a dead man.. would obviously be a greater miracle than healing a sick man. The Wycliffe Bible Commentary.. A resurrection would demonstrate that glory (a revelation of divine power) more fully than restoration from a sick bed. But He seems to call special attention to the disciples being there. He says that they might believe. o At this point the New Bible Commentary makes several points worth considering In line with the purpose of the gospel, John points to the possibility of the development of faith in the disciples. It is almost as if Jesus was concentrating more specifically on the training of the Twelve than on the needs of the two sisters of Lazarus. His mission was bound up with the bringing of the disciples to faith. It must be supposed that Jesus was intending belief of a much fuller kind than the disciples had as yet shown.. 16 Then Thomas, who is called the Twin, said to his fellow disciples, Let us also go, that we may die with Him. - Thomas is later thought of as a doubting man. (John 20:24-28) o The New Bible Commentary says. The name Thomas means twin in the Aramaic language; the Greek equivalent is Didymus. 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! o But here we see his devotion, loyalty and courage. He had a lot to learn however. about the Lord and resurrections. 8

9 17 So when Jesus came, He found that he had already been in the tomb four days. - McGarvey picks up on several key factors concerning this event. o McGarvey Fourfold Gospel Commentary So when Jesus came, he found that he had been in the tomb four days already. If Lazarus was buried on the day he died, as is the custom in the East, and in hot climates generally (Acts 5:6,10), 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 (Mk. 5:41; Lk. 8:54), the young man of Nain was being carried to his grave (Lk. 7:12), 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 near Jerusalem, about two miles away. 19 And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother. - Wood s (Commenting on verse 11:1) concerning the family of Lazarus, Martha and Mary says It appears that the family was an affluent one by current standards; they lived in their own house, they owned a tomb in a garden and were able to supply an alabaster box of expensive ointment, pure nard, very precious (John 12:3) to anoint the feet of Jesus. - McGarvey fills in with some background customs of the Jews 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. 1:3,10; Num. 20:29; Deut. 34:8; 1 Sam. 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. - Barclay gives even more detailed information. In order to visualize this scene we must first see what a Jewish house of mourning was like. Normally in Palestine, because of the climate, burial 9

10 followed death as quickly as possible. There was a time when a funeral was an exceedingly costly thing. The finest spices and ointments were used to anoint the body; the body itself was clothed in the most magnificent robes; all kinds of valuables were buried in the tomb along with the body. By midway through the first century all this had become a ruinous expenditure. Naturally no one wished on such an occasion to be outdone by his neighbour, and the wrappings and robes with which the body was covered, and the wrappings and robes with which the body was covered, and the treasures left in the tomb, became ever more expensive. The matter had become almost an intolerable burden which no one liked to alter until the advent of a famous Rabbi called Gamaliel the Second. He gave orders that he was to be buried in the simplest possible linen robe, and so broke the extravagance of funeral customs. To this day at Jewish funerals a cup is drunk to Rabbi Gamaliel who rescued the Jews from their own ostentatious extravagance. From his time on the body was wrapped in a simple linen dress which was sometimes called by the very beautiful name of the travelling-dress. As many as possible attended a funeral. Everyone who could was supposed, in courtesy and respect, to join the procession on its way. One curious custom was that the woman walked first, for it was held that since woman by her first sin brought death into the world, she ought to lead the mourners to the tomb. At the tomb memorial speeches were sometimes made. Everyone was expected to express the deepest sympathy, and, on leaving the tomb, the others stood in two long lines while the principal mourners passed between them. But there was this very wise rule the mourners were not to be tormented by idle and uninvited talk. They were to be left, at that moment, alone with their sorrow. In the house of mourning there were set customs. So long as the body was in the house it was forbidden to eat meat or to drink wine, to wear phylacteries or to engage in any kind of study. No food was to be prepared in the house, and such food as was eaten must not be eaten in the presence of the dead. As soon as the body was carried out all furniture was reversed, and the mourners sat on the ground or on low stools. On the return from the tomb a meal was served, which had been prepared by the friends of the family. It consisted of bread, hard-boiled eggs and lentils; the round egg and lentils symbolized life which was always rolling to death. Deep mourning lasted for seven days, of which the first three were days of weeping. During these seven days it was forbidden to anoint oneself, to put on shoes, to engage in any kind of study or business, and even to wash. The week of deep mourning was followed by thirty days of lighter mourning. So when Jesus found a crowd in the house at Bethany, he found what anyone would expect to find in a Jewish house of mourning. It was a sacred duty to come to express loving sympathy with the sorrowing friends and relations of one who had died. The Talmud says that whoever visits the sick shall deliver his soul from Gehenna; and Maimonides, the great medieval Jewish scholar, declared that to visit the sick takes precedence of all other 10

11 good works. Visits of sympathy to the sick, and to the sorrowing, were as essential part of Jewish religion. A certain Rabbi expounded the text in Deuteronomy 13:4; You shall walk after the Lord your God. He said that text commands us to imitate the things which God is depicted as doing in scripture. God clothed the naked (Genesis 3:21); God visited the sick (Genesis 18:1), God comforted the mourners ((Genesis 25:11); God buried the dead (Deuteronomy 34:6). In all these things we must imitate the actions of God. Respect for the dead and sympathy for the mourners were an essential part of Jewish duty. As the mourners left the tomb, they turned and said; Depart in peace, and they never mentioned the name of the one who had died without invoking a blessing on it. There is something very lovely in the way in which the Jews stressed the duty of showing sympathy to the mourner. It would be to a household crowded with sympathizers that Jesus came that day. 20 Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21 Then Martha said to Jesus, Lord, if You had been here, my brother would not have died. 22 But even now I know that whatever You ask of God, God will give You. - News gets to Martha that Jesus was coming and true to her nature she immediately springs into action. o She goes to meet Jesus on the outskirts of town. Verse Now Jesus had not yet come to the village, but was still in the place where Martha had met him. RSV o Mary.. is true to her reflective nature and stays behind at home. The Bible Exposition Commentary gives us this thought Martha was the worker, the active one, while Mary was the contemplative one who sat at the feet of Jesus and listened to His word. Jesus did not condemn Martha s service, but He did rebuke her for being torn apart by so many things. She needed to have priorities and center her activities on the things that God would approve. As an old Wesley hymn puts it, we need to have a balanced life: Faithful to my Lord s commands, I still would choose the better part: Serve with careful Martha s hands And loving Mary s heart. 11

12 We would expect Martha to rush out to meet Jesus while Mary sat in the house, weeping with her friends. o There is a great lesson in this contrast: The actions and reactions. to the death of there brother was quite different. All react differently to the death of a loved one. They both. loved Lazarus dearly. There is. no right or wrong reaction. - Martha s greeting is a confession of faith. o There s no hint of criticism in her statement.. and she seems to know that Lazarus was already dead before the messenger(s) even got to Jesus. o A little later. it becomes obvious by their use of the same statement Lord, if You had been here, my brother would not have died that Martha and Mary had discussed the possibilities and arrived at the same conclusion. Verse Then Mary, when she came where Jesus was and saw him, fell at his feet, saying to him, Lord, if you had been here, my brother would not have died. RSV - There s great confidence shown in Jesus as Martha says in verse But even now I know that whatever You ask of God, God will give You. RSV o Jesus constantly stressed the closeness of His relationship with the Father. and it s plain to see that Martha was well aware of this fact. o Somehow.. she seems to hint at the possibility of her brother being resurrected.. but this is not actually mentioned. 12

13 It s quite likely.. that she was aware that Jairus daughter and the young man of Nain had been raised by Jesus. Howbeit at much earlier stages of death. o Dare she even hope? 23 Jesus said to her, Your brother will rise again. 24 Martha said to Him, I know that 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, though he may die, he shall live. 26 And whoever lives and believes in Me shall never die. Do you believe this? 27 She said to Him, Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world. - Jesus knew what was in her thoughts and responds with a general statement that begs further inquiry on her part. Your brother will rise again. o To her. that statement prompted in her thoughts what she had known for some time.. her brother would be raised at the end of the world. However. As great as that hope was it didn t help in the immediate loss of her brother. - Jesus then declares another of His I am statements (the fifth of seven) as He says. I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26 And whoever lives and believes in Me shall never die. Do you believe this? o The thought. of the power to produce life and the power over death systematically reinforces and compliments each other. (I am the resurrection and the life.) o Martha had not comprehended the full meaning of His words.. Your brother will rise again. 13

14 His purpose in this statement.. was to awaken in her the realization that He both could and would raise Lazarus from the dead. o Jesus has not abolished death but its significance, having made it a beginning instead of an end. It is as Cairus said: My hour glass is nearly run, My days and deeds will quickly pass: And yet my life has just begun, For death will but invert the Glass." o When Jesus ask Do you believe this?.. He was probing the very depths of her faith. Her answer of faith. was as great as any of the apostle s. 27 She said to Him, Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world. Peter said 16 Simon Peter replied, You are the Christ, the Son of the living God. RSV (Matt. 16:16) Nathanael had said. 49 Nathana-el answered him, Rabbi, you are the Son of God! You are the King of Israel! RSV (John 1:49) 28 And when she had said these things, she went her way and secretly called Mary her sister, saying, The Teacher has come and is calling for you. 29 As soon as she heard that, she arose quickly and came to Him. 30 Now Jesus had not yet come into the town, but was in the place where Martha met Him. 31 Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, She is going to the tomb to weep there. 32 Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, Lord, if You had been here, my brother would not have died. 33 Therefore, when Jesus saw her 14

15 weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. 34 And He said, Where have you laid him? They said to Him, Lord, come and see. 35 Jesus wept. 36 Then the Jews said, See how He loved him! 37 And some of them said, Could not this Man, who opened the eyes of the blind, also have kept this man from dying? - ESV verses 28 and When she had said this, she went and called her sister Mary, saying in private, r The Teacher is here and is calling for you. 29 And when she heard it, she rose quickly and went to him. - NIV verses 28 and 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. o Martha took Mary aside and quietly told her the news that the Master (teacher) had come. o She informs Mary. that Jesus had requested that she come to Him. (At the edge of town where Martha had met Him.) Obviously a private meeting was what was intended. (To encourage her faith as well.) o However the Jews who were with her in the house and comforting her (consoling her - RSV) assumed that she was going to the tomb to weep. Consequently they followed her: McGarvey comments The Jews then... followed her... supposing that she was going unto the tomb to weep there. Rather, to wail (Mt. 2:18; Mk. 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. o Mary goes to Jesus. and immediately falls at His feet and echoes Martha s previous statement Lord, if You had been here, my brother would not have died. 15

16 This is the only recorded statement of Mary. o She is found three times in the Gospel record and each time she is found at the feet of Jesus. (Luke 10:39; John 11:32; 12:3) She sat at His feet and listened to His word. She anointed and wiped His feet with her hair. And... she fell at His feet at this time and poured out her sorrow Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. o ESV 33 When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. o NLT 33 When Jesus saw her weeping and saw the other people wailing with her, he was moved with indignation and was deeply troubled. o There are many opinions given on this little verse. because the words used (groaned and troubled) carry such deep meaning within the context of this event. The Bible knowledge commentary Why was Jesus angry? Some have argued that He was angry because of the people s unbelief or hypocritical wailing. But this seems foreign to the context. A better explanation is that Jesus was angry at the tyranny of Satan who had brought sorrow and death to people through sin (cf. 8:44; Heb. 2:14-15). Also Jesus was troubled (etaraxen, lit., stirred or agitated, like the pool water in John 5:7; cf. 12:27; 13:21; 14:1, 27). This disturbance was because of His conflict with sin, death, and Satan. John 8: You are of your father the devil, and your will is to do your father s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. RSV 16

17 Heb. 2: Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong bondage. RSV *********************************** John 5:7.. The sick man answered him, Sir, I have no man to put me into the pool when the water is troubled, and while I am going another steps down before me. RSV John 12: Now is my soul troubled. And what shall I say? Father, save me from this hour? No, for this purpose I have come to this hour. RSV John 13: When Jesus had thus spoken, he was troubled in spirit, and testified, Truly, truly, I say to you, one of you will betray me. RSV John 14:1.. 1 Let not your hearts be troubled; believe in God, believe also in me. RSV John 14: Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. RSV Coffman makes this statement.(being moved with indignation in the spirit...) is an alternative translation of this place (English Revised Version margin) and this merits attention. Of what was Jesus angry or indignant? We shall not trouble the reader with various opinions but cite the one which seems to meet the question squarely. See also under John 11:37. Death itself caused this indignation... He saw all the agony of it in millions of instances. There flashed upon his spirit all moral consequences of which death was the ghastly symbol. He knew that within a short time he too, in taking upon himself the sins of men, would have taken upon himself their death; and there was enough to raise in his spirit a divine indignation, and he groaned and shuddered. H. R. Reynolds. The Pulpit Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1952), II, p. 93.) 17

18 34 And He said, Where have you laid him? They said to Him, Lord, come and see. 35 Jesus wept. - By asking where they had laid him he simply seeks to bring them altogether at the tomb. - The Bible exposition Jesus wept is the shortest and yet the deepest verse in Scripture. His was a silent weeping (the Greek word is used nowhere else in the New Testament) and not the loud lamentation of the mourners. But why did He weep at all? After all, He knew that He would raise Lazarus from the dead (John 11:11). Our Lord s weeping reveals the humanity of the Saviour. He has entered into all of our experiences and knows how we feel. In fact, being the perfect God-Man, Jesus experienced these things in a deeper way than we do. His tears also assure us of His sympathy; He is indeed a Man of sorrows and acquainted with grief (Isa. 53:3). Today, He is our merciful and faithful High Priest, and we may come to the throne of grace and find all the gracious help that we need (Heb. 4:14 16). o Heb. 4: Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. RSV o To this thought Rom. 12:15 could also be added.. 15 Rejoice with those who rejoice, weep with those who weep. RSV o Coffman adds another thought The weeping of Jesus is another mystery. Was it merely the sympathetic reaction to the grief and sorrow of loved ones, or was there some deeper reason for it? Our Lord was about to call back to our world of temptation and sin a valiant soldier who had already won the crown of life; and, in such a thing, there was an undeniable danger to the soul of Lazarus. The prospect of Lazarus again facing life with its inevitable dangers to the soul, and particularly with the additional burden that would be imposed by his resurrection (for the Pharisees would try to kill him) -- all such considerations are of such profound weight that they may be rightly viewed as plunging the Son of God into tears as he thought of them. 36 Then the Jews said, See how He loved him! 37 And some of them said, Could not this Man, who opened the eyes of the blind, also have kept this man from dying? 18

19 - These same Jews are shown consoling Mary and following her to the tomb and they are shown here as being touched by the sight of Jesus tears. o There question of doubt.. is linked with the healing of the man born blind in chapter 9. o They could grant the possibility of Jesus having kept this man from dying but they could not conceive of a raising from the dead. 38 Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, Take away the stone. Martha, the sister of him who was dead, said to Him, Lord, by this time there is a stench, for he has been dead four days. 40 Jesus said to her, Did I not say to you that if you would believe you would see the glory of God? 41 Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, Father, I thank You that You have heard Me. 42 And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me. 43 Now when He had said these things, He cried with a loud voice, Lazarus, come forth! 44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, Loose him, and let him go. - The Bible knowledge commentary says Jesus commanded that the stone door be taken away. To do so was to risk defilement. But obedience was necessary if Jesus purpose was to be realized. The scene was highly dramatic. The crowd watched and listened. Mary was weeping and Martha objected because after four days putrefaction had set. o Even Martha s declared faith (John 11:27) failed at the last minute. o Take away the stone? By now he smells! o Jesus then reminds her of the message he sent at least three days before John 11:4 This illness is not unto death; it is for the glory of God, so that the Son of God may be glorified by means of it. RSV 19

20 Martha relented and the stone was rolled away. If she believed His word that He is the Resurrection and the Life and trusted Him, God would be glorified. But unless the sisters had trusted Jesus, permission would not have been given to open the tomb. (The Bible Knowledge Commentary) And Jesus lifted up His eyes and said, Father, I thank You that You have heard Me. 42 And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me. - The union and dependence of the Father.. was always recognized and declared by Jesus. o The Bible knowledge commentary. With the stone taken away, the tension mounted. What would Jesus do? He simply thanked His Father for granting His request. He knew He was doing the Father s will in manifesting His love and power. His prayer of thanksgiving was public, not so that He would be honored as a Wonder-Worker but so He would be seen as the Father s obedient Son. The granting of His request by the Father would give clear evidence to the people that He had been sent by the Father and would cause the people to believe (cf. Elijah s prayer; 1 Kings 18:37). 1 Kings 8: Answer me, O LORD, answer me, that this people may know that thou, O LORD, art God, and that thou hast turned their hearts back. RSV o Coffman (I thank thee that thou heardest me always...) All of the miracles done by Jesus, it may be supposed, were done through answer to his prayers. Jesus himself, as a Person of the Godhead, was allpowerful; but all of his earthly deeds were accomplished under the limitations of our earth life. As the great example to men, even if Jesus might have done signs without calling on the Father, it was highly appropriate for him to have done all things with constant regard of the Father's will. Those closest to Jesus knew this, as witness the words of Martha (John 11:22), and the conclusion of the blind man (John 9:31). John 11:22 22 And even now I know that whatever you ask from God, God will give you. RSV 20

21 John 9:31 31 We know that God does not listen to sinners, but if any one is a worshiper of God and does his will, God listens to him. RSV o Coffman adds this interesting comment (That they may believe...) Those who would take this word from Jesus and make it the basis of addressing admonitions to the audience in a public prayer might be justified, if they truly follow Jesus' example by performing a miracle immediately afterward! Note too that Jesus addressed not the audience but the Father. The privilege of the multitude in hearing such a prayer, thanking God in advance for Lazarus' resurrection, added superlative weight to the sign itself. 43 Now when He had said these things, He cried with a loud voice, Lazarus, come forth! - This was Jesus' greatest wonder, aside from his own resurrection. (Coffman) - McGarvey. 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; Jn. 5:28,29; 1Th 4:16). It has been happily said he called Lazarus by name, lest all the dead should rise. 44 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, Loose him, and let him go. Barnes. The word rendered "grave-clothes" denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. - And his face, &c. This was a common thing when they buried their dead. See Jn. 20:7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies it is only the forehead that is thus bound. o John 20:7 (quoted above).. 7 and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself. RSV Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been that many believed on him. It may be 21

22 remarked in regard to it that there could not be a more striking proof of the divine mission and power of Jesus. There could be here no possibility of deception. 1st. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive. 2nd. He was four days dead. It could not be a case, therefore, of suspended animation. 3rd. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4th. No higher power can be conceived than that of raising the dead. 5th. It was not possible to impose on his sisters, and to convince them that he was restored to life, if it was not really so. 6th. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secrecy. It was done publicly, in open day, and was witnessed by many who followed them to the grave, Jn. 11:31. 7th. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm- -the very reason why they went--was that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for, 8th. Lazarus was yet alive (Jn. 12:10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false, the Christian religion must be from God. 45 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. 46 But some of them went away to the Pharisees and told them the things Jesus did. - The first thing to note is the fact that the Jews who had seen theses things Jesus did were those who had been with Mary. - The second thing to note. is the constant fact and realization of the division that always prevailed when any of the miracles were done. 22

23 o The indication seems to be that they all believed a miracle had been done by Jesus. But.. not all believed in Him. That is they did not all see this as clear proof of Jesus claim. Consequently some trusted and believed in Him while others hardened against Him. At the very least some were confused. However.. it must be noted that none denied that Lazarus had been raised from the dead. Some of these Jews went to the Pharisees to tell them what had happened. o Coffman seems convinced that ALL the Jews who were present believed, and that SOME OF THEM went to the Pharisees. From this he concludes that Those who went to the Pharisees must have gone in good faith, hoping that so convincing a sign as they had just witnessed would be sufficient to convince others in the Sanhedrin; but it was a vain hope. 47 Then the chief priests and the Pharisees gathered a council and said, What shall we do? For this Man works many signs. 48 If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation. - The testimony of those witnesses.. concerning the raising of Lazarus by Jesus was convincing enough to the chief priests and the Pharisees that they decided to call an emergency session of the Sanhedrin. o It s interesting to note. that a search for the truth never seems to enter the equation. o They readily admit to the many works and signs of Jesus. (As McGarvey said, They did not deny the miracles, therefore their conduct was the more inexcusable.) - As Coffman notes The testimony of Jesus' enemies in this place is invaluable, for it declares the resurrection of Lazarus to have been an 23

24 authentic event and one capable of convincing any unbiased person that Jesus was the Christ. Their motivation in killing Jesus is spelled out perfectly. They were afraid of losing their position of power and wealth, and, with characteristic blindness, identifying themselves as "the nation." Ironically, their murder of the Christ did not prevent the Romans from taking away "both their place and nation" in 70 A.D. when the armies of Vespasian and Titus sacked and destroyed the city. o Jesus foretells this event in Mattthew 24: Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. 2 But he answered them, You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another, that will not be thrown down. RSV It s important to realize that the destruction of Jerusalem in 70 A.D. was actually a judgment of God on the Jewish nation for their rejection of Christ and for all practical purposes it was the death blow to Judaism. - The attitude and wisdom of Gamaliel.. that we later see displayed in the council did not show itself at this time, or if it did, it did not prevail. o Acts 5: When they heard this, they were furious and plotted to kill them. 34 Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. 35 And he said to them: Men of Israel, take heed to yourselves what you intend to do regarding these men. 36 For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. 37 After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed. 38 And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; 39 but if it is of God, you cannot overthrow it lest you even be found to fight against God. 40 And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. 42 And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ. NKJV 24

25 Their only concern was.. what shall we do to keep everyone from believing in Jesus and following Him. 49 And one of them, Caiaphas, being high priest that year, said to them, You know nothing at all, 50 nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish. 51 Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad. - Under the Jewish system. the position of the high priest was normally held for life. o But the Romans ended up appointing a high priest as pleased them. o Caiaphas was high priest from 18 A.D. 36 A.D. He succeeded his father-in-law Annas. - His contempt was shown in his statement You know nothing at all. o In other words you don t understand the crisis! Or as Barnes read his thoughts so to speak. You are fools to hesitate about so plain a case. - By his statement nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish Caiaphas becomes the unwilling prophet. o He wanted to be understood as saying. that it was better to kill Jesus than to wait for the people to claim him as the Messiah and then have to endure the fury of the Roman government as a consequence. This was not an honest mistaken plea he knew there was no real danger from Rome in this regard. (They had to promote this idea chpt. 18) 25

26 The Jews hated the Romans.. but they were not beyond using and manipulating them for their own purposes at every opportunity. The Bible Knowledge Commentary sums up the words of Caiaphas. John by God s Spirit recognized a deep irony in Caiaphas words. As the high priest, Caiphas pointed to the last sacrificial Lamb in a prophecy he did not even know he made. Caiphas meant Jesus had to be killed, but God intended the priest s words as a reference to His substitutionary atonement. Jesus death would abolish the old system in God s eyes by fulfilling all its types and shadows. His death was not only for Jews but also for the world, thus making a new body from both (cf. Eph. 2:14-18; 3:6). The Sanhedrin then decided to kill Jesus. 53 Then, from that day on, they plotted to put Him to death. 54 Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples. - The ASV says.. 53 So from that day forth they took counsel that they might put him to death. ASV o Word Pictures in the New Testament.. They took counsel (e ß???e?sa?t? [ebouleusanto]). First aorist middle indicative of ß???e?? [ERXOHX ], old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. o Illegal, unjust and corrupt.. is the only way to describe the highest court of the Jews, the Sanhedrin, at this time in history. Proof of this.. is seen in the decision, (by religious leaders), to purposely condemn a man to death without a trial. From that time on they were fully determined to kill Jesus. Expediency. was their only excuse. 26

27