John 11 - NIV Study Bible

11:1 Lazarus. Mentioned only in chs. 11–12 of John’s Gospel (the name is found also in the parable of Lk 16:19–31). The sisters are also mentioned in Lk 10:38–42. Bethany. See map.

11:1–44 The raising of Lazarus is the seventh and greatest of the signs, pointing to Jesus’ resurrection (see chart and Introduction: Purpose and Emphases).

11:2 poured perfume. See 12:3 and note.

11:3 the one you love. The relationship must have been exceptionally close (v. 36).

11:4 Cf. 9:3 and note on 9:2. This sickness will not end in death. Thus predicting the raising of Lazarus (v. 44), since Jesus already knew of his death (v. 14). In fact, Lazarus must have died shortly after the messengers left Bethany, accounting for the “four days” of vv. 17,39: one day for the journey of the messengers, the two days when Jesus remained where he was (see v. 6 and note) and a day for Jesus’ journey to Bethany. But see note on v. 17. glory. See notes on 7:39; 12:41; 13:31. Here God’s Son would be glorified through what happened to Lazarus, partly because the miracle displays the glory of God (who alone can raise the dead; see 5:21 and note) in Jesus (v. 40) and partly because it would help initiate events leading to the cross (vv. 46–53).

11:5 Shows the special relationship Jesus had with this family.

11:6 he stayed. Jesus moved as the Father directed, not as people (here Mary and Martha) wished (cf. 2:4 and note). where he was. In Perea, east of the Jordan River (10:40).

11:8 the Jews there. See note on 1:19. tried to stone you. See note on 10:31. There was clear danger in going into Judea.

11:9–10 Jesus uses the images of day and night to describe the course of his ministry. The twelve hours of daylight represent the light Jesus had yet to give. The night represents the time when Jesus, the light of the world, would be taken away—when what the disciples feared would happen in Judea would indeed take place (cf. 9:4 and note).

11:11 fallen asleep. A euphemism for death, used by the unbelieving world as well as by Christians.

11:15 believe. See 1:7; 20:31 and notes.

11:16 Thomas . . . Didymus. The Aramaic word from which we get “Thomas” and the Greek word Didymus both mean “twin.” Usually remembered for his doubting (20:24–25), he was also capable of devotion and courage, as here.

11:17 four days. See note on v. 4. Many Jews believed that the soul remained near the body for three days after death in the hope of returning to it. If this idea was in the minds of these people, they obviously thought all hope was gone—Lazarus was irrevocably dead.

11:18 Bethany. See note on Mt 21:17.

11:19 to comfort them. Jewish custom provided for three days of very heavy mourning, then four of heavy mourning, followed by lighter mourning for the remainder of 30 days. It was usual for friends to visit the family to comfort them.

11:20 she went out to meet him. Perhaps because, as the older sister, Martha acted as host. Mary’s intense grief may have kept her from doing this.

11:21 Repeated by Mary in v. 32. Perhaps the sisters had said this to one another as they awaited Jesus’ arrival.

11:22 whatever you ask. Nothing is too difficult for God to do (see Ge 18:14; Jer 32:17,27 and notes).

11:25 I am. See note on 6:35; see also article. life. See note on 1:4. Jesus was saying more than that he gives resurrection and life. In some way these are identified with him, and his nature is such that final death is impossible for him. He is life (see 14:6 and note; Ac 3:15; Heb 7:16 and note). The one who believes in me will live. See note on 1:7. Jesus not only is life, but he also conveys life to believers so that death will never triumph over them (cf. 1Co 15:57 and note).

11:26 never die. Believers may die physically but, as those who have eternal life, their physical death is not their ultimate end (v. 25). Death cannot destroy the life Christ gives.

11:27 I believe. Martha is often remembered for her shortcoming recorded in Lk 10:40–41. But she was a woman of faith, as this magnificent declaration shows. The same declaration is part of the purpose statement of John’s Gospel: “that you may believe that Jesus is the Messiah, the Son of God” (20:31).

11:31 to mourn there. Wailing at a tomb was common, and the Jews immediately thought this was in Mary’s mind. Because they followed her, Jesus’ actions would have wider impact.

11:32 Cf. v. 21.

11:33 weeping. Both times the word denotes a loud expression of grief, i.e., “wailing.” deeply moved. Or “deeply indignant.” The verb (repeated in 11:38 and denoting strong emotion) suggests Jesus’ repugnance toward such a tragic manifestation of sin’s presence in the world. troubled. See notes on 12:27; 13:21.

11:36 Cf. v. 5.

11:37 Their position was like that of Martha (v. 21) and Mary (v. 32), but they based it on Jesus’ ability to give sight to the blind (cf. Ch. 9).

11:38 once more deeply moved. See v. 33 and note. cave with a stone laid across the entrance. This type of burial place was not uncommon in the Holy Land at this time, especially for the wealthy (cf. 20:1 and notes on Mk 15:46; Lk 24:2).

11:39 four days. See notes on vv. 4,17.

11:40 glory. See note on v. 4.

11:43 Lazarus, come out! See photo.

11:44 strips of linen. Narrow strips, like bandages. Sometimes a shroud was used (see note on 19:40). a cloth. A separate item.

11:46 Pharisees. See note on 7:32.

11:47 the chief priests and the Pharisees. In all four Gospels the Pharisees appear as Jesus’ principal opponents throughout his public ministry. But they lacked political power, and it is the chief priests (see note on Mt 2:4) who were prominent in the events that led to Jesus’ crucifixion. Here both groups are associated in a meeting of the Sanhedrin (see note on Mk 14:55). They did not deny the reality of the miraculous signs (see note on 2:11), but they did not understand their meaning, for they failed to believe.

11:49 Caiaphas. High priest c. ad 18–36. He was the son-in-law of Annas (see 18:13; Mt 26:3; Lk 3:2 and notes), who had been deposed from the high priesthood by the Romans in ad 15. high priest that year. Could simply mean who the high priest was, or could mean “in that fateful year.” You know nothing at all! A remark typical of Sadducean rudeness (Caiaphas, as high priest, was a Sadducee). Josephus says that Sadducees “in their dealings with their peers are as rude as to foreigners.” For Sadducees, see note on Mt 3:7.

11:50 better. Caiaphas was concerned with political expediency, not with guilt and innocence. He believed that it was better for one man, no matter how innocent, to perish than for the whole nation to be put in jeopardy.

11:51 that year. See note on v. 49. prophesied. Although Caiaphas means that Jesus must be killed to avoid disaster for the whole nation, his words are taken by John in a second sense—as an inadvertent and ironic prophecy that Jesus will die for the sins of the nation.

11:52 for the scattered children of God. Jesus’ death would have effects far beyond the nation (cf. 1:29; 3:16; 4:42; 10:16 and notes).

11:54 he withdrew. Jesus was not to die before his “hour” (see note on 2:4), but he would not act imprudently. Knowing the attitude of his opponents, he withdrew. He would die for others, but in his own time, not that of his enemies. Ephraim. A place of uncertain location; perhaps to be identified with Ophrah (Jos 18:23) and the present town of Et-Taiyiba, 12–16 miles northeast of Jerusalem and about 4 miles northeast of Bethel.

11:55 Passover. See notes on 2:13; 5:1. ceremonial cleansing. Especially important at a time like Passover, because without it, it would not be possible to keep the festival (see 2:6; 18:28; 1Co 11:28 and notes).

11:56 Isn’t he coming . . . ? The question expected the answer “No.”