John 11 - CSB Study Bible for Women

11:1-20 John ends the first half of his book with the most dramatic of Jesus’s miracles: the raising of Lazarus (Hb, “one whom God helps,” a derivation from the name Eleazer) from the dead. Jesus had brought people back from death previously in His ministry, but this occasion was the most significant because Lazarus had been dead for four days (v. 17). According to Jewish tradition (Genesis Rabbah 100, 164a), the soul stayed near the body for only three days. That Lazarus was dead was beyond doubt.

Lazarus was a personal friend of Jesus. Jesus seemed determined to delay going to Bethany (Hb, “house of figs or unripe figs” or “house of sorrow or misery or affliction”) located on the eastern slope of the Mount of Olives about two miles away from Jerusalem and probably within an hour’s walk (v. 18). The mountain blocked viewing Jerusalem and set the village apart in seclusion, perhaps making it a worthy retreat for quiet renewal and thus very useful to Jesus. Tradition associates the gathering of invalids and outcasts and thus the designation “house of suffering,” despite the message concerning Lazarus’s serious illness (vv. 4-6). Jesus demonstrated His omniscience in knowing the moment of Lazarus’s death and His omnipotence in knowing He would restore Lazarus to life (v. 11). Again Jesus demonstrated His humanity (loving concern for a friend, 11:35-36) and deity (power to raise one from the dead, 11:44). Jesus described Lazarus’s death as falling asleep, a euphemism for death (vv. 11,14; cp. Mt 9:24; Ac 7:60; 1Co 15:6; 1Th 4:13).

Mary, a Greek personal name equivalent to Hb Miriam (meaning “bitter” from Hb Mara; see Ru 1:20) affirms her devotion to Christ (v. 2). Martha (Hb, “lady—as of the house”) arose to the challenge of her name in managing her household and extending hospitality (v. 20; 12:2; Lk 10:38,40).

11:21-28 Martha showed her familiarity with the OT teaching on the resurrection (v. 24), and she affirmed her faith in Jesus’s power over death (vv. 21-22). Jesus added to her understanding by declaring Himself to be the resurrection (v. 25)—a very important revelation for Jesus to entrust to Martha. Jesus significantly timed this fifth “I am” statement, since His mission in Bethany was to demonstrate His power to raise the dead, a meaningful foreshadowing of the guarantee that those who physically died in Him would be raised to eternal life in the future (v. 26; cp. 1Co 15:22). The only ultimate escape from death does not interrupt the physical cycle of decay that entered the world with sin, but for those who commit themselves to Christ, eternal life and bodily resurrection to join Christ are assured.

11:33-37 John, more than the other Gospel writers, revealed the deep compassion of Jesus. Jesus knew that Lazarus would be restored to life, yet still He was deeply moved [Gk enebrimēsato, “very angry,” vv. 33,38] . . . and troubled (Gk etaraxen, “stir up, disturb, unsettle”) in the sense of being agitated. Jesus wept (Gk edakrusen, “shed tears,” a hapax, a word not used elsewhere in the Gk NT). Of course, He shared the sorrow of the loss, though temporary, of a friend and the pain of seeing those whom He loved suffer, but even more than these typically human responses was recognizing the hopelessness of the people who still did not believe.

11:38-57 Although the conversation between Jesus and Martha had concluded with Martha’s confession of faith (v. 27), when she arrived at the tomb of Lazarus, her lack of understanding surfaced again (v. 39), and Jesus reminded her that she would see the glory of God if she believed (v. 40). The lesson is clear: Using the right words does not necessarily mean you understand the message. What sets apart a committed follower of Christ is the determination to live so that you are “fleshing out” the words into a life of obedience to Christ, whatever the cost.

Jesus addressed the Father concerning His work, remembering His mission—so that they may believe that God had sent Him (vv. 41-42; cp. 20:31). The prayer showed that Jesus and His Father were of one mind and that Jesus knew and did the will of the Father. This miracle of raising Lazarus from the dead had surpassed the others and prompted a gathering of the Sanhedrin, the Jewish “supreme court,” which met in Jerusalem. The high priest was added to the group of 70 men in order to break any tie that might occur (v. 47). They were greatly troubled by Jesus’s popularity with the people, which made it difficult for them to get rid of Him.

Caiaphas, who was high priest that year and the son-in-law of Annas, who himself served as high priest and who was mentioned in connection with Jesus’s trial, uttered a profound statement. Despite his own prejudices, Caiaphas spoke the words of God (v. 51), not realizing that God was using Him to deliver a prophecy concerning Jesus and His redemptive purpose (v. 50). He set forth clearly the substitutionary nature of the atonement (v. 50). The word for (Gk huper) clearly means “in behalf of or in the place of.” God uses even His enemies to deliver His message.

The response to Jesus’s miracle was diverse. On the one hand, many of the Jews . . . believed in Jesus (v. 45), but some of them went to the Pharisees (v. 46) as spies to betray Him.