John 11 - The Moody Bible Commentary

7 Events at the Final Passover (11:1–12:50)

11:1-2 Lazarus, not to be confused with the Lazarus in the story of Lk 16:19-26, is mentioned only in John. Bethany (not the Bethany of 1:28) was two miles east of Jerusalem (v. 18) and near the Mt. of Olives (Mk 11:1). The parenthetical remark (v. 2) may anticipate 12:1-8 or may assume that the readers were familiar through early Christian teaching with the Mary who anointed Jesus’ feet (e.g., Mk 14:3-9; cf. Lk 10:38-42).

a Raising of Lazarus (11:1-54)

The events of chap. 11 occur sometime between the Feast of Dedication (December) and the crucifixion (April). Although Jesus raised others to life (a widow’s son, Lk 7:11-17; Jairus’s daughter, Mt 9:18, 23-25), the raising of Lazarus became the last and most dramatic sign-miracle Jesus performed before His own death and resurrection.

11:3-4 The sisters knew of the Lord’s love for Lazarus, so they sent word to Him of their brother’s sickness. Those who carried the message are not identified. Jesus responded (v. 4), This sickness is not to end in death. Instead, the situation was so that the Son of God may be glorified by it (Cf. 9:3). Ironically, Jesus would not only be honored in this miraculous healing (v. 40). He would also be glorified by His crucifixion that resulted in part from raising Lazarus (Cf. 11:47-53) whereby He aroused the paranoia of the religious leaders.

11:5-6 In the narrative, Jesus’ love for Lazarus is highlighted (vv. 3, 5, 36), but is also expressed for his sisters. Martha is given prominence, probably because she was the oldest or because she speaks first in vv. 20ff. On hearing about Lazarus’s sickness (v. 6), Jesus purposefully stayed two days longer in the place where He was, a response that must have seemed uncompassionate. This was not to bring on Lazarus’s death. Lazarus died by the time word reached Jesus of his sickness (vv. 11, 14).

11:7-8 Two days after receiving the message of Lazarus’s sickness (v. 6), Jesus decided to return to Bethany in Judea, a more dangerous area than Perea (see comment on 10:40). Jesus’ delay did not lead to Lazarus’ death; He knew already that Lazarus was dead (v. 14). By delaying two days, the miracle was all the more undeniable. In light of 10:31, 39, the disciples’ reaction is humanly realistic. They said (v. 8), Rabbi, the Jews were just now seeking to stone You (Cf. 5:18; 7:1, 19, 25, 30; 8:37, 40; 10:39). So they wondered why He intended to go there again.

11:9-10 There was only a limited time to accomplish the Father’s will (Cf. 9:4). Work was done in the 12 hours of daylight, and when it became dark the work stopped. But it was unwise to cease labor while it was still light. The “daylight” during which Jesus ministered had not yet run out, and it would be wrong for Him to stop prematurely. Hence His determination to continue ministering, in this case to Lazarus and his family, in spite of the risks. Verse 10 is difficult, but Jesus appears to have meant that eventually His time for ministry will run out and He will face “the night” of His betrayal and crucifixion, a time of great distress for Him that parallels when one walks around at night without light available to him (the sense of the light is not in him). Jesus comforted His disciples by asserting that His ministry was not yet over, but reaffirmed that it would be some day.

11:11-13 Proceeding to Judea presented potential dangers (v. 8). The words our friend Lazarus added incentive for the disciples to join Jesus in the trip. But when Jesus referred to Lazarus as having fallen asleep, the disciples again misunderstood Jesus (v. 12). “Sleep” was a common enough metaphor for death in the OT (1Kg 2:10; 11:43; Dn 12:2). Nevertheless, the disciples thought that He was speaking of literal sleep (v. 13), and this was a good sign of Lazarus’s recovery.

11:14-16 The confusion of the disciples called for a forthright reply: Lazarus is dead, and I am glad for your sakes that I was not there (vv. 14-15). Why was Christ glad? Eleven disciples had already believed that Jesus was the Christ (2:11; 6:69). Now that Lazarus was dead, the Lord was able to resurrect him and strengthen the disciples’ faith that He is the “resurrection and life” (v. 25). In the NT, only John mentioned Thomas (v. 16) as also Didymus (meaning “twin,” 20:24; 21:2) and gave him a significant role. Thomas’s pronouncement Let us also go, so that we may die with Him is ironic in that ultimately the disciples and every believer must die with Christ spiritually (Rm 6:6, 8; Col 2:20; 2Tm 2:11).

11:17-19 When Jesus arrived outside the village, He heard what He already knew (vv. 11-14)—that Lazarus had already been in the tomb four days. It is possible that John noted the four days to emphasize that in Israel’s climate decomposition would have already begun. Even the most petty, resistant fault finder would be challenged by Jesus, the resurrection and the life, who could raise a dead person to new life even after his body had begun to decay in the grave. This may explain why Jesus waited two more days in Perea (v. 6). There would then be no question that Lazarus was dead. For his readers outside Palestine, John mentioned (v. 18) that Bethany was only about two miles away from Jerusalem. Therefore, many of the Jews (v. 19) could make the trip from Jerusalem and the surrounding areas, and they came to comfort Martha and Mary in their loss. These probably consisted of friends and relatives of the family who helped bury Lazarus (v. 34).

11:20-22 Luke’s portrayal of Martha and Mary (10:38-42) agrees with the picture John gives. Martha was a woman of action. So when she heard that Jesus was near Bethany, she went to meet Him. Mary was more patient. She stayed at the house and waited for Christ to come. Martha believed Jesus would have healed His friend Lazarus if He had been in Bethany (v. 21). In v. 22, she also expressed a confidence that Jesus could resurrect her brother if He asked the Father for it (Even now I know that whatever You ask of God, God will give You); cf. vv. 41-42.

11:23-24 Martha’s expressed confidence (v. 22) was an indirect request, and Jesus answered it. Your brother will rise again. To this promise, Martha responded with a marvelous statement of her faith. I know that he will rise again in the resurrection on the last day. Martha knew assuredly that her brother would be resurrected to life, according to OT teaching (Jb 19:25-27; Ps 17:15; Is 26:19; Dn 12:2). We too can have this assurance about the resurrection of other believers.

11:25-27 Jesus did not merely have the power to resurrect. His claim I am the resurrection and the life makes Him the very source of resurrection and all life. (See “Jesus’ Seven ‘I Am’ Claims” at 6:35.) Everyone who lives (v. 26) refers to one’s physical life since it is followed by and believes in Me. Only in this life does one have the chance to believe in Christ (Heb 9:27). Believe this parallels “believes in Me” (vv. 25, 26). Believing the NT truths about Christ should not be distinguished from “believing (or trusting) in” the person of Christ. Martha’s confession (v. 27) You are the Christ, the Son of God anticipates John’s purpose statement (20:31). Taken together, to believe that Jesus is “the Christ, the Son of God” means to believe that He is my resurrection and eternal life.

11:28-29 At the close of their conversation, Jesus asked Martha to go and tell Mary her sister to come to Him. Since Martha spoke to her sister secretly, she probably understood that Jesus wanted a private conversation with Mary. The Teacher was a title used for Jesus as a Jewish rabbi (Cf. 1:38; 3:2; 20:16), but is not used of Him outside the Gospels. The role of the Teacher after Pentecost is taken up by the Spirit (14:26; 15:26). That Mary got up quickly (v. 29) and came to Jesus demonstrates her respect and faith.

11:30-31 Probably to avoid the crowds, Jesus remained outside of Bethany. So that Mary would know where to find Him, He stayed in the place where Martha met Him. The comforters (v. 31) who had come to console Mary and Martha followed Mary as she went to meet Jesus. These Jewish friends thought Mary was going to the tomb to weep there. Jewish mourners commonly grieved at the tomb of their dead.

11:32-35 Mary was regularly found at the feet of Jesus (11:2; 12:3; Lk 10:39). Martha primarily needed teaching (cf. “Teacher,” v. 28), but Mary needed compassion. Mary repeated the same words spoken earlier by Martha (v. 21), implying the sisters discussed the situation. But unlike with Martha, emotions had overtaken Mary (see the different Greek words for weeping in vv. 33 and 35). When Jesus saw Mary and the others crying (klaio, “to wail”; v. 33), He was deeply moved in spirit [embrimaomai, “be indignant, angered”] and was troubled.

The question arises, “At whom or what was Jesus angered?” The best clues are found in the reference to “the Jews” (probably prominent Jewish leaders) in v. 19 who came to console Mary and Martha, and who appeared to have deep unbelief in God’s power, even in the presence of Jesus, as expressed by their mourning (vv. 30-32). Unbelief is seen in v. 37 as well, and to this Jesus had a similar reaction as v. 33. This situation also angered Him in v. 38, where the same word is used as in v. 32 (“deeply moved,” embrimaomai). Jesus’ anger appears to be directed at their lack of faith in what God could do, especially through Jesus. This so moved the Lord that He wept at their unbelief. Note that two significant examples of Jesus weeping (this and Lk 19:41) were in response to the unbelief of the Jewish people.

11:36-37 Jesus’ show of emotion was cause for division among the mourners (Cf. 7:43-44; 9:16; 10:19-21). Some took it as evidence of how much He loved Lazarus. But others (v. 37) questioned Jesus’ power or willingness to heal. They reasoned that if He healed a blind man, He should have been able to prevent Lazarus also from dying (a less difficult miracle in their estimation). This doubt led to pronounced unbelief in vv. 45-46.

11:38-40 Jesus was again … deeply moved within (lit., “angered”; the same Greek verb in v. 33), this time because of the unbelief of the crowd. Tombs were commonly hewn vertically or horizontally out of rock, making a cave. A large, round stone covered the entrance. The command to remove the stone called for faith (v. 39). Martha objected that there would be a stench now that Lazarus was dead four days (cf. v. 17) and decomposition had set in. Jesus answered Martha, but spoke to all (v. 40): Did I not say to you [pl.] that if you believe, you will see the glory of God? Jesus previously spoke these words to His disciples and the messengers sent from the two sisters (vv. 3-4). These words would have been communicated to Mary and Martha on the messengers’ return.

11:41-42 Jesus then prayed publicly to the Father. I thank You recalls Jesus’ habit of gratitude in prayer (Cf. 6:11, 23). Christ offered a previous (unspoken or unrecorded) petition to the Father to raise Lazarus, evident in the words You have heard Me. Also, You always hear Me (v. 42) shows that by His inviolate union with the Father, every prayer He prayed was answered, though not always affirmatively (as in Jesus’ prayer in the garden of Gethsemane). Before it happened, Christ expressed absolute certainty that He would raise Lazarus.

11:43-44 Jesus cried out with a loud voice, audibly illustrating divine power (cf. Rv 1:15; 14:2). Like the Good Shepherd who calls His own sheep by name (10:3), Christ called for Lazarus personally to come forth. Part of the miracle may have been that Lazarus was able to walk despite being bound hand and foot with wrappings (v. 44). Jesus commanded the people, unbind him, and let him go.

11:45-46 As a result of Jesus’ miraculous resurrection of Lazarus, many of the Jews … believed in Him and gained eternal life. John’s positive use of “Jews” in this verse demonstrates he was not anti-Semitic. For this group of Jews who are separate from the religious leaders (v. 46), see vv. 18-19, 32-33, 35-36. Before Lazarus’s resurrection, some doubted Jesus’ ability to do miracles (v. 37). Now in contrast to those who believed (v. 46), some of them (apparently those who did not believe) went to the Pharisees, who were known to be seeking to kill Jesus (5:18; 7:19, 25; 8:37, 40).

11:47-48 Some of the chief priests and the Pharisees were members of the Jerusalem council called the Sanhedrin. The Sanhedrin was composed of 71 men and exercised authority over all religious practices in Israel. The members of the council did not deny that Jesus was performing many signs. But they felt that if He were allowed to continue unabated (v. 48) the Romans would consider the masses who came to believe in Him as an insurrection. Then the Romans would respond by destroying their place (the temple or their own positions of prominence) and their nation.

11:49-50 Caiaphas ruled as high priest in AD 18–36 (for more on Caiaphas, see the comments on Mt 26:3-5). He was irritated by the indecision of the council and recommended (v. 50) that one man, Jesus, die in place of the people, rather than all the Jewish people dying at the hands of the Romans. Although Caiaphas’s design was political prudence, he unwittingly expressed the very intent of God’s sacrifice of His Son: the substitution of the life of one man, Jesus, for the sins of all people. Ironically, even though the Jews crucified Christ to prevent the nation’s demise, the Romans destroyed Jerusalem and the temple in AD 70.

11:51-53 It was not merely on his own initiative that Caiaphas made his pronouncement. Caiaphas unwittingly prophesied because he was high priest that year. Caiaphas’s prophecy did not make him a prophet nor is it ever recorded that he prophesied again. In his governing authority as high priest (cf. Rm 13:1), he was unconsciously and providentially used by God. “That year” refers to the year of Christ’s death. But where Caiaphas thought of Christ’s death as only for His own people, God’s purpose was not for the Jewish nation only but for Gentiles as well (cf. Jn 10:16). In God’s plan, Jews and Gentiles who will believe will be gathered together into one group or body (cf. Eph 2:11-22) because they are all children of God by faith alone (cf. Jn 1:12). At this meeting, weeks before the crucifixion, the Jewish leaders had already planned together to kill Jesus.

11:54 Once again, Jesus took precautions against an early death by refraining to walk publicly among the Jews (Cf. 10:40; 12:36). Instead, He stayed out in the country near the wilderness, which would have provided some protection. Ephraim is usually identified with a town located 12 to 15 miles northeast of Jerusalem.

11:55-57 This was the final Passover in the life of Christ, during which He would be crucified. Many who lived at a distance took the trip to Jerusalem early to purify themselves (Cf. 2:6; 18:28). On various occasions in the OT, the LORD gave instructions to consecrate oneself for worship (Gn 35:2; Ex 19:10, 11), and this was applied to the Passover (2Ch 30:16-20). But instead of consecration (v. 56), the people were caught up in conversation and curiosity. The decision of the council led to a warrant for Jesus’ arrest. Word was spread throughout the crowds (v. 57) so that if anyone knew where He was, he was to report it. But the actual arrest would not come until a week or more later.