John 11 - NIV Biblical Theology Study Bible

11:1—12:50 Transition: Life and Death, King and Suffering Servant. Jesus has claimed to be the bread of life, the water of life, and the light of life. Here he gives life itself (11:25–26), anticipating his own life-giving death (12:23–24).

11:1 Bethany. See note on 1:28. See photo. Mary . . . Martha. Also mentioned in Luke 10:38–42.

11:1–16 The Death of Lazarus. When Jesus hears that Lazarus is sick, he intentionally delays traveling to see Lazarus’s family.

11:1–44 The Death and Resurrection of Lazarus. This foreshadows Jesus’ death and resurrection, and it is another of Jesus’ signs (see “signs” in v. 47 and “this sign” in 12:18; see also Introduction: Purpose and Addressees).

11:2 poured . . . wiped. Since John does not record this event until 12:3, he presupposes that his audience has already heard about it.

11:3 the one you love. Hints at Jesus’ friendships that the Gospels barely explore (vv. 5,36).

11:4 will not end in death. Ultimately, it will end in resurrection. for God’s glory so that God’s Son may be glorified. Raising Lazarus will reveal God’s glory in order to glorify his Son (cf. 9:3; see “The Glory of God”).

11:5 loved. What Jesus says in v. 4 is not callous.

11:6 So. Because Jesus loved them (v. 5). Most likely, Jesus is a four-day journey from Bethany (see 10:40; see also note on 1:28) and does not depart until he supernaturally knows that Lazarus has died (see v. 17 and note). Jesus’ two-day delay benefits all concerned: himself (vv. 4,25), his disciples (v. 15), Jewish onlookers (v. 45), and Lazarus and his family.

11:8 See 10:31,39.

11:9–10 See 9:4; see also notes on 1:5; 3:2,19.

11:11 wake him up. Jesus will one day wake up his friends who fall “asleep” (vv. 25–26).

11:11–14 Once again, people misunderstand Jesus (see Introduction: Characteristics and Themes, 7).

11:16 Thomas reflects not doubt (cf. 20:24–25) but raw devotion and courage, though he misunderstands Jesus’ implicit assurance in vv. 9–10 and does not comprehend that the disciples cannot possibly share in Jesus’ death as the Lamb of God (1:29,36).

11:17 four days. See note on v. 6. Lazarus was irrevocably dead. If Jesus had left immediately, Lazarus would have been dead for only two days before Jesus arrived—not enough time to offset possible superstitions associated with resuscitations within the first three days of death.

11:17–37 Jesus Comforts the Sisters of Lazarus. Jesus talks to Martha and Mary before going to Lazarus’s tomb.

11:18–19 Implies that the “many Jews” (v. 19) are from Jerusalem, which suggests that the family is rather prominent.

11:21–22 Not a rebuke but words of grief and faith: she remains confident that Jesus would have healed Lazarus had Jesus arrived before Lazarus’s death. See note on v. 39.

11:23 Your brother will rise again. A masterpiece of planned ambiguity: Martha thinks that Jesus is referring to the resurrection at the last day (v. 24; see “Death and Resurrection”), but Jesus is also promising a more immediate resurrection for Lazarus.

11:25 I am. See note on 6:35. resurrection . . . will live, even though they die. Jesus has insisted that he alone, under the Father’s sanction, will raise the dead on the last day (5:21, 25–29; 6:39–40).

11:26 lives . . . will never die. See notes on 3:6, 14–15; 4:10,14; 5:21, 26–27; 6:35,57,63,68; 8:51; 10:9,10; 14:6. Do you believe this? Jesus asks Martha if she personally trusts in him as the resurrection and the life.

11:27 Martha recognizes that if Jesus is “the resurrection and the life” (v. 25), then he is God’s promised Messiah. John wants all his readers to echo Martha’s confession (20:31).

11:32 See note on vv. 21–22.

11:33 weeping. Loud wailing. the Jews who had come along with her also weeping. Jewish funeral custom dictated that even a poor family hire at least two flute players and a professional wailing woman, and this family was not poor (see 12:1–5). deeply moved. Outraged—not merely emotionally upset because of empathy, grief, or pain but angry—at (1) the sin, sickness, and death in this fallen world that wreaks so much havoc and generates so much sorrow and/or (2) unbelief itself, for the people were grieving like pagans, “like the rest of mankind, who have no hope” (1 Thess 4:13). in spirit. Internally, in the core of his being.

11:35 wept. Shed tears (a different word than the loud “weeping” in v. 33)—not because Lazarus was dead (Jesus knew he was about to raise Lazarus from the dead [v. 11]) but because of the same sin that prompted his outrage (see note on v. 33). Grief and compassion without outrage shrink to mere sentiment, while outrage without grief hardens into self-righteous, hot-tempered arrogance.

11:36 The Jews are right that Jesus loved Lazarus, but they are wrong that his tears evidence grief as despairing as their own.

11:37 The Jews are right that Jesus could have kept Lazarus from dying but wrong not to trust him and instead look for displays of power.

11:38 deeply moved. See note on v. 33.

11:38–44 Jesus Raises Lazarus From the Dead. The story reaches its climax in vv. 43–44.

11:39 Martha is not anticipating Lazarus’s resurrection. four days. See notes on vv. 6,17.

11:40 Summarizes what Jesus promised in vv. 23–26. glory. See note on v. 4.

11:41 you have heard me. Assumes that Jesus has already asked for Lazarus’s life.

11:42 Jesus crafts his public prayer with the public in mind.

11:43–44 This anticipates the final resurrection (5:25, 28–29).

11:45 many . . . believed. Apparently answers Jesus’ prayer in v. 42.

11:45–54 The Judicial Decision to Kill Jesus. The story of Lazarus (vv. 1–44) directly leads to the decision to kill Jesus.

11:47 Sanhedrin. The highest Jewish judicial body in the land. Under Roman authority, it controlled all Jewish internal affairs as the judiciary, legislative, and (through the high priest) executive body. What are we accomplishing? The answer to this rhetorical question is “Nothing!”

11:48 They fear that rising popular Messianic expectations could set off an uprising that would result in (1) Rome removing Israel’s semi-autonomy and (2) their losing their own positions of power and prestige (see “better for you” in v. 50).

11:49 Caiaphas. See note on Matt 26:3. You know nothing at all! “You don’t know what you are talking about!”

11:50 better for you. See note on v. 48. Caiaphas is concerned primarily with political expediency. die for. As a substitutionary sacrifice (see note on 10:11). Ironically, in AD 70 the nation still perished.

11:51 prophesied. Caiaphas spoke more truth than he knew: when Caiaphas voiced his opinion to the Sanhedrin, God was also speaking, even if Caiaphas and God intended different meanings through the same words (cf. Acts 4:27–28). die for. Both Caiaphas and God want Jesus to die as a substitute and a sacrifice: either Jesus dies or the nation dies (see note on 10:11). Yet the distinction between what Caiaphas means and what God means is clear: Jesus dies for the nation not by removing political trouble but by taking away the sins of those who believe in him.

11:52 scattered children of God. Gentile (see 10:16 and note) believers (1:12–13) dispersed throughout the world (1 Pet 1:1). to. Introduces the purpose: unity among Jewish and Gentile believers (see Eph 2:11–22).

11:53 plotted. Resolved.

11:54 Jesus’ enemies could not force him to the cross (10:18); he would die at the Father’s appointed time.

11:55—12:36 Triumph and Impending Death. Jesus’ “hour” has come.

11:55 Passover. The third (or possibly fourth) one John mentions (see note on 2:13). ceremonial cleansing. Ceremonially unclean people could not celebrate the Passover (Num 9:6).

11:55–57 The Setting: The Passover of the Jews. Interest in and debate about Jesus grows among Jews who have traveled to Jerusalem for the Passover.