João 11

Charles Spurgeon · Citado em PreceptAustin

João 11

Spurgeon - In God’s book, towns are most remarkable for saints that dwell in them. “The town of Mary and her sister Martha.” A day will come when a city shall be more illustrious for a saint than for a Caesar — be more renowned for deeds of faith than for deeds of battle. It was “the town of Mary and her sister Martha.”....To many people, it may have seemed an event of no particular importance that “a certain man was sick, named Lazarus, of Bethany,” but great consequences often depend upon what appear to us to be very minor matters, and we must not despise the least of the Lord’s people, nor think slightingly of anything that concerns them. When a king or an emperor is ill, the news is published in all the papers; but when a friend of the Lord Jesus, a man “named Lazarus of Bethany,” was sick, that event was recorded in the Bible because of something very remarkable which was to follow that sickness. Lazarus was a son of God, and grace makes greater distinctions than earthly rank and worldly honours ever can make. (Spurgeon's Exposition - Gospel of John) The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. -- Spurgeon J C Ryle astutely observes - Let it be noticed that the presence of God’s elect children is the one thing which makes towns and countries famous in God’s sight. The village of Martha and Mary is noticed, while Memphis and Thebes are not named in the New Testament. “Are you weary, are you heavy hearted, Tell it to Jesus.” (SING IT TO HIM BELOVED) Sick (770) astheneo from asthenes = without strength, powerless from a = without + sthenos = strength, bodily vigor) means to be feeble (in any sense), to be diseased, impotent, sick, to lack strength, to be infirm, to be weak. To suffer a debilitating illness. To be weak or experience some personal incapacity or limitation. To experience lack of material necessities as in Acts 20:35. Astheneo - 33x/32v - am weak(1), becoming weak(1), fell sick(1), sick(18), weak(12). Matt. 10:8; Matt. 25:36; Matt. 25:39; Mk. 6:56; Lk. 4:40; Jn. 4:46; Jn. 5:3; Jn. 5:7; Jn. 6:2; Jn. 11:1; Jn. 11:2; Jn. 11:3; Jn. 11:6; Acts 9:37; Acts 19:12; Acts 20:35; Rom. 4:19; Rom. 8:3; Rom. 14:1; Rom. 14:2; 1 Co. 8:11; 1 Co. 8:12; 2 Co. 11:21; 2 Co. 11:29; 2 Co. 12:10; 2 Co. 13:3; 2 Co. 13:4; 2 Co. 13:9; Phil. 2:26; Phil. 2:27; 2 Tim. 4:20; Jas. 5:14 QUESTION - Who was Lazarus in the Bible? ANSWER - There are two men called Lazarus in the Bible. The first Lazarus is the subject of a story told by Jesus (Luke 16:19–31). Lazarus was very poor, probably homeless, and definitely a beggar (Luke 16:20). He often stayed at the gate of a rich man in hopes of getting scraps from his table. Both men died, and Jesus tells of how Lazarus was taken to “Abraham’s side,” a place of comfort and rest, while the rich man went to “Hades,” a place of conscious torment (Luke 16:22–23). Some Bible scholars believe that Jesus was telling a parable, that is, a fictional story not meant to be a literal account. However, Jesus uses actual names in the story, He does not interpret the story, and neither does He add a moral to the end. He lets the story stand for itself. Because of these details, the story of Lazarus and the rich man could be a true account, relating the actual fates of Lazarus and the unbelieving rich man. Either way, Jesus’ teaching on the reality of heaven and hell is clear. The Lazarus in Jesus’ story does not appear anywhere else in the Bible, and we do not know when in the timeline of history he may have lived, if he was a real person. The second Lazarus, also called Lazarus of Bethany, was the brother of Mary and Martha. These three siblings were friends and disciples of Jesus, and they were people Jesus loved (John 11:5). Once, an urgent message came from Bethany to Jesus: His friend Lazarus had become ill, and Mary and Martha wanted Jesus to come and heal him, for he was near death. Jesus then puzzled His disciples and friends. He started by saying that the illness would not lead to death; rather, it would be for God’s glory (John 11:4). Then Jesus stayed two days where He was before suggesting going back to Judea, where Lazarus was but also where Jesus’ enemies had also recently tried to stone Him (John 11:5–8). During Jesus’ delay, Lazarus died, but Jesus referred to Lazarus as “asleep” and told the disciples He was going to wake him up (John 11:11). The disciples responded, “Lord, if he sleeps, he will get better,” clearly thinking of physical sleep (John 11:12). Then Jesus told them plainly that Lazarus had died, but they were still going to see him (John 11:14). Thomas perfectly expresses the disciples’ confused frustration by saying, “Let us also go, that we may die with him” (John 11:16)—he saw that Jesus was resolute, but knew the dangers of such a trip (John 11:8). When they arrived at Lazarus’ home in Bethany, they found Mary and Martha grief-stricken. They had buried their brother four days earlier. Jesus had not come to help. They were confused and frustrated, but their faith in Jesus was intact (John 11:17–36). Everything became clear when Jesus did the unexpected: He went to Lazarus’ tomb and raised him from the dead (John 11:43–44). The entire episode of Lazarus’ sickness, death, and restoration to life worked toward giving glory to God and increasing the faith of Jesus’ followers, just as Jesus had said when He heard of Lazarus’ illness. Just before He raised Lazarus, Jesus prayed, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me” (John 11:41–42). Jesus’ prayer was answered: Lazarus came back to life, and “many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in him” (John 11:45). When Jesus called to Lazarus, Lazarus emerged from the tomb—not a zombie or half-dead or undead, but fully alive and well. Such is the power of Christ. Scripture never records what Lazarus experienced during his four days in the tomb. We assume that his soul/spirit was in paradise, where the other Lazarus was. After Lazarus was raised from the dead, the chief priests and Pharisees plotted to kill him, because so many witnesses to the miracle believed in Jesus (John 12:9–11). The enemies of Christ couldn’t deny the miracle; the next best thing, in their view, was to destroy the evidence—in this case, the evidence was a living, breathing person. But they couldn’t stop the truth from spreading. GotQuestions.org Spurgeon - Jesus loved Martha, Mary, and Lazarus (John 11:5). They were three of His special favorites, and thus He sent them an extraordinary trial (John 11:1). When a dealer in precious gems finds a stone of minimum value, little time is spent cutting it. But when a rare diamond is found, that stone will be cut, and cut, and cut again. When the Lord finds a saint whom He loves much, He may spare others trial and trouble but not this one, His well–beloved. The more Jesus loves you, the more of the rod you will feel (Heb. 12:5–6). It is painful to be a favorite of heaven, but seek it and rejoice in it. Donald Cantrell 1. The Death of Lazarus “Tears” 2. The Delay of the Lord “Tarry” 3. The Delight of the Lesson “Trust” James Smith in Handfuls of Purpose - LAZARUS JOHN 11 The Hebrew form of the name Lazarus is Eliezer—God my Helper. Surely a fitting name for one who was so mightily helped by God. The history of Lazarus is, in a spiritual sense, the history of all who have passed from death unto life. Note the various stages in his remarkable experience. There was— I. Sickness. “A certain man was sick” (Jn 11:1). “He whom Thou lovest is sick” (Jn 11:3). Loved by the Lord, yet smitten with sickness. Through some cause or other, soul-sickness is almost invariably the prelude to enlarged and deeper spiritual blessing. When Jesus heard of it, He said, “This sickness … is for the glory of God” (v. 4). Yes, blessed be His Name, for that sickness which brings us down to the place of death, that the Son of Man might be glorified in doing a marvellous work in us and for us. The Holy Spirit must convince of sin before He quickens into newness of life. II. Death. “Jesus said unto them plainly, Lazarus is dead” (Jn 11:14). This sickness was not unto eternal death, but unto that death which in a very singular way made Lazarus a fit subject for the resurrecting power of the Son of God. Real sin-sickness is only unto the death of self-love and self-will, that the power of Christ might be manifested. Sin, when it is finished, bringeth forth death. When the Spirit convinces of sin, of righteousness and of judgment, it is the passing of the sentence of death upon the sinner. All hope of salvation from any other source had to be abandoned. “Sin revived, and I died” (Rom. 7:9). III. Life. “He that was dead came forth” (Jn 11:44). The life-giving power of Jesus Christ could only be manifested in the case of a dead man. If Lazarus had only been in a swoon, or in a sleep, there would have been no glory to God in his awakening. Christ Jesus came into this world to save sinners. It would bring no glory to Him to give life or salvation to those who did not need it. Before the Apostle Paul could say, “Now I live,” he had to say, “I am crucified.” Resurrection life can only come where there has been death. We must die to self if we would live unto God. To share with Christ His resurrection power, we must needs go to the Cross and the grave with Him. If we refuse to die, we refuse to enter into the new and fruitful life. “Except a corn of wheat die, it abideth alone” (John 12:24). IV. Liberty. “Jesus said, Loose him and let him go” (Jn 11:44). It ill becomes one who has been raised from the dead by the power of God, to be in bondage to any man, or the customs and habits of men, especially those manners and customs that belong to the dead. As in nature, so in grace, where there is a fullness of life there will be the bursting open and a breaking forth from the old dead forms and habits. All that we can do for our dead is to bind them and bury them, but how different when, with a loud voice, the Son of God speaks to them. The man that has been liberated from death and the grave, must not be hindered by any fashion of grave clothes. Whom the Son of God makes free are free indeed. The relatives of those saved by Christ may do much to bind or loose their lives for His service. The Lord’s command to the friends of Lazarus was, “Loose him and let him go” (John 11:44). What a crime in His sight if they had refused to obey. See that ye refuse not. V. Communion. “Lazarus was one of them that sat at the table with Him” (Jn 12:2) What a blessed privilege to company with Him who has given us to know in our own experience that He is the “Resurrection and the Life.” To those who have passed from death unto life there is no fellowship to be compared with His. As like draws to like, so must the resurrected spirit draw to Him who is the Resurrection. Every time we sit down prayerfully to study His Word, we are sitting at the table with Him, listening to His voice, and receiving food for our souls. Are you one of those who sit at this table with Him? VI. Testimony. “By reason of him, many of the Jews went away and believed on Jesus” (Jn 12:11) The power of his testimony lay, not so much in what he was able to say, as in what he was. The fact that he had been raised from death and corruption by the word of Jesus Christ, was in itself a most convincing witness to His Divinity and Messiahship. The greater the work of grace wrought in us by God’s mighty power, the greater will be the force of our testimony for Him. The influence of Christ’s risen life in us should be the leading of others to “believe on Jesus.” VII. Suffering. Because of the converting power of this new life in Lazarus “the chief priests consulted that they might put him to death” (Jn 12:10). His old life brought no persecution, but now he has the happiness of those who are reproached for the Name of Christ (1 Peter 4:14). It is beyond the power of the enemy to kill or destroy the resurrection life. Your life is hid with Christ in God. “If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf” (1 Peter 4:16). JESUS - JOHN 11 - James Smith - Handfuls of Purpose The Gospel of John is like the rending of the veil, it opens up the way for us into the Holiest of all. Much of the personal glory of the Son of God will be unseen by us, if we fail to discern what His sayings and doings reveal concerning Himself. In this chapter we have several bright glimpses of this inner glory, glimpses such as we have everywhere throughout the Gospels. I. His Divinity. When Jesus heard of the sickness of Lazarus, He said, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby” (Jn 11:4). This prophetic language is full of meaningless mystery if Jesus Christ was nothing more than the “best of men.” Although He emptied Himself as the Divine One, that He might live and die for us, He was still Himself, the eternal Son, in the bosom of the Father. He knew that this sickness had come that He, as the Son of God, might be glorified thereby. II. His Love. “Now Jesus loved Martha, and her sister, and Lazarus” (Jn 11:5). While Jesus Christ was Divine, He was also perfectly and purely human. He loved all with that love of God which is the love of pity and compassion, for even those who are His bitterest enemies, but the Marthas, the Marys, and the Lazaruses are the special objects of His affection and delight. He can only delight with His whole heart in those whose hearts are opened with delight toward Him. It is not possible for such love as His to rejoice in iniquity. III. His Faith. “Are there not twelve hours in the day?” etc. (Jn 11:7–9). These very suggestive words were spoken to His disciples, in answer to their alarm at His proposal to cross over from Peræa, where the Jews of late had sought to stone Him. There were to be twelve hours in His working day, and but eleven had passed. He must work the works of Him that sent Him while it is day (John 9:4). He did believe that His life was “immortal till His work was done,” and so He would walk in the day that He might stumble not. Faith in God never leads to laziness or fatalism. He that believeth shall not make the haste of flurried excitement, but they shall make steady progress, despite all the oppositions of the forces of Hell. “Are there not twelve hours in the day?” IV. His Joy. “I am glad” (Jn 11:15). The conjunction here is most remarkable. “Lazarus is dead, and I am glad; glad for your sakes to the intent that ye might believe.” He was glad that He was not there to save Lazarus from dying, that He might have the opportunity of raising him from the dead, that they might see His glory and believe in Him. Mark the secret of Christ’s gladness—glad to have the chance of manifesting His power that others may believe in Him, so that they might be blessed by Him. This was the joy that was set before Him when He endured the Cross. The nature of Christ’s gladness is totally different from that which is sought for by the sinful sons of men. V. His Indignation. “When Jesus saw her wailing, and the Jews also wailing, He was moved with indignation in the Spirit” (Jn 11:33, R.V., margin). Why all this wailing now that HE had said, “Thy brother shall rise again,” and that “I am the Resurrection and the Life?” In the face of His words and in His presence, this wailing was surely to Him the wailing of unbelief. He groaned in Spirit with a holy anger because of their slowness of heart to believe all that He had said unto them. VI. His Compassion. “Jesus wept” (Jn 11:35). Those tears were as “drops of grief” from the loving heart of our Great High Priest, who is touched with the feeling of our infirmities (Heb. 4:15). What a contrast between the hypocritical tears of those would-be mourners and the tears of the pure-hearted Son of God. The voice of these tears seems to have spoken louder than His words, for, “Then said the Jews, Behold how He loved Him.” If these teardrops were pearls of love, what shall we say of those blood-drops wept in the Garden of Gethsemane? “Greater love hath no man than this.” There is a way through Christ’s tears, as well as through His words, to the heart of God the Father. VII. His Power. “He cried with a loud voice, Lazarus come forth, and he that was dead came forth” (Jn 11:43, 44). This was the cry of Him who is “the Resurrection and the Life.” “Resurrection,” one has said, “is not an impersonal fate, but a personal effect.” It is not the natural result of any known law, but the supernatural outcome of a Divine personal act. In Christ was life, and the life was the light of men. He speaks and it is done. As when Christ, who was the Life, appeared at the grave of Lazarus, Lazarus also appeared with Him, through the power of His Word; so “when Christ, who is our Life, shall appear, then shall we also appear with Him in glory” (Col. 3:4). While on earth our Lord had to do with death in three different stages: the child on the death-bed, the young man on the bier, and the man in the grave. It was only in this last stage that He spoke with a loud voice. The raising of Lazarus was a manifestation of that power that shall one day with the voice of a trumpet awaken the dead, and as the vile body of Lazarus was changed (v. 30), so shall it be in the resurrection (Phil. 3:20, 21). This corruptible must put on incorruption. He that heareth His Word now, and believeth on Him … is passed from death unto life (John 5:24). Warren Wiersbe reflects on the repeated word "love" in John 11 - This experience was difficult for the Bethany family, but look at it in the light of God’s love (Jn 11:3, 5, 36). Love hears (Jn 11:1–3). The sisters sent their message to the Lord because they knew He was concerned about them. God’s love keeps His ears open to our cries (Ps. 34:12–16). Love waits (Jn 11:4–6). We think that love must act immediately, but sometimes delay brings a greater blessing: “God’s delays are not God’s denials.” Jesus gave them a promise to encourage them while they waited (v. 4). The promise seemed to have failed, but Jesus knew what He was doing. Love risks (Jn 11:7–16). It was dangerous for Jesus to return to Judea, but He went just the same. The raising of Lazarus helped to precipitate the plans that led to His death (Jn 11:45–57). Love comforts (Jn 11:17–32). Jesus came to the sisters, listened to them, and assured them with His word. He cannot really help us until we move from “Lord, if . . .” (Jn 11:21, 32) to “Yes, Lord, I believe” (Jn 11:27). Love weeps (Jn 11:33–37). Jesus identifies with our sorrows (Heb. 4:15–16). He knew He would raise Lazarus from the dead, but He still wept with the sisters and their friends. Love serves (Jn 11:38–44). We today are not able to raise the dead, but we can serve others as they go through the valley (Rom. 12:15). A loving heart will always find a way to bear others’ burdens (Gal. 6:2). (See With the Word: The Chapter-by-Chapter Bible Handbook) QUESTION - What is the significance of Bethany in the Bible? (ED COMMENT- 12x in Bible = Bethany - Matt. 21:17; Matt. 26:6; Mk. 11:1; Mk. 11:11; Mk. 11:12; Mk. 14:3; Lk. 19:29; Lk. 24:50; Jn. 1:28; Jn. 11:1; Jn. 11:18; Jn. 12:1) ANSWER - Bethany was a village in Judea about two miles east of Jerusalem (John 11:18), a distance considered a “Sabbath day’s journey” (Acts 1:12). Bethany was situated on the well-traveled road to Jericho. Some scholars think Bethany was more like a modern subdivision or a neighborhood rather than an entire town. The edges of Bethany reached to the Mount of Olives and also bordered Bethphage, a suburb of Jerusalem. Bethany is probably best known for being the hometown of Jesus’ good friends, Mary, Martha, and Lazarus. Bethany was the place where Jesus raised Lazarus from the dead (John 11:1, 41–44), it was the home of Simon the leper (Mark 14:3–10), and it was the place where Mary anointed Jesus’ feet with perfume (Matthew 26:6–13). Other references to Bethany are Mark 11:1 and Luke 19:29, which describe the preparations for Jesus’ triumphal entry into Jerusalem, the cursing of the fig tree in Mark 11:11–13, and the place where Jesus stayed overnight during His final week of earthly ministry, between His triumphal entry and His crucifixion (Matthew 21:17). The name Bethany is translated by some to mean “house of figs,” as there are many fig trees and palms in the area; others translate it as “house of misery,” speculating that Bethany was a designated place for the sick and those with contagious diseases. Bethany is also significant as the place near which Christ ascended back into heaven (Luke 24:50). Forty days after His resurrection, Jesus gathered His eleven disciples to give them final instructions before He left the earth (Luke 24:50–51). He took them to the Mount of Olives, in “the vicinity of Bethany” (Lk 24:50), where He blessed them and commissioned them. The Lord was then lifted up into the clouds (Acts 1:9). As the disciples stood staring upwards, two angels appeared to them and said, “Men of Galilee, why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). Bethany has an exciting future prophesied. Zechariah 14:4 says, “On that day his feet shall stand on the Mount of Olives that lies before Jerusalem on the east.” When Jesus returns to set up His kingdom, it will be to the very place He left: the Mount of Olives near Bethany. Though the ancient town of Bethany may have been small and seemingly insignificant, it will be the scene of a world-changing event: the glorious return of Jesus Christ as King of Kings and Lord of Lords (Revelation 19:11–16).GotQuestions.org QUESTION - Who was Martha in the Bible? ANSWER - Martha is a significant New Testament figure, a personal friend of Jesus, and someone with whom many women today identify. She lived in Bethany with her sister, Mary, and her brother, Lazarus, whom Jesus raised from the dead (John 11:1–15, 43–44). We meet Martha three times in the Bible, and each event helps to build a profile of this interesting woman. The Bible first mentions Martha in Luke 10. She is in her home in Bethany, a small town near Jerusalem, where she is hosting Jesus and the disciples. Jesus was well-known to Martha and her siblings; in fact, Jesus loved this little family (John 11:5). On the day that Jesus visited, Martha’s desire was to be a good hostess—to serve the best meal with the best possible presentation, for Jesus’ sake. Her sister, Mary, however, was taking some time out to listen to Jesus (Luke 10:39). As Martha “was distracted by all the preparations that had to be made” (Luke 10:40), she became a little cross with Mary and spoke rather abruptly to the Lord: “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” (verse 40). In this foolish utterance, Martha implied that Jesus did not care about her, and she gave the Lord a command, demanding that He force Mary to assist in the serving. In her busyness, Martha had taken her eyes off the Savior. Jesus, who was able to see into her soul, diagnosed her problem: she was worried and troubled about the serving and had no peace in her heart. He gently told Martha that a simple dinner was more than adequate, and He reminded her that Mary’s decision to sit at His feet and hear His word was the better choice (Luke 10:41–42). We see Martha again just after her brother, Lazarus, had died (John 11:1-57). The sisters had sent for Jesus when Lazarus fell ill (verse 3), but He did not arrive in time to heal him. When Jesus finally approached Bethany, four days after Lazarus’ death, Martha ran out to meet Him and declared, “If you had been here, my brother would not have died. But I know that even now God will give you whatever you ask” (John 11:21–22). Notice Martha’s faith: she firmly believed that Jesus could have healed Lazarus of his illness. And her faith is not diminished by the fact that Jesus had arrived “too late.” Jesus encourages Martha with one of His “I AM” statements: “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?” (John 11:25–26). Martha’s response is one of great faith and understanding of Jesus’ divine nature: “Yes, Lord . . . I believe that you are the Messiah, the Son of God, who is to come into the world” (John 11:27). Martha’s faith was rewarded that very day as she witnessed her brother’s miraculous resurrection from the dead (John 11:43–44). The third time we encounter Martha in the Bible, she is doing what Martha was known to do—serving (John 12:2). Jesus is again attending a dinner in His honor in Bethany, and Martha is again serving. It is on this occasion that Martha’s sister, Mary, anoints Jesus’ feet with expensive perfume (verse 3). It becomes apparent that Martha was likely a woman of some means, evidenced by the size of her home, the frequency of her hosting dinners, and the expensive perfumed oil her sister owned. In Martha’s life-changing encounters with Jesus, we see the importance of balancing service with worship, of trusting the Lord even when all seems lost, and of using our material resources for the glory of God.GotQuestions.org Summary of Lessons from John 11:1-6 - See Steven Cole's Loved, But Suffering (John 11:1-6) for exposition of the points below 1. The Lord Allows Those He Loves To Suffer. Excerpt - This refutes a popular, but spiritually destructive, heresy of our time: the teaching that it is God’s will for every believer to be healthy and wealthy. This falsehood is flooding into many poor nations, where it entices those who are suffering from disease or poverty with the false promise that if they will believe in Jesus, He will give them miraculous healing or financial success. The false teachers themselves flaunt their wealth, which they have gained from the gullible who contribute to their coffers. When health and wealth don’t happen, they teach that it’s because of your lack of faith. It’s hard to imagine a more heartless and cruel doctrine! Of course, the false teachers don’t mention the fact that they get sick and die with the same regularity as everyone else! 2. We Cannot Always Know The “Why” Of Our Suffering. 3. We Can Always Take Our Troubles To Jesus. 4. Always Interpret Your Suffering By God’s Love; Don’t Interpret His Love By Your Suffering. 5. Realize That Love Sometimes Involves Delays That We Cannot Understand At The Time. ADRIAN ROGERS - SERMON OUTLINE ON John 10:10; 11:14–44; 12:1–10 Abundant Living Through Abundant Liberty - SCROLL TO PAGE 630 (ED: THIS IS A POWERFUL EVANGELISTIC SERMON!) Introduction A. Jesus Is God’s Answer to Man’s Disappointment B. Jesus Is God’s Answer to Man’s Doubt C. Jesus Is God’s Answer to Man’s Disability D. Jesus Is God’s Answer to Man’s Desire E. Jesus Is God’s Answer to Man’s Despair F. Jesus Is God’s Answer to Man’s Darkness G. Jesus Is God’s Answer to Man’s Death I. There Must Be Life from Jesus A. Example Won’t Raise a Dead Man B. Encouragement Won’t Raise a Dead Man C. Environment Won’t Raise a Dead Man D. Education Won’t Raise a Dead Man E. Only the Word of God Will Raise a Dead Man II. There Must Be Liberty Through Christ III. There Must Be Loyalty to Christ IV. There Must Be Love for Christ Conclusion John 11:2 It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. BGT John 11:2 ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει. KJV John 11:2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) NET John 11:2 (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick.) CSB John 11:2 Mary was the one who anointed the Lord with fragrant oil and wiped His feet with her hair, and it was her brother Lazarus who was sick. ESV John 11:2 It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. NIV John 11:2 This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. NLT John 11:2 This is the Mary who later poured the expensive perfume on the Lord's feet and wiped them with her hair. Her brother, Lazarus, was sick. NRS John 11:2 Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. NJB John 11:2 It was the same Mary, the sister of the sick man Lazarus, who anointed the Lord with ointment and wiped his feet with her hair. NAB John 11:2 Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill. YLT John 11:2 and it was Mary who did anoint the Lord with ointment, and did wipe his feet with her hair, whose brother Lazarus was ailing MIT John 11:2 This Mary was the one who anointed the Lord with perfume and wiped his feet with her hair. It was her brother who was ill. that Mary: Jn 12:3 Mt 26:6-7 Mk 14:3 anointed: Lu 7:37-38 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 12:3+ (CONTEXT - Jn 12:1-8) Mary (MARY OF BETHANY) then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. Luke 7:37-38+ And there was a (UNNAMED) woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee’s house, she brought an alabaster vial of perfume, 38 and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. MARY THE ANOINTER IDENTIFIED It was the Mary (Hebrew - Miriam) who anointed (aleipho) the Lord (kurios) with ointment (muron), and wiped His feet with her hair, whose brother Lazarus was sick (astheneo) - John knows there six Marys in the New Testament and wants to make sure we identify the Mary who lives in Bethany. It is interesting that Mary is mentioned before Martha in Jn 11:1 and here in verse 2 she is the one on whom the Spirit focuses. Mary was the more devotional minded while Martha was the more action oriented (Just a thought to ponder if we desire to be more like Mary.) And so John adds this prolepsis (proleptic aorist) to identify Mary who would carry out her act of devotion in Jn 12:3+ (cf. Mt. 26:6-13, Mk 14:3-9), which Jesus predicted would make her "famous." For additional insights regarding the two sisters Martha and Mary see comments on Luke 10:38-42. The word ointment (muron) or perfume was used as incense and in cosmetics, medicine, and preparation for burial, the latter being notable in view of the nearness of the Cross. NET Note - This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in John 12:3. Many see this "proleptic" reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary's anointing activity. (ED: And clearly the Holy Spirit could give him knowledge of future events, something the Spirit certainly did in the Revelation of Jesus Christ, which John wrote - [cf 2Pe 1:21+]). Spurgeon on Lazarus being sick - So you see that those whom Jesus loves may be themselves ill, or may have dear ones who are ill; ay, and the illness may be sent by God as a token and testimony of his affection for them. Men polish gems, but they do not take the trouble to polish common pebbles, and God sends affliction to his own beloved ones for their good and for his own glory. Anointed (218) aleipho (from same root as lipos - fat, oil) means to rub, to cover over, besmear (Mt. 6:17; Mark 6:13; 16:1; Luke 7:38, 46; John 11:2; 12:3; James 5:14; Sept.: Ge 31:13; Ezek. 13:10–12). Aleipho is used in Septuagint in Ge 31:13 of Jacob's anointing of a pillar in Bethel where he made a vow to God. Used of anointing the priests in Ex 40:15 and Nu 3:3 (interesting given Jesus is the Great High Priest - Heb 3:1, Heb 4:14, et al) which also uses the word chrisma (anointing). Ruth was to anoint herself before going to meet Boaz (Ru 3:3). David anointed himself after his illicit son with Bathsheba died (2 Sa 12:20). Aleipho - 9x/8v - anoint(3), anointed(3), anointing(3). Matt. 6:17; Mk. 6:13; Mk. 16:1; Lk. 7:38; Lk. 7:46; Jn. 11:2; Jn. 12:3; Jas. 5:14 Marvin

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Spurgeon - Beloved, and yet afflicted John 11:3 Jesus may give healing. It would not be wise to live by a supposed faith, and cast off the physician and his medicines, any more than to discharge the butcher, and the tailor, and expect to be fed and clothed by faith; but this would be far better than forgetting the Lord altogether, and trusting to man only. Healing for both body and soul must be sought from God. We make use of medicines, but these can do nothing apart from the Lord, ‘who healeth all thy diseases’. We may tell Jesus about our aches and pains, and gradual declinings, and hacking coughs. Some persons are afraid to go to God about their health: they pray for the pardon of sin, but dare not ask the Lord to remove a headache: and, yet, surely, if the hairs outside our head are all numbered by God it is not much more of a condescension for him to relieve throbs and pressures inside the head. Our big things must be very little to the great God, and our little things cannot be much less. It is a proof of the greatness of the mind of God that while ruling the heavens and the earth, he is not so absorbed by these great concerns as to be forgetful of the least pain or want of any one of his poor children. We may go to him about our failing breath, for he first gave us lungs and life. We may tell him about the eye which grows dim, and the ear which loses hearing, for he made them both. We may mention the swollen knee, and the sore finger, the stiff neck, and the sprained foot, for he made all these our members, redeemed them all, and will raise them all from the grave. Go at once, and say, ‘Lord, behold, he whom thou lovest is sick.’ D L Moody - THE communion those sisters had with Jesus brought them so near to His heart that when the time of trouble came they knew where to go for comfort. A great many people do not learn that secret in prosperity, and so when the billows come rolling up against them, they don’t know which way to turn. The darkest and most wretched place on the face of the earth, is a home where death has entered, and where Christ is unknown. No hope of a resurrection, no hope of a brighter day coming. Warren

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Spurgeon - They did not say anymore. They felt that it was quite enough to tell him that Lazarus was sick, and they left it to the tender heart of Jesus to do whatever seemed good in his sight. Some prayers would be all the better if they were shorter — all the better if they did not so much declare our own will as declare our confidence in the good will of Christ. I like the omissions of Martha’s and Mary’s prayer. Bruce Barton - We must remind ourselves that neither we nor our loved ones are exempt. These three disciples of Jesus were his close friends and associates. Jesus loved them. Yet he did not rush to spare them grief. The presence of pain and suffering in the lives of faithful disciples of Jesus can teach us that Christians do not have different experiences in life; rather, they experience life differently. Our hope in Jesus does not insulate us from life’s difficulties, but it does provide a way through and beyond them. (BORROW John - Life Application Commentary) Ray

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Spurgeon - We should have said that the sickness was unto death, but, ultimately, to the glory of God. But he who sees the end from the beginning streaks with a grandeur of style which could not be imitated by us. So the Lord speaks of things, not as they seem to be, nor even as they are in the present moment, but as they shall be in the long run. (Spurgeon's Exposition - Gospel of John) So that (hina = term of purpose) - Jesus is clearly stating the purpose of Lazarus' death. Yes, he would die, but that would lead to the purpose He states. NET Note adds "Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45–53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47–53)." The Son of God may be glorified (doxazo) by it - Jesus calls Himself the Son of God so don't say that Jesus never claimed to be God as skeptics often assert! Jesus places Himself on the same level of God and His glory, clearly implying His deity. Glorify means in essence to give a correct opinion or correct estimate of someone, and in this case the that "someone" is Jesus Himself, especially both His omniscience and omnipotence. Therefore, the miracle that He was soon to carry out would give the witnesses a correct opinion of Who He was, resulting in some of them believing He was truly the Messiah (Jn 11:15,27,Jn 11:45) but others growing harder in their hearts and their hatred of Him (Jn 11:48)! The same sun that melts the wax hardens the clay. Some who saw (or heard about) this miracle had hearts of "wax" and others hearts of "clay!" THOUGHT - This is a most encouraging passage. It teaches that God does not allow (or send) affliction in the lives of His own children without some high and holy purpose. We may not always see the purpose in this lifetime, but we can rest assured that He is truly working all things out for good to those who love Him and are called according to His purpose for them (Ro 8:28+). Affliction is not to make us bitter, but better, to conform us more to the image of His Son (Ro 8:29+). One other point might be mentioned - God does discipline sinning believers (Hebrews 12:5-10+), but even there we see His good purpose in Hebrews 12:11+ "All discipline for the moment seems not to be joyful (CAN I HEAR AN "AMEN!"), but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness." NET Note on Son of God may be glorified (doxazo) - adds "Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45–53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47–53)." So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47–53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father. Warren

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Spurgeon - Our Saviour speaks in a different style from us. He should have said that the sickness was unto death, but, ultimately, to the glory of God. But he who sees the end from the beginning streaks with a grandeur of style which could not be imitated by us. So the Lord speaks of things, not as they seem to be, nor even as they are in the present moment, but as they shall be in the long run. “Not unto death, but that the Son of God might be glorified.”....That was not to be the end of it; God had quite another purpose in view in allowing Lazarus to be sick: “This sickness is not unto death,”- Jesus knew that Lazarus would die, but he also knew that his death would only be a kind of interlude; the great design of God was not to take Lazarus home at that time, but to glorify his Son in the resurrection of Lazarus from the dead. William

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Spurgeon - Morning and Evening —John 11:4 From our Lord’s words we learn that there is a limit to sickness. Here is an “unto” within which its ultimate end is restrained, and beyond which it cannot go. Lazarus might pass through death, but death was not to be the ultimatum of his sickness. In all sickness, the Lord saith to the waves of pain, “Hitherto shall ye go, but no further.” His fixed purpose is not the destruction, but the instruction of his people. Wisdom hangs up the thermometer at the furnace mouth, and regulates the heat. 1. The limit is encouragingly comprehensive. The God of providence has limited the time, manner, intensity, repetition, and effects of all our sicknesses; each throb is decreed, each sleepless hour predestinated, each relapse ordained, each depression of spirit foreknown, and each sanctifying result eternally purposed. Nothing great or small escapes the ordaining hand of him who numbers the hairs of our head. 2. This limit is wisely adjusted to our strength, to the end designed, and to the grace apportioned. Affliction comes not at haphazard—the weight of every stroke of the rod is accurately measured. He who made no mistakes in balancing the clouds and meting out the heavens, commits no errors in measuring out the ingredients which compose the medicine of souls. We cannot suffer too much nor be relieved too late. 3. The limit is tenderly appointed. The knife of the heavenly Surgeon never cuts deeper than is absolutely necessary. “He doth not afflict willingly, nor grieve the children of men.” A mother’s heart cries, “Spare my child”; but no mother is more compassionate than our gracious God. When we consider how hard-mouthed we are, it is a wonder that we are not driven with a sharper bit. The thought is full of consolation, that he who has fixed the bounds of our habitation, has also fixed the bounds of our tribulation. Jesus, Man Of Faith This sickness is . . . for the glory of God, that the Son of God may be glorified through it. — John 11:4 Today's Scripture: John 11:1-15 Jesus laid aside the privileges and glory of His deity when He became a man. As a result, He had to face life’s trials and tests just as we do (Phil. 2:5-8). Like us, He had to exercise trust in God His Father. I see this in the story about Lazarus. Jesus deliberately delayed departing for Bethany when He heard that Lazarus was sick. By waiting, He was exercising faith in His Father’s wisdom and power. He knew it was His Father’s will that Lazarus die so that God would be glorified (Jn. 11:4). Because of His faith, Jesus returned to a place where an attempt had been made on His life (v.8). And even though He had never restored to life a person who had been buried, He declared confidently, “I go that I may wake him up” (v.11). His disciples might have wondered why Jesus didn’t heal Lazarus before he died. Why go into dangerous territory when He had the power to perform miracles from a distance? (Mt. 8:5-13). But Jesus didn’t question His Father’s leading. He went forward with perfect trust in His wisdom. God, give me that faith of a little child! A faith that will look to Thee— That never will falter and never fail, But follow Thee trustingly. —Showerman Faith focuses on God instead of life's problems. John 11:5 Now Jesus loved Martha and her sister and Lazarus. BGT John 11:5 ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. KJV John 11:5 Now Jesus loved Martha, and her sister, and Lazarus. NET John 11:5 (Now Jesus loved Martha and her sister and Lazarus.) CSB John 11:5 Now Jesus loved Martha, her sister, and Lazarus. ESV John 11:5 Now Jesus loved Martha and her sister and Lazarus. NIV John 11:5 Jesus loved Martha and her sister and Lazarus. NLT John 11:5 So although Jesus loved Martha, Mary, and Lazarus, NRS John 11:5 Accordingly, though Jesus loved Martha and her sister and Lazarus, NJB John 11:5 Jesus loved Martha and her sister and Lazarus, NAB John 11:5 Now Jesus loved Martha and her sister and Lazarus. YLT John 11:5 And Jesus was loving Martha, and her sister, and Lazarus, MIT John 11:5 Jesus loved Martha, her sister, and Lazarus. loved: Jn 11:8,36 Jn 15:9-13 Jn 16:27 Jn 17:26 John 11 Resources - Multiple Sermons and Commentaries Related Passage: John 11 36 So the Jews were saying, “See how He loved (phileo) him!” JOHN'S PARENTHETICAL EXPLANATION Now Jesus (Iesous) loved (agapao - see note above) Martha and her sister and Lazarus - At first glance this statement would appear to be redundant for we know Jesus loved Lazarus (Jn 11:3), using the verb phileo, while here using agapao. Under the inspiration of the Holy Spirit John reiterates that Jesus had a special love for this family because His action of delaying to come might be seen as harsh and unloving. Jesus was about to prove the truth of Romans 8:28+ that "God causes all things to work together for good to those who love God, to those who are called according to His purpose." God’s love for His own is not a pampering love; it is a perfecting love... We must never think that love and suffering are incompatible. -- Warren Wiersbe THOUGHT - When you or a family member becomes ill, possibly even seriously ill, how do you respond? Do you think this has occurred because the Lord is displeased with you? The story of Lazarus counters such a belief, because here sickness is linked with the love of the Lord. And recall that verse which I must admit is not one of my favorites that "those whom the Lord loves (agapao), He disciplines (paideuo)." (Heb 12:6+). And such discipline has positive effects, proving we are legitimate sons or daughters (Heb 12:8+), enabling us to share in His holiness (Heb 12:10+) and ultimately bringing forth the peaceful fruit of righteousness in our lives (Heb 12:11+). God’s love doesn’t prevent God’s people from experiencing pain, sickness, and sorrow. A T

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Spurgeon - Yet Lazarus died. Jesus loved Lazarus, yet Lazarus was sick. Jesus was not of that cruel sort of people, of whom we have some in these days, who call themselves saints, and who attribute all sickness among God’s people to their sin or to their want of faith. Not He. Here was one that was sick, but Jesus loved him just as much for all that....Happy was the family at Bethany of which it could be said that all the members of it were dear to Christ. Is it so with your household, Martha? Or is it only Mary who is thus loved? Has Lazarus been left out? Then pray for your brother as these gracious sisters sent to tell Jesus about Lazarus. Loving Correction Whoever heeds life-giving correction will be at home among the wise. Proverbs 15:31 Today's Scripture & Insight: Luke 10:38–42 For more than fifty years, my dad strove for excellence in his editing. His passion wasn’t to just look for mistakes but also to make the copy better in terms of clarity, logic, flow, and grammar. Dad used a green pen for his corrections, rather than a red one. A green pen he felt was “friendlier,” while slashes of red might be jarring to a novice or less confident writer. His objective was to gently point out a better way. When Jesus corrected people, He did so in love. In some circumstances—such as when He was confronted with the hypocrisy of the Pharisees (Matthew 23)—He rebuked them harshly, yet still for their benefit. But in the case of his friend Martha, a gentle correction was all that was needed (Luke 10:38–42). While the Pharisees responded poorly to His rebuke, Martha remained one of His dearest friends (John 11:5). Correction can be uncomfortable and few of us like it. Sometimes, because of our pride, it’s hard to receive it graciously. The book of Proverbs talks much about wisdom and indicates that “heeding correction” is a sign of wisdom and understanding (Pr 15:31–32). How do you usually respond to loving correction from your heavenly Father? What correction have you received from someone that’s made a significant difference in your life? Father, help me learn to graciously accept Your loving correction so I can grow in wisdom and understanding. John 11:6 So when He heard that he was sick, He then stayed two days longer in the place where He was. BGT John 11:6 ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας, KJV John 11:6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. NET John 11:6 So when he heard that Lazarus was sick, he remained in the place where he was for two more days. CSB John 11:6 So when He heard that he was sick, He stayed two more days in the place where He was. ESV John 11:6 So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. NIV John 11:6 Yet when he heard that Lazarus was sick, he stayed where he was two more days. NLT John 11:6 he stayed where he was for the next two days. NRS John 11:6 after having heard that Lazarus was ill, he stayed two days longer in the place where he was. NJB John 11:6 yet when he heard that he was ill he stayed where he was for two more days NAB John 11:6 So when he heard that he was ill, he remained for two days in the place where he was. YLT John 11:6 when, therefore, he heard that he is ailing, then indeed he remained in the place in which he was two days, MIT John 11:6 After hearing he was sick, Jesus stayed put two days more. He then stayed two days longer: Ge 22:14 42:24 43:29-31 44:1-5 45:1-5 Isa 30:18 55:8,9 Mt 15:22-28 John 11 Resources - Multiple Sermons and Commentaries DELAY NOT DENIAL BUT THAT GOD WOULD BE GLORIFIED So (oun) or therefore, a term of conclusion. In other words it is a term which introduces Jesus' response related to the preceding truth, the news that Lazarus was sick. God’s delays are not God’s denials. -- William MacDonald When He heard (akouo) that he was sick (astheneo), He then stayed (meno) two days longer in the place where He was - Recall He was east of the Jordan (Jn 10:40) in Perea (map). Jesus knew that Lazarus' sickness would take his life and He knew when this would occur, so He purposely does not run to the rescue, for part of God's plan for glory was that Lazarus had to die. Jesus teaches us that it is not wise to make decision based on our emotions when a crisis hits. We need to take the Jesus' approach "P.O.P." who practiced to the power of pause.

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Spurgeon - Notice the connection. “Jesus loved Martha, and her sister, and Lazarus”; and yet when he had heard that Lazarus was sick, “he abode two days still in the same place where he was.” Sometimes true love may think fit to make us wait. It may be the truest love on God’s part to let us lie sick, and not to come post-haste to us to make us well. Ay, the truest love may demand that the sickness should turn to death, for out of the death he may bring the greater glory. The Lord acts not upon the scale of man, for he sees not as man sees. He sees the end as well as the beginning.....We cannot always understand what our Master does. It seemed a strange thing that, when Jesus heard that Lazarus was sick, he stopped where he was, yet there was a good reason for the delay, Christ was waiting in wisdom and in love. I think I see Mary and Martha, day after day wondering where Jesus could be; perhaps thinking hard thoughts of him, and saying, “He loved us, and he loved our brother, why did he not come directly we sent to him?” Christ knows best at what time to do anything for His people -- J C Ryle THOUGHT - God’s delays are not God’s denials. If our prayers are not answered immediately, perhaps He is teaching us to wait, and if we wait patiently, we will find that He will answer our prayers in a much more marvelous way than we ever anticipated. Not even His love for Martha, Mary, and Lazarus could force Christ to act ahead of the proper time. Everything He did was in obedience to His Father’s will for Him, and in keeping with the divine timetable. (BORROW Believer's Bible Commentary) Ray

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Spurgeon - and that because he loved Martha, and her sister, and Lazarus. If that love in its wisdom made him tarry, yet that love in its sincerity at last moved him to seek the house of grief. Bob Utley on Let us go - the "let's go" of John 11:7 is modified to the "but I go" of John 11:11. The disciples were afraid and doubtful, but Jesus was confident. It is Thomas who joins with Jesus (let's go) in John 11:16! Then (1899) (epeita from epi - on, upon + eita - then, next, an adv. denoting sequence) adverb meaning then, thereupon. Epeita marks the sequence of one thing after another either temporally (later, next, after that) (Jn 11:7, Gal 1.18, 21; Gal 2.1) or in enumeration, i.e., being next in position of an enumeration of items (then, next, in the next place) (Heb 7.2, Jas 3:17) It means being next in order of time, then, thereupon without specific indication of chronological sequence (Mk 7:5; Lk 16:7; Gal 1:21; Jas 4:14) or used with indications of chronological sequence (Heb 7:27; 1Co 15:23) Epeita - 16x/15v - after (2), then (14). Lk. 16:7; Jn. 11:7; 1 Co. 12:28; 1 Co. 15:6; 1 Co. 15:7; 1 Co. 15:23; 1 Co. 15:46; Gal. 1:18; Gal. 1:21; Gal. 2:1; 1 Thess. 4:17; Heb. 7:2; Heb. 7:27; Jas. 3:17; Jas. 4:14. In the Septuagint only in Isaiah 16:2. Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Note in the Great Commission that the implication is that the disciple is not just a hearer and a learner from another, but is a doer of what he learns for Mt 28:20 says "teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Mathetes in John - Jn. 1:35; Jn. 1:37; Jn. 2:2; Jn. 2:11; Jn. 2:12; Jn. 2:17; Jn. 2:22; Jn. 3:22; Jn. 3:25; Jn. 4:1; Jn. 4:2; Jn. 4:8; Jn. 4:27; Jn. 4:31; Jn. 4:33; Jn. 6:3; Jn. 6:8; Jn. 6:12; Jn. 6:16; Jn. 6:22; Jn. 6:24; Jn. 6:60; Jn. 6:61; Jn. 6:66; Jn. 7:3; Jn. 8:31; Jn. 9:2; Jn. 9:27; Jn. 9:28; Jn. 11:7; Jn. 11:8; Jn. 11:12; Jn. 11:54; Jn. 12:4; Jn. 12:16; Jn. 13:5; Jn. 13:22; Jn. 13:23; Jn. 13:35; Jn. 15:8; Jn. 16:17; Jn. 16:29; Jn. 18:1; Jn. 18:2; Jn. 18:15; Jn. 18:16; Jn. 18:17; Jn. 18:19; Jn. 18:25; Jn. 19:26; Jn. 19:27; Jn. 19:38; Jn. 20:2; Jn. 20:3; Jn. 20:4; Jn. 20:8; Jn. 20:10; Jn. 20:18; Jn. 20:19; Jn. 20:20; Jn. 20:25; Jn. 20:26; Jn. 20:30; Jn. 21:1; Jn. 21:2; Jn. 21:4; Jn. 21:7; Jn. 21:8; Jn. 21:12; Jn. 21:14; Jn. 21:20; Jn. 21:23; Jn. 21:24 Oswald Chambers - Isn’t there some misunderstanding? Let us go into Judea. His disciples say unto Him … Goest Thou thither again? John 11:7–8 . I may not understand what Jesus Christ says, but it is dangerous to say that therefore He was mistaken in what He said. It is never right to think that my obedience to a word of God will bring dishonour to Jesus. The only thing that will bring dishonour is not obeying Him. To put my view of His honour in place of what He is plainly impelling me to do is never right, although it may arise from a real desire to prevent Him being put to open shame. I know when the proposition comes from God because of its quiet persistence. When I have to weigh the pros and cons, and doubt and debate come in, I am bringing in an element that is not of God, and I come to the conclusion that the suggestion was not a right one. Many of us are loyal to our notions of Jesus Christ, but how many of us are loyal to Him? Loyalty to Jesus means I have to step out where I do not see anything (cf. Matt. 14:29); loyalty to my notions means that I clear the ground first by my intelligence. Faith is not intelligent understanding, faith is deliberate commitment to a Person where I see no way. Are you debating whether to take a step in faith in Jesus or to wait until you can see how to do the thing yourself? Obey Him with glad reckless joy. When He says something and you begin to debate, it is because you have a conception of His honour which is not His honour. Are you loyal to Jesus or loyal to your notion of Him? Are you loyal to what He says, or are you trying to compromise with conceptions which never came from Him? “Whatsoever He saith unto you, do it.” John 11:8 The disciples said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" BGT John 11:8 λέγουσιν αὐτῷ οἱ μαθηταί· ῥαββί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; KJV John 11:8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? NET John 11:8 The disciples replied, "Rabbi, the Jewish leaders were just now trying to stone you to death! Are you going there again?" CSB John 11:8 " Rabbi," the disciples told Him, "just now the Jews tried to stone You, and You're going there again?" ESV John 11:8 The disciples said to him, "Rabbi, the Jews were just now seeking to stone you, and are you going there again?" NIV John 11:8 "But Rabbi," they said, "a short while ago the Jews tried to stone you, and yet you are going back there?" NLT John 11:8 But his disciples objected. "Rabbi," they said, "only a few days ago the people in Judea were trying to stone you. Are you going there again?" NRS John 11:8 The disciples said to him, "Rabbi, the Jews were just now trying to stone you, and are you going there again?" NJB John 11:8 The disciples said, 'Rabbi, it is not long since the Jews were trying to stone you; are you going back there again?' NAB John 11:8 The disciples said to him, "Rabbi, the Jews were just trying to stone you, and you want to go back there?" YLT John 11:8 the disciples say to him, 'Rabbi, now were the Jews seeking to stone thee, and again thou dost go thither!' MIT John 11:8 The disciples said to him, "Rabbi, so recently the Jews there were intent on stoning you. Are you going to lead the way there again?" the Jews: Jn 10:31,39 Ps 11:1-3 Mt 16:21-23 Ac 21:12,13 going: Ac 20:24 John 11 Resources - Multiple Sermons and Commentaries Related Passage: John 8:59+ Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. John 10:31+ The Jews picked up stones again to stone Him. John 10:39+ Therefore they were seeking again to seize Him, and He eluded their grasp. THE SURPRISE OF JESUS' DISCIPLES The disciples (mathetes) said (present tense - continually saying) to Him, "Rabbi (rhabbi), the Jews (Ioudaios) were just now seeking (zeteo) to stone (lithazo) You, and are You going there again? - Why were the disciples so surprised? He said to Judea and not to Bethany or to Lazarus. And note He had also said "LET US GO," not just "I must go." So the disciples knew this could be life threatening. The Jews (Ioudaios) in this context refers to the leaders who sought to murder Jesus. On one hand the disciples were correct in their assessment (the Jews would kill Jesus), but they were wrong in thinking that it was "suicidal madness" for Him to go back now. They did not understand the timing of God and His sovereign control over the coming events in Jerusalem. Jesus was fully aware that this trip would indeed end in His death ironically even as He saved Lazarus' life. But it would not be by stoning but by the Cross. Seeking (zeteo) is in the vivid imperfect tense which depicts the attitude/action as occurring over and over. Steven

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Spurgeon - Christ felt that his day was not over, and that he could not die before his work was done, and therefore he did not fear the stones cast by unbelieving foes. So, my brother, at all risks go on with your God-given work; you will live through your twelve hours, and you will not live a moment longer. Be so much a believer in predestination that, even if duty calls you to risk your life, you will bravely do it, knowing that you are in the hands of God, and that your life cannot end until your appointed twelve hours have expired. Surely this dangerous trip to Bethany for His friend Lazarus would come to mind in the Upper Room Discourse when Jesus told His disciples "“Greater love has no one than this, that one lay down his life for his friends." (John 15:13) Compare the statement by the Jews "“See how He loved him!”" (Jn 11:36) SPECIAL TOPIC: STONE TO DEATH (from Deut. 13:10) The MT has the verb for "stoning to death" (BDB 709, KB 768, Qal perfect) and the term for "stone" (BDB 6), which literally would be "stone him with stones." Stoning was a capital punishment which was done by the whole covenantal community (cf. Lev. 20:2,27; 24:13-23; Num. 15:32-36; Deut. 13:10; 21:21; Jos. 7:22-26) to rid itself of evil. This is not the regular term used for judicial capital punishment. This term speaks of the urgency of immediate, radical purging of evil (cf. Exod. 32:27; Lev. 20:15,16; Num. 25:5; Deut. 13:10; Ezek. 9:6). Persons were stoned by the community for: 1. idolatry, Lev. 20:2-5 (also possibly 6-8); Deut. 13:1-5; 17:2-7 2. blasphemy, Lev. 24:10-23; 1 Kings 11-14; Luke 4:29; Acts 7:58 (both reflect Exod. 22:28); also note John 8:59; 10:31; 11:8 3. rejection of parental authority, Deut. 21:18-21 (possibly Lev. 20:9) 4. marital unfaithfulness, Deut. 22:22,23-27 (possibly Lev. 20:10-16) 5. treason (known disobedience to YHWH), Joshua 7 Rabbi (4461) rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (Was Jesus a rabbi?) Rhabbi primarily denoted a “master, chief,” or “captain,” someone who occupied an elevated position. With the added pronominal suffix (-bi or -bei) it signifies “my master.” Thus it was a respectful title used in addressing teachers. The address denoted “my great one” or “my honorable sir.” It was appropriate for outstanding teachers of the Law (Bauer). Theologians were held in such high regard that according to Talmudic tradition even King Jehoshaphat addressed them as “my father, my teacher, my lord.” Since the scribes were generally addressed as rabbi in the presence of others, it gradually became a term used for those who had completed their studies and were ordained teachers of the Law (Complete Biblical Library) Zodhiates adds that RHABBI "was introduced as a title into the Jewish schools under a three-fold form, Rab, as the lowest degree of honor; Rab with the first person suffix i, Rabbi, my master, with higher dignity; and Rabboni, meaning my great master, the most honorable of all. This was publicly given to only seven persons, all of the school of Hillel and of great eminence. In the days of Christ the title was misused by Jewish teachers in that they used it to require implicit obedience to their decisions and traditions and words rather than to those of the law and the prophets. Our Lord charged the Jewish scribes and Pharisees with being very fond of this presumptuous title, but commands His disciples not to be called Rabbi in the Jewish acceptance of the word (Matt. 23:7, 8). Although the title Rabbi was often given to the Lord Jesus, we do not find that He ever rebuked those who gave it to Him because He was in truth the Teacher sent from God, even that great Prophet who should come into the world, and of whom the Lord had said by Moses in Deut. 18:18, 19: "It shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him."" (BORROW The Complete Word Study Dictionary: New Testament) Rhabbi - 15x/15v - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8 Jews (2453) Ioudaios ultimately derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). A Jew in respect to race or religion (as opposed to Gentiles). In the plural, it means the Jews, the people of ancient Palestine. In John's Gospel Ioudaios was used of those hostile to Jesus, especially the Jewish leaders (Jn 2:18, 5:16ff, 6:41, 7:1, 10:31ff, 19:7). Jesus is referred to as King of the Jews (Mt 2:2, Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Jews hated the Samaritans (Jn 4:9) and the missionary activity of Paul (Acts 9:23, 13:45, 14:19, 20:3, 21:27, 23:12, 25:7). The phrase "THE JEWS" in John's Gospel often refers to the group that wanted to seize and kill Jesus. But you will to check the context because the phrase "of the Jews" may have a different sense and simply speak of the Jews in general without any negative meaning (e.g. "Passover of the Jews" Jn 2:13, "king of the Jews" Jn 2:2, Jn 7:2, Jn 11:19, 45, 55, etc) -- Jn. 1:19; Jn. 2:13; Jn. 2:18; Jn. 2:20; Jn. 3:1; Jn. 4:22; Jn. 5:1; Jn. 5:10; Jn. 5:15; Jn. 5:16; Jn. 5:18; Jn. 6:4; Jn. 6:41; Jn. 6:52; Jn. 7:1; Jn. 7:2; Jn. 7:11; Jn. 7:13; Jn. 7:15; Jn. 7:35; Jn. 8:22; Jn. 8:48; Jn. 8:52; Jn. 8:57; Jn. 9:18; Jn. 9:22; Jn. 10:19; Jn. 10:24; Jn. 10:31; Jn. 10:33; Jn. 11:8; Jn. 11:19; Jn. 11:31; Jn. 11:33; Jn. 11:36; Jn. 11:45; Jn. 11:54; Jn. 11:55; Jn. 12:9; Jn. 12:11; Jn. 13:33; Jn. 18:12; Jn. 18:14; Jn. 18:20; Jn. 18:31; Jn. 18:33; Jn. 18:36; Jn. 18:38; Jn. 18:39; Jn. 19:3; Jn. 19:7; Jn. 19:12; Jn. 19:14; Jn. 19:19; Jn. 19:20; Jn. 19:21; Jn. 19:31; Jn. 19:38; Jn. 19:40; Jn. 20:19; To stone (3034)(lithazo from lithos = stone) means to fling a stone at someone with desire to kill them. To kill by pelting with stones, as a means of capital punishment. In the OT and the Mishnah (Sanhedrin 6; 7, 4-8, 5) a means of capital punishment for certain crimes: adultery (Jn 8:5) and especially defamation of God. Sometimes the populace became aroused and took upon itself the task of pronouncing and carrying out such a sentence (Jn 10:31-33; 11:8). Also with the apostles (Acts 5:26; 14:19; 2 Corinthians 11:25). Lithazo - 9v - stone(4), stoned(4), stoning(1). Jn. 8:5; Jn. 10:31; Jn. 10:32; Jn. 10:33; Jn. 11:8; Acts 5:26; Acts 14:19; 2 Co. 11:25; Heb. 11:37. Twice in the Septuagint - 2 Sam. 16:6; 2 Sam. 16:13; John 11:9 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. BGT John 11:9 ἀπεκρίθη Ἰησοῦς· οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει· KJV John 11:9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. NET John 11:9 Jesus replied, "Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, because he sees the light of this world. CSB John 11:9 "Aren't there 12 hours in a day?" Jesus answered. "If anyone walks during the day, he doesn't stumble, because he sees the light of this world. ESV John 11:9 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. NIV John 11:9 Jesus answered, "Are there not twelve hours of daylight? A man who walks by day will not stumble, for he sees by this world's light. NLT John 11:9 Jesus replied, "There are twelve hours of daylight every day. During the day people can walk safely. They can see because they have the light of this world. NRS John 11:9 Jesus answered, "Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. NJB John 11:9 Jesus replied: Are there not twelve hours in the day? No one who walks in the daytime stumbles, having the light of this world to see by; NAB John 11:9 Jesus answered, "Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world. YLT John 11:9 Jesus answered, 'Are there not twelve hours in the day? if any one may walk in the day, he doth not stumble, because the light of this world he doth see; MIT John 11:9 Jesus answered, "Are there not twelve hours of daylight? If anyone moves about in daylight, he does not stumble because he sees by natural light. Are: Jn 9:4 Lu 13:31-33 he does not stumble: Jn 12:35 Pr 3:23 Jer 31:9 John 11 Resources - Multiple Sermons and Commentaries Related Passage: John 2:4+ (WHEN JESUS MOTHER SAID "THEY HAVE NO WINE") And Jesus *said to her, “Woman, what does that have to do with us? My hour has not yet come.” JEWISH RECKONING OF TIME THERE IS THE FATHER'S WORK TO ACCOMPLISH Jesus (Iesous) answered, "Are there not twelve hours in the day? -Jesus asked a rhetorical question to draw His disciples in as the question expects a "YES" answer. In a day without watches and clocks, days were divided into 12 equal hours from sunrise to sunset, regardless of the time of the year. Depending on the time of the year, the actual length of daylight was from 9 hours 41 minutes to 14 hours 12 minutes. Jesus is speaking figuratively here for He knows that He has only a short time remaining before He is crucified (cf Jn 12:27). He is referring to the time allotted by His Father to accomplish His mission on earth.

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Spurgeon - Is there not a time in which the sun will not go down — in which it is safe and right for men to work? (The apostle John answers Spurgeon's question in the Revelation explaining that "there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever." [Rev 22:5+] THOUGHT - A better day is coming when there is no longer night and darkness! Hallelujah!) Stumble (4350) proskopto from prós = to, against + kópto = cut, strike) means literally to strike against and so to dash against something as one's foot against a stone. Proskopto in its literal use pictures a traveler who bumps against an obstacle and is caused to stumble (Lxx - Ps 91:12). Most of the NT passages use proskopto in a figurative sense, so that in Romans Paul pictures Israel stumbling spiritually (cf Lxx of Jer 13:16). When proskopto has a direct object it usually means “to strike one thing against another.” Used without an object it means “to stumble” (Liddell-Scott). Matthew and Luke both recall Satan’s misuse of Psalm 91:12 as an attempt to trick Jesus into testing God (Matthew 4:6; Luke 4:11). Jesus told the parable concerning the wise and foolish builders with vivid imagery; when the “rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:27NIV). Proskopto - 8v - slammed against(1), strike(2), stumble(2), stumbled over(1), stumbles(2). Matt. 4:6; Matt. 7:27; Lk. 4:11; Jn. 11:9; Jn. 11:10; Ro 9:32; Rom. 14:21; 1 Pet. 2:8 ILLUSTRATION - Have you read the instruction manual on how to keep your "light bright"? A man returning from a journey brought his wife a matchbox that would glow in the dark. After he gave it to her, she turned out the light, but it could not be seen. Both thought they had been cheated. Then the wife noticed some French words on the box and asked a friend to translate them. The inscription said: “If you want me to shine in the night, keep me in the light.” So it is with us! We must expose ourselves to Jesus, delight in His Word, and spend time in prayer soaking up His rays (Phil 2:15, Mt 5:16) ILLUSTRATION - Of the famous missionary, C. T. Studd (1860-1931) was so consumed with redeeming the time and reaching the lost that he left his wife, who was suffering from a heart condition, in England while he went to Africa. When he received word there that she had suffered further heart complications, he refused to return home. He worked 18-hour days, took no time off, had no time for diversions, and expected all his fellow workers to do the same. (Ruth Tucker - From Jerusalem to Irian Jaya - BORROW - VERY INTERESTING BOOK IF YOU ARE INTERESTING IN MISSIONS)

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Spurgeon - The Master John 11:28 I hear a great deal said of sundry ‘Bodies of Divinity’, but my own impression is that there has been and will be only one body of divinity, and that is Jesus Christ, ‘For in him dwelleth all the fulness of the Godhead bodily.’ To the true church her body of divinity is Christ. Some churches refer to other standards, but we know no standard of theology except our Master. ‘I, if I be lifted up from the earth, will draw all men unto me.’ We feel no drawings towards any other master. He is the standard—‘unto him shall the gathering of the people be.’ We are not of those who will go no further than Martin Luther. Blessed be God for Martin Luther! God forbid that we should say a word in depreciation of him. But were we baptized unto Martin Luther? I think not. Some can never budge an inch beyond John Calvin, whom I reverence first of all merely mortal men; but still John Calvin is not our master, but only a more advanced pupil in the school of Christ. He teaches and, as far as he teaches what Christ taught, he is authoritative, but where Calvin goes apart from Jesus, he is no more to be followed than Voltaire himself. There are brethren whose one reference for everything is to the utterances of John Wesley. ‘What would Mr Wesley have said?’ is a weighty question with them. We think it a small matter what he would have said, or what he did say for the guidance of Christians, now so many years after his departure; far better is it to enquire what Jesus says in his word. One of the grandest of men that ever lived was Wesley, but he is no master of ours. We were not baptized in the name of John Wesley, or John Calvin, or Martin Luther; ‘one is your Master, even Christ.’ John 11:29 And when she heard it, she got up quickly and was coming to Him. BGT John 11:29 ἐκείνη δὲ ὡς ἤκουσεν ἠγέρθη ταχὺ καὶ ἤρχετο πρὸς αὐτόν. KJV John 11:29 As soon as she heard that, she arose quickly, and came unto him. NET John 11:29 So when Mary heard this, she got up quickly and went to him. CSB John 11:29 As soon as she heard this, she got up quickly and went to Him. ESV John 11:29 And when she heard it, she rose quickly and went to him. NIV John 11:29 When Mary heard this, she got up quickly and went to him. NLT John 11:29 So Mary immediately went to him. NRS John 11:29 And when she heard it, she got up quickly and went to him. NJB John 11:29 Hearing this, Mary got up quickly and went to him. NAB John 11:29 As soon as she heard this, she rose quickly and went to him. YLT John 11:29 she, when she heard, riseth up quickly, and doth come to him; MIT John 11:29 When she heard that, she got up quickly and came to him. Ps 27:8 Ps 119:59-60 Pr 15:23 Pr 27:17 Song 3:1-4 John 11 Resources - Multiple Sermons and Commentaries MARY'S RAPID RESPONSE And when she heard (akouo) it, she got up quickly (tachu) and was coming (erchomai) to Him - Like Martha, Mary went to meet Jesus outside of the village. Mary was like David in "When You said, “Seek My face,” my heart said to You, “Your face, O LORD, I shall seek.” (Ps 27:8) And like the writer of Psalm 119:59-60 "I considered my ways and turned my feet to Your testimonies. I hastened and did not delay To keep Your commandments." Don't miss it - Mary heard, arose quickly and came! His sheep hear His voice and come (Jn 10:3-4, 16, 27+). THOUGHT - When Jesus calls you to come to Him, do not delay. Come to Jesus quickly! The sooner you go to Him, the sooner you will experience His comfort and compassion. Just as I am, without one plea, But that Thy blood was shed for me, And that Thou bid’st me come to Thee, O Lamb of God, I come! I come.! -- Charlotte Elliott Spurgeon - The coming of Christ had such an effect upon her that she arose from amid the ashes of her sorrow, and went out to meet her dear Lord and Master. (Spurgeon's Exposition - Gospel of John) John 11:30 Now Jesus had not yet come into the village, but was still in the place where Martha met Him. BGT John 11:30 οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ᾽ ἦν ἔτι ἐν τῷ τόπῳ ὅπου ὑπήντησεν αὐτῷ ἡ Μάρθα. KJV John 11:30 Now Jesus was not yet come into the town, but was in that place where Martha met him. NET John 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) CSB John 11:30 Jesus had not yet come into the village but was still in the place where Martha had met Him. ESV John 11:30 Now Jesus had not yet come into the village, but was still in the place where Martha had met him. NIV John 11:30 Now Jesus had not yet entered the village, but was still at the place where Martha had met him. NLT John 11:30 Jesus had stayed outside the village, at the place where Martha met him. NRS John 11:30 Now Jesus had not yet come to the village, but was still at the place where Martha had met him. NJB John 11:30 Jesus had not yet come into the village; he was still at the place where Martha had met him. NAB John 11:30 For Jesus had not yet come into the village, but was still where Martha had met him. YLT John 11:30 and Jesus had not yet come to the village, but was in the place where Martha met him; MIT John 11:30 He had not yet come into the village but was still at the place where Martha met him. John 11 Resources - Multiple Sermons and Commentaries JESUS STILL OUTSIDE THE VILLAGE OF BETHANY Now Jesus (Iesous) had not yet come into the village, but was still in the place where Martha met Him - This refers back to Jn 11:20 and emphasizes that the two sisters were being somewhat secretive at this point. It is possible that since tombs were outside towns, and Jesus may have been near the very grave where Lazarus rested. John 11:31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. BGT John 11:31 οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ᾽ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ. KJV John 11:31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. NET John 11:31 Then the people who were with Mary in the house consoling her saw her get up quickly and go out. They followed her, because they thought she was going to the tomb to weep there. CSB John 11:31 The Jews who were with her in the house consoling her saw that Mary got up quickly and went out. So they followed her, supposing that she was going to the tomb to cry there. ESV John 11:31 When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. NIV John 11:31 When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there. NLT John 11:31 When the people who were at the house consoling Mary saw her leave so hastily, they assumed she was going to Lazarus's grave to weep. So they followed her there. NRS John 11:31 The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there. NJB John 11:31 When the Jews who were in the house comforting Mary saw her get up so quickly and go out, they followed her, thinking that she was going to the tomb to weep there. NAB John 11:31 So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there. YLT John 11:31 the Jews, therefore, who were with her in the house, and were comforting her, having seen Mary that she rose up quickly and went forth, followed her, saying -- 'She doth go away to the tomb, that she may weep there.' MIT John 11:31 Those Jews who were with Mary ather home comforting her, when they saw that she got up quickly and went out, followed her, supposing she returned to the tomb to weep there. Jews: Jn 11:19 she was going: Ge 37:35 2Sa 12:16-18 1Co 2:15 John 11 Resources - Multiple Sermons and Commentaries Then the Jews (Ioudaios) who were with her in the house, and consoling (paramutheomai) her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep (klaio) there - The Jews were mourners (some may have been hired). This confirms that the tomb was outside of the village as noted above. One might ask why did the Jews not follow Martha when she went out to meet Jesus? NET Note on the Jews (Ioudaios) - Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46–47. See also the notes on the phrase “the Jewish leaders” in Jn 11:8 and “the Jewish people of the region” in Jn 11:19. TO WEEP THERE - Or “to mourn” referring to the loud wailing or crying typical of public mourning in that culture (LISTEN TO WAILING AND MOURNING). Jon Courson - John 11:31–32 (from A Day's Journey) How special Mary is. In Luke 10, we see her at the feet of the Lord in a happy time. Here, we see her at His feet during a hard time. Mary is one who, both in days of delight and days of difficulty, positioned herself at the feet of Jesus Christ. I have found that some are inclined to spend time with the Lord in easy times. ‘Oh, Lord, You’re so good to me. I’ll sing Your praises; I’ll be at church on Sunday.’ But when the hard times come, they pull away. In anger and frustration and confusion, they say, ‘Why expend the energy? Why pay the gas money? I’ll just stay home and watch TV.’ Others run to church in hard times. We saw that all across this nation during Desert Storm. In hard times, many seek the Lord and sit at His feet. But when things are back to normal, they disappear. Like many of you, however, there are some like Mary who, regardless of the circumstances, find themselves always at Jesus’ feet. People often wonder how they can experience intimacy with the Lord to the degree Mary did. The answer is simple: spend time at His feet. John 11:32 Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, "Lord, if You had been here, my brother would not have died." BGT John 11:32 Ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας λέγουσα αὐτῷ· κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός. KJV John 11:32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. NET John 11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, "Lord, if you had been here, my brother would not have died." CSB John 11:32 When Mary came to where Jesus was and saw Him, she fell at His feet and told Him, "Lord, if You had been here, my brother would not have died!" ESV John 11:32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, "Lord, if you had been here, my brother would not have died." NIV John 11:32 When Mary reached the place where Jesus was and saw him, she fell at his feet and said, "Lord, if you had been here, my brother would not have died." NLT John 11:32 When Mary arrived and saw Jesus, she fell at his feet and said, "Lord, if only you had been here, my brother would not have died." NRS John 11:32 When Mary came where Jesus was and saw him, she knelt at his feet and said to him, "Lord, if you had been here, my brother would not have died." NJB John 11:32 Mary went to Jesus, and as soon as she saw him she threw herself at his feet, saying, 'Lord, if you had been here, my brother would not have died.' NAB John 11:32 When Mary came to where Jesus was and saw him, she fell at his feet and said to him, "Lord, if you had been here, my brother would not have died." YLT John 11:32 Mary, therefore, when she came where Jesus was, having seen him, fell at his feet, saying to him, 'Sir, if thou hadst been here, my brother had not died;' MIT John 11:32 As Mary came where Jesus was and saw him, she fell at his feet exclaiming, "Lord, had you been here my brother would not have died." she fell: Lu 5:8 Lk 8:41 17:16 Rev 5:8,14 22:8 if: Jn 11:21,37 Jn 4:49 John 11 Resources - Multiple Sermons and Commentaries Related Passages: Luke 10:39 She had a sister called Mary, who was seated at the Lord’s feet, listening to His word. John 12:3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. LORD IF YOU HAD BEEN HERE Therefore, when Mary came where Jesus (Iesous) was, she saw Him, and fell at His feet - Mary's approach to Jesus is to hit her knees (see other times above), something Martha did not do. Wherever you find Mary of Bethany in the Scriptures, she is at the feet of Jesus. In Lk 10:39-42, she sat at his feet to listen and learn. In John 11:32, she brought her sorrows to his feet, and in John 12:3, she poured out her expensive gift at his feet. Spurgeon observes that "Martha had a dialogue with the Saviour, but Mary bowed at his feet." Saying to Him, "Lord (kurios), if You had been here, my brother would not have died (apothnesko)- Mary greets Jesus with almost the exact words of her sister (Jn 11:21). Johann Bengel has a fascinating comment - "It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. (Mattoon - Some say, "What about the thief on the cross?" The answer is, "Jesus died before the thief." Our Lord had a way of breaking up funerals.) Vance Havner - IF THOU HADST BEEN HERE If thou hadst been here, my brother had not died. John 11:32. Martha and Mary had sent a hurry call to Jesus, "He whom thou lovest is sick" (John 11:3). Instead of rushing to Bethany, our Lord abode two days where He was. Have you felt like complaining when God did not come speedily to your help in time of need? "If Thou hadst been here, this wouldn't have happened." But if Jesus had hurried to Bethany, He would only have healed Lazarus. By waiting, He raised him from the dead! God's delay may bring a greater miracle than if He had answered our first prayer. Accept God's slow response. He is always on time—His time. (BORROW All the Days) James Smith - AT JESUS' FEET. 1. For Redemption, Luke 7:38 2. For Adoration on account of mercies received, Luke 8:35 3. For Instruction, Luke 10:39 4. For Consolation, John 11:32 5. For Intercession on behalf of others, Mark 7:25 6. For Worship, Matt 28:9 If Only . . . Lord, if you had been here, my brother would not have died. John 11:32 Today's Scripture & Insight: John 11:21–35 As we exited the parking lot, my husband slowed the car to wait for a young woman riding her bike. When Tom nodded to indicate she could go first, she smiled, waved, and rode on. Moments later, the driver from a parked SUV threw his door open, knocking the young bicyclist to the pavement. Her legs bleeding, she cried as she examined her bent-up bike. Later, we reflected on the accident: If only we had made her wait . . . If only the driver had looked before opening his door. If only . . . Difficulties catch us up in a cycle of second-guessing ourselves. If only I had known my child was with teens who were drinking . . . If only we had found the cancer earlier . . . When unexpected trouble comes, we sometimes question the goodness of God. We may even feel the despair that Martha and Mary experienced when their brother died. Oh, if Jesus had only come when He first found out that Lazarus was sick! (John 11:21, 32). Father, You have carried me through hard circumstances before. Thank You for teaching me to trust Your heart of love even when I don’t understand what You are doing in my life. For encouragement read, Why? Seeing God in Our Pain at discoveryseries.org/cb151. To trust God in the light is nothing, but to trust Him in the dark—that is faith. -- Charles Haddon Spurgeon John 11:33 When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled, BGT John 11:33 Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτὸν KJV John 11:33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, NET John 11:33 When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed. CSB John 11:33 When Jesus saw her crying, and the Jews who had come with her crying, He was angry in His spirit and deeply moved. ESV John 11:33 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. NIV John 11:33 When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. NLT John 11:33 When Jesus saw her weeping and saw the other people wailing with her, a deep anger welled up within him, and he was deeply troubled. NRS John 11:33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. NJB John 11:33 At the sight of her tears, and those of the Jews who had come with her, Jesus was greatly distressed, and with a profound sigh he said, NAB John 11:33 When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled, YLT John 11:33 Jesus, therefore, when he saw her weeping, and the Jews who came with her weeping, did groan in the spirit, and troubled himself, and he said, MIT John 11:33 When he saw her weeping and the Jews who came along with her weeping, Jesus sighed ever so deeply in his spirit and was emotionally stirred. the Jews: Ro 12:15 he was deeply moved: Jn 11:38 12:27 Mk 3:5 9:19 14:33-35 Heb 4:15 Heb 5:7,8 was troubled: Ge 43:30,31 45:1-5 John 11 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 4:15+ (JESUS SEES, JESUS CARES) For we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin. Hebrews 2:18+ For since He Himself was tempted (TESTED) in that which He has suffered, He is able to come to the aid of those who are (present tense = continually being) tempted (TESTED). WE HAVE A GOD WHO SEES & WHO CARES Jesus saw Mary's sorrow, and since He is the same "the same yesterday and today and forever." (Heb 13:8+), it follows that He sees our distresses and He cares! Recall His great Name El Roi which means the God Who sees. THOUGHT - Whatever your grief, sorrow or affliction today dear child of God, know that El Roi sees and cares and is able to comfort you in the midst of your grief or sorrow. When Jesus (Iesous) therefore saw her weeping (klaio), and the Jews (Ioudaios) who came with her also weeping (klaio the wailing of mourners), He was deeply moved (embrimaomai - NLT - " deep anger welled up", CSB - "He was angry in His spirit and deeply moved") in spirit and was troubled (tarasso) - Jesus fully God-fully Man demonstrates His deep emotional response to Mary's weeping and the effect of sin which produces death. Martha had apparently been more stoic in her demeanor. Notice the genuine sympathy of our Lord.... The poet puts it this way: Does Jesus care when I've said “goodbye” To the dearest on earth to me, And my sad heart aches till it nearly breaks- Is it aught to Him? Does He see me? O yes, He cares – I know He cares! His heart is touched with my grief; When the days are weary, the long nights dreary, I know my Savior cares. NET Note on the Jews (Ioudaios) - Or "the Judeans"; Greek "the Jews." Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46–47. See also the notes on the phrase "the Jewish leaders" in Jn 11:8, "the Jewish people of the region" in Jn 11:19, and the word "people" in Jn 11:31. Deeply moved has been rendered "He was enraged in spirit and troubled Himself!" Brian Bell offers the following analysis - "I hate death. I hate what sin has done to My creation. I hate the distress to mankind. I hate to watch my children grieve so intensely. His anger was roused against the evil powers of death, which caused such distress to mankind, and which He was about to conquer here by a mighty display of divine power, and finally on the cross by His own death and resurrection." In view of the verb embrimaomai describing horses snorting as in the excitement of battle or pulling a heavy load it is not so much that Jesus is expressing empathy or grief, but more that He is bristling at His encounter with death as the consequences of sin entering the world. He would soon completely defeat the last enemy death of the old rugged Cross. William Hendriksen on why was Jesus deeply moved - The answer that is generally given is this: Jesus was concentrating his attention upon sin, as the underlying cause of all suffering, grief, and sorrow. He was filled with indignation against sin. It would seem to us that this explanation contains a considerable element of truth. The very fact that the verb employed generally (i.e., in other passages) refers to a feeling of indignation would seem to point in this direction. (BORROW Exposition of the Gospel according to John - SEE HIS FULL EXPLANATION ON PAGE 154) Bob Utley on deeply moved - This is literally "snorted in the spirit." This idiom was usually used of anger (cf. Da 11:30 [LXX]; Mark 1:43; 14:5). But in this context a translation showing deep emotion is to be preferred (cf. John 11:38). Although some commentators see this strong emotion, possibly anger, directed at death, Jesus had truly human emotions (cf. John 11:33,35,36,38) and shows them here for his friends. NET Note on deeply moved - Or (perhaps) "he was deeply indignant." The verb enebrimesato (embrimaomai), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate - "shuddered, moved with the deepest emotions." In the LXX, the verb and its cognates are used to describe a display of indignation (Da 11:30, for example - see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan's kingdom of evil. Here, the realm of Satan was represented by death. TROUBLED - Or "greatly troubled." The verb tarasso also occurs in similar contexts to those of enebrimesato (embrimaomai). John uses it in Jn 14:1 and Jn 14:27 to describe the reaction of the disciples to the imminent death of Jesus, and in Jn 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

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Spurgeon - There is a singular turn, is there not, in that expression (because the light is not in him)? We expected it to be “Because he seeth not the light of the world,” instead of which the Saviour says, “Because there is no light in him” — because in spiritual things our light not only comes from above, but it shines within; and without that inner light we are sure to stumble. John 11:11 This He said, and after that He said to them, "Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep." BGT John 11:11 Ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς· Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται· ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. KJV John 11:11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. NET John 11:11 After he said this, he added, "Our friend Lazarus has fallen asleep. But I am going there to awaken him." CSB John 11:11 He said this, and then He told them, "Our friend Lazarus has fallen asleep, but I'm on My way to wake him up." ESV John 11:11 After saying these things, he said to them, "Our friend Lazarus has fallen asleep, but I go to awaken him." NIV John 11:11 After he had said this, he went on to tell them, "Our friend Lazarus has fallen asleep; but I am going there to wake him up." NLT John 11:11 Then he said, "Our friend Lazarus has fallen asleep, but now I will go and wake him up." NRS John 11:11 After saying this, he told them, "Our friend Lazarus has fallen asleep, but I am going there to awaken him." NJB John 11:11 He said that and then added, 'Our friend Lazarus is at rest; I am going to wake him.' NAB John 11:11 He said this, and then told them, "Our friend Lazarus is asleep, but I am going to awaken him." YLT John 11:11 These things he said, and after this he saith to them, 'Lazarus our friend hath fallen asleep, but I go on that I may awake him;' MIT John 11:11 He made those remarks, and after that, he said to them: "Lazarus our friend has fallen asleep. But I am going to arouse him." he said: Jn 3:29 15:13-15 Ex 33:11 2Ch 20:7 Isa 41:8 Jas 2:23 fallen asleep: Jn 11:13 De 31:16 Da 12:2 Mt 9:24 Mk 5:39 Ac 7:60 1Co 15:18,51 1Th 4:14-15 1Th 5:10 awaken: Jn 11:43-44 Jn 5:25-29 Da 12:2 1Co 15:34 Eph 5:14 John 11 Resources - Multiple Sermons and Commentaries Related Passages: EXAMPLES OF METAPHORICAL MEANING OF SLEEP TO DESCRIBE DEATH Acts 7:60+ Then falling on his knees, he (STEPHEN) cried out with a loud voice, “Lord, do not hold this sin against them!” Having said this, he fell asleep. Acts 13:36+ “For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; Matthew 9:24+ (JARIUS' DAUGHTER) He said, “Leave; for the girl has not died, but is asleep.” And they began laughing at Him. 1 Corinthians 15:51+ Behold, I tell you a mystery (NOTE: MYSTERY IN NT IS A HIDDEN TRUTH REVEALED TO THOSE WHO HAVE EARS TO HEAR); we will not all sleep (ONE GENERATION OF BELIEVERS WILL NOT DIE BUT BE RAPTURED), but we will all be changed, 1 Thessalonians 4:13-14+ But we do not want you to be uninformed, brethren, about those (BELIEVING BRETHREN) who are asleep (HAVE DIED IN THE LORD), so that you will not grieve as do the rest who have no hope (WORLD HAS NO HOPE; BELIEVERS HAVE A SURE HOPE!). 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus (NOTE WHO COMES BACK WITH JESUS? ONLY BELIEVERS). Daniel 12:2+ “Many of those who sleep in the dust of the ground will awake, these to everlasting life (BELIEVERS), but the others (REFUSE TO BELIEVE IN MESSIAH) to disgrace and everlasting contempt. John 5:28+ “Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His (JESUS CHRIST'S) voice, 29 and will come forth; those who did the good deeds (GOOD DEEDS DIDN'T SAVE OR MERIT SALVATION BUT DEMONSTRATED THEIR FAITH WAS GENUINE) to a resurrection of life (THE FIRST RESURRECTION), those who committed the evil deeds to a resurrection of judgment (THE SECOND RESURRECTION). (SEE THIS VERSE DEPICTED) "THE AWAKENING" An illustration to writing by Leo Tolstoy JESUS SPEAKS OF BELIEVER'S DEATH AS FALLING ASLEEP This He said, and after that He said to them, "Our friend (philos) Lazarus has fallen asleep (koimao not katheudo) - Here we see an example of Jesus' omniscience (He is fully God-fully Man), even though He had emptied Himself and become a bondservant (Php 2:7+ - see kenosis = Jesus "emptying" Himself). Jesus knew Lazarus had died. Jesus speaks in veiled figures of speech giving us a beautiful metaphor for the death of believers. We simply fall asleep in Jesus (1Co 15:18+). There is no fear in death for believers. Death is only the doorway of our instant transport into the presence of our King, and that, forever! As Paul writes "we are of good courage, I say, and prefer rather to be absent from the body ("ASLEEP" ~ DEAD) and to be at home with the Lord." (2Cor 5:8+) Note that this in no way supports the heretical doctrine of soul sleep, for we all (believers and non-believers) will remain consciously aware after we die (and for believers we will all be in His very presence! 2Co 5:8b+, cf Php 1:21+) while our physical body "sleeps" in the grave. As an aside, the somewhat related teaching of annihilationism is also a lie from the pit of hell (it is nothing more than wishful thinking - for sadly, once unbelievers are in eternal torment, they will surely wish that they had ceased to exist!) Lowell

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Spurgeon - It is the Saviour’s way to use terms concerning His miracles, which, so far from exaggerating them, even appear to depreciate them. He is about to raise a man from the dead, but He says, “Our friend Lazarus sleepeth; but I go that I may awake him out of sleep.” I am afraid that our tendency is always to describe our actions in the largest possible terms consistent with truth (ED: ARE YOU AS CONVICTED AS I AM?); perhaps, sometimes forgetting those last words. But the Saviour describes truthfully what He does, but still in terms which, like His humanity, seem to veil the glory. Wonderfully condescending is it of him to speak thus.....“Our friend.” Why, Lazarus was Christ’s friend. Yes; but those who are Christ’s friends are our friends too if we belong to Christ. I have recently met with a large number of persons from different countries; but, the moment we discovered that we loved the same Lord, we seemed to be as intimate as if we had been next-door neighbours for the last fifty years. Friend (5384) philos means loved (loved one), dear, befriended, friendly, kind. Philos can mean kindly disposed or devoted (Acts 19:31). Philos describes one having special interest in someone else. One who is on intimate terms or in close association with someone else Philos can describe a love which is emotional and conditional. Philos refers to one who has a liking for, is fond of something or someone. Aristotle defined a "friend" as "one soul inhabiting two." (cp use in Lxx of Dt 13:7) One can be a friend of God (Jas 2:23) or a friend of the world (Jas 4:4), but not of both! John 15:13-15 (JOHN USED THE WORD FRIEND) “Greater love has no one than this, that one lay down his life for his friends. 14 “You are My friends if you do what I command you. 15 “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. Philos - 29x/27v -friend(12), friends(17) - Matt. 11:19; Lk. 7:6; Lk. 7:34; Lk. 11:5; Lk. 11:6; Lk. 11:8; Lk. 12:4; Lk. 14:10; Lk. 14:12; Lk. 15:6; Lk. 15:9; Lk. 15:29; Lk. 16:9; Lk. 21:16; Lk. 23:12; Jn. 3:29; Jn. 11:11; Jn. 15:13; Jn. 15:14; Jn. 15:15; Jn. 19:12; Acts 10:24; Acts 19:31; Acts 27:3; Jas. 2:23; Jas. 4:4; 3 Jn. 1:15 Fallen asleep (2837) koimao related to keimai = to lie outstretched, to lie down) means to cause to sleep, is the word from which we get our word cemetery (see note below) which it was the early Christians optimistic name for a graveyard. It meant a sleeping place. It really was a synonym for a dormitory, a place where people sleep. This metaphorical use of the word sleep is appropriate because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. Sleep has its waking, death will have its resurrection. In short, death to the believer is a sleep for his body—a period of rest to be followed by a glorious day. As Chrysostom says "What is death at most? It is a journey for a season; a sleep longer than usual! So that if you fear death, you should also fear sleep!" Koimao - 18x/18v - asleep(3), dead(1), fallen asleep(7), fell asleep(3), sleep(2), sleeping(2). Matt. 27:52; Matt. 28:13; Lk. 22:45; Jn. 11:11; Jn. 11:12; Acts 7:60; Acts 12:6; Acts 13:36; 1 Co. 7:39; 1 Co. 11:30; 1 Co. 15:6; 1 Co. 15:18; 1 Co. 15:20; 1 Co. 15:51; 1 Thess. 4:13; 1 Thess. 4:14; 1 Thess. 4:15; 2 Pet. 3:4 ILLUSTRATION - Peter Marshall told a story of a lady who was in his congregation. This lady had a boy who was incurably ill and in some near distant time would die. She ministered to him as best she could, but she watched him week after week and day by day and soon saw that her son that she loved so much get weaker and weaker and she knew that the time would soon come. One night as she sat with her son, he was more quiet than usual and she knew something was on his mind, so she said, “Son, what's the matter?” He looked up into his mother's eyes and he said, “Mother, what is it going to be like to die? Will it hurt?” For a moment, she said that she couldn't speak. Then it was as if God gave her a revelation and she began to share that thought with her son. She said, “Listen. Remember those times when you come in from playing, and you've played all day and you fall on the couch and go to sleep. Remember those times.” She said, “You know that's not where you belong, that's not your bed, and you're not dressed right, but you go to sleep there. And then you wake up in the morning and low and behold, you are in your own bed and you have your own PJ's on and you are in your own room, just where you are supposed to be! The reason that happens is because somebody loves you and cares for you and the big strong arms of your father has picked you up and taken you to your bed and has fixed you the way you ought to be.” She said, “Son, that's what death is going to be like. Someday you will go to sleep and you will wake up in the other room – your own room – the place where you are supposed to be. And it will be because somebody loves you and cares for you and the strong arms of God have taken you there. ILLUSTRATION - Peter Marshall tells the story of a young boy about four years old who had a terminal disease. At first he didn’t understand his condition, but finally he realized that he wasn’t going to get better and would never again play with his friends. So one morning he asked his mother, “Am I going to die?” And she said, “Yes, dear.” “Momma, what is death like? Will it hurt?” The mother ran out of the room to the kitchen and leaned against the refrigerator, her knuckles gripped white to keep from crying. She prayed and asked the Lord to give her an answer for her son. Suddenly, an idea came and she went back in his room and sat down on the bed. “Timmy, do you remember how you used to play outside all day and when you came inside at night you were so tired you just fell down on the couch and slept? In the morning you woke up in your own bed and you wondered how you got there. During the night your father would pick you up and carry you to your own bed.” “That’s what death is like. One night you lie down and go to sleep and in the middle of the night your Heavenly Father comes and picks you up and carries you to your own bed. In the morning when you wake up, you’re in your own room in heaven.” The little boy smiled and nodded. Several weeks later he died peacefully. That’s what death is like for the Christian. Satan’s hold is broken. The fear is taken away. ILLUSTRATION - A young boy saw a well-known T.V. preacher in a hospital. He said to the preacher, “I have watched you on T.V. And heard you talk about Heaven and Hell and eternity. Tell me, how far off is Heaven? How far off is Hell? How far off is eternity?” The wise preacher said, “Son, put your hand on your heart. What do you feel?” The boy said, “I feel a heartbeat.” The preacher said, “That's it, son. How far off is Heaven? How far off is Hell? How far off is eternity? Just one heartbeat.” Norman Geisler - JOHN 11:11–14—Does this passage prove there is no conscious existence following death, as the Jehovah’s Witnesses teach? (See When Cultists Ask) MISINTERPRETATION: In John 11:11–14 Jesus said that Lazarus had “fallen asleep”—meaning that he had died. The Jehovah’s Witnesses argue that, since death is described as “sleep,” this proves there is no conscious existence of the soul following death (Mankind’s Search for God, 1990, 128). CORRECTING THE MISINTERPRETATION: Scripture consistently teaches that the souls of both believers and unbelievers are conscious between death and the resurrection. Unbelievers are in conscious woe (Mark 9:43–48; Luke 16:22–23; Rev. 19:20) and believers are in conscious bliss (2 Cor. 5:8; Phil. 1:23). The term sleep when used in contexts of death in Scripture, always refers to the body, not the soul. The term sleep when used in contexts of death in Scripture, always refers to the body, not the soul. Sleep is an appropriate figure of speech for the death of the body since the body takes on the appearance of sleep. For strong evidence that the soul (or spirit) is conscious between death and resurrection, see the discussion of 1 Thessalonians 4:13+ Related Discussions by Dr Norman Geisler: 1 THESSALONIANS 4:13 —Did Paul teach the doctrine of soul-sleep? GO TO PAGE 218 PSALM 146:3–4—Does this verse prove there is no conscious existence after death? GO TO PAGE 57 ECCLESIASTES 9:5 — Does the fact that the dead do not remember anything prove there is no conscious existence after death? GO TO PAGE 61 LUKE 23:43 —Does this verse indicate there is no conscious existence after death? GO TO PAGE 123 Cyril Hocking - John 11:1–18 OUR FRIEND LAZARUS SLEEPS (Day by Day: Moments with the Master) HERE FOR THE FIRST TIME we are introduced to Lazarus and all the relevant details concerning him. He was sick, and this worried his two sisters, who knowing where Jesus was and His power to heal, sent Him their petition. Meantime, Lazarus died, and Jesus had not come in response to the sisters’ request. It is important that when we are aware of need we should bring it to the Lord’s attention, yet at the same time we are not to be surprised if He does not immediately respond. In the event Lazarus had deteriorated and died. As far as Mary and Martha were concerned they had done what they could, but humanly speaking the matter, by the passage of time, had become impossible. After two days Jesus voices His intention to go to Judaea, and while the disciples are loyal, they do question His judgement. They are reassured by the mini-parable of ‘12 hours in a day’, which simply indicates that the Lord knew what He was doing. Often we may feel loyal to the Lord, yet really wonder if He is in control of the things that affect us personally! Well, He is!—and He will prove it in His own good time; we must be loyal, patient and trusting. Jesus’ words, ‘Our friend Lazarus sleepeth’, gave rise to a misunderstanding, and eventually Jesus says plainly—‘Lazarus is dead’. With what sensitivity the Lord leads the disciples a step at a time until they appreciate the real situation. It also enables them to see that, while they understand the state of death and the sense of finality it produces, their Lord would have them see it as though it was a passing sleep. Thus they arrive at Bethany to find Lazarus had died four days previously—yet they had heard the promise of the Lord ‘this sickness is not unto death’. What could it mean? Surely this, that the sickness would not end in death because death would be followed by resurrection. As a result God would be glorified; the Son would be glorified; Lazarus would have a new life; the sisters and friends would be comforted; and the disciples would be convinced of His power. Do you feel that someone or something in your life has gone beyond the point of no return? Leave the outcome with Him, for with Him nothing shall be impossible! IMAGERY OF SLEEP The human "biological clock" Dictionary of Biblical Imagery - PAGE 2684 (See "Sleep" in Wikipedia) Since sleep is a nightly human need, it is not surprising that it receives frequent mention in the Bible. Sleep may be divinely-induced, as when God “caused the man [Adam] to fall into a deep sleep” (Gen 2:21 NIV). Sleep may also prompt dreams and visions. Jacob (Gen 28:10–22), Joseph (Gen 37:5–11, 19), Ezekiel (Ezek 1:1–3:15), Daniel (Dan 7:1–8:27), Zechariah (Zech 1:7–6:8), Joseph (Mt 1:18–25), Peter (Acts 10:9–23) and John (Rev) are among the Bible’s more notable dreamers and visionaries. As Pharoah’s baker discovered (Gen 40:16–22), not all dreams are good dreams—some are nightmares. Biblical sleep usually has negative connotations. Nightmares are not the only calamities that befall those who slumber. During sleep a dead baby might be swapped for a live one (1 Kings 3:20), a tent peg might be driven through one’s skull (Judg 4:21), the bridegroom might return unexpectedly (Mt 25:5) or one might fall from a window during a long sermon (Acts 20:9). Too much snoozing may also result in poverty. “How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest-and poverty will come on you like a bandit and scarcity like an armed man” (Prov 6:9–11 NIV; cf 19:15, 20:13). Here the rhythm of the poetic verse contrasts the slowness of sluggard’s nodding off to sleep with the swiftness with which poverty will overtake him. Given the hazards of sleep, it is little wonder that the wicked—like anxious King Nebuchadnezzar (Dan 2:1)—struggle with insomnia. Evildoers “cannot sleep till they do evil; they are robbed of slumber till they make someone fall” (Prov 4:16 NIV). Sleep is altogether sweet for the righteous, since the Lord “grants sleep to those he loves” (Ps 127:2 NIV). The righteous may sleep peacefully because they know that “he who watches over Israel will neither slumber nor sleep” (Ps 121:4 NIV). So Jesus napped in a boat during a terrible storm (Lk 8:22–25), both receiving and trusting in his Father’s watchful and unsleeping care. In its positive associations sleep is a sign of spiritual and psychic health: “I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety” (Ps 4:8 NRSV). The wise person “will not be afraid” when lying down, and his or her “sleep will be sweet” (Prov 3:24 NIV). Sleep is also the reward of the honest laborer: “The sleep of a laborer is sweet, … but the abundance of a rich man permits him no sleep” (Eccles 5:12 NIV). The Bible also uses sleep as a metaphor for the death of the righteous. “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep” (1 Cor 15:20). In Christ, death is nothing more than a nap from which the righteous will awaken to endless day. See also AWAKENING; BED, BEDROOM; DREAMS, VISIONS; NIGHT; REST; SLEEPING GOD MOTIF; SLEEPLESS NIGHT. John 11:12 The disciples then said to Him, "Lord, if he has fallen asleep, he will recover." BGT John 11:12 εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται σωθήσεται. KJV John 11:12 Then said his disciples, Lord, if he sleep, he shall do well. NET John 11:12 Then the disciples replied, "Lord, if he has fallen asleep, he will recover." CSB John 11:12 Then the disciples said to Him, "Lord, if he has fallen asleep, he will get well." ESV John 11:12 The disciples said to him, "Lord, if he has fallen asleep, he will recover." NIV John 11:12 His disciples replied, "Lord, if he sleeps, he will get better." NLT John 11:12 The disciples said, "Lord, if he is sleeping, he will soon get better!" NRS John 11:12 The disciples said to him, "Lord, if he has fallen asleep, he will be all right." NJB John 11:12 The disciples said to him, 'Lord, if he is at rest he will be saved.' NAB John 11:12 So the disciples said to him, "Master, if he is asleep, he will be saved." YLT John 11:12 therefore said his disciples, 'Sir, if he hath fallen asleep, he will be saved;' MIT John 11:12 The disciples said to him, "Lord, if he gets his rest, he will get better." John 11 Resources - Multiple Sermons and Commentaries SLOW TO HEAR QUICK TO SPEAK! The disciples (mathetes) then said (plural) to Him, "Lord (kurios), if (1st class condition - assumed true) he has fallen asleep (koimao, perfect tense), he will recover (sozo) - Said is plural (they all said), so while Peter was likely the spokesman, the other disciples were chimed in. As often, in their interactions, Jesus means one thing and the disciples interpret it to mean another (See Jn 4:31-32; Jn 6:6,7; Jn 9:2,3; Jn 13:8, 9)! In this case, Jesus uses a beautiful euphemism for a believer's death, falling asleep. Jesus was teaching spiritual truth (on the "FM" band, so to speak), but the 12 are still tuned in to the fleshly "AM" station so they missed His message! Recover (sozo) is the verb used for spiritual salvation (Jn. 3:17 = "that the world might be saved through Him"; cf Jn. 5:34; Jn. 10:9; Jn. 12:47), but, as shown here, has wider sense including physical healing. There is another way to read the disciple's response "He will recover." This nuance is picked up by the MIT (MacDonald Idiomatic Translation) which paraphrases it as "Lord, if he gets his rest, he will get better." The idea is He will better and we won't have to go. They believed that to return to Bethany which was only 2 miles from Jerusalem ("enemy territory") was dangerous and perhaps they were hoping Lazarus would recover and they would not have walk into the mouth of the lion's den, so to speak. Spurgeon - It is considered to be a sign of getting better when a patient can sleep.....Let me remind you, my dear brethren who preach the gospel, that you will have to preach very plainly, for you see that even the apostles could not understand a figure of speech. When Christ said, “Our friend Lazarus sleepeth,” they mistook his meaning, so he had to say plainly, “Lazarus is dead.” That is how we must preach the gospel; not only so that our hearers can understand it, but so that they cannot misunderstand it. THOUGHT - When various circumstances, trials (loss of job, etc), afflictions occur in our lives are we not a lot like the disciples, for we too far too often fail to understand why they Lord allowed something to happen. Where to we go for understanding? "From Thy precepts I get understanding." (Ps 119:104) "Cry for discernment, lift your voice for understanding." (Pr 2:3-6). Control your temptation to become anger for Pr 14:29 "He who is slow to anger has great understanding," and "he who has a cool spirit is a man of understanding." (Pr 17:27). And pray Col 1:9 asking "that you may be filled with the knowledge of His will in all spiritual wisdom and understanding." Asking in faith (Jas 1:5-8) Rodney Whitacre on the disciples' misinterpretation - This misunderstanding is quite amazing. Who could think that Jesus was concerned about Lazarus's merely falling asleep? And even if this were an acceptable concern—perhaps they think Jesus means Lazarus is now sleeping peacefully after his illness—who could think Jesus would need to be informed that Lazarus would wake up, especially since it would take Jesus up to four days to get to Lazarus, depending on where one thinks Jesus was when he received the news about Lazarus? So it appears the disciples are thinking that Jesus had preternatural knowledge that Lazarus had fallen asleep and that he wanted to go wake him up! There must have been no dull moments with Jesus. He was doing incredible miracles, he was a marked man in the eyes of the authorities, and one never knew what he would say next. The disciples are very disoriented, which should be of some encouragement to us when we feel the same way. Jesus' patience with them is a manifestation of God's grace for which we can only be thankful. "Christ's kindness in putting up with such stupidity in the disciples was remarkable" (Calvin 1959:5). (Jesus Raises Lazarus 11:1-54) Dictionary of Biblical Imagery - page 2684 - SLEEP Since sleep is a nightly human need, it is not surprising that it receives frequent mention in the Bible. Sleep may be divinely-induced, as when God “caused the man [Adam] to fall into a deep sleep” (Gen 2:21 NIV). Sleep may also prompt dreams and visions. Jacob (Gen 28:10–22), Joseph (Gen 37:5–11, 19), Ezekiel (Ezek 1:1–3:15), Daniel (Dan 7:1–8:27), Zechariah (Zech 1:7–6:8), Joseph (Mt 1:18–25), Peter (Acts 10:9–23) and John (Rev) are among the Bible’s more notable dreamers and visionaries. As Pharoah’s baker discovered (Gen 40:16–22), not all dreams are good dreams—some are nightmares. Biblical sleep usually has negative connotations. Nightmares are not the only calamities that befall those who slumber. During sleep a dead baby might be swapped for a live one (1 Kings 3:20), a tent peg might be driven through one’s skull (Judg 4:21), the bridegroom might return unexpectedly (Mt 25:5) or one might fall from a window during a long sermon (Acts 20:9). Too much snoozing may also result in poverty. “How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest-and poverty will come on you like a bandit and scarcity like an armed man” (Prov 6:9–11 NIV; cf 19:15, 20:13). Here the rhythm of the poetic verse contrasts the slowness of sluggard’s nodding off to sleep with the swiftness with which poverty will overtake him. Given the hazards of sleep, it is little wonder that the wicked—like anxious King Nebuchadnezzar (Dan 2:1)—struggle with insomnia. Evildoers “cannot sleep till they do evil; they are robbed of slumber till they make someone fall” (Prov 4:16 NIV). Sleep is altogether sweet for the righteous, since the Lord “grants sleep to those he loves” (Ps 127:2 NIV). The righteous may sleep peacefully because they know that “he who watches over Israel will neither slumber nor sleep” (Ps 121:4 NIV). So Jesus napped in a boat during a terrible storm (Lk 8:22–25), both receiving and trusting in his Father’s watchful and unsleeping care. In its positive associations sleep is a sign of spiritual and psychic health: “I will both lie down and sleep in peace; for you alone, O Lord, make me lie down in safety” (Ps 4:8 NRSV). The wise person “will not be afraid” when lying down, and his or her “sleep will be sweet” (Prov 3:24 NIV). Sleep is also the reward of the honest laborer: “The sleep of a laborer is sweet, … but the abundance of a rich man permits him no sleep” (Eccles 5:12 NIV). The Bible also uses sleep as a metaphor for the death of the righteous. “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep” (1 Cor 15:20). In Christ, death is nothing more than a nap from which the righteous will awaken to endless day. See also AWAKENING; BED, BEDROOM; DREAMS, VISIONS; NIGHT; REST; SLEEPING GOD MOTIF; SLEEPLESS NIGHT. John 11:13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. BGT John 11:13 εἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ, ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. KJV John 11:13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. NET John 11:13 (Now Jesus had been talking about his death, but they thought he had been talking about real sleep.) CSB John 11:13 Jesus, however, was speaking about his death, but they thought He was speaking about natural sleep. ESV John 11:13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. NIV John 11:13 Jesus had been speaking of his death, but his disciples thought he meant natural sleep. NLT John 11:13 They thought Jesus meant Lazarus was simply sleeping, but Jesus meant Lazarus had died. NRS John 11:13 Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep. NJB John 11:13 Jesus was speaking of the death of Lazarus, but they thought that by 'rest' he meant 'sleep'; NAB John 11:13 But Jesus was talking about his death, while they thought that he meant ordinary sleep. YLT John 11:13 but Jesus had spoken about his death, but they thought that about the repose of sleep he speaketh. MIT John 11:13 But Jesus had alluded to his death. They thought he had spoken about natural rest one gets when asleep. John 11 Resources - Multiple Sermons and Commentaries Related Passage: 1 Corinthians 11:30+ For this reason (FAILURE TO SELF-JUDGE - 1Co 11:28-29) many among you are weak and sick, and a number sleep (HAVE DIED). JOHN CLARIFIES JESUS' FIGURE OF SPEECH Now Jesus (Iesous) had spoken of his death (thanatos), but they thought (dokeo - supposed) that He was speaking of literal sleep (KJV = "rest of sleep" - Literally = "the sleep of slumber" translates 2 related Greek words koimesis and hupnos) - John who was one of the 12 who had initially misunderstood Jesus' figure of speech, now gives us a parenthetical explanation of what Jesus meant by saying "Lazarus has fallen asleep." Literal sleep is koimesis (used only here and from koimao) means taking rest in sleep, but used figuratively as found on inscriptions on Jewish graves in Rome, with the idea of "rest in death." This is sadly wishful thinking and is not true for most people, for most people refuse to believe in Christ as Savior and suffer the agonies of eternal punishment! Lowell Johnson His sickness INCLUDED death, but it DID NOT END in death!” Death is a phrase; not a finality. It's temporary; not terminal. Compare other metaphorical statements by Jesus which the apostles were later able to interpret correctly, as in the cases of the temple (Jn 2:21-22), of the living water (Jn 4:11-15, cf Jn 7:37-38, 39), of food (Jn 4:31-33), and of the expression "a little while" (Jn 16:17). Chrysostom says that since Christ died for the life of the world, we no longer call death thanatos (death) but hyptos kai koimesis (two words for sleep) John 11:14 So Jesus then said to them plainly, "Lazarus is dead, BGT John 11:14 τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν, KJV John 11:14 Then said Jesus unto them plainly, Lazarus is dead. NET John 11:14 Then Jesus told them plainly, "Lazarus has died, CSB John 11:14 So Jesus then told them plainly, "Lazarus has died. ESV John 11:14 Then Jesus told them plainly, "Lazarus has died, NIV John 11:14 So then he told them plainly, "Lazarus is dead, NLT John 11:14 So he told them plainly, "Lazarus is dead. NRS John 11:14 Then Jesus told them plainly, "Lazarus is dead. NJB John 11:14 so Jesus put it plainly, 'Lazarus is dead; NAB John 11:14 So then Jesus said to them clearly, "Lazarus has died. YLT John 11:14 Then, therefore, Jesus said to them freely, 'Lazarus hath died; MIT John 11:14 Then Jesus said to them bluntly, "Lazarus died, plainly: Jn 10:24 Jn 16:25,29 John 11 Resources - Multiple Sermons and Commentaries PLAIN TALK FROM JESUS So - Or "then" which marks progression in narrative. Jesus will clear up the fuzzy thinking of His disciples! Jesus (Iesous) then said to them plainly (parrhesia - frankly, openly), "Lazarus is dead (apothnesko) - Again His declaration demonstrates His deity, for no one had come to tell them of Lazarus' death. One can only imagine the surprised looks on the faces of His dimwitted disciples. Now they understood the situation. And notice that not one of the disciples ask "How do You know?" By this time in their journey with Jesus they had come to understand that when He spoke, He spoke with authority and fidelity! Warren

João 11

Spurgeon - A mystery! Saints sorrowing and Jesus glad! John 11:14–15 Jesus is talking of the death of his friend; let us listen to his words; perhaps we may find the key to his actions in the words of his lips. How surprising! He does not say, ‘I regret that I have tarried so long.’ He does not say, ‘I ought to have hastened, but even now it is not too late.’ Hear and marvel! Wonder of wonders, he says, ‘I am glad that I was not there.’ Glad? The word is out of place. Lazarus, by this time, is stinking in his tomb, and here is the Saviour glad! Martha and Mary are weeping their eyes out for sorrow, and yet their friend Jesus is glad. It is strange, it is passing strange. However, we may rest assured that Jesus knows better than we do, and our faith may therefore sit still and try to spell out his meaning, where our reason cannot find it at the first glance. ‘I am glad,’ says he, ‘for your sakes that I was not there, to the intent ye may believe.’ We see it now: Christ is not glad because of sorrow, but only on account of the result of it. He knew that this temporary trial would help his disciples to a greater faith, and he so prizes their growth in faith that he is even glad of the sorrow which occasions it. He does as good as say, ‘I am glad for your sakes that I was not there to prevent the trouble, for now that it is come, it will teach you to believe in me, and this shall be much better for you than to have been spared the affliction.’ We have thus plainly before us the principle, that our Lord in his infinite wisdom and superabundant love, sets so high a value upon his people’s faith, that he will not screen them from those trials by which faith is strengthened. John 11:16 Therefore Thomas, who is called Didymus, said to his fellow disciples, "Let us also go, so that we may die with Him." BGT John 11:16 εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συμμαθηταῖς· ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετ᾽ αὐτοῦ. KJV John 11:16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. NET John 11:16 So Thomas (called Didymus) said to his fellow disciples, "Let us go too, so that we may die with him." CSB John 11:16 Then Thomas (called "Twin") said to his fellow disciples, "Let's go so that we may die with Him." ESV John 11:16 So Thomas, called the Twin, said to his fellow disciples, "Let us also go, that we may die with him." NIV John 11:16 Then Thomas (called Didymus) said to the rest of the disciples, "Let us also go, that we may die with him." NLT John 11:16 Thomas, nicknamed the Twin, said to his fellow disciples, "Let's go, too-- and die with Jesus." NRS John 11:16 Thomas, who was called the Twin, said to his fellow disciples, "Let us also go, that we may die with him." NJB John 11:16 Then Thomas -- known as the Twin -- said to the other disciples, 'Let us also go to die with him.' NAB John 11:16 So Thomas, called Didymus, said to his fellow disciples, "Let us also go to die with him." YLT John 11:16 therefore said Thomas, who is called Didymus, to the fellow-disciples, 'We may go -- we also, that we may die with him,' MIT John 11:16 Thomas, the twin, then said to his colleague-disciples, "Let us also go so we might die with him!" Thomas: Jn 20:24-29 Jn 21:2 Mt 10:3 Mk 3:18 Lu 6:15 Let: Jn 11:8 Jn 13:37 Mt 26:35 Lu 22:33 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 20:24-29 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25 So the other disciples were saying to him, “We have seen the Lord!” But he said to them, “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe.” 26 After eight days His disciples were again inside, and Thomas with them. Jesus *came, the doors having been shut, and stood in their midst and said, “Peace be with you.” 27 Then He *said to Thomas, “Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.” 28 Thomas answered and said to Him, “My Lord and my God!” 29 Jesus *said to him, “Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.” "DOUBTING" THOMAS IS ALSO "DARING" THOMAS Therefore - Term of conclusion. Faulty conclusion based on humanistic logic. We never do that do we? (Rhetorical!) Thomas, who is called Didymus (Twin), said to his fellow disciples (sunmathetes - sun/syn + mathetes - only NT use), "Let us also go, so that (hina -purpose clause) we may die (apothnesko) with Him - Thomas derives from a Hebrew "toam" meaning "twin" (or the Greek equivalent of the Aramaic name "twin") and corresponds to the Greek for Didymus which also means "twin." The disciples probably thought this a "suicide mission! (Jn 11:8)" Thomas' exhortation to the other 11 is quite striking/surprising in view of the fact that he was later the one who had doubts about Jesus' resurrection (Jn 20:24-29+). Notice that some of the translations capitalize "Him" (NAS, CSB) and one (NLT) even paraphrases it as "die with Jesus." The implication (and I agree) of course is that Thomas thinks that Jesus' return to the hostile environment He had just departed from (John 10:39-40+) was certain to result in His death (Jn 11:8+). And so he encourages the other disciples to go and be willing to die with Jesus! A T Robertson calls this "Pessimistic courage surely!" Pessimism perhaps, but accurate pessimism, because if Jesus had not protected them in the Garden, they too may have been arrested and executed (cf Jn 18:1-11, 8,9) THOUGHT - 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! (Wiersbe) Bob Utley is probably correct when he says "This verse clearly shows Thomas' faith. He was willing to die with Jesus. The disciples needed to be shown Jesus' power over death, the great fear of mankind.The name Thomas reflects the Aramaic word for "twin" (another editorial comment), as Didymus does in Greek. The Synoptics list him as an Apostle (cf. Matt. 10:3; Mark 3:18; Luke 6:15); the Gospel of John speaks of him often (cf. John 11:16; 14:5; 20:24-29; 21:2)." William Barclay on Thomas, who is called Didymus - All Jews in those days had two names – one a Hebrew name by which a man was known in his own circle, the other a Greek name by which he was known in a wider circle. Thomas is the Hebrew and Didymus the Greek for a twin. THOUGHT- We do not know whose twin he (THOMAS) was, but there are times when all of us seem to be his twin when we consider our unbelief and depressed feelings! (Warren Wiersbe) God bless you, Thomas! There are worse men than you, and not many better. -- C H Spurgeon Spurgeon has an interesting comment that this is "A singular mixture of faith and unbelief. He so believes his Master that he is willing to die with him. He so doubts him that, although the Saviour had plainly told him that he was immortal till his work was done, yet he is afraid that his Master and all of them will be put to death. Oh, the Lord knows us better than we know ourselves, and the Lord accepts us notwithstanding our infirmities.....Thomas always took a dark view of things, so he thought his Master was going to be killed; but he was a brave disciple, for he said to the other disciples, “Let us also go, that we may die with him.” There are still many very timid despondent disciples, but they cling to Christ, and, if necessary, they would die for him, as Thomas was willing to die with him. God bless you, Thomas! There are worse men than you, and not many better. Westcott echoes Spurgeon writing "He will die for the love which he has, but he will not affect the faith which he has not." NET Note - One gets the impression from Thomas' statement "Let us go too, so that we may die with him" that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in John 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas' concept of who Jesus is has changed drastically between John 11:16 and John 20:28. Rodney Whitacre on Thomas' loyalty and willingness to die - Here is an incredible picture of faith. He is not following because he sees how it all fits; he is following out of loyalty to Jesus himself. He is a model disciple at this point. As Thomas follows Jesus into what he thinks is death he is answering the call, expressed in the Synoptics, that "if anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it" (Mk 8:34-35+). (Jesus Raises Lazarus 11:1-54) The Death of Doubt Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe. John 20:25 Today's Scripture: John 11:1–16 We know him as Doubting Thomas (see John 20:24–29), but the label isn’t entirely fair. After all, how many of us would have believed that our executed leader had been resurrected? We might just as well call him “Courageous Thomas.” After all, Thomas displayed impressive courage as Jesus moved purposefully into the events leading to His death. At the death of Lazarus, Jesus had said, “Let us go back to Judea” (John 11:7), prompting a protest from the disciples. “Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?” (John 11:8). It was Thomas who said, “Let us also go, that we may die with him” (John 11:16). Thomas’s intentions proved nobler than his actions. Upon Jesus’s arrest, Thomas fled with the rest (Mt. 26:56), leaving Peter and John to accompany Christ to the courtyard of the high priest. Only John followed Jesus all the way to the cross. Father, teach us to act on what we do know about You and Your goodness, and trust You in faith for what we don’t know. Real doubt searches for the light; unbelief is content with the darkness. QUESTION - Who was Thomas in the Bible? ANSWER - Thomas was one of the twelve apostles of Jesus Christ. In the Bible, Thomas was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name Thomas, both meaning “twin.” Scripture does not give us the name of Thomas’s twin. In the Synoptic Gospels—Matthew, Mark, and Luke—Thomas is mentioned only in the listings of the apostles (Matthew 10:3; Mark 3:18; Luke 6:15). In the Gospel of John, Thomas plays a leading role in two significant accounts. Near the end of Jesus’ earthly ministry, some people in Judea were plotting the Lord’s demise. It was during this time that Jesus and the disciples received the news that their friend Lazarus was at the point of death (John 11:1–3). Fearing for their lives, the disciples tried to talk Jesus out of returning to Lazarus’ hometown of Bethany, which was near Jerusalem where death threats certainly awaited them. Jesus was set on going, however, and Thomas spoke to his fellow disciples: “Let us also go, that we may die with him” (John 11:16). Thomas’s readiness to stay with Jesus despite the consequences is noteworthy. Although his outlook may have been pessimistic and his words rather gloomy, Thomas demonstrated extreme loyalty to Jesus. We learn from the life of Thomas that he was deeply committed to His master, and yet he struggled with doubts and questions. On the day of His resurrection, Jesus appeared to a group of His disciples in a closed room. For some reason, Thomas was not with them for this supremely significant event (John 20:19–24). When the disciples later told Thomas they had seen the resurrected Lord, he replied, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (John 20:25). With those famous words, Thomas earned a nickname that he would be remembered by throughout history—Doubting Thomas. For Thomas, and for many of us, seeing is believing. But Thomas’s skepticism was not the same as worldly opposition to the truth. His doubt represents a genuine, truth-loving quest. Earlier, Jesus had warned the disciples of His imminent departure and that He was going to His Father’s house to prepare a place for them. The disciples were confused by Jesus’ mysterious language. Thomas’ honest skepticism and inquisitive nature prompted him to be the first to ask, “Lord, we don’t know where you are going, so how can we know the way?” (John 14:5). Jesus answered Thomas with these notable words: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus wasn’t talking about knowing a route or a location but about knowing a person. When Thomas told the other disciples that he needed proof to believe that Jesus had risen, he was speaking honestly. Sincere faith does not prohibit sincere investigation. Eight days after Jesus’ resurrection, the disciples met together again. This time Thomas was present. Jesus appeared to them once more and invited Thomas to touch the wounds and see for himself: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). Jesus knew what Thomas needed to believe, and He provided the evidence. Jesus lovingly met Thomas at the exact point of his need and then guided him back to faith. We can be honest with God about our doubts and questions; He understands our struggles and is quite capable of strengthening our faith. Like Thomas, we will be able to confess, “My Lord and my God!” in full confidence of who Jesus is (John 20:28). After Jesus confirmed Thomas’s faith, He addressed all future readers of John’s Gospel with these words: “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (John 20:29, NKJV). These words reach down through the ages to help and encourage all of us who have not seen the resurrected Christ and yet have believed in Him. Some days later, Thomas was fishing with Peter and the other disciples when Jesus appeared to them at the Sea of Galilee (John 21:2). The final mention of Thomas is in Act 1:13, where he is listed among the disciples. Extrabiblical writings and Christian tradition hold that Thomas took the gospel to either Parthia or India and that he was martyred for his faith. In the end, the nickname “Doubting Thomas” is a rather unfortunate one. It’s true that Thomas demanded evidence of the miracle of Christ’s resurrection before he accepted the truth. Doubt factored into his response to his friends, but it was not the defining quality of his life. Thomas should be better known for his loyalty, his obedience to the gospel, and his faith.GotQuestions.org John 11:17 So when Jesus came, He found that he had already been in the tomb four days. BGT John 11:17 Ἐλθὼν οὖν ὁ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῷ μνημείῳ. KJV John 11:17 Then when Jesus came, he found that he had lain in the grave four days already. NET John 11:17 When Jesus arrived, he found that Lazarus had been in the tomb four days already. CSB John 11:17 When Jesus arrived, He found that Lazarus had already been in the tomb four days. ESV John 11:17 Now when Jesus came, he found that Lazarus had already been in the tomb four days. NIV John 11:17 On his arrival, Jesus found that Lazarus had already been in the tomb for four days. NLT John 11:17 When Jesus arrived at Bethany, he was told that Lazarus had already been in his grave for four days. NRS John 11:17 When Jesus arrived, he found that Lazarus had already been in the tomb four days. NJB John 11:17 On arriving, Jesus found that Lazarus had been in the tomb for four days already. NAB John 11:17 When Jesus arrived, he found that Lazarus had already been in the tomb for four days. YLT John 11:17 Jesus, therefore, having come, found him having been four days already in the tomb. MIT John 11:17 When Jesus came on the scene, he found that already Lazarus had been entombed four days. four: Jn 11:39 2:19 Ho 6:2 Ac 2:27-31 John 11 Resources - Multiple Sermons and Commentaries LAZARUS LAID IN TOMB FOUR DAYS So (oun) when Jesus (Iesous) came - Now the scene shifts to Bethany. NET Note on Jesus (Iesous) came - There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6, 10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative. He found (heurisko) that he had already been in the tomb (mnemeion) four days - Jesus found what He knew He would find, a corpse. Jesus' delay had achieved His intended purpose, which was to arrive after Lazarus had been dead in the tomb. One point is that there is no question Lazarus was truly dead (the "nose test" would surely have proven that fact!) It is interesting to note that Lazarus must have died shortly after the messengers came from Martha and Mary. Why? It would have taken them about a day to reach Jesus. When Jesus hears, He stays two more days. And then he leaves for Bethany and would have arrived on the fourth day, the length of time Lazarus had been in the tomb. As described in Jn 11:31 this tomb was like many in first century Israel and was actually a cave (sometimes an enclosure would be hewn out of the limestone rock Mt 27:60), large enough to walk in and often with shelves for additional family members. The tomb (cave) was closed with a large stone rolled in front to keep out wild enemies and grave robbers (cf Jesus' burial in Mt 27:60). NIV Study Bible has an interesting note on a non-Biblical idea that "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." (BORROW NIV Study Bible) Rodney Whitacre - A later Jewish text that cites an authority from the early third century A.D. says the mourners should continue to come to the tomb for three days because the dead person continues to be present. Mourning is at its height on the third day, presumably because it is the last time the dead person will be present there. "Bar Kappara taught: Until three days [after death] the soul keeps on returning to the grave, thinking that it will go back [into the body]; but when it sees that the facial features have become disfigured, it departs and abandons it [the body]" (Genesis Rabbah 100:7; cf. Leviticus Rabbah 18:1; Ecclesiastes Rabbah 12:6). Thus, the reference to the fourth day may be quite significant for setting the scene for another dramatic miracle. The healings in this Gospel have taken place in response to desperate needs (cf. Talbert 1992:172) from the son of the royal official who was close to death (John 4:49), to the man who was paralyzed for thirty-eight years (John 5:5), to the man born blind (John 9:1). Now we come to the climax of this sequence. (Jesus Raises Lazarus 11:1-54) Spurgeon - So that he was probably dead as soon as the messengers arrived to tell the Saviour that he was ill....You know that, in the East, they have to bury the dead almost immediately because of the heat of the climate; so that Lazarus was, not long after he was dead, put away in the family vault. Tomb (3419) mnemeion from mneme = memory, remembrance) literally means a memorial and then a monument to commemorate the dead (Mt 23:29), but most often referred to a tomb, grave or sepulcher. Most uses refer to the tomb in which Jesus' dead body was laid - Mt 27:60; Mt 28:8; Mk 15:46; 16:2, 3, 5, 8; Lk 23:55; 24:1, 2, 9, 12, 22, 24; John 19:42; 20:1-4, 6, 8, 11 Acts 13:29. Vayikra Rabbah 18.1 - Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: For the first three days, the soul hovers over the body, thinking that it will return to it. When it sees that the aura of the countenance has changed, it goes on its way, as it is written: “But his flesh [on him is painful, and his soul mourns over him]” (Job 14:22). Bar Kappara said: The full intensity of mourning remains for three days. Why? Because the form of the face is recognizable, as we learned: One may testify only regarding the countenance of the face with the nose…and one may testify only up to three days. “The wheel will be smashed into the cistern” (Ecclesiastes 12:6). Two amora’im, one said: Like those wheels of Tzippori. One said: Like the clods in Tiberias, as it is stated: “The clods of the stream are sweet to him” (Job 21:33). (Source) John 11:18 Now Bethany was near Jerusalem, about two miles off; BGT John 11:18 ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν Ἱεροσολύμων ὡς ἀπὸ σταδίων δεκαπέντε. KJV John 11:18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: NET John 11:18 (Now Bethany was less than two miles from Jerusalem, CSB John 11:18 Bethany was near Jerusalem (about two miles away). ESV John 11:18 Bethany was near Jerusalem, about two miles off, NIV John 11:18 Bethany was less than two miles from Jerusalem, NLT John 11:18 Bethany was only a few miles down the road from Jerusalem, NRS John 11:18 Now Bethany was near Jerusalem, some two miles away, NJB John 11:18 Bethany is only about two miles from Jerusalem, NAB John 11:18 Now Bethany was near Jerusalem, only about two miles away. YLT John 11:18 And Bethany was nigh to Jerusalem, about fifteen furlongs off, MIT John 11:18 Bethany was near Jerusalem—about 2,775 meters away. about two miles, Jn 6:19 Lu 24:13 Rev 14:20 21:16 John 11 Resources - Multiple Sermons and Commentaries BETHANY NEAR JERUSALEM Now Bethany was near Jerusalem, about two miles off - Here we encounter another parenthetical statement by John which indicates that the news of the soon to be miracle would surely be heard in Jerusalem, and especially by the religious leaders. It is interesting that the modern name of Bethany is memorialized in Arabic Al-Eizariya or al-Aizariya meaning "The Place of Lazarus." It is surprising that the Arabs would name a place in a way that memorialized Jesus resurrection of Lazarus. One would think this might cause Arabs to wonder if Isa (Arab name for Jesus) is really more than just a prophet who Himself died and was not resurrection (according to Muslim belief) and yet here in "The Place of Lazarus" He resurrects Lazarus. NET Note on about two miles off - Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters). Spurgeon - An easy walk of somewhere about two miles. Just a nice little walk which our Saviour had often taken in the evening after the toils of the day in Jerusalem. He had loved to make Bethany his quiet resting-place. “Fifteen furlongs off.” John 11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. BGT John 11:19 πολλοὶ δὲ ἐκ τῶν Ἰουδαίων ἐληλύθεισαν πρὸς τὴν Μάρθαν καὶ Μαριὰμ ἵνα παραμυθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ. KJV John 11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. NET John 11:19 so many of the Jewish people of the region had come to Martha and Mary to console them over the loss of their brother.) CSB John 11:19 Many of the Jews had come to Martha and Mary to comfort them about their brother. ESV John 11:19 and many of the Jews had come to Martha and Mary to console them concerning their brother. NIV John 11:19 and many Jews had come to Martha and Mary to comfort them in the loss of their brother. NLT John 11:19 and many of the people had come to console Martha and Mary in their loss. NRS John 11:19 and many of the Jews had come to Martha and Mary to console them about their brother. NJB John 11:19 and many Jews had come to Martha and Mary to comfort them about their brother. NAB John 11:19 And many of the Jews had come to Martha and Mary to comfort them about their brother. YLT John 11:19 and many of the Jews had come unto Martha and Mary, that they might comfort them concerning their brother; MIT John 11:19 Many of the Jews had come to Martha and Mary to comfort them about their brother. to console: Ge 37:35 2Sa 10:2 1Ch 7:21,22 Job 2:11 42:11 Ec 7:2 Isa 51:19 Jer 16:5-7 La 1:2,9,16,21 2:13 Ro 12:15 2Co 1:4 1Th 4:18 5:11 John 11 Resources - Multiple Sermons and Commentaries MANY JEWS COME TO COMFORT THE SISTERS and many of the Jews (used in a neutral sense here) had come to Martha and Mary, to console (paramutheomai - comfort, offer sympathy to) them concerning their brother - Many of the Jews indicates that apparently this family was known and respected enough to draw many Jews to Bethany to console the sisters and mourn. It is very likely that some among the mourners were there to inform the authorities of Jesus' presence, which does happen after the raising of Lazarus (John 11:46). God in His providence would ensure that there would be many Jewish witnesses to this great miracle. NET Note on many of the Jews - Or “many of the Judeans” (cf. BDAG 479 s.v. Ἰουδαῖος 2.e); Greek “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46–47. See also the note on the phrase “the Jewish leaders” in Jn 11:8. Merrill Tenney - “A procession composed of relatives, friends, and sometimes hired mourners accompanied a body to the grave; and mourning usually lasted for several days afterward.” (BORROW John the Gospel of Belief: An Analytic Study of the Text) Console (3888) paramutheomai from para = towards, beside, pictures one coming to another's side of one to stimulate or comfort + muthéomai = to speak from múthos = a tale, myth, speech) literally means to speak to someone coming close to his or her side and speak to them in a friendly way. The meaning can develop along two main lines -- with reference to rousing up someone's will about what ought to be done (admonish to something) or with reference to what has happened rousing up hope for a good outcome (to console about something, cheer up - as in a secular use - "consolation for Alexander when he was depressed") It was used in secular Greek especially in connection with death or other tragic events. In the NT it means to relate near, encourage, console (to serve as a source of comfort in disappointment, loss, sadness, trouble). The idea is to speak kindly or soothingly so as to comfort or pacify. As someone has said paramutheomai denotes the soothing and encouraging side of exhortation, inspiring the converts to continue the desired course of action. It means to encourage in the sense of comfort and consolation which is critical in assisting spiritual growth because of the many obstacles and failures Christians can experience. Paramutheomai was a word reserved for the tender, restorative, compassionate uplifting needed by a struggling, burdened, heartbroken spiritual child. Paramutheomai - 4x - Jn. 11:19; Jn. 11:31; 1 Thess. 2:11; 1 Thess. 5:14 John 11:20 Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary stayed at the house. BGT John 11:20 ἡ οὖν Μάρθα ὡς ἤκουσεν ὅτι Ἰησοῦς ἔρχεται ὑπήντησεν αὐτῷ· Μαριὰμ δὲ ἐν τῷ οἴκῳ ἐκαθέζετο. KJV John 11:20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. NET John 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. CSB John 11:20 As soon as Martha heard that Jesus was coming, she went to meet Him. But Mary remained seated in the house. ESV John 11:20 So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house. NIV John 11:20 When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. NLT John 11:20 When Martha got word that Jesus was coming, she went to meet him. But Mary stayed in the house. NRS John 11:20 When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home. NJB John 11:20 When Martha heard that Jesus was coming she went to meet him. Mary remained sitting in the house. NAB John 11:20 When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home. YLT John 11:20 Martha, therefore, when she heard that Jesus doth come, met him, and Mary kept sitting in the house. MIT John 11:20 When Martha heard that Jesus was on the way, she met him. Mary was sitting at home. when she heard that Jesus was coming: Jn 11:30 Mt 25:1,6 Ac 10:25 28:15 1Th 4:17 John 11 Resources - Multiple Sermons and Commentaries MARTHA GOES TO MEET JESUS Martha therefore, when she heard that Jesus (Iesous) was coming, went to meet Him, but Mary stayed at the house - Martha was a woman of action and goes out to meet Jesus. We shall see she was a woman of faith (not to say Mary was not). Mary apparently had heard Jesus was coming but chose to remain home. Why did Martha go out? It is likely she understood the danger Jesus would be in if He came into the village. One finds Martha occupied with the responsibilities of hospitality. NET Note on went to meet Him - Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38–42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus. Bob

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Spurgeon - Because she had not heard that Jesus was come, or else, no doubt, she would have been there as soon as Martha....You will often hear people praising Mary at the expense of Martha, but although Mary is commended for sitting at Christ’s feet, Martha here was the first to meet her Lord. The varying characters of different persons come out best at different times. Mary is best at sermon-time, she forgets the cups and the platters, but Martha is the more practical in the time of grief. She is active, and does not give way as Mary does. She is not so contemplative, and not so crushed as Mary is, so she is the first to go to meet her Lord. Brian Bell - MARTHA & MARY! Christ’s arrival sparks some reactions in Mary & Martha. We note some similarities & some contrasts. In verse 20 we see the contrasts: Martha ran to meet; Mary sat in the house. Every family seems to have an activist & a contemplative! a) The Activist has to do something. He’s coming, I’ll run to him. “I’ll do all the house work, you just sit there Mary”, says Martha Stewart. b) The Contemplative says, I’ll just sit here & pray, ponder, think, cry, study, journal, I‘ll just feel this for awhile, says Mary. c) Important --> They grieve & mourn differently...& thats perfectly ok by Jesus! He meets them right where their personality takes them. In verse 21 & 32 we see the similarity of their initial greetings. a) Although their words are the same, their posture is not. b) Martha runs to him, active & erect; Mary falls at His feet, passive & prostrate. c) Martha said them to His face; Mary cried them at His feet. Here’s the noted difference...Martha needed Intellectual propping up; Mary needed emotional support! a) Martha needed to know that Jesus was in control. b) Mary needed to know that Jesus cared. 5. How did Jesus handle both of these friends? Without rebukes or reservations. a) He met each sister were she was, whether standing or prostrate; whether needing intellectual or emotional support. b) One evoked theological truths & promises; the other evoked tears! Many Christians often feel that bringing glory to God means putting on a happy face no matter what is happening in our lives. 1. If we’re sad, angry, confused, or hurting, we somehow feel that if we don’t have these difficult feelings wrapped up neatly in a moments time, we’ve betrayed the faith & put a blot on our testimony to Jesus. 2. But,not once did he tell anyone,“Stop crying!” Or “How dare you question Me!” 3. When you grieve, when you’re confused, even when you’re angry, don’t try to hide your feelings from God & pretend every thing's alright. a) He knows you better than that. b) And since He is the Truth...He can handle the truth!!! Steven

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Spurgeon - They had often said to one another, “Oh, we wish the Lord were come.” They had sent for him. They felt sure that he would come. But, alas, their brother had died before the Master had arrived; and now this thought which was uppermost in their hearts is uppermost in their speech, “Lord, if thou hadst been here, my brother had not died.”.....There seems to have been just a tinge of reproach in Martha’s words, and Mary said exactly the same words to their dear Master and Friend a little later; and I have often heard Martha and Mary talk in this fashion: “Oh, if we had only had another doctor!” or, “If our dear friend had not gone to the seaside;” or, possibly, “If he had gone to the seaside, he might not have died.” Well now, beloved friends, you have grief enough in having lost your relative or friend without adding to it by these unwise suppositions about what might have happened if you had done something else. Do not fall into that mistake and wound yourselves and grieve your best friend by unnecessary and useless regrets. (Full sermon Faith Seeing God's Glory) Andrew

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Spurgeon has a fascinating comment noting that "There is faith there, and there is unbelief too. She believes that Christ can have what He wills of God, but she does not recognize His own personal Godhead — His own power to work resurrection." (See Vincent's comment above). NET Note on whatever You ask of God - The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in Jn 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though He was not there in time to help her brother. She means, in effect, “Even though You weren’t here in time to help, I still believe that God grants Your requests.” Ask (154) aiteo means to ask for something or make petition. It can mean to ask with a sense of urgency and even to the point of demanding. For example, Thayer notes that the use of aiteo in 1Cor 1:22 conveys a stronger sense of demand. One gets that same sense of aiteo in Mt 27:20 (in fact NJB translates it "demand.") Of children of God asking their Father (Mt 6:8). In Mt 7:8-11 three of the uses (Mt 7:8-9, 11) of aiteo are in the present tense picturing continued asking. Of the sons of Zebedee making request (present tense) of Jesus (Mt 20:20) John Henry Jowett - “EVEN NOW!” John 11:17-31. LET me consider this marvellous confession of Martha’s faith. “I know that even now, whatsoever Thou wilt ask of God, God will give it Thee!” Mark the “even now”! Lazarus was dead, and it was midnight in the desolate home. But “even now”! Beautiful it is when a soul’s most awful crises are the seasons of its most radiant faith! Beautiful it is when our lamp shines steadily in the tempest, and when our spiritual confidence remains unshaken like a gloriously rooted tree. Beautiful it is when in our midnight men can hear the strains of the “even now”! And let me consider the wonder of the Divine response. “I am the resurrection and the life.” A faith like Martha’s will always win the Saviour’s best. And here is an overwhelming best before which we can only bow in silent homage and awe. He is the Fountain in whom the stagnant brook shall find currency again. He is the Life in whom the fallen dead shall rise to their feet again. And what is this? “Whosoever liveth and believeth in Me shall never die!” We shall go to sleep, but we shall never taste the bitterness of death. In the very act of closing our material eyes we shall open our spiritual eyes, and find ourselves at home! Bob Gass - How’s Your Faith? (from A Fresh Word for Today) But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. (John 11:22) Take a moment and visit the funeral of Lazarus. Heartbroken and distraught, Martha says to Jesus, “If You had been here, my brother would not have died.” That’s called “if only” faith. It says, “If only we’d lived in the days of Jesus.” “If only we could be prayed for by a certain person.” “If only” faith plans for an epitaph, not a resurrection. When Jesus told Martha that Lazarus would live again, she replied, “I know that he shall rise again in the resurrection” (John 11:24). That’s called “some day” faith. People who have it sing, “In the sweet by and by.” With them, everything belongs to the future. But you need to know your rights, your privileges, and your authority—right now. When you do, your life will change radically. Finally, Martha said, “But I know that even now God will give You whatever You ask” (John 11:21, NIV). That’s it—“even now” faith! In spite of all you’ve been through, God has the power to raise you up again. You may have been married and divorced; be struggling with habits; be living in a prison or a penthouse; be black or white, gay or straight; it doesn’t matter. BY GOD’S GRACE AND POWER, “EVEN NOW” YOU CAN COME OUT OF YOUR GRAVE AND LIVE AGAIN. ALL YOU HAVE TO DO IS OPEN YOUR HEART TO JESUS TODAY. John 11:23 Jesus said to her, "Your brother will rise again." BGT John 11:23 λέγει αὐτῇ ὁ Ἰησοῦς· ἀναστήσεται ὁ ἀδελφός σου. KJV John 11:23 Jesus saith unto her, Thy brother shall rise again. NET John 11:23 Jesus replied, "Your brother will come back to life again." CSB John 11:23 "Your brother will rise again," Jesus told her. ESV John 11:23 Jesus said to her, "Your brother will rise again." NIV John 11:23 Jesus said to her, "Your brother will rise again." NLT John 11:23 Jesus told her, "Your brother will rise again." NRS John 11:23 Jesus said to her, "Your brother will rise again." NJB John 11:23 Jesus said to her, 'Your brother will rise again.' NAB John 11:23 Jesus said to her, "Your brother will rise." YLT John 11:23 Jesus saith to her, 'Thy brother shall rise again.' MIT John 11:23 Jesus said to her, "Your brother will rise again." Your: Jn 11:43,44 John 11 Resources - Multiple Sermons and Commentaries JESUS PREDICTS A RESURRECTION Jesus (Iesous) said to her, "Your brother will rise again (anistemi) - This is a prophetic promise although Martha did not understand it is a prophecy that would be filled in the immediate future and not on the last day (Jn 11:24). Notice Jesus does not say He will ask God (although He would in fact ask Him), for He knew He had authority over death. The One Who has the power over life and death, declares victory over death which will be manifest by Lazarus rising from the dead. NET Note on Your brother will rise again - Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. (ED: She had this future hope, and saw it not as a hope so but a hope sure. Her hope was sure, but her timing was off.) As Jesus went on to point out in Jn 11:25–26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel. Gotquestions.org - The Bible is clear that resurrection is a reality and this life is not all that there is. While death is the end of physical life, it is not the end of human existence. Many (ED: see Catholic encyclopedia) erroneously believe that there is one general resurrection at the end of the age, but the Bible teaches that there will be not one resurrection, but a series of resurrections, some to eternal life in heaven and some to eternal damnation (Daniel 12:2; John 5:28-29). Rise again (450) anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect (Acts 9:41). To rise from a lying or reclined position. To stand straight up from a prostrate position (Acts 14:10). Most uses of anistemi denote the act of getting up from a seated or reclined position. Anistemi is especially common of the preparation of a journey Lk 1:39, Lk 15.18, 20; 17.19. Anistemi can also can be used in the sense of “to appear” or “to come” (Mt 12:41) Figuratively anistemi can refer to a change of position, of “rising” to a position of preeminence or power; e.g., of Christ as a prophet, Acts 3:22; 7:37; as God’s servant in the midst of the nation of Israel, Acts 3:26; as the Son of God in the midst of the nation, Acts 13:33; as a priest, Heb 7:11, 15; as king over the nations, Ro. 15:12; Anistemi in John's Gospel - Jn. 6:39; Jn. 6:40; Jn. 6:44; Jn. 6:54; Jn. 11:23; Jn. 11:24; Jn. 11:31; Jn. 20:9; Acts 1:15; Never Late Your brother will rise again. John 11:23 Today's Scripture & Insight: John 11:17–27 As a visitor to a small West African town, my American pastor made sure to arrive on time for a 10 a.m. Sunday service. Inside the humble sanctuary, however, he found the room empty. So he waited. One hour. Two hours. Finally, about 12:30 p.m., when the local pastor arrived after his long walk there—followed by some choir members and a gathering of friendly town people—the service began “in the fullness of time,” as my pastor later said. “The Spirit welcomed us, and God wasn’t late.” My pastor understood the culture was different here for its own good reasons. Time seems relative, but God’s perfect, on-time nature is affirmed throughout the Scriptures. Thus, after Lazarus got sick and died, Jesus arrived four days later, with Lazarus’ sisters asking why. “Lord,” Martha said to Jesus, “if you had been here, my brother would not have died” (John 11:21). We may think the same, wondering why God doesn’t hurry to fix our problems. Better instead to wait by faith for His answers and power. What are you waiting for God to do or provide on your behalf? How can you wait by faith? For You, Father, I wait. Grant me Your strength and faithful hope in my waiting. Lawrence Richards - DEVOTIONAL At the Last Day (John 11:17–44) (BORROW The 365 day devotional commentary) The words Martha blurted out put her in a category shared by many modern Christians. Jesus had just said, “Your brother will rise again” (Jn 11:23). And Martha said, “I know he will rise again in the resurrection at the last day” (Jn 11:24). But Jesus kept on probing. “I am the resurrection and the life,” He said. “Do you believe this?" (Jn 11:25–26) You can almost see Martha nod in puzzlement. " ’Yes, Lord,’ she told Him, ‘I believe that You are the Christ, the Son of God.’ " It was after this that Jesus went on down to the tomb where Lazarus had laid for four days, and gave the dead man back his life. And it is only in this event that we can understand the implications of Jesus’ conversation with Martha. You see, Martha did believe. She was convinced that Jesus was the Son of God. She was convinced that He could raise her brother in the resurrection of the last day. But Martha never stopped to think that Jesus could also raise her brother then! Like Martha, many modern Christians have a deep and abiding faith in Jesus. They are sure He has won eternal life for them, and believe in a resurrection which they will share. But, like Martha, many modern Christians limit the power of Jesus to the future. They fail to realize that Jesus brings life to the dead now. He can take our dead hopes, and revive them. He can take our dormant relationships, and revitalize them. He can transform the spiritually indifferent, redirect the life of the sinner, and bring a vibrant newness to every dead area within our lives. Martha limited Jesus by expecting Him to act only in the future. Jesus in raising Lazarus demonstrated that He is ready, willing, and able to act in our now. Personal Application - Never limit Jesus. Expect Him to act, today! Quotable - “The steps of faith fall on the seeming void and find rock beneath.”—John Greenleaf Whittier John 11:24 Martha said to Him, "I know that he will rise again in the resurrection on the last day." BGT John 11:24 λέγει αὐτῷ ἡ Μάρθα· οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. KJV John 11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. NET John 11:24 Martha said, "I know that he will come back to life again in the resurrection at the last day." CSB John 11:24 Martha said, "I know that he will rise again in the resurrection at the last day." ESV John 11:24 Martha said to him, "I know that he will rise again in the resurrection on the last day." NIV John 11:24 Martha answered, "I know he will rise again in the resurrection at the last day." NLT John 11:24 "Yes," Martha said, "he will rise when everyone else rises, at the last day." NRS John 11:24 Martha said to him, "I know that he will rise again in the resurrection on the last day." NJB John 11:24 Martha said, 'I know he will rise again at the resurrection on the last day.' NAB John 11:24 Martha said to him, "I know he will rise, in the resurrection on the last day." YLT John 11:24 Martha saith to him, 'I have known that he will rise again, in the rising again in the last day;' MIT John 11:24 Martha said to him, "I know he will rise in the resurrection on the last day." I know: Jn 5:28,29 Ps 17:15 49:14,15 Isa 25:8 26:19 Eze 37:1-10 Da 12:2,3 Ho 6:2 13:14 Mt 22:23-32 Lu 14:14 Ac 17:31,32 23:6-9 24:15 Heb 11:35 John 11 Resources - Multiple Sermons and Commentaries MARTHA THE THEOLOGIAN Martha said to Him, "I know (eido) that he will rise again (anistemi) in the resurrection (anastasis) on the last (eschatos) day - This is a very impressive statement by Martha. I know (eido) means she knew with confidence, beyond a shadow of a doubt. Martha had heard he "will rise again," and her response is not inaccurate, but only her timing of the event, so sadly she missed the sense of Jesus' words to raise Lazarus that same day, not on the last day. On the other hand we should not be too hard on her for her statement is clearly one of faith in the future resurrection. To their credit, the Pharisees did believe in and apparently teach the resurrection (unlike the Sadducees who do not believe). The last day reflects the Jewish belief in the resurrections as alluded to in Daniel 12:2 and Isaiah 26:19 (cf Jn 5:28, 29). Brian Bell - The problem the Jews had with Jesus resurrection, wasn’t because they didn’t believe in a resurrection(they did), just not an “individual” one. Spurgeon - She could not believe the joyful meaning that Christ meant to convey to her when he said, “Thy brother shall rise again.” Steven Cole makes the point that "General faith for the future is easier than specific faith for the present trial. It’s easier to believe that someday God will work all our trials together for good than it is to believe that He is presently working this trial for good. C. H. Spurgeon tells about a poor older French couple who had framed on their wall a note worth 1,000 francs. A traveler saw it and asked about it. They said that they had taken in a dying French soldier and he had given them that little picture when he was dying as a memorial of him. But they didn’t realize that it was worth a small fortune if they would take it to the bank. Spurgeon applies it by exclaiming, “Oh that we had grace to turn God’s bullion of gospel into current coin, and use them as our present spending money.” Bob

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Spurgeon - Though he were dead’ John 11:24–26 There is an essential difference between the decease of the godly and the death of the ungodly. Death comes to the ungodly as a penal infliction, but to the righteous as a summons to his Father’s palace: to the sinner it is an execution, to the saint an undressing. Death to the wicked is the King of terrors: death to the saint is the end of terrors, the commencement of glory. To die in the Lord is a covenant blessing. Death is ours; it is set down in the list of our possessions among the ‘all things’, and it follows ‘life’ in the list as if it were an equal favour. No longer is it death to die. The name remains, but the thing itself is changed. Why, then, are we in bondage through fear of death? Why do we dread the process which gives us liberty? I am told that people who in the cruel ages had lain in prison for years suffered much more in the moment of the knocking off of their fetters than they had endured for months in wearing the hard iron; and yet I suppose that no man languishing in a dungeon would have been unwilling to stretch out his arm or leg, that the heavy chains might be beaten off by the smith. We should all be content to endure that little inconvenience to obtain lasting liberty. Now, such is death, the knocking off of the fetters; yet the iron may never seem to be so truly iron as when that last liberating blow of grace is about to fall. Let us not mind the harsh grating of the key as it turns in the lock; if we understand it aright it will be as music to our ears. Imagine that your last hour is come! The key turns with pain for a moment, but, lo, the bolt is shot! The iron gate is open! The spirit is free! Glory be unto the Lord for ever and ever! JEWISH BELIEF ON THE HEREAFTER Josephus Jos., Bel. ii. 163 - 14. (162) But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, (163) and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible; but that the souls of good (see note below) men are only removed into other bodies,—but that the souls of bad men are subject to eternal punishment. (164) But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; (165) and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. There is so much more here about the Essenes than is cited from Josephus in Porphyry and Eusebius, and yet so much less about the Pharisees and Sadducees, the two other Jewish sects, than would naturally be expected in proportion to the Essenes or third sect, nay, than seems to be referred to by himself elsewhere, that one is tempted to suppose Josephus had at first written less of the one, and more of the two others, than his present copies afford us; as also, that, by some unknown accident, our present copies are here made up of the larger edition in the first case, and of the smaller in the second. See the note in Havercamp’s edition. However, what Josephus says in the name of the Pharisees, that only the souls of good men go out of one body into another, although all soul be immortal, and still the souls of the bad are liable to eternal punishment; as also what he says afterwards, Antiq. 18.1.3, that the soul’s vigor is immortal, and that under the earth they receive rewards or punishments according as their lives have been virtuous or vicious in the present world; that to the bad is allotted an eternal prison, but that the good are permitted to live again in this world, are nearly agreeable to the doctrines of Christianity. Only Josephus’s rejection of the return of the wicked into other bodies, or into this world, which he grants to the good, looks somewhat like a contradiction to St. Paul’s account of the doctrine of the Jews, that “themselves allowed that there should be a resurrection of the dead, both of the just and unjust,” Acts 24:15; yet, because Josephus’s account is that of the Pharisees, and St. Paul’s that of the Jews in general, and of himself, the contradiction is not very certain. 10:1 A All Israelites have a share in the world to come, B as it is said, Your people also shall be all righteous, they shall inherit the land forever; the branch of my planting, the work of my hands, that I may be glorified (Is. 60:21). C And these are the ones who have no portion in the world to come: D (1) He who says, the resurrection of the dead is a teaching which does not derive from the Torah, (2) and the Torah does not come from Heaven; and (3) an Epicurean. E R. Aqiba says, “Also: He who reads in heretical books, F “and he who whispers over a wound and says, I will put none of the diseases upon you which I have put on the Egyptians, for I am the Lord who heals you (Ex. 15:26).” G Abba Saul says, “Also: he who pronounces the divine Name as it is spelled out.” John 11:25 Jesus said to her, "I am the resurrection and the life; he who believes in Me will live even if he dies, BGT John 11:25 εἶπεν αὐτῇ ὁ Ἰησοῦς· ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, KJV John 11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: NET John 11:25 Jesus said to her, "I am the resurrection and the life. The one who believes in me will live even if he dies, CSB John 11:25 Jesus said to her, "I am the resurrection and the life. The one who believes in Me, even if he dies, will live. ESV John 11:25 Jesus said to her, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, NIV John 11:25 Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; NLT John 11:25 Jesus told her, "I am the resurrection and the life. Anyone who believes in me will live, even after dying. NRS John 11:25 Jesus said to her, "I am the resurrection and the life. Those who believe in me, even though they die, will live, NJB John 11:25 Jesus said: I am the resurrection. Anyone who believes in me, even though that person dies, will live, NAB John 11:25 Jesus told her, "I am the resurrection and the life; whoever believes in me, even if he dies, will live, YLT John 11:25 Jesus said to her, 'I am the rising again, and the life; he who is believing in me, even if he may die, shall live; MIT John 11:25 Jesus said to her, "I am the resurrection and life. One who believes in me—even if he dies—will live. I am: Jn 5:21 Jn 6:39,40,44 Ro 5:17-19 Ro 8:11 1Co 15:20-26,43-57 2Co 4:14 Php 3:10,20,21 1Th 4:14 Rev 20:5,10-15 21:4 the life: Jn 1:4 5:26 6:35 14:6,19 Ps 36:9 Isa 38:16 Ac 3:15 Ro 8:2 Col 3:3,4 1Jn 1:1-2 1Jn 5:11-12 Rev 22:1,17 he who: Jn 3:36 Job 19:25-27 Isa 26:19 Lu 23:43 Ro 4:17 Ro 8:10,11,38,39 1Co 15:18,29 2Co 5:1-8 Php 1:23 1Th 4:14 Heb 11:13-16 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 5:21+ “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. John 6:39; 40; 44+ “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. 40 “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.” ....44 “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. Romans 8:2+ For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. Romans 8:11+ But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you. 1 John 1:1-2+ What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life– 2 and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us– 1 John 5:11-12+ And the testimony is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. 1 Corinthians 15:51; 52+ Behold, I tell you a mystery; we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. John 3:36+ “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” Job 19:25-27 “As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. 26 “Even after my skin is destroyed, Yet from my flesh I shall see God; 27 Whom I myself shall behold, And whom my eyes will see and not another. My heart faints within me! Isaiah 26:19 Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits. I AM THE RESURRECTION AND THE LIFE Jesus (Iesous) said to her, "I am (ego eimi; see I AM) the resurrection (anastasis) and the life (zoe) - First, notice that Jesus did not deny what Martha had just stated about the resurrection but gave her a new revelation concerning the resurrection. Recall that "I am" is present tense signifying Jesus is the eternal I Am with whom there is no past or future. This is His fifth "I Am" statement in John (see note). It is notable that Jesus did not say I am He that will resurrect your brother, but stated that He Himself is the essence of the resurrection and the life a claim He would soon validate by raising Lazarus. Stated another way, resurrection and life are part and parcel of His being! Conversely, there is no resurrection to eternal life apart from union with Christ. If you know Jesus by grace through faith, you are in covenant with Him (See the oneness of covenant) and you possess resurrection life! (And I would add "Resurrection Power.") While Jesus did not say it, the fact is that apart from Him there is no resurrection from the dead and no eternal life. Jesus gives us life only by giving His life! As John had said earlier "in Him was (imperfect - continual or repeated action) life." (Jn 1:4+) Jesus was telling Martha that resurrection and life were not abstract events, but were in truth a person, Himself! Warren

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Spurgeon - She looked upon the resurrection and the life as things that were to be in some dim and misty future. “No,” says Christ, “I am the resurrection and the life. Not only do I get these things by prayer from God, but I am these things.” And then he goes on to explain it. He says, “I am the resurrection. He that believeth in me, though he were dead, yet shall he live. I am the life. Whosoever liveth and believeth in me shall never die. Believest thou this?” He has taken her out of the thought of this poor common animal-life into the thought of the spiritual and higher life, which is, indeed, to the soul what the resurrection is to the body. It was well for the Saviour thus to teach her higher truth than as yet she knew. (Full sermon Faith Seeing God's Glory) Resurrection (386) anastasis from ana = up, again + histemi = to cause to stand) literally means “to stand again" or "to cause to stand again" and most NT uses refer to a physical body rising from the dead or coming back to life after having once died. The resurrection is distinguished from belief in reincarnation, which usually involves a series of rebirths from which the soul may seek release. Resurrection has primary reference to the body. The resurrection is the central, defining doctrine and claim of the gospel for as Paul wrote "if Christ has not been raised, then our preaching is vain, your faith also is vain." (1Cor 15:14) Anastasis - Matt. 22:23; Matt. 22:28; Matt. 22:30; Matt. 22:31; Mk. 12:18; Mk. 12:23; Lk. 2:34; Lk. 14:14; Lk. 20:27; Lk. 20:33; Lk. 20:35; Lk. 20:36; Jn. 5:29; Jn. 11:24; Jn. 11:25; Acts 1:22; Acts 2:31; Acts 4:2; Acts 4:33; Acts 17:18; Acts 17:32; Acts 23:6; Acts 23:8; Acts 24:15; Acts 24:21; Acts 26:23; Rom. 1:4; Rom. 6:5; 1 Co. 15:12; 1 Co. 15:13; 1 Co. 15:21; 1 Co. 15:42; Phil. 3:10; 2 Tim. 2:18; Heb. 6:2; Heb. 11:35; 1 Pet. 1:3; 1 Pet. 3:21; Rev. 20:5; Rev. 20:6 Life (2222) zoe in Scripture is used (1) to refer to physical life (Ro 8:38+, 1Co 3:22, Php 1:20+, Jas 4:14, etc) but more often to (2) to supernatural life in contrast to a life subject to eternal death (Jn 3:36, see all 43 uses of "eternal life" below). This quality of life speaks of fullness of life which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+, Ep 4:18+) as well as in eternity future (Mk 10:30, Titus 1:2+ on Eternal Life).Richards writes that "Zoe in classical Greek refers to natural life--the principle that enables living things to move and to grow. In the NT, zoe focuses on the theological meaning rather than on the biological. From the perspective of the NT, in every respect life is the counterpart of death. Each book of the NT speaks of zoe. In each, the principle of life lifts our vision beyond our earthly existence to reveal a unique quality of life that spans time and eternity and that has its roots in God. It is the biblical use and meaning of zoe that most concerns us as we examine what the NT says about life. (BORROW Expository Dictionary of Bible Words)

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Spurgeon says “The RESURRECTION of Christ is a fact better attested than any event recorded in history!” (cf >500 eye witnesses 1Cor 15:6+) “Christianity is in its very essence a RESURRECTION religion. The concept of the RESURRECTION lies at its heart. If you remove it, Christianity is destroyed.” (John Stott) “The RESURRECTION of Jesus is the Gibraltar of the Christian faith and the Waterloo of infidelity and rationalism.” (R A Torrey) Contrary to the opinion of the skeptics, the New Testament proclaims a Christ Who once was dead and is now alive, not a Christ Who was once alive and now is dead! J C Ryle rightly said that “in an age of abounding unbelief and skepticism, we shall find that the RESURRECTION of Christ will bear any weight that we can lay upon it.” In the OT on the annual Day of Atonement, if the High Priest’s offering was acceptable to God he emerged alive, but if it was unacceptable, he died behind the veil (read Heb 9:7NLT+, Ex 28:35). The coming forth of our Great High Priest (Heb 4:14+, Heb 9:11+) after making His Atonement demonstrates clearly that His offering was acceptable to the Father. The Empty Tomb is the Father’s “Amen” (2Cor 1:20KJV+) to Son’s cry of “It is finished (Paid in Full = Tetelestai)!” (Jn 19:30+) “Everything antecedent in the incarnate life of our Lord moves towards the RESURRECTION and everything subsequent rests upon it and is conditioned by it.” (John Murray) Indeed, the “surpassing greatness of His POWER toward us who believe” is the same “RESURRECTION POWER” that brought Christ up from the grave (Eph 1:19-20) and is now operative within all those who belong to Christ (Ro 6:5, 8-12+, cf Php 3:10-11+). The same POWER that opened Christ’s Tomb, now opens the door to abundant life (Jn 10:10b+)! Are you experiencing abundant life? If not consider prayerfully singing this simple song to Him: “Jesus Be Jesus in Me. No longer me, but Thee. Resurrection Power, fill me this hour, Jesus be Jesus in Me.” Spurgeon rightly says that “The whole system of Christianity rests upon the fact that “Christ is risen from the dead” (Mt 28:7, 2Ti 2:8+) for, “If Christ has not been raised, then our preaching is vain, and your faith is also vain: you are still in your sins.” (1Cor 15:14, 17+) The Divinity of Christ finds its surest proof in His resurrection, since He was “Declared to be the Son of God with power, according to the Spirit of holiness, by the RESURRECTION from the dead.” (Ro 1:4+) It would not be unreasonable to doubt his Deity if he had not risen. Again, our justification, that choice blessing of the covenant, is linked with Christ’s triumphant victory over death and the grave; for He “was delivered up (handed over to sinful men to be crucified) for our transgressions, and was raised for (to secure, guarantee) our justification (act of free grace by which God pardons our sin and accepts us as righteous on account of the atonement of Christ).” (Ro 4:25+) Indeed our very regeneration is connected with His RESURRECTION, for we are “born again to a living hope through the resurrection of Jesus Christ from the dead.” (1Peter 1:3+) And most certainly our ultimate RESURRECTION rests here, for, “if (as is the case) the Spirit of Him Who (the Father) raised Jesus from the dead dwells in you, He (Father) Who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit Who indwells you.” (Ro 8:11+, cf Ezek 36:27+) C S Lewis said “Jesus has forced open a door that had been locked since the death of the first man (Ro 5:21+). He has met, fought and beaten the King of Death (1Cor 15:55, 57+). Everything is different because He has done so.” In the Revelation Jesus announced His victory declaring “I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.” (Rev 1:17-18+) George Sweeting recalls that “In the early 1920’s, Nikolai Bukharin was sent from Moscow to Kiev to address a vast anti-God rally. For an hour he ridiculed the Christian faith until it seemed as if the whole structure of belief was in ruins. Questions were invited. A priest of the Orthodox church rose and asked to speak. He faced the crowd and spoke the ancient cry of victory “CHRIST IS RISEN.” Instantly the vast assembly rose to its feet, and the reply came back like a crash of breakers against a cliff, “HE IS RISEN INDEED!” And because He is risen we can sing -- “I Know That My Redeemer Lives! What joy the blest assurance gives! He lives, He lives, Who once was dead; He lives, my everlasting Head!” (Samuel Medley) THE RESURRECTION IN THE OT – Jesus Christ’s resurrection was foreshadowed in the Old Testament. Abraham believed in the doctrine of the resurrection. As traveled to Mt Moriah to sacrifice his only begotten son, Isaac, he told the men with him to “Stay here with the donkey, and I and the lad will go yonder; and we will worship and return to you.” (Ge 22:5+). How could he sacrifice Isaac and yet know they would both return? The writer of Hebrews explains that Abraham “considered that God is able to raise men even from the dead; from which he also received (Isaac) back as a type.” (Heb 11:19+, cf Ge 22:13-14+) Jonah illustrated the doctrine of the resurrection. After Jonah’s disobedience, “Jehovah appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.” (Jonah 1:17) Jesus used this OT story to illustrate His resurrection, explaining that “just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so shall the Son of Man be three days and three nights in the heart of the earth. (Mt 12:40) Isaiah foretold that the Resurrection of Christ would “swallow up death for all time.” (Isa 25:8+, 1Cor 15:54+) Isaiah again alluded to the resurrection declaring “Your dead will live. Their corpses will rise. You who lie in the dust, awake and shout for joy.” (Isa 26:19+). The prophet Daniel affirmed the resurrection of individual believers writing that "those who sleep in the dust of the ground will awake to everlasting life.” (Da 12:2+) And so “we possess the prophetic word which is altogether reliable, to which we will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the Morning Star (the Second Coming of Christ) rises in our hearts.” (2Pe 1:19+, Nu 24:17+ cf “The Bright Morning Star”-Rev 22:16+ – even some Jewish Rabbis called Messiah Bar-Kochva, Son of a Star.) And so let us sing - “Our Lord is risen from the dead, Our Jesus is gone up on high, The powers of hell are captive led, Dragged to the portals of the sky.” Amen (Charles Wesley). THE RESURRECTION IN THE NT - Jesus Himself taught that “it is written (in the OT), that the Christ should suffer and rise again from the dead the third day.” (Lk 24:46+, cf Lk 20:37-38+) Our Lord was referring to David’s affirmation that “You (God) will not abandon my soul to Sheol, nor will You allow Your Holy One (Messiah) to undergo decay.” (Ps 16:10+) Peter quotes David explaining that “he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. “This Jesus God raised up again, to which we are all witnesses.” (Acts 2:31-32+, also quoted by Paul in Acts 13:35+) Spurgeon wrote “Into the outer prison of the grave His body might go, but into the inner prison of corruption He could not enter. He Who in soul and body was pre-eminently God's "Holy One," was loosed from the pains of death, because it was not possible that He should be held by it. This is noble encouragement to all the saints; die we must, but rise we shall, and though in our case we shall see corruption, yet we shall rise to everlasting life. CHRIST'S RESURRECTION is the cause, the earnest, the guarantee, and the emblem of the rising of all His people. Let us, therefore, go to our graves as to our beds, resting our flesh among the clods as they now do upon their couches.” Christ’s EMPTY tomb guarantees our FULL salvation. "We are more sure to arise our of our graves than out of our beds" (Thomas Watson) "Since Jesus is mine, I'll not fear undressing, But gladly put off these garments of clay; To die in the Lord is a covenant blessing, Since Jesus to glory through death led the way." Christ has risen from the dead and defeated death… Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord. 1 Corinthians 15:58+ Related Resources: Resurrection - Devotional Resurrection - Sermon Resurrection - Illustrations and Devotionals Order of Resurrections Quotations - Resurrection Who Moved the Stone? Frank Morison ILLUSTRATION OF THE RESURRECTION - Winston Churchill chose to believe. Churchill arranged his own funeral. There were stately hymns in St. Paul's Cathedral and an impressive liturgy, but at the end of the service, Churchill had an unusual event planned. When they said the benediction, a bugler high in the dome of St. Paul's Cathedral on one side played Taps (PLAY SOUND), the universal signal that the day is over. There was a long pause. Then a bugler on the other side played Reveille (PLAY SOUND), the military wake-up call. It was Churchill's way of communicating that, while we say "Good night" here, it's "Good morning" up in Heaven. Now why could he do that? The answer is he believed in Jesus Christ, who said "I am the resurrection and the life. He who believes in me though he were dead, yet shall he live." Thank God death is not the end for the Christian. The Christian will rise again. Chris Tiegreen - Exchanged Lives (from One Year At His Feet Devotional) “I am the resurrection and the life.” John 11:25 “Because of the Resurrection, everything changes.”—Max Lucado IN WORD The death of Jesus is for the believer everything we need for the forgiveness of our sins. In a sense, we and all of our sin died with Jesus on the cross. His death is the penalty of our rebellion and the price of our pardon. The wrath of God is satisfied in the Cross, and we are free from that awful, awful burden. But the story of the Christian life does not end with forgiveness. If we and all of our sin died with Jesus on the cross, who then lives? We cannot say on the one hand that we died with Him and on the other hand that we are still alive in our natural selves. We must choose—our old life or its death. And if we choose its death, then how do we live on? Paul gives us the glorious answer: “I no longer live, but Christ lives in me” (Galatians 2:20+). The life that we live by faith is an exchanged life—everything that we were went with Jesus on the cross; everything that He is was raised from the tomb and is given to us. We gave up everything in our old nature, in all of our lostness, to have that substitute on the cross. In return, we gained the life of the everlasting Son of the living God, with all of His privileges and power. What an exchange! Having accepted the Cross as our payment for sin, we forget to live in the Resurrection that follows. IN DEED The sad truth about this exchange—and it is the only sad thing about it—is that we are forgetful creatures. Having accepted the Cross as our payment for sin, we forget to live in the Resurrection that follows. Our old natures want to ignore their death certificate. Their demise is a legal fact, not a biological reality (yet). They remind us of what we were before the Cross. And we listen. Yet Jesus is the Resurrection and the Life. He offers to fill us with His glorified self. The substitution of the Cross is not just in death, but in resurrection. We may now live in the power that raised Him. But only if we live by faith. Are you living that life? Or better yet, is He living that life in you? Believe it. Believe in the Resurrection and the Life. And be reminded daily: “I no longer live, but Christ lives in me.” D L Moody - WHEN a young man, I was called upon suddenly, in Chicago, to preach a funeral sermon. A good many Chicago business men were to be there, and I said to myself, “Now, it will be a good chance for me to preach the gospel to those men, and I will get one of Christ’s funeral sermons.” I hunted all through the four Gospels trying to find one of Christ’s funeral sermons, but I couldn’t find any. I found He broke up every funeral He ever attended! He never preached a funeral sermon in the world. Death couldn’t exist where He was. When the dead heard His voice they sprang to life. D L Moody - AT the battle of Inkerman a soldier was just able to crawl to his tent after he was struck down. When found, he was lying upon his face, his open Bible before him, his hand glued fast to the page by his life-blood which covered it. When his hand was lifted, the letters of the printed page were clearly traced upon it, and with the ever-living promise in and on his hand, they laid him in a soldier’s grave. The words were: “I am the resurrection and the life; he that believeth in Me, though he were dead, yet shall he live.” I want a religion that can comfort even in death, that can unite me with my loved ones. Oh, what gloom and darkness would settle upon this world if it was not for the glorious doctrine of the resurrection! Thank God, the glorious morning will soon break. For a little while God asks us to be on the watch-tower, faithful to Him and waiting for the summons. Soon our Lord will come to receive His own, whether they be living or dead. Dr. E. Stanley Jones, the famous missionary, wrote a charming and delightful autobiography called A Song of Ascents. He tells about a layman, a newspaperman, a mutual friend, who was called upon to conduct a funeral service. Being an exact man, he wanted to do it properly and in the best Christian tradition. So he turned to the New Testament as the original source and example of how Jesus conducted a funeral. And he found that Jesus didn't conduct funerals at all. All He dealt with were resurrections. In Glendale, California, at Forest Lawn Cemetery hundreds of people each year stand before two huge paintings. One pictures the crucifixion of Christ. The other depicts His resurrection. In the second painting the artist has pictured an empty tomb with an angel near the entrance. In the foreground stands the figure of the risen Christ. But the striking feature of that huge canvas is a vast throng of people, back in the misty background, stretching into the distance and out of sight, suggesting the multitude who will be raised from the dead because Jesus first died and rose for them. David Jeremiah - JESUS IS THE LIFE JOHN 11:25–26 (BORROW Sanctuary : finding moments of refuge in the presence of God) The King of kings came into the world humbly. He was born in a stable, His cradle a feed trough. In His thirty-three years of earthly life, He owned no possessions. He had to depend on others to provide for His needs, and He had to borrow everything He used. The stable where He was born was borrowed. He borrowed money to pay His taxes, a boat to stand in and preach, a cross on which to die. Even His tomb was not His own. But He had a mission that He alone could accomplish: He, the Son of Man, came “to seek and to save that which was lost” (Luke 19:10). He bore our sins “in His own body on the tree” that in the age to come we might have eternal life (1 Peter 2:24, Mark 10:29–30, and John 3:13–17). Of Himself He says, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (John 11:25–26). He “put away sin by the sacrifice of Himself … so Christ was offered once to bear the sins of many.… We have been sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 9:26–10:10). Mornings with Tozer - “YET SHALL HE LIVE” (BORROW Mornings with Tozer : daily devotional readings) He that believeth in me, though he were dead, yet shall he live. John 11:25 This may sound strange—but it is a fact that death is not the worst thing that can happen to a believing Christian! I can recall the first time I heard that statement, in a quiet conversation with Harry M. Shuman, for many years the president of the international Christian and Missionary Alliance. He was a soft-spoken yet forceful man of God, rich in the wisdom of God’s Word. We were talking of the serious issues of life and death. When he had something especially important to say, Dr. Shuman had an unusual way of lowering his voice and tilting his head just a bit. I can see him yet as he looked out from under his shaggy brows straight into my eyes. “Remember, Tozer,” he said, “death is not the worst thing that can happen to a person!” For the Christian, death is a journey to the eternal world. It is a victory, a rest, a delight. I am sure my small amount of physical suffering has been mild compared to Paul’s, but I feel as Paul did: “Having a desire to depart, and to be with Christ; which is far better” (Philippians 1:23). In Transition We will be with the Lord forever. 1 Thessalonians 4:17 Today's Scripture & Insight: John 11:17-27 People post obituary notices on billboards and concrete block walls in Ghana regularly. Headlines such as Gone Too Soon, Celebration of Life, and What a Shock! announce the passing away of loved ones and the approaching funerals. One I read—In Transition—points to life beyond the grave. When a close relative or friend dies, we sorrow as Mary and Martha did for their brother Lazarus (John 11:17-27). We miss the departed so much that our hearts break and we weep, as Jesus wept at the passing of His friend (Jn 11:35). Yet, it was at this sorrowful moment Jesus made a delightful statement on life after death: “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (Jn 11:25). On the basis of this we give departed believers only a temporary farewell. For they “will be with the Lord forever,” Paul emphasizes (1 Thess. 4:17). Of course, farewells are painful, but we can rest assured that they are in the Lord’s safe hands. It is because of You, Jesus, that we have hope and are sure of a forever life. We’re grateful. For help in dealing with loss, read Life After Loss at discoveryseries.org/cb131 Because of Jesus, we can live forever. Comfort For Today Lo, I am with you always, even to the end of the age. —Matthew 28:20 Today's Scripture: John 11:17-27 Over the last 50 years I have often reminded bereaved people of the wonderful truth that a glorious resurrection awaits all who believe on Jesus Christ. But sometimes grieving people are so overwhelmed with their loss that they cannot rejoice in the prospect of a far-off-in-the-future reunion. In John 11, we read about Martha’s struggle between her feelings and what she knew to be true. She was grieving because her brother Lazarus had died. When Jesus spoke with her, she told Him that she believed in a future day of resurrection. But then Jesus took her a step further and helped her to find comfort by focusing on Him rather than just on a future event. He declared, “I am the resurrection and the life” (v.25). This led her to confess her faith in Him (v.27). Her new focus on Him must have helped her because she then went to her sister Mary and told her to come to Jesus (v.28). I've been through the valley of weeping, The valley of sorrow and pain; But the God of all comfort was with me, At hand to uphold and sustain. —Anon. The coming King is our present companion. A Chuckle in the Darkness For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. John 3:16 Today's Scripture & Insight: John 11:17–27 In a Washington Post article titled “Tech Titans’ Latest Project: Defy Death,” Ariana Cha wrote about the efforts of Peter Thiele and other tech moguls to extend human life indefinitely. They’re prepared to spend billions on the project. They are a little late. Death has already been defeated! Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25–26). Jesus assures us that those who put their trust in Him will never, ever, under any circumstances whatever, die. To be clear, our bodies will die—and there is nothing anyone can do to change that. But the thinking, reasoning, remembering, loving, adventuring part of us that we call “me, myself, and I” will never, ever die. And here’s the best part: It’s a gift! All you have to do is receive the salvation Jesus offers. C. S. Lewis, musing on this notion, describes it as something like “a chuckle in the darkness”—the sense that something that simple is the answer. Dear Jesus, I believe You died for my sins and rose from the dead. I want to accept You as my Lord and Savior and follow You. Please forgive my sins and help me, from this moment on, to live a life that is pleasing to You. Christ has replaced the dark door of death with the shining gate of life. Henry Blackaby - Life Jesus said to her, “I am the resurrection and the life. He who believes in me will live, even though he dies.” John 11:25 If you’ve ever had someone you love die, you know how real death is. It’s one thing to read about traffic fatalities, war casualties, or murder victims in the newspaper. It’s another to attend the funeral of someone who died—someone you knew personally and loved dearly. Death can seem unreal unless it strikes close to home. However, one thing is sure. Death is real, and it will come. In Jesus’ day, funerals were heart-wrenching events. As a show of respect for the deceased, people would weep and wail as loudly as they could so they could be heard a great distance away. Some families would even hire mourners to come to the funeral just to make sure there was a respectably loud level of mourning. Funerals were deeply somber because death was a symbol of hopelessness. Death is the one human struggle that no one escapes. Significantly, it was at a funeral that Jesus made this profound statement: “I am the resurrection and the life.” He didn’t say he knew how to be resurrected. He said he is the resurrection! This is incredibly good news! Jesus takes the power away from death. Christians will still experience physical death, but we have nothing to fear in death because Jesus promises us life everlasting. Have you been worrying about death? Do you realize the enormity of today’s verse? Read it again. Think about it. Thank God for defeating death and for giving you life everlasting! (BORROW - The experience : a devotional and journal : day by day with God) Two Roses At Easter I am the resurrection and the life. — John 11:25 Today's Scripture: John 11:17-27 Two roses were on the Communion table in our church on Easter Sunday morning. As I looked at them, my heart was filled with joy. The red rose signified the birth of little Brian, who had come into the world on Good Friday. And on this particular Sunday we were celebrating the gift of this new life. The yellow rose represented a new spiritual life. On the previous Wednesday evening, Sandra, a sixth-grader, had trusted Christ as her Savior at the youth group meeting. What made this significant was that she had received a gift distributed by our church at Christmastime to needy families. As a result, Sandra had begun coming regularly to our church. When she heard the gospel that Wednesday, she put her trust in Christ as her Savior and was born again. As we celebrated Easter that morning, I couldn’t help but think of those two new lives. Not only is the risen Savior the Creator of physical life (Col. 1:16), He is also the Originator of new spiritual life because of His sacrificial death and His triumph over the grave. His resurrection gives meaning to life here and now, and it assures us that someday we will receive a new “spiritual body” (1 Cor. 15:44). The wonder of a newborn child— It fills the heart with pride and joy; But Christ arose to give new life That even death cannot destroy. —DJD Christ's resurrection is cause for our celebration. I’m Not Making This Up Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” —John 11:25 Today's Scripture: John 1:1-14 Let’s say you were shopping for a religion. Wouldn’t you want to serve a higher being who was powerful and could do great things? Wouldn’t you want a religion that provided great after-death benefits? Wouldn’t you want the key leader of this religion to be absolutely trustworthy and able to forgive your sins? I would. Yet I recently read about a religion that many people buy into with none of those qualities. It teaches that “God is the beauty and the soft side of things” and “the higher power of each person.” It says, “When you’re dead, life ceases to exist.” And the key figure? Jesus! But He is described only as “a great master of light.” Think of the great religions of the world. How many offer an all-powerful, all-wise, loving God? How many give the assurance of heaven? How many provide a Savior from the guilt and power of sin? They make big promises, but they fail to give us what we need. Their claims are empty. God sent His Son to die for us, No other life would do; So why not trust in Christ today? Accept His gift to you. —JDB Religion may inform and reform, but only Christ can transform. Triumph Over The Grave I am the resurrection and the life. He who believes in Me, though he may die, he shall live. —John 11:25 Today's Scripture: John 11:25-44 Death may steal from us the ones we love, but for followers of Christ the separation is only temporary. The resurrection of Jesus assures us that just as death could not hold Him, so too the tomb cannot cling to the children, parents, friends, and companions who have died before us. Christ’s resurrection is the foundation of our hope. American evangelist D. L. Moody (1837-1899) told of a soldier at the battle of Inkerman (Crimean War, 1854) who was somehow able to crawl back to his tent after he was shot. When he was later found, he was lying face-down, his open Bible before him, his hand stuck to one of the pages by his blood which covered it. When his hand was lifted, some of the words from the printed page were clearly visible on it. The verse was this: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (Jn. 11:25). Said Moody, “I want a religion like that, which can comfort even in death, and can unite me with my loved ones. What gloom and darkness would settle upon this world were it not for the glorious doctrine of the resurrection!” Crown Him the Lord of life: Who triumphed o'er the grave, Who rose victorious to the strife For those He came to save. —Bridges The resurrection is God's answer of hope to man's cry of despair. Keep Talking About Jesus Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live." —John 11:25 Today's Scripture: 1 Corinthians 15:51-57 Pastor Eloy Pacheco said at a funeral for a believer that Jesus is the only lasting source of comfort. Afterward a woman came up to him and said, “You preachers are all alike. All you talk about is Jesus, Jesus, Jesus!” “That’s true,” he replied kindly. “What comfort do you have to offer the grieving family?” She was speechless for a few moments, and then she said, “You’re right. At least you have Jesus.” Sooner or later someone dear to us will die, and we’ll want to be comforted. A hug, a kind deed, shared tears, and the presence of a friend may ease sorrow’s pain just a bit. But these gestures won’t answer our most urgent questions: What’s beyond the grave? Where is the person now? Will we be reunited in heaven? How can I have the assurance of eternal life? For the answers to those questions, we must look to Jesus Christ. He is the One who defeated sin and death by dying on the cross for us and rising from the grave (1 Corinthians 15:1-28,57). Because He lives, all who put their faith in Him will live forever with Him (John 11:25). We have hope, for Christ has risen, Death was conquered by God's Son; May we gently share that message With some hurting, grieving one. —D. De Haan In life and in death, our only hope is Jesus. Your Never-Dying Friend He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. —John 11:25-26 Today's Scripture: John 11:1-27 A man who wrote to me frequently always signed his letters: “Your never-dying friend.” He believed that his strong faith in Christ would keep him alive until Jesus returned. He based this belief on his interpretation of Jesus’ words, “Whoever lives and believes in Me shall never die” (Jn. 11:26). I haven’t heard from him for a long time, so I assume he has died. If so, he is in heaven and now knows that his understanding of that verse was incorrect. When Jesus spoke those words, He had in mind two kinds of death: physical (separation of the soul-spirit from the body) and spiritual (eternal separation from God). Before we receive Jesus as our personal Savior, all of us are “dead in trespasses and sins” (Eph. 2:1). But when we trust Him, we become spiritually alive. Jesus said that everyone who believes in Him “has passed from death into life” (Jn. 5:24). When believers die, their conscious relationship with God continues uninterrupted because they are spiritually alive. No condemnation now I dread, I am my Lord's and He is mine; Alive in Him, my living Head, And clothed in righteousness divine. —C. Wesley Born once, die twice. Born twice, die once ARE YOU LIKE A DECAPITATED CHICKEN? Adrian Rogers - When we were little boys, we had some chickens, and my brother and I had the duty of going out there and decapitating the chickens before mamma would cook them. Have you ever decapitated a chicken? Have you? It’s quite an experience. You know, the strange thing about a chicken—when you take its head off, he just keeps on flopping. My brother and I used to talk and say, “That chicken’s dead, but he doesn’t know it.” I mean, he would just keep on going. And, if you’ve never done that, one of these days, you ask for the privilege, and you’ll see what I’m talking about. Takes a chicken that’s dead for quite a while for him to figure out what’s happened to him, and that’s what God is saying to a lot of people who are active but they are dead. Live Like Jesus Is Coming Keep watch, because you do not know the day or the hour. Matthew 25:13 Today's Scripture & Insight: Matthew 25:1–13 I’m inspired by country singer Tim McGraw’s song “Live Like You Were Dying.” In it he describes some of the exciting “bucket list” things a man did after receiving some bad news about his health. He also chose to love and forgive people more freely—speaking to them more tenderly. The song recommends that we live well, as if knowing our lives will end soon. This song reminds us that our time is limited. It’s important for us to not put off for tomorrow what we can do today, because one day we’ll run out of tomorrows. This is particularly urgent for believers in Jesus, who believe that Jesus may return at any moment (perhaps in the very second you’re reading this sentence!). Jesus urges us to be ready, not living like the five “foolish” virgins who were caught unprepared when the bridegroom returned (Matthew 25:6–10). But McGraw’s song doesn’t tell the whole story. We who love Jesus will never run out of tomorrows. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25–26). Our life in Him never ends. How will you live today like Jesus is coming soon? How does knowing He could return any day affect your choices? Jesus, I look forward to the day You’ll return. May I use the time I’ve been given to honor You and to serve others well. Resurrection And Life I am the resurrection and the life. — John 11:25 Today's Scripture: 1 Corinthians 15:1-11 Jesus said, “I am the resurrection and the life”! It’s one thing to make such a bold assertion; it’s another to back it up—and back it up Jesus did by rising from the dead. “If you believe that the Son of God died and rose again,” writes George MacDonald, “your whole future is full of the dawn of eternal morning, coming up beyond the hills of life, and full of such hope as the highest imagination for the poet has not a glimmer yet.” The Son of God died and rose again, and His resurrection is the guarantee that God will bring us up and out of the ground: A thinking, feeling, remembering, recognizable person will live forever. Living forever means living out the thought of eternity that God has placed in our hearts; meeting again one’s believing loved ones lost through separating death; living in a world without sorrow; seeing our Lord who loves us and gave everything to unite us to Him forever. Yes, Christ the Lord is risen, Has come forth from the grave; He breaks the chains of death for you And now has power to save. —Woodruff The resurrection is the foundation of our faith. THE LAST WORD Jesus said to her, “I am the resurrection and the life.” —John 11:25 When Walter Bouman, a retired professor, learned that the cancer in his body had spread and that he had perhaps 9 months to live, he pondered many things. One was comedian Johnny Carson’s quip: “It is true that for several days after you die, your hair and fingernails keep on growing, but the phone calls taper off.” He found that humour to be a wonderful tonic, but it was something far deeper that sustained his soul. In Bouman’s newspaper column he wrote of his greatest source of encouragement: “The Christian good news is that Jesus of Nazareth has been raised from death, that death no longer has dominion over Him. I have bet my living, and now I am called to bet my dying, that Jesus will have the last word.” In John 11 we read what Jesus said to Martha, a close friend who was grieving the death of her brother. He said, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (vv.25-26). For each ‘today’ we are given, and for the inevitable ‘tomorrow’ that will come, we don’t have to be afraid. Jesus Christ is with all who trust Him, and He will have the last word. BECAUSE JESUS HAS RISEN FROM THE DEAD, HE HAS THE LAST WORD IN LIFE AND IN DEATH. Death Cannot Divide Us Jesus said to her, "I am the resurrection and the life. He who believes in Me, though he may die, he shall live." —John 11:25 Today's Scripture: John 11:14-27 Although writers and philosophers have done their best to marshal weighty arguments in favor of life after death, they have not succeeded in bringing comfort to aching, anxious, questioning hearts. Jesus, however, does not fail to satisfy us. He brings forth no philosophical arguments. He does not try to prove the reasonableness of immortality; He simply declares it! He speaks of what He knows, and answers with the authority of heaven: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (John 11:25). This resurrection has two aspects. The bodies of believers will be raised, and their spirits will also live on in heaven. What does this mean for grieving Christians whose believing loved ones have died? Death does not sever our love for them, for love belongs to the spirit and not to the body. And when those we love go on a long journey, their thoughts can span the distance as though it were a step, and their love enfolds us as though they stood beside us. So it is today with our dear departed ones. When from the dead God raised His Son And called Him to the sky, He gave our souls a living hope That they should never die! —Watts Christ has replaced the dark door of death with the shining gate of life. The Cross and the Crown I am the resurrection and the life. The one who believes in me will live, even though they die. John 11:25 Today's Scripture & Insight: John 19:21-30 Westminster Abbey in London has a rich historical background. In the 10th century, Benedictine monks began a tradition of daily worship there that still continues today. The Abbey is also the burial place of many famous people, and every English monarch since ad 1066 has been crowned at the Abbey. In fact, 17 of those monarchs are also buried there—their rule ending where it began. No matter how grandiose their burial, world rulers rise and fall; they live and die. But another king, Jesus, though once dead, is no longer buried. In His first coming, Jesus was crowned with thorns and crucified as the “king of the Jews” (John 19:3,19). Because Jesus rose from the dead in victory, we who are believers in Christ have hope beyond the grave and the assurance that we will live with Him forever. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (11:25-26). Thank You, Jesus, for rising from the dead and that You are alive forever. To learn more about the crown and cross Christ bore, check out The Mockery and Majesty of the Cross Jesus' resurrection spelled the death of death. When the Woods Wake Up I am the resurrection and the life. The one who believes in me will live, even though they die. John 11:25 Today's Scripture & Insight: John 11:14-27 Through cold, snowy winters, the hope of spring sustains those of us who live in Michigan. May is the month when that hope is rewarded. The transformation is remarkable. Limbs that look lifeless on May 1 turn into branches that wave green leafy greetings by month’s end. Although the change each day is imperceptible, by the end of the month the woods in my yard have changed from gray to green. God has built into creation a cycle of rest and renewal. What looks like death to us is rest to God. And just as rest is preparation for renewal, death is preparation for resurrection. I love watching the woods awaken every spring, for it reminds me that death is a temporary condition and that its purpose is to prepare for new life, a new beginning, for something even better. “Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds” (John 12:24). Read these encouraging verses that remind us of the hope of resurrection: 1 Corinthians 15:35-58. Every new leaf of springtime is a reminder of our promised resurrection. QUESTION - What are the seven I AM statements in the Gospel of John? ANSWER - In the Gospel of John, Jesus makes seven statements beginning with the words I AM. Each of these “I AM” proclamations furthers our understanding of Jesus’ ministry in the world. They also link Jesus to the Old Testament revelation of God. In the Old Testament, God revealed His name to Moses: “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14). Thus, in Judaism, “I AM” is unquestionably understood as a name for God. Whenever Jesus made an “I am” statement in which He claimed attributes of deity, He was identifying Himself as God. Here are the seven metaphorical “I am” statements found in John’s gospel: “I am the bread of life” (John 6:35, 41, 48, 51). In this chapter, Jesus establishes a pattern that continues through John’s gospel—Jesus makes a statement about who He is, and He backs it up with something He does. In this case, Jesus states that He is the bread of life just after He had fed the 5,000 in the wilderness. At the same time, He contrasts what He can do with what Moses had done for their ancestors: “Our ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die” (verses 49–50). “I am the light of the world” (John 8:12; 9:5). This second of Jesus’ “I am” statements in John’s gospel comes right before He heals a man born blind. Jesus not only says He is the light; He proves it. Jesus’ words and actions echo Genesis 1:3, “And God said, ‘Let there be light,’ and there was light.” “I am the door” (John 10:7,9). This “I am” statement stresses that no one can enter the kingdom of heaven by any other means than Christ Himself. Jesus’ words in this passage are couched in the imagery of a sheepfold. He is the one and only way to enter the fold. “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber” (Jn 10:1ESV). “I am the good shepherd” (John 10:11, 14). With this “I am” statement, Jesus portrays His great love and care. He is the One who willingly protects His flock even to the point of death (Jn 10:11, 15). When Jesus called Himself the good shepherd, He unmistakably took for Himself one of God’s titles in the Old Testament: “The Lord is my shepherd” (Psalm 23:1). “I am the resurrection and the life” (John 11:25). Jesus made this “I am” statement immediately before raising Lazarus from the dead. Again, we see that Jesus’ teaching was not just empty talk; when He made a claim, He substantiated it with action. He holds “the keys of death and the grave” (Revelation 1:18NLT). In raising Lazarus from the dead, Jesus showed how He can fulfill Yahweh’s promise to ancient Israel: “[God’s] dead shall live; their bodies shall rise” (Isaiah 26:19ESV). Apart from Jesus, there is neither resurrection nor eternal life. “I am the way and the truth and the life” (John 14:6). This powerful “I am” statement of Christ’s is packed with meaning. Jesus is not merely one way among many ways to God; He is the only way. Scripture said that “The very essence of [God’s] words is truth” (Psalm 119:160NLT), and here is Jesus proclaiming that He is the truth—confirming His identity as the Word of God (see John 1:1, 14). And Jesus alone is the source of life; He is the Creator and Sustainer of all life and the Giver of eternal life. “I am the true vine” (John 15:1, 5). The final metaphorical “I am” statement in the Gospel of John emphasizes the sustaining power of Christ. We are the branches, and He is the vine. Just as a branch cannot bear fruit unless it is joined in vital union with the vine, only those who are joined to Christ and receive their power from Him produce fruit in the Christian life. There are two more “I am” statements of Jesus in the Gospel of John. These are not metaphors; rather, they are declarations of God’s name, as applied by Jesus to Himself. The first instance comes as Jesus responds to a complaint by the Pharisees. “I tell you the truth,” Jesus says, “before Abraham was born, I am!” (John 8:58). The verbs Jesus uses are in stark contrast with each other: Abraham was, but I am. There is no doubt that the Jews understood Jesus’ claim to be the eternal God incarnate, because they took up stones to kill Him (Jn 8:59). The second instance of Jesus applying to Himself the name I AM comes in the Garden of Gethsemane. When the mob came to arrest Jesus, He asked them whom they sought. They said, “Jesus of Nazareth,” and Jesus replied, “I am he” (John 18:4–5). Then something strange happened: “When Jesus said, ‘I am he,’ they drew back and fell to the ground” (verse 6). Perhaps explaining the mob’s reaction is the fact that the word he has been provided by our English translators. Jesus simply said, “I am.” Applying God’s covenant name to Himself, Jesus demonstrated His power over His foes and showed that His surrender to them was entirely voluntary (see John 10:17–18; 19:11).GotQuestions.org A Chuckle in the Darkness For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. John 3:16 Today's Scripture & Insight: John 11:17–27 In a Washington Post article titled “Tech Titans’ Latest Project: Defy Death,” Ariana Cha wrote about the efforts of Peter Thiele and other tech moguls to extend human life indefinitely. They’re prepared to spend billions on the project. They are a little late. Death has already been defeated! Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25–26). Jesus assures us that those who put their trust in Him will never, ever, under any circumstances whatever, die. To be clear, our bodies will die—and there is nothing anyone can do to change that. But the thinking, reasoning, remembering, loving, adventuring part of us that we call “me, myself, and I” will never, ever die. And here’s the best part: It’s a gift! All you have to do is receive the salvation Jesus offers. C. S. Lewis, musing on this notion, describes it as something like “a chuckle in the darkness”—the sense that something that simple is the answer. Dear Jesus, I believe You died for my sins and rose from the dead. I want to accept You as my Lord and Savior and follow You. Please forgive my sins and help me, from this moment on, to live a life that is pleasing to You. Christ has replaced the dark door of death with the shining gate of life. QUESTION - What did Jesus mean when He said, “I am the Resurrection and the Life” (John 11:25)? ANSWER - “I am the Resurrection and the Life” (John 11:25) is the fifth of the seven “I am” statements of Jesus. Lazarus was dead. Earlier, Jesus had heard that His good friend was sick, but instead of going to visit Lazarus, Jesus “stayed where he was for two more days” (John 11:6). He explained to His puzzled disciples that the sickness was “for God’s glory, that God’s Son may be glorified through it” (v. 4). After Lazarus died, Jesus began a journey to Bethany, Lazarus’s home. Significantly, when Jesus informed His disciples that Lazarus was dead, He simply said His friend was “asleep, but I am going there to wake him up” (John 11:11). Outside Bethany, Lazarus’s sister Martha went out to meet Jesus. “If you had been here,” she said, “my brother would not have died.” Such was her faith in Jesus’ power to heal. Jesus replied by assuring Martha that her brother would rise again. Martha responded again in faith: “I know he will rise again in the resurrection at the last day.” At this point, Jesus makes His fifth “I Am” statement in John’s gospel, “I am the resurrection and the life,” and He follows it with a call to faith: “He who believes in me will live, even though he dies, and whoever lives and believes in me will never die” (John 11:21-24). When Jesus said, “I am the resurrection and the life,” He was claiming to be the source of both. There is no resurrection apart from Christ, and there is no eternal life apart from Christ. Beyond that, Jesus was also making a statement concerning His divine nature. He does more than give life; He is life, and therefore death has no ultimate power over Him. Jesus confers this spiritual life on those who believe in Him, so that they share His triumph over death (1 John 5:11-12). Believers in Jesus Christ will experience resurrection because, having the life Jesus gives, it is impossible for death to defeat them (1 Corinthians 15:53-57). The grieving Martha wished that Jesus had arrived earlier so He could have healed her brother. And when Jesus spoke of resurrection, Martha assumed He was speaking of “the resurrection at the last day.” In both statements, Martha reveals that she considered Time an insurmountable obstacle. In effect, Martha was saying, “It’s too late to help Lazarus (the time is past), so now we must wait (allow more time).” Jesus shows that neither Death nor time is an obstacle to Him. Outside the tomb, “Jesus called in a loud voice, ‘Lazarus, come forth!’ The dead man came out” (John 11:43). It’s one thing to claim to be the resurrection and the life, but Jesus proved it by raising Lazarus, who was four days dead. Truly, with Christ, death is but “sleep” (1 Thessalonians 4:13). Death has no dominion over Him who is Life itself, nor does death have dominion over those who are in Him (1 Corinthians 15:54-55). Because He lives, we live. Because He is Life, we have life eternally. Jesus’ statement that He is the resurrection and the life provides a godly perspective on several spiritual matters. Martha believed that the resurrection is an event; Jesus showed her (and us) that the resurrection is a Person. Martha’s knowledge of eternal life was an abstract idea; Jesus proved that knowledge of eternal life is a personal relationship. Martha thought victory over death was a future expectation; Jesus corrects her, showing that victory is a present reality. After presenting Himself as the resurrection and the life, Jesus asks Martha an all-important question: “Do you believe this?” (John 11:26). May Martha’s answer be ours as well: “Yes, Lord, I believe that you are the Christ, the Son of God who was to come into the world” (verse 27).GotQuestions.org John Bennett in Day by Day - John 11:25 THOUGH DEAD … SHALL LIVE The Fact of Resurrection. Martha believed in a final resurrection ‘at the last day’, Jn 11:24. It was a hope rooted in Old Testament revelation, Dan. 12:2; Isa. 26:19. What Martha did not grasp was that Jesus’ revelation to her, (His fifth ‘I am’ declaration), that He was ‘the resurrection’, brought that event right into her there and then experience! This was, then, demonstrated by His calling her dead brother from the realm of death and restoring him alive to the Bethany family, Jn 11:43–44. That He was primarily speaking of a physical resurrection is clearly evident by the miracle itself. The raising of Lazarus is a foreshadowing of that glorious future ‘day’ when physical death will be conquered once and for ever by Him who said, ‘I am the resurrection and the life’! It is a fact as incontestable as was the raising of Lazarus that day. The Faith of Resurrection. ‘He that believeth in me’. It is faith alone in Christ, ‘the resurrection, and the life’, that brings assurance to heavy hearts gathered around an open grave, that their departed loved one shall rise again! He raised Lazarus to temporary physical life to die a natural death in due course. He had power in Himself to both lay down and take again, in sovereign resurrection might, His own life, 10:18, which He did. Because He lives, His people live, 1 Cor. 15:20! Faith, therefore, lays hold of the promise that He will certainly raise all who have died believing in Him to the ultimate enjoyment of eternal life! The Fruit of Resurrection. ‘Yet shall he live’. The fruit of that future resurrection life experienced ‘on that bright and cloudless morning when the dead in Christ shall rise’, JAMES BLACK, will be a body raised in incorruption, in glory, in power, a spiritual body bearing the image of ‘the second man’, who is, ‘the Lord from heaven’, 1 Cor. 15:42–49. But that fruit of resurrection life is also ours today in the outworking of the principle of life received through faith in Christ. ‘Yet shall he live’, as one risen from the dead, walking ‘in newness of life’, walking ‘in the Spirit’, and daily acknowledging his eternal indebtedness to Him who is ‘the resurrection, and the life’. Richard Hawker on John 11:25-26 - PAUSE, my soul, over those divine, those glorious, those soul-quickening, soul-reviving words of thy Almighty Redeemer! What man, what prophet, what servant of the Lord, what angel, but He that is the Angel of the Covenant, One with the Father over all, God blessed for ever, could assume such a language, and prove that assumption, as Jesus did, both by his own resurrection, and that of Lazarus? And mark, my soul, the many precious things contained in this sweet scripture. Observe the blessing itself, even resurrection and life. Observe the source, the author, the fountain of it, Jesus, thy Jesus. Observe for whom this stupendous mercy is designed, and to whom conveyed, namely, the dead in trespasses and sins, and for the dying, languishing frames of believers. And lastly, observe how absolute the thing itself is; they shall live. Oh, precious words of a most precious Saviour. And may I not say to thee, my soul, as Jesus did to Mary, after proclaiming himself under this glorious distinction of character, “Believest thou this?” Canst thou answer as she did, “Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world?” This is a blessed confession to witness before God. For if I believe that Jesus be indeed the Christ of God, every other difficulty is removed to the firm belief that, as the Father hath life in himself, even so hath the Son life in himself, and whom he will he quickeneth. Witness then for me, every looker on, angels and men, that my soul heartily, cordially, fully subscribes to the same precious truth, and in the same language as Mary. Yea, Lord, I would say to every word of thine concerning thy sovereignty, grace, and love: as thou hast said it, so I accept it: in the very words of thine I take it, and cry out, Yea, Lord, even so be it unto me according to thy word. And now, my soul, under all remaining seasons of deadness, coldness, backslidings, wanderings, and the like, never henceforth forget from whom all revivals can only come. Never look within for them; for there is no power of resurrection in thyself. Can these dry bones live? Yes, if Jesus quickens! And is Jesus less to quicken thee than thy connexion with Adam to have killed thee? Oh! how plain is it that the very wants of the soul correspond to the very fulness of Jesus to answer them. And therefore, when the Lord Jesus saith, I am the Resurrection and the Life, he comes to seek employment in this glorious character, to quicken the dead and revive the living. Oh, Lord! give me to hear thy blessed voice this day, and my soul shall live, and live to praise thee. Robert

João 11

Spurgeon put it like this: “When we can’t trace God’s hand we can trust his heart.” At The Cemetery He who believes in Me, though he may die, he shall live. — John 11:25 Today's Scripture: John 11:25-44 When a loved one dies and we go to the cemetery, we may join a long processional. We may sit or stand around the gravesite and listen respectfully while the minister commits the body to the earth and reads Bible verses about the resurrection. Then the casket is lowered into the ground. We may return later to leave some flowers and stand with heads bowed in memory and respect. Our loved one is dead, and we know we can never bring him back. When Jesus went to the cemetery, it was different. His friend Lazarus had died, and when Jesus got to the tomb, He exercised His power and authority. He commanded: “Take away the stone” (John 11:39). “Lazarus, come forth!” (v.43). “Loose him, and let him go” (v.44). We might wish with all our hearts that we could bring a loved one back, but if we were to give those commands nothing would happen. But Jesus has that ability, for He is “the resurrection and the life” (v.25). His power was demonstrated when Lazarus came out of the tomb—alive! You Go Around Twice I am the resurrection and the life. —John 11:25 Today's Scripture: John 11:17-26 There’s a little trout stream in the state of Oregon called Riley Creek. It was named for “Judge” Riley, a prospector who grubbed for gold there in the 1800s. Though he labored night and day for 40 years, he never found the fortune he sought. Early one morning, his partner discovered a rich vein of gold near their campsite. He raced back shouting, “Wake up, Riley! We’re rich!” Riley, however, was unmoved. He had died in his sleep. Most people live their lives similar to Riley. They work their entire lives searching for a fortune of wealth or pleasure or happiness, and then they die. “So why go on?” we may ask ourselves. Why face an endless sequence of frustrations in a world where everyone sooner or later ends up under the ground? It all seems so futile. But there’s good news: Jesus died and rose again! His resurrection guarantees that God will bring believers in Christ out of the ground to live forever (John 11:25-26). We don’t go around just once, but twice! This life is not all there is. How glorious to think ahead Of blessings yet to be, Of help from God while life shall last— Then joys eternally! —Branon You can endure this life's trials because of the next life's joys. Related Resources: What did Jesus mean when He said “I AM”? Gotquestions.org Why is the truth of the bodily resurrection of Jesus Christ so important? | GotQuestions.org Why is the resurrection of Jesus Christ important? | GotQuestions.org When will the Resurrection take place? | GotQuestions.org Why should I believe in Christ’s resurrection? | GotQuestions.org Can the various resurrection accounts from the four Gospels be harmonized? | GotQuestions.org Is the resurrection of Jesus Christ true? | GotQuestions.org What is more important, the death of Christ or His resurrection? | GotQuestions.org John 11:26 and everyone who lives and believes in Me will never die. Do you believe this?" BGT John 11:26 καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. πιστεύεις τοῦτο; KJV John 11:26 And whosoever liveth and believeth in me shall never die. Believest thou this? NET John 11:26 and the one who lives and believes in me will never die. Do you believe this?" CSB John 11:26 Everyone who lives and believes in Me will never die-- ever. Do you believe this?" ESV John 11:26 and everyone who lives and believes in me shall never die. Do you believe this?" NIV John 11:26 and whoever lives and believes in me will never die. Do you believe this?" NLT John 11:26 Everyone who lives in me and believes in me will never ever die. Do you believe this, Martha?" NRS John 11:26 and everyone who lives and believes in me will never die. Do you believe this?" NJB John 11:26 and whoever lives and believes in me will never die. Do you believe this? NAB John 11:26 and everyone who lives and believes in me will never die. Do you believe this?" YLT John 11:26 and every one who is living and believing in me shall not die -- to the age; MIT John 11:26 All who live and believe in me will never die for eternity. Do you believe this?" who lives and believes: Jn 3:15-18 4:14 5:24 6:50,54-58 8:52,53 10:28 Ro 8:13 1Jn 5:10-12 Believes...believe: Jn 9:35 14:10 Mt 9:28 26:53 Mk 9:23 John 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 5:10-12 The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. 11 And the testimony is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life. 1 Corinthians 15:55-56+ “O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?” 56 The sting of death is sin, and the power of sin is the law; JESUS PROMISES IMMORTALITY TO BELIEVERS and everyone who lives (zao - present tense) and believes (pisteuo - present tense) in Me will never (NEVER, NO NEVER) die (apothnesko) - Jesus continues from the previous verse which stated truth and now explains how one enters into that truth. Notice that He says not just believes but who lives in Me, indicating He is life and that life is immortal because it is in Him. It is possible to be physically alive and spiritually dead or to be spiritually alive and physically dead. -- Adrian Rogers (p 632) Will never die (apothnesko) is a strong double negative (never ever die) and one of the most amazing statements Jesus ever made because He is declaring that for the one who lives and believes in Him, death ceases to be death as the world thinks of it (cf 1Co 15:55-56+). In fact death is simply the believer's continuation in the eternal life he entered the day he believed in Jesus! There is no lag, no gap, no purgatory. As Paul said "To live is Christ and to die is gain!" (Php 1:21+) Jesus' promise to the dying thief is the promise to you dear believer "Truly I say to you, today you shall be with Me in Paradise." (Lk 23:43+). Eternal life cannot be extinguished by physical death. “There’s a light in the valley of death now for me, since Jesus came into my heart.” -- Gospel Song "Since Jesus Came into My Heart" Will never die of course is not a promise that a believer will not experience physical death for everyone must die (unless raptured). Instead Jesus is referring to the second death, to eternal punishment in the lake of fire, which results in eternal separation and "eternal destruction, away from the presence of the Lord and from the glory of His power." (2Th 1:9+) Note the assurance the believer can have in Jesus' promise is accentuated by His use of a strong double negative (ou me), indicating absolutely never...ever! Brian Bell on lives...will never die - for the believer death is no longer death. It introduces him into a new state of life. Unbelievers view death, it’s (LIFE IS) over! Believers see it, it's (LIFE HAS) only just begun! D A Carson on will never die - Ordinary, mortal life ebbs away; the life that Jesus gives never ends. It is in that sense that whoever lives and believes in Jesus will never die. ....When Jesus asks Martha Do you believe this?, he is not asking if she believes that he is about to raise her brother from the dead, but if her faith can go beyond quiet confidence that her brother will be resurrected at the last day to personal trust in Jesus as the resurrection and the life, the only person who can grant eternal life and promise the transformation of resurrection.(See Gospel of John - click on page 413 to see this comment in context) Do you believe (pisteuo) this? - He presses the crucial question to Martha. THOUGHT - Dear skeptical reader, do you believe this? Do you believe that if you believe in Jesus, that He becomes your life in this life and throughout eternity? Do you believe Jesus? If you do, you need never fear physical death and will never face eternal death in Hell! Steven Cole on Do you believe this?” - In other words, “Do you believe these specific truths about Me?” Faith that overcomes life’s trials must have specific doctrinal content about the person and work of Jesus Christ. It’s not enough to have a vague, general faith in Christ. You need to know Him as He is revealed in all of God’s Word. That kind of faith will sustain you in a time of trial. The measure of our believing, while it is not the measure of our possessing.... is yet the measure of our enjoyment of it all R. C. H. Lenski on do you believe this - To believe “this” is to believe what He says of Himself and thus to believe “in Him.” It is one thing to hear it, to reason and to argue about it; and quite another thing to believe, embrace, trust it. To believe is to receive, hold, enjoy the reality and the power of it, with all that lies in it of joy, comfort, peace, and hope. The measure of our believing, while it is not the measure of our possessing, since the smallest faith has Jesus, the resurrection and the life, completely, is yet the measure of our enjoyment of it all. (BORROW The Interpretation of St. John’s Gospel page 803) Steven

João 11

Spurgeon - His heart was full of sympathy; he felt the grief of these mourners, and sorrowed with them. Many have asked why Christ groaned. Why, brethren, it is the way in which he gives life — by his own death. We say sometimes of one who does a great action, “It took so much out of him.” So it did out of the Saviour. He must groan that Mary, and Martha, and Lazarus may rejoice. It is not without the stirring of his very life that he gives life to the dead. Life Application note on Jesus emotional reaction - This portrait contrasts with the Greek concept of God that was popular in that day—a God with no emotions and no messy involvement with humans. (BORROW Life Application Study Bible) THOUGHT - In light of fact that Jesus dealt with Martha with a more doctrinal approach (Jn 11:24-25) and with Mary with a more compassionate approach Steven Cole suggests two applications: First, recognize that the Lord always deals with you according to your personality to teach you what you need to grow in every trial. All parents who have more than one child know that each child is different. You can’t deal with them in exactly the same way because they are wired differently and they learn differently. The Teacher does that with His children. He tutors you individually, in a way that you can best learn the lessons. But you need to try to understand, through prayer and the Word, “What does the Teacher want me to learn through this trial?” Second, we should be sensitive to the unique personalities of others when we try to comfort or help them in difficult situations. Some may need a word of encouragement, whereas others don’t need any words, but just for you to be with them and cry with them. There is no “one size fits all” when it comes to helping others in their time of need. So pray for sensitivity and wisdom as you try to help. Holman Apologetics Commentary - When Jesus saw Mary and her Jewish friends weeping, he was visibly agitated. “Deeply moved” (NIV) hardly does justice to the underlying Greek word (embrimaomai), which has the connotation of snorting (in animals). Thus, Jesus is shown here not so much to express empathy or grief as to bristle at his imminent encounter with and assault on death (see further below). “Stirred” has connotations of inner agitation and turmoil (cf. Esth 4:4), as in the case of the waters of Bethesda (John 5:7) or the waves and breakers of a waterfall (Ps 42:5-7). A survey of the major commentators on this verse reveals a vast array of interpretations. Some say that Jesus was deeply moved but deny that he was angry (Morris 1995, 494). Most insist that Jesus’ emotions went beyond sorrow to actual indignation (for a survey of interpretations see Köstenberger 2004a, 339n91). The object of Jesus’ anger is variously identified as death itself (Michaels 1989, 203; Whitacre 1999, 289); the realm of Satan represented by death (Brown 1966, 435); the mourners’ unbelief (Keener 2003, 846); or a combination of all three (Brodie 1993, 395). However, there may be no dichotomy (note particularly the lack of an expressed object), as the primary reference may be neither to grief nor to anger (contra the HCSB translation). The term embrimaomai may simply indicate Jesus’ excited anticipation of what he is going to do as he bristles and braces himself for his impending assault on death. Again in John 11:38, Jesus is described by way of the verb embrimaomai. The HCSB translates this as Jesus being “angry in Himself.” Again, while this is possible, it is more likely that this verb is used to indicate Jesus’ excitement at the prospect of confronting death. This comports well with Ridderbos’ (1997, 403) comment, “He strides to the tomb, not in sovereign apathy of the great Outsider, but as the One sent into the world by the Father, as the Advocate who has entered human flesh and blood.” Charles Stanley - Author and speaker Elisabeth Elliot says nothing is a waste with God. He takes everything, even the slightest detail, and works it all together for our good. No matter what you are facing, the Lord has a plan in mind for the future. Tell Him of your doubts, fears, and inadequacies, and He will strengthen and encourage you. Weeping (2799) klaio means to mourn, to weep, to lament or to wail with emphasis upon noise accompanying weeping. It expresses one’s immediate and outward reaction to suffering. The picture is of one lamenting with sobs or wailing aloud and was used to describe the wailing that took place when someone died. Weeping thus was a sign of the pain and grief for the entity or person being wept over (See all verses below and note who wept and over what/who?) Klaio implies not only the shedding of tears, but also external expression of grief. It was a term frequently used to describe the actions of professional mourners. Josephus reports people in his time hired flute-players to lead lamentations for public mourning. The haunting sound of the flute then became synonymous with death, tragedy and mourning. The custom of employing professional mourners (generally women) is still prevalent in the Middle East. The idea is weep aloud, expressing uncontainable, audible grief typically accompanied by wailing and sobbing, as when one suffers a traumatic personal loss or despair (like the death of a family member). Klaio - 38x/33 verses weep(18), weeping(17), wept(4).- Matt. 26:75; Mk. 5:38; Mk. 5:39; Mk. 14:72; Mk. 16:10; Lk. 6:21; Lk. 6:25; Lk. 7:13; Lk. 7:32; Lk. 7:38; Lk. 8:52; Lk. 19:41; Lk. 22:62; Lk. 23:28; Jn. 11:31; Jn. 11:33; Jn. 16:20; Jn. 20:11; Jn. 20:13; Jn. 20:15; Acts 9:39; Acts 21:13; Rom. 12:15; 1 Co. 7:30; Phil. 3:18; Jas. 4:9; Jas. 5:1; Rev. 5:4; Rev. 5:5; Rev. 18:9; Rev. 18:11; Rev. 18:15; Rev. 18:19 Deeply moved (1690) embrimaomai from en = in or on account of + brimaomai (to snort with anger) describing a very strong display of emotion -- to be moved with anger, to admonish sternly, give a solemn charge or instruction, exhibit irritation or even anger in expressing a harsh reproof, ‘to denounce harshly. It is used of used of the snorting of horses as in the excitement of battle or pulling a heavy load. It is used of a “stern warning” as in Matthew 9:30 where Jesus warned the formerly blind men not to spread the news of their healing. Also spoken of any agitation of the mind as grief, to be greatly moved or agitated (John 11:33, 38). In the uses in John the Lord was deeply moved doubtless with the combination of circumstances, present and in the immediate future. Embrimaomai - 5v - Matt. 9:30; Mk. 1:43; Mk. 14:5; Jn. 11:33; Jn. 11:38 Troubled (disturbed, stirred up) (5015) tarasso literally means to shake back and forth and therefore to agitate and stir up (like the pool in John 5:4,7, Lxx = Ezek 32:2, 13, Isa 51:15). To shake together, stir up, disturb, unsettle, throw into disorder (Lxx = Ps 46; 2Sa 22:8 = of earth shaking). Most of the NT uses of tarasso are figurative and describe the state of one's mind as stirred up, agitated or experiencing inward commotion. The passive voice is always used in the NT with a negative meaning, conveying the sense of emotional disturbance or inner turmoil, so that one is unsettled, thrown into confusion, or disturbed by various emotions, including excitement, perplexity, fear or trepidation. Tarasso conveys the idea of to disturb mentally or to cause a deep emotional disturbance and thus refers to an unsettled mind, as when Herod heard of the birth of Jesus (Mt 2:3), Zacharias' fear when he saw the angel (Lk 1:12), the terror of the disciples when they witnessed Jesus walking on the water (Mt 14:26), Jesus' reaction to the lack of faith among the people before He raises Lazarus (Jn 11:33), in Jesus' command to not let their hearts be troubled (Jn 14:1) and of disturbing the faith of someone (Gal 5:10). Tarasso emphasizes the intensity of the Lord's reaction to His impending death (Jn 12:27) and His response to Judas' imminent betrayal. Tarasso - 18x/18v - disturbed(1), disturbing(2), stirred(3), stirring(1), terrified(2), troubled(9). Matt. 2:3; Matt. 14:26; Mk. 6:50; Lk. 1:12; Lk. 24:38; Jn. 5:4; Jn. 5:7; Jn. 11:33; Jn. 12:27; Jn. 13:21; Jn. 14:1; Jn. 14:27; Acts 15:24; Acts 17:8; Acts 17:13; Gal. 1:7; Gal. 5:10; 1 Pet. 3:14 QUESTION - What does it mean to groan in the spirit (John 11:33)? ANSWER - One of the most heart-wrenching experiences in Jesus Christ’s life was the death of His friend Lazarus. Scripture says that, when Jesus saw Lazarus’ sister Mary and those around her weeping in grief, He “groaned in the spirit and was troubled” (John 11:33, NKJV). Some Bible translators render the phrase “groaned in the spirit” as “deeply moved in spirit” (NIV, NASB). In the original language, the terminology suggests that the Lord experienced such a profound emotional response that He was forcefully restraining Himself. The New Living Translation says, “A deep anger welled up within him, and he was deeply troubled.” Moments later, “Jesus wept” (John 11:35). The Greek word for “groaned in the spirit” (embrimaomai) is used in four other places in the New Testament, each time of Jesus (Matthew 9:30; Mark 1:43; 14:5; John 11:38). It expresses outrage and indignation. Bible commentators suggest that Christ’s deep emotional turmoil was a reaction to sin and death, which had evoked anguish in Mary, Martha, and the friends of Lazarus. The Greek term translated as “troubled” (etaraxen) stresses agitation, possibly concentrating on the Lord’s heartache at seeing the sisters’ grief. Reference to “the spirit” here in John 11:33 does not indicate the Holy Spirit but the Lord’s inner being. Jesus groaned within His spirit, struggling to keep all the emotional upheaval inside. But, when He stood before the tomb, He could no longer restrain Himself, and He wept. John used one word to define the Lord’s weeping and a different one to describe the weeping of Mary and the other Jews in Bethany. Jesus knew Lazarus would soon be resurrected from the dead and, in the end, spend eternity with Him in heaven. The people grieved over the loss of Lazarus, but Jesus’ anguish welled up for a different reason. Revealing His humanity, Jesus wept with deep compassion and empathy for the hurting (Isaiah 53:3). Our good and loving Shepherd stands with us in our pain and weakness (Hebrews 4:14–16). He comes alongside us in our sorrow (Psalm 34:18). Mary, Martha, and Lazarus were among Jesus’ dearest friends. He had enjoyed close fellowship with them, rejoiced with them, and in their grief He would shed tears with them (Romans 12:15). But Jesus groaned in His spirit, roiling with emotion, for a second reason, as mentioned above. He was grieved by the curse of sin, sickness, and death that had inflicted chaos and sorrow upon humanity in this fallen world. As Jesus prepared to raise His friend Lazarus from the dead, His distress over the people’s spiritual blindness and unbelief intensified (John 11:37–38). He was frustrated to see their weakness of faith that would only believe in Him after seeing Him perform a mighty miracle (John 4:48; 6:30–31; 11:40–42). Jesus, the One who always did and said what would please His Father (John 8:28–29), was grieved to see the rebellious attitudes of people not yielded to the Father’s will as He was (John 5:19, 30; 6:38). When Lazarus was called back to life from the grave, many people believed in Jesus. But, sadly, some did not. Instead, they went to the Pharisees and reported what Jesus had done (John 11:45–46). Jesus likely groaned in His spirit most for these hard-hearted informants. They had come so near to the kingdom of heaven, yet, because of their darkened hearts, they failed to see the truth and receive the grace of God’s salvation in Jesus Christ. GotQuestions.org IMAGERY OF BURIAL & FUNERAL DICTIONARY OF BIBLICAL IMAGERY - PAGE 472 - BURIAL, FUNERAL In the biblical narrative it is customary for successive generations to be buried in the family tomb, either a natural cave or one cut from rock. Thus in the patriarchal narratives we find Sarah (Gen 23:19), Abraham (Gen 25:9), Isaac and Rebekah, Leah (Gen 49:31) and Jacob (Gen 50:13) all buried in the cave of Machpelah east of Hebron. Individual burial is sometimes necessitated by death at a distance from the family tomb, so Deborah is buried near Bethel (Gen 35:8) and Rachel on the road to Ephrath (Gen 35:19–20; see Bethlehem), their tombs being marked by an oak and a pillar respectively. Besides weeping, mourning includes rending one’s garments and donning sackcloth (Gen 37:34–35), scattering dust on the head, wallowing in ashes, weeping and lamentation (2 Sam 1:11–12; 13:31; 14:20; Is 3:24; 22:12; Jer 7:29; Ezek 7:18; Joel 1:8; Amos 8:10; Mic 1:16; for Tyrian seafarers, Philistia and Moab, see Ezek 27:30, 32; Jer 47:5; Is 15:2–3; Jer 48:37) and the period of mourning might last for as long as seven days (Gen 50:10). In the exceptional circumstance of Jacob and Joseph in Egypt, the bodies are prepared by embalming, and Joseph is placed in an Egyptian coffin (Gen 50:2–3, 26). The process of Egyptian mummification required removal of the viscera for separate preservation and packing the body in salt in order to remove moisture. The body was then packed with an impregnated linen and entirely wrapped in linen. In Genesis 50:3 we read of the embalming of Jacob taking forty days, and the Egyptians mourning seventy days. Prompt burial, including that of the bodies of criminals who had been hung, is required by Mosaic law (Deut 21:22–23). Contact with the dead and also formal mourning bring ceremonial defilement. In addition to weeping, mourning includes actions such as tearing garments and unbinding the hair. But in Israel both priests (Lev 21:5) and people (Lev 19:27–28; Deut 14:1) are forbidden to cut their flesh, the corners of the beard and other such mutilations and changes of appearance. These and other practices, such as eating tithes in mourning or offering them to the dead (Deut 26:14) are Canaanite practices and are expressly forbidden. In Deuteronomy we find express limits for mourning, where women captured in war might mourn their parents for one month before marrying their captors (Deut 21:11–13) and Israel’s leaders Aaron (Num 20:28–29; Deut 10:6) and Moses (Deut 34:5–8) are each honored with thirty days of mourning. The account of Abner’s burial in 2 Samuel 3:31–39 gives us a glimpse of practices in Israel. The bearing of the body on a bier to its place of interment was probably typical (2 Sam 3:31). Once Israel enters the land we find a preference for people to be buried in their ancestral inheritance in a family tomb (Gideon, Judg 8:32; Samson, Judg 16:31; Asahel, 2 Sam 2:32; Ahithophel, 2 Sam 17:23; Saul, 2 Sam 21:12–14). Samuel (1 Sam 25:1, cf. 28:3) and Joab (1 Kings 2:34) are each buried in their “house,” but this may simply mean the family tomb. This general custom agrees with the notion that the dead rest with their ancestors (lit. “fathers”; e.g., 1 Kings 1:21; 2:10; 11:43). In the cultural setting of the Bible it is a great misfortune not to be properly buried (1 Kings 13:22; Jer 16:6). Archeological evidence shows that tombs were usually located outside a town or city. There is some archaeological evidence for family tombs consisting of irregular rock-cut chamber (or chambers) with benches, reached by a short, sloping shaft blocked by a stone cut to fit over the entrance. But Isaiah has harsh words of condemnation for the palace treasurer Shebna, who is hewing his “grave on the height” and chiseling his “resting place in the rock” (Is 22:16). Pottery and other objects have been found in Israelite tombs, but they are not as elaborate as Canaanite provisions for the dead. However, Canaanite religion and burial practices were a threat to true worship of Yahweh in Israel. Isaiah 57:7–13 alludes to the wicked who make their tombs on the mountainsides, engage in idolatrous practices. Memorial pillars were sometimes erected in Israel as elsewhere in antiquity, honoring the names of the deceased (cf. Gen 35:20; 2 Sam 18:18; 2 Kings 23:17; cf. Is 56:5). Common people were laid to rest more simply in a tract of land outside Jerusalem (2 Kings 23:6; Jer 26:23), a practice that was no doubt paralleled at other towns. In keeping with the ceremonious tone of Hebrew history, funerals are recorded with great detail. But unlike our modern ceremonies, they consist primarily of burying the body. The burials of kings and other rulers of Israel are recorded in Scripture, suggesting again the importance of the emerging story of the Israelite nation as the family of God. Those whose burials are described include Jacob (Gen 50); Nadab and Abihu (Lev 10:4–7); Aaron (Num 20:22–29); Moses (Deut 34); Joshua and Joseph (Josh 24); King of Ai (Josh 8:29); Gideon (Judg 8:32); Samson (Judg 16:31); Eli (1 Sam 4:14–18); Samuel (1 Sam 25:1); Saul (1 Sam 31:10–13); Asahel (2 Sam 2:32); Abner (2 Sam 3:31–39); David (1 Kings 2:10–12; 1 Chron 29:26–28); Solomon (1 Kings 11:41–43); Jeroboam and Rehoboam (1 Kings 14:19–20, 31); Asa (1 Kings 15:23–24); Ahab (1 Kings 22:37–40); Ahaziah (2 Kings 9:27–28); Jehu (2 Kings 10:34–36); Joash (2 Kings 12:19–21); Josiah (2 Kings 23:30) and Jesus (Mt 27:57–60; Mk 15:42–46; Lk 23:50–56; Jn 19:38–42). The grave of an executed criminal, rebel or enemy was not honored with a proper burial, and in some instances (Achan, Josh 7:26; Absalom, 2 Sam 18:17; the king of Ai and the five Canaanite kings, Josh 8:29; 10:27) was only marked by a pile of stones. Cremation was not a Hebrew practice, but in extreme circumstances, such as when the bodies of Saul and his sons’ are shamefully hung from the wall of Beth Shan, a corpse might be burned and the remains later buried in the ancestral tomb (1 Sam 31:12–13; cf. Amos 6:10). Notable deaths sometimes occasioned poetic laments. So David laments over Saul and Jonathan (2 Sam 1:17–27) and Jeremiah and others over Josiah (2 Chron 35:25). Professional mourners sometimes appear (cf. Jer 9:17–18; Amos 5:16). In Jeremiah we find the mourners’ fast broken after the funeral by a meal (Jer 16:7; cf. Hos 9:4). The funeral of Judean kings is sometimes occasioned by a great bonfire in their honor (2 Chron 16:14; 21:19–20; Jer 34:5). In the NT we find some mourning and burial scenes. A throng of mourners at Jairus’s house weep and lament the death of his daughter (Mk 5:38; Mt 9:23), making a great disturbance and presumably beating their breasts in grief (as Lk 18:13; 23:48). Similarly Stephen’s burial is accompanied by deep mourning (Acts 8:2). Jairus even hires pipers for the mourning of his daughter (Mt 9:23), presumably to accompany a formal dirge. Some accounts give us glimpses of the preparation of a corpse for burial. Tabitha (Dorcas), whom Peter raised, was washed and displayed in an upstairs room (Acts 9:37). The arms and legs of Lazarus and Jesus are bound in linen bands impregnated with aromatic perfumes, and a piece of linen is wrapped around their heads (Jn 11:44; 20:6–7). Normal Jewish burial customs are reflected in the anointing of Jesus’ feet or head at Bethany (Mt 14:3–9; Jn 11:2; 12:7); but when the women visit the tomb to anoint Jesus, their plans are averted (Mk 16:1; Lk 23:56). The practice of burial in an earthen or rock tomb coincides with the imagery of going “down” to the grave (Ps 22:29; 28:1; 30:3, 9; 88:4; 115:17; 143:7) and into an abyss (Ps 88:11), a depth (Ps 63:9; 88:6) or even a prison or place of confinement (Ps 88:8). It is a realm of gloom and darkness where the light of the sun cannot penetrate (Ps 88:6; 143:3), a realm of silence (Ps 94:17; 115:17). Imagery of decay is also associated with burial, for the dead return to the dust from which they came (Ps 90:3; 104:29; cf. Gen 3:19). See also DEATH; GRAVE; MOURN, MOURNING. BIBLIOGRAPHY. E. Bloch-Smith and R. Hachlili, “Burials,” ABD 1:785–94. Dianne Matthews - Drawing Closer to God - Twenty years ago, my mom called to tell me that a close friend from high school had been diagnosed with cancer. I immediately sent Libby’s name to our church’s prayer chain. Later I talked with her on the phone and made plans for a visit when I returned to Tennessee for Christmas. In early December I received word that Libby had died. I felt heartbroken at her death, and also that I had not been able to see her in time. Mary felt heartbroken that Jesus had not arrived in time to heal her brother. The tears and sorrow of Mary and other mourners deeply moved Jesus. As he cried along with them, some remarked about his love for the dead man. Others remembered how he had healed the sick. “Couldn’t this man who gave a blind man sight keep Lazarus from dying?” they asked. Jesus went on to perform an even greater miracle by restoring life to Lazarus after he’d been dead for four days. When an acquaintance or loved one is sick, we naturally pray for their healing. Even though God has the power to restore anyone’s health, he doesn’t always work that way. Sometimes he chooses to set the person free from more than their illness – he releases them from the earthly restraints that hold them back from fully knowing him. He takes them home to an environment free from pain, suffering, and sadness. God understands our disappointment when our prayers don’t bring the outcome we’d hoped for; he understands our struggle to accept his decision. God wants us to trust his love and believe that he’s right there sharing our grief and crying with us. As we gradually let go of our desires and learn to submit to his control, we might find ourselves being set free from our sorrow. Jesus told them, “Free Lazarus, and let him go.” John 11:44 Ask yourself: Do I trust God even when he chooses not to heal a loved one? Two Men He groaned in the spirit and was troubled. . . . Jesus wept. —John 11:33,35 Today's Scripture & Insight: John 11:30-37 Two men were killed in our city on the same day. The first, a police officer, was shot down while trying to help a family. The other was a homeless man who was shot while drinking with friends early that day. The whole city grieved for the police officer. He was a fine young man who cared for others and was loved by the neighborhood he served. A few homeless people grieved for the friend they loved and lost. I think the Lord grieved with them all. When Jesus saw Mary and Martha and their friends weeping over the death of Lazarus, “He groaned in the spirit and was troubled” (John 11:33). He loved Lazarus and his sisters. Even though He knew that He would soon be raising Lazarus from the dead, He wept with them (v.35). Some Bible scholars think that part of Jesus’ weeping also may have been over death itself and the pain and sadness it causes in people’s hearts. Give me a heart sympathetic and tender; Jesus, like Thine, Jesus, like Thine, Touched by the needs that are surging around me, And filled with compassion divine. —Anon. Compassion helps to heal the hurts of others. Sorry About The Tears [Jesus] groaned in the spirit and was troubled. —John 11:33 Today's Scripture: John 11:32-44 My friend was making a major change in her life—she was leaving her employer of 50 years for a new venture. She cried when she said her goodbyes. And as she did, she frequently said, “Sorry about the tears.” Why do we sometimes feel the need to apologize for crying? Perhaps we look at tears as showing a weakness in our character or a vulnerability we don’t like. Maybe we’re uncomfortable or think our tears are making others uncomfortable. Our emotions, however, are God-given. They’re a characteristic of our having been made in God’s image (Gen. 1:27). He grieves. In Genesis 6:6-7, He was sorrowful and angry about His people’s sin and the separation it caused between Him and them. Jesus, God in the flesh, joined His friends Mary and Martha in grieving over the loss of their brother Lazarus (John 11:28-44). “He groaned in the spirit and was troubled” (v.33). He “wept” (v.35). “Jesus, again groaning in Himself, came to the tomb” (v.38). I doubt that He apologized. He knows our burdens and our crosses, Those things that hurt, our trials and losses, He cares for every soul that cries, God wipes the tears from weeping eyes. —Brandt If you doubt that Jesus cares, remember His tears. John 11:34 and said, "Where have you laid him?" They said to Him, "Lord, come and see." BGT John 11:34 καὶ εἶπεν· ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῷ· κύριε, ἔρχου καὶ ἴδε. KJV John 11:34 And said, Where have ye laid him? They said unto him, Lord, come and see. NET John 11:34 He asked, "Where have you laid him?" They replied, "Lord, come and see." CSB John 11:34 "Where have you put him?" He asked. "Lord," they told Him, "come and see." ESV John 11:34 And he said, "Where have you laid him?" They said to him, "Lord, come and see." NIV John 11:34 "Where have you laid him?" he asked. "Come and see, Lord," they replied. NLT John 11:34 "Where have you put him?" he asked them.They told him, "Lord, come and see." NRS John 11:34 He said, "Where have you laid him?" They said to him, "Lord, come and see." NJB John 11:34 'Where have you put him?' They said, 'Lord, come and see.' NAB John 11:34 and said, "Where have you laid him?" They said to him, "Sir, come and see." YLT John 11:34 'Where have ye laid him?' they say to him, 'Sir, come and see;' MIT John 11:34 He said, "Where did you put him?" They said to him, "Lord, come and see." Jn 1:39 20:2 Mt 28:6 Mk 15:47 16:6 John 11 Resources - Multiple Sermons and Commentaries WHERE IS LAZARUS? and said, "Where have you laid him?" - Of course He knew. His question illustrates His empathy and compassion. They said to Him, "Lord, come and see - Jesus immediately moves to carry out His work.

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Spurgeon - In the original, a very blessed and expressive word is used here concerning Christ’s weeping; quite a different word from that used to describe the weeping of Mary and the Jews. It should be a constant comfort to the sorrowing Church of God that “Jesus wept.” (Spurgeon's Exposition - Gospel of John) Warren

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Spurgeon - “OH, HOW HE LOVES!” - John 11:36- These Jews expressed their wonder at the love that Jesus had for his friend Lazarus; they did not keep that wonder to themselves, but they said, “Behold how he loved him!” In those days, we are too apt to repress our emotions. I cannot say that I greatly admire the way in which some enthusiastic folk shout “Glory!” “Hallelujah!” “Amen,” and so on, in the midst of sermons and prayers; yet I would sooner have a measure of that enthusiastic noise than have you constantly stifling your natural emotions, and checking yourself from giving utterance to your heart’s true feelings. If we were in a right state of mind and heart, we should often say to one another, “How wondrous has the love of Jesus been to us!” Our conversation with one another, as brethren and sisters in Christ, would often be upon this blessed subject. We waste far too much of our time upon trifles; it would be well if the love of Jesus so engrossed our thoughts that it engrossed our conversation too. I fear that many, who profess to be Christians, go for a whole year, or even longer, without telling out to others what they are supposed to have experienced of the love of Jesus; yet this ought not to be the case. If we were as we should be, one would frequently say to another, “How great is Christ’s love to me, my brother! Dost thou also say that it is great to thee?” Such talk as that between the saints on earth would help us to anticipate the time when we shall want no other theme for conversation in the land beyond the river. Robert Hawker - THE tears of Jesus at the tomb of Lazarus produced that astonishment in the mind of the Jews, that they thus exclaimed! But had they known, or did the whole world know, what I know of thy love to me, thou dear Redeemer of my soul, every one that heard it might with greater wonder cry out, Behold how he loveth him! I would for the present pass by, in my contemplation of thy love, all the numberless instances of it, which I possess in common with thy church and people; for though these in every and in all cases carry with them the tokens of a love that passeth knowledge, yet, for the meditation of the morning, I would pause over the view of Jesus’ love to me a poor sinner, not as it is displayed in general mercies, even the glorious mercies of redemption, but as those mercies come home, in their personal direction to my own heart, even to mine. Think, my soul, what a huge volume thou wilt have to read over in eternity, of Jesus’ love to thee, as distinguished, express, personal, and particular. And, amidst all the several chapters of that love, how wilt thou dwell with rapture on those two sweet verses of it, which, like the hymn in one of the Psalms, thou wilt have to chaunt aloud, after the review of every blessing noted down; for his mercy endureth for ever; I mean, first, that Jesus should ever look with pity on thee; and next to this, that after such distinguishing grace, the floods of sin and corruption in thee should not have quenched that love and extinguished it for ever. The thought of Jesus’ love, if looked at only in these two points of view, will be enough to employ thy immortal faculties in contemplation, and love, and praise, to all eternity. Pause, my soul, and take a short view of each. Jesus looked on thee, loved thee, called thee, redeemed thee, manifested himself to thee, otherwise than he doth to the world; and this at a time when thousands and tens of thousands are passed by, of temper, mind, disposition, and understanding, in every point of view vastly thy superiors, and far more promising to glorify him! Bow down, my soul, while thou ponderest over the rich mercy, and refer all the praise and all the glory unto Him, whose free grace, not thy deserts, became the sole cause. And when thou hast fully turned this astonishing subject over in thy mind, think again, that after such distinguishing grace, how increasingly astonishing it is, that all thy repeated and aggravated transgressions have not extinguished his love towards thee, but that Jesus still loves, though thou hast been, and still continuest, so ungrateful. Oh! love unequalled, past all comprehension! when shall this base, this shameful heart of mine so love thee, as to live to thy glory? Lord, I abhor myself in this view of thy grace and my vileness! What a Friend Then the Jews said, “See how he loved him!” John 11:36 Today's Scripture & Insight: John 11:25–36 It had been a few years since my longtime friend and I had seen one another. During that time, he’d received a cancer diagnosis and started treatments. An unexpected trip to his state afforded me the chance to see him again. I walked into the restaurant, and tears filled both of our eyes. It’d been too long since we’d been in the same room, and now death crouched in the corner reminding us of the brevity of life. The tears in our eyes sprang from a long friendship filled with adventures and antics and laughter and loss—and love. So much love that it spilled out from the corners of our eyes at the sight of one another. When did you last consider the humanity of Jesus? How does knowing that Jesus understands and shares your tears encourage you today? Dear Jesus, thank You for being the One who saves and for also being the One who shares my tears. John 11:37 But some of them said, "Could not this man, who opened the eyes of the blind man, have kept this man also from dying?" BGT John 11:37 τινὲς δὲ ἐξ αὐτῶν εἶπαν· οὐκ ἐδύνατο οὗτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ; KJV John 11:37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? NET John 11:37 But some of them said, "This is the man who caused the blind man to see! Couldn't he have done something to keep Lazarus from dying?" CSB John 11:37 But some of them said, "Couldn't He who opened the blind man's eyes also have kept this man from dying?" ESV John 11:37 But some of them said, "Could not he who opened the eyes of the blind man also have kept this man from dying?" NIV John 11:37 But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?" NLT John 11:37 But some said, "This man healed a blind man. Couldn't he have kept Lazarus from dying?" NRS John 11:37 But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?" NJB John 11:37 But there were some who remarked, 'He opened the eyes of the blind man. Could he not have prevented this man's death?' NAB John 11:37 But some of them said, "Could not the one who opened the eyes of the blind man have done something so that this man would not have died?" YLT John 11:37 and certain of them said, 'Was not this one, who did open the eyes of the blind man, able to cause that also this one might not have died?' MIT John 11:37 Some of them said, "Could not this one who opened blind eyes have done something so that he might not have died?" Could: Jn 9:6 Ps 78:19,20 Mt 27:40-42 Mk 15:32 Lu 23:35,39 John 11 Resources - Multiple Sermons and Commentaries SKEPTICAL SCOFFERS OR PERPLEXED PERSONS? But some of them said, "Could not this man (lit - "this one"), Who opened the eyes of the blind man (about 3 months earlier and about 2 miles away in Jerusalem), have kept this man also from dying (apothnesko) - Their question expects an affirmative reply. There is a divergence of opinion in the interpretation of the intent of this group of Jews, some writers considering them hostile to Jesus (Godet, Beasley-Murray, H. Meyer) and identify them with the group in Jn 11:46. Others considering them friendly (Leon Morris, Lenski, ) and paralleling the words of the Jews with the words of Martha (Jn 11:21) and Mary (Jn 11:32). I would argue that one significant difference between the Jews' question and the sisters' similar question is the manner in which each of the parties addressed Jesus -- the Jews addressed Him as "this one" (or "this man" - could this be derogatory as in Jn 9:16, 9:24?) while the sisters addressed Him as Lord! Clearly, this suggests a significant difference in the esteem with which Jesus was held by the Jews versus the sisters! D A Carson does not feel this second group was sneering at Jesus but that they were "puzzled and confused." He goes on to add "Nevertheless, even to ask the question in this way betrays massive unbelief (ED: WHICH CLEARLY WAS NOT THE CASE WITH THE SISTERS). It is the unbelief of the person whose faith does not rest on who Jesus is and what he has revealed of the Father, but on displays of power. Such inchoate ‘faith’ is so weak it constantly demands new signs and miracles (cf. Jn 4:48; Jn 6:30–31). This unbelief is the reason the next verse reports that Jesus’ quiet outrage flares up again (the verb is embrimaomai as in Jn 11:33). (BORROW The Gospel according to John PAGE 416) R C H

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Spurgeon - COULD HE NOT? AH! BUT HE WOULD NOT - Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?”—John 11:37. HERE was very good reasoning. Jesus Christ had opened the eyes of the blind; could he not, therefore, have healed Lazarus of the disease which proved fatal? Of course, he could. He who can avert one evil can avert another. It could have been no more difficult for Christ to have turned aside the fever, or whatever it may have been, which afflicted Lazarus, than to have opened the eyes of a man who was born blind. The first was impossible; but, that achieved, no difficulties remained. “Impossible” is a word which does not fall into language when you have to deal with Christ; and, therefore, when he has once proved, by a miracle, that he is truly the Christ, then it is clear that, ever afterwards, nothing is difficult or impossible to him. The same truth, in another shape, holds good, namely, that when Christ has conferred one blessing, he can also confer another. He is not as we are, who, with one gift, have exhausted our stock, and who can only bestow good wishes afterwards, because we have no more means. But Jesus Christ is just as full of power as if he had never exerted that power; and after a thousand miracles, he is just as willing and as able to bestow further favours. One evil averted is a good argument that another can be; one good received is a good argument that another may be received from the self-same divine hand. James Smith - COULD NOT THIS MAN? JOHN 11:37 There are many things Christ could not do, because He would not 1. Could He not have prevented the Fall of Man? Could, but did not. 2. Could He not destroy the Devil, as well as his works? Could, but did not. 3. Could He not save men without suffering for them? Could, but did not. 4. Could He not save men against their wills? Could, but will not. 5. Could He not bless us without faith and prayer? Could, but will not. 6. Could He not deliver from the possibility of sinning? Could, but does not. Ray Pritchard - Couldn’t He Have Kept This Man From Dying? (Who is that Man - Daily Lenten Devotionals) “Could not he who opened the eyes of the blind man have kept this man from dying?” (John 11:37) Good question. Fair question. Honest question. Just before Jesus raised Lazarus, some of the Jews raised this question. After all, he clearly loved Lazarus, and he had already healed the man born blind (John 9). This means the question doesn’t come from the lips of hardened skeptics looking for a reason to discount Jesus altogether. The people who asked this question didn’t doubt Jesus’ miracle-working power. If he can give sight to the blind, why couldn’t he have healed Lazarus before he died? Then there would have been no funeral with all the attendant sorrow. Then Mary and Martha would not have mourned their brother. Wouldn’t it have been better to heal him up front rather than raising him from the dead later? That brings us back to a detail from earlier in the story. “Yet when he heard that Lazarus was sick, he stayed where he was two more days” (John 11:6). Think about that for a moment. Jesus is the Son of God with power to heal the sick, yet when he hears about Lazarus whom he loved, he did not hurry to heal him. It does not make sense on the surface. If you love someone, and if you can help them, why would you not rush to their aid? What do we do with God’s delays? Clearly God does some things differently than we would if we were God, but that’s precisely the point. Jesus stayed away because he intended to raise Lazarus from the dead. He even goes so far as to say to his disciples, “I am glad I was not there” (John 11:15). To us this may seem callous and unkind, but God’s ways are not our ways. Erwin Lutzer (BORROW The Vanishing Power of Death, p. 106) has a helpful word at this point: "The delays of Deity are not because of insensitivity to our present needs, but because of greater sensitivity to our ultimate needs." J. C.

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Spurgeon - “Wilt thou expose that corrupt corpse to the air? “Ah, me! what poor foul creatures we are through the Fall! See what we may, any of us, become in a few days, so that even the one who loves us best will have to say of us, “Bury my dead out of my sight.” (Spurgeon's Exposition - Gospel of John) Warren

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Spurgeon - The sphere of instrumentality John 11:39, 44 The manufacture of new commandments is a very fascinating occupation for some people. You must not do this or that or the other, till one feels like a baby in reins. I find that ten commandments are more than I can keep without a deal of grace, and I do not mean to pay the slightest regard to any beyond. Liberty is the genius of our faith, nor do we mean to barter it away for the esteem of modern Pharisees. They say to us, ‘Thou shalt not laugh on a Sunday. Thou shalt never create a smile in the House of God. Thou shalt walk to public services as though thou wert going to the whipping post, and thou shalt take care when thou preachest that thou dost always make thy discourse as dull as it can possibly be.’ We do not reverence these precepts. Anything which is of God we honour, but not the sickening decrees of cant. We are men, not slaves. Our manhood is not annihilated by grace. We think, speak and act for ourselves, and are not the serfs of custom and fashion. We speak out our minds even when propriety is shocked and respectability is enraged. I would always give to young men this piece of advice: ‘quit yourselves like men’; let nobody have to say that your religion is mamby-pamby and your conversation affected. Do not be always sugaring every person you speak of as ‘Dear this’ and ‘Dear that,’ for this savours of nauseous hypocrisy. Do not whine or turn up your eyes or affect to be very devout. Be holy, but not showy, true, but not obtrusive. Be men, be manly, be Christians, be like Christ. He was the very highest type of man; you never see anything stilted or unnatural in him; he is always himself, transparent, outspoken, brave, honest, true and manly. John 11:40 Jesus said to her, "Did I not say to you that if you believe, you will see the glory of God?" BGT John 11:40 λέγει αὐτῇ ὁ Ἰησοῦς· οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; KJV John 11:40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? NET John 11:40 Jesus responded, "Didn't I tell you that if you believe, you would see the glory of God?" CSB John 11:40 Jesus said to her, "Didn't I tell you that if you believed you would see the glory of God?" ESV John 11:40 Jesus said to her, "Did I not tell you that if you believed you would see the glory of God?" NIV John 11:40 Then Jesus said, "Did I not tell you that if you believed, you would see the glory of God?" NLT John 11:40 Jesus responded, "Didn't I tell you that you would see God's glory if you believe?" NRS John 11:40 Jesus said to her, "Did I not tell you that if you believed, you would see the glory of God?" NJB John 11:40 Jesus replied, 'Have I not told you that if you believe you will see the glory of God?' NAB John 11:40 Jesus said to her, "Did I not tell you that if you believe you will see the glory of God?" YLT John 11:40 Jesus saith to her, 'Said I not to thee, that if thou mayest believe, thou shalt see the glory of God?' MIT John 11:40 Jesus said to her, "Did I not tell you that if you believe, you would see God's glory?" Said: Jn 11:23-26 2Ch 20:20 Ro 4:17-25 see: Jn 11:4 Jn 1:14 Jn 9:3 Jn 12:41 Ps 63:2 Ps 90:16 2Co 3:18 2Co 4:6 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 1:14+ And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John 9:3+ Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. Exodus 33:18+ Then Moses said, “I pray You, show me Your glory!” JESUS REMINDS MARTHA BELIEVING LEADS TO SEEING Jesus (Iesous) said to her - Notice Jesus does not denigrate or disparage her for her forgetfulness. He knows our human nature and that we are prone to forget, especially when we are confronted with a "pop test" (like "Remove the stone!") Did I not say to you that if (3rd class condition = action is possible) you believe (pisteuo), you will see the glory (doxa) of God? - Notice the order is believe and you will see, not see and you will believe. (See Hendriksen below) Faith is the assurance of things hoped for (in this case resuscitation based on Jesus' promise in Jn 11:23) and the conviction of things not seen (Martha's brother alive from the dead as promised) (Heb 11:1+). This would bring glory to the Father and the Son which is exactly how this saga began in John 11:4 when Jesus declared "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it." The glory of God would be clearly demonstrated by the resuscitation of Lazarus. (Note I call it resuscitation because Jesus Alone must be the first resurrection, the first fruits of all who are after Him resurrected -- 1Co 15:20+). And remember, a simple "definition" of glorify is to give a proper opinion of someone and in this case the idea is to give the witnesses a proper opinion of God the Father and His Son. Upon Jesus' reminding Martha of His promise to raise Lazarus (Jn 11:25-26), she becomes mute and acquiesces to the words of Jesus! William

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Spurgeon - That is grand praying, is it not? Sometimes we ought to say, “Just so.” “Father, I thank thee that thou hast heard me.” That groaning in spirit was Christ’s prayer to his Father, that inward tumult of his soul was his earnest supplication; and now he thanks his Father that he has heard him. Yet Lazarus was still dead, and lying, a mass of corruption, in the grave. Oh, for faith to bless God for the mercies that are on the way to us! (Spurgeon's Exposition - Gospel of John) Dods describes Jesus' prayer - "No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored" (Expositor's Greek Testament) Warren

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Spurgeon applied this verse by challenging his congregation to believe God for the conversion of sinners who were as corrupt in their morals as Lazarus was in his body. We sometimes see people who are debauched sinners and think, “There’s no way that that person could ever get saved.” If salvation comes from human will power, that’s true. But if salvation is of the Lord, then He is mighty to save the chief of sinners." The Apologetics Study Bible Holman Christian Standard Bible - It is often argued that the other Gospels could scarcely have left out this greatest of all Jesus’ miracles if it really happened. But they do record two other resurrections Jesus performed (Mk 5:21–42; Lk 7:11–17), and by choosing to omit all but Jesus’ final journey to Jerusalem, they have no place in their outline for other events in and around the holy city. David Guzik's - Jesus speaks to a dead body as if Lazarus lived, because He is God, who gives life to the dead and calls those things which do not exist as though they did (Romans 4:17).. This is how Jesus can call forth the person dead and defeated in sin and deception to a new life in Him. He is still calling the dead forth from their tombs today! Robert

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Spurgeon - Lazarus had been publicly raised from the dead. A great number of persons saw the miracle, and there was never any question about its having been wrought. I like David Guzik's description of this great event writing that "Jesus fought death at Lazarus’ tomb, and plundered the grave, serving it notice that shortly He would completely conquer it. This was “coming attraction” for what would happen at the empty tomb of Jesus." Steven

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Spurgeon - Unbinding Lazarus John 11:43–44 Let us consider what are these bands which often bind newly regenerated sinners. Some of them are blindfolded by the napkin about their head; they are very ignorant, sadly devoid of spiritual perception, and moreover the eye of faith is darkened. Yet the eye is there, and Christ has opened it; and it is the business of the servant of God to remove the napkin which bandages it, by teaching the truth, explaining it, and clearing up difficulties. This is a simple thing to do, but exceedingly necessary. Now that they have life we shall teach them to purpose. Besides that, they are bound hand and foot, so that they are compelled to inaction; we can show them how to work for Jesus. Sometimes these bands are those of sorrow; they are in an awful terror about the past; we have to unbind them by showing that the past is blotted out. They are wrapped about by many a yard of doubt, mistrust, anguish, and remorse. ‘Loose them, and let them go.’ Another hindrance is the band of fear. ‘Oh,’ says the poor soul, ‘I am such a sinner that God must punish me for my sin.’ Tell him the grand doctrine of substitution. Unwrap this by the assurance that Jesus took our sin, and that ‘with his stripes we are healed.’ It is wonderful what liberty comes by that precious truth when it is well understood. The penitent soul fears that Jesus will refuse its prayer; assure it that he ‘will in no wise cast out’ any that come to him. Let fear be taken from the soul by the promises of Scripture, by our testimony to their truth, and by the Spirit bearing witness to the doctrine which we endeavour to impart. Alive Again Today’s Bible Reading: John 11:1–14, 40–44 The dead man came out. -John 11:44 Henry Ossawa Tanner burst onto the art scene in 1896 with his masterpiece The Resurrection of Lazarus. The painting earned a medal at the Paris Salon, making Tanner a phenomenon. The most stunning feature of Lazarus is the many evocative expressions painted on the faces of those gathered round Jesus and Lazarus. Tanner explained his desire to illuminate the biblical narrative while also adding the human touch “which makes the whole world kin.” Tanner knew that whatever our differences, we’re all bound together by the inevitability of death. And we all together find our hope in Jesus who is victorious over death. In John, it was “a man named Lazarus [who] was sick,” but the truth is we’re all sick (11:1). We’re all, one way or another, doomed to the grave. Though Mary and Martha asked for Christ’s help, Lazarus died before Jesus arrived. Surely, then, this was the end of the story. Everyone knew death owned the final word. Jesus disagreed. Standing before the dead man’s tomb and the astonished crowd, He thundered, “Lazarus, come out!” (v. 43). And Lazarus walked out of his crypt. All of us know the weight and fear of death. The death of our bodies and our relationships and our hopes. Jesus has the final word. His transforming ways continue to bring light and life to our world. See the link below to view the “In Pursuit of Jesus” video of how God brings transforming life through Christ. —Winn Collier How have you experienced the bitter effects of death? Where do you sense God speaking life into you and your experience? Jesus, there’s death everywhere. Would You bring me Your life? Would You speak the final word? go.odb.org/thedivine QUESTION - What happened to Lazarus after Jesus raised him from the dead? ANSWER - John 11:1–44 gives the account of a man named Lazarus being raised from the dead. Lazarus was a friend of Jesus, along with his sisters, Mary and Martha. He had grown sick, and his sisters sent for Jesus to come to Bethany. Jesus delayed His arrival, and Lazarus died. Jesus did not arrive in Bethany until four days after Lazarus passed away. Martha was confused and hurt that Jesus had allowed His friend Lazarus to die. But He told her, “Your brother will rise again” (John 11:23). Martha assumed Jesus was referring to the final resurrection of the dead, but He was telling her of something that was going to happen momentarily. When Jesus went to the place of Lazarus’ tomb, He had men roll away the stone from the opening. Then He shouted, “Lazarus, come out!” (John 11:43). The crowd around the tomb was shocked when the dead man hobbled out of the cave, still bound with burial cloths. Verses 45–46 tell us that many who saw this miracle believed in Jesus, but others reported it to the religious leaders. It was this miracle that sealed Jesus’ fate with the Pharisees and rulers. “From that day on they plotted to take his life” (verse 53). It was not only the life of Jesus the Jewish leaders conspired to take, but that of Lazarus as well: “The chief priests made plans to kill Lazarus . . . for on account of him many of the Jews were going over to Jesus and believing in him” (John 12:10–11). News travels fast, and many people wanted to see the man who had been raised from the dead. Alarmed, the Pharisees called a meeting of the Sanhedrin, the ruling body of Israel. Most likely, Lazarus was reciting his experience over and over again, which resulted in the desperate decision of the Pharisees: Lazarus must die. Again! In the darkened minds of the temple leaders, Lazarus, the latest evidence of Jesus’ claim to be the Messiah, had to go. After Lazarus was raised from the dead, he returned to the home he shared with Mary and Martha (John 12:1–2). He was present when Mary poured expensive perfume on Jesus’ feet and wiped them with her hair. Knowing the miracle Jesus had recently performed, we understand why Lazarus’ sister was so overcome with gratitude that she would go to such extravagant lengths. Lazarus may have been his sisters’ only provider, and his death could have meant poverty for them both. Jesus had returned to them not only the brother they loved but the protector and provider they needed to survive. The Bible gives us no further information about Lazarus. Any additional details stem from church history and may or may not be accurate. One tradition holds that, after Jesus’ ascension back into heaven, Lazarus and his sisters moved to Cyprus where Lazarus became the bishop of Kition and died of natural causes in AD 63. Another theory claims that Lazarus and his sisters moved to Gaul to preach the gospel, and Lazarus became the bishop of Marseilles, where he was beheaded under the tyranny of Emperor Domitian. Whatever happened to Lazarus is unknown. But we can be certain that his physical body died a second time. And we know that, according to 1 Corinthians 15:51–53 and 1 Thessalonians 4:14–17, Lazarus will be raised again from the dead to join all God’s saints in eternity. GotQuestions.org Related Resource: How many people were raised from the dead in the Bible? | GotQuestions.org ILLUSTRATION - Miracle or Obedience - Jesus performed a mighty miracle in raising Lazarus from the dead. But He did not take away the stone from the door of the sepulcher, nor did He remove the grave clothes when His resurrected friend came out of the tomb, “bound hand and foot” (John 11:44). Commenting on this fact, J. Boyd Nicholson wrote, “Standing before the grave of Lazarus, whose body was corrupting, the Lord demanded something of those who longed for a miracle. They might have questioned, ‘Lord, You are going to raise the dead; why not move this heavy stone with but a word—a thought?’ Herein lies a great principle: The Lord will not do by a miracle what we are to do by obedience. Is there a stone He wants you to roll away? Is there some hard, unyielding attitude; someone you will not forgive; some unconfessed sin; some step of obedience He awaits? It is ours to obey, it is His to do the miracles.” Chris Tiegreen - Shedding the Old (from One Year At His Feet Devotional) “Take off the grave clothes and let him go.” John 11:44 “We should always regard communion with other believers as an eminent means of grace.” —J. C. Ryle IN WORD Is this an afterthought reported by John or a statement laden with meaning? Perhaps we should not make too much of the fact that Jesus is specific in His instructions after Lazarus exits the tomb. But in the framework of inspired Scripture, words are included for a purpose. Bound by strips of linen around his hands and feet, with a cloth over his face, Lazarus hears this explicit command first after he is called out of the grave: “Take off the grave clothes and let him go.” The stunned onlookers surely needed some instruction, and Lazarus, disoriented and still confined, surely needed assistance. At first he sees nothing. He has only heard the voice of Jesus. The visual illustration is good theology. When Jesus raises us out of our sinful state of death, there is something left to do before we run free. The grave clothes must go. IN DEED What grave clothes have had us bound? Habitual sins? Guilt? The philosophies of this age? We must be free of them, and we are helpless to shed them on our own. Jesus tells our loved ones to help. He raises us to new life, but we in the church must be in the business of “taking off grave clothes and letting people go.” In bearing one another’s burdens, in being priests unto each other, in our fellowship with one another, we, the walking resurrected, are assisting one another in removing the remnants of death. Consider two questions: (1) How do you need the assistance of others in shedding your burial garments? (2) How can you help others shed theirs? This—freedom from the trappings and legacy of death—is the work of the fellowship of believers. REMOVE THE "GRAVE CLOTHES"! Ephesians 4:22 put off the old man, which is corrupt. The raising of Lazarus from the dead is a most striking portrayal of what occurs when one who is lost and dead in sin is given life everlasting through faith in Christ. We are told that when Jesus cried with a loud voice, "Lazarus, come forth," he who was dead emerged from the tomb "bound hand and foot with graveclothes: and his face was bound about with a napkin" (John 11:44). Here was a wonderful miracle, and yet he who was raised had his hands and feet bound like a mummy, and his face wrapped about with a cloth. What a picture of many who indeed have been brought to life through faith in Christ, but who still are not fit for service because certain hindering remnants of the old life must first be removed. Note that Lazarus' face was bound, implying that his mouth was covered! This is symbolic of those who, although spiritually alive, still have their mouths gagged by the "graveclothes" of worldly habits. In many ways they may be eloquent, but in spiritual things they are silent. Lazarus' hands and feet were also bound. This speaks of restricted service. Many believers do very little for the Lord because they are still inhibited by selfish attitudes and the distracting cares of this life. They are hampered in their Christian walk by those things which characterized their "former conversation." How important it is to get rid of those bindings of the world with their "deceitful lusts" (Eph. 4:22). Removing the graveclothes means putting off the hindrances to spiritual power such as "anger, wrath, malice, blasphemy, [and] filthy communication out of [our] mouth" (Col. 3:8, cf Heb 12:1). Only after we have thus "put off . . . the old man" of sin and carnality will we be "meet for the Master's use" (2 Tim. 2:21). Stir me, Lord, I long to serve Thee, Know the fullness of Thy power. Help me, Lord, to yield completely Day by day and hour by hour. — I. G. Hallan Removing the "bindings of sin" readies one for the "blessings of service"!—H.G.B. John 11:45 Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. BGT John 11:45 Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν ἐπίστευσαν εἰς αὐτόν· KJV John 11:45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. NET John 11:45 Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. CSB John 11:45 Therefore, many of the Jews who came to Mary and saw what He did believed in Him. ESV John 11:45 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, NIV John 11:45 Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, put their faith in him. NLT John 11:45 Many of the people who were with Mary believed in Jesus when they saw this happen. NRS John 11:45 Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him. NJB John 11:45 Many of the Jews who had come to visit Mary, and had seen what he did, believed in him, NAB John 11:45 Now many of the Jews who had come to Mary and seen what he had done began to believe in him. YLT John 11:45 Many, therefore, of the Jews who came unto Mary, and beheld what Jesus did, believed in him; MIT John 11:45 Of those Jews who came with Mary and saw what he did, many believed in him. Jews: Jn 11:19,31 2:23 10:41 12:9-11,17-19,42 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 11:4 But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” John 7:31+ But many of the crowd believed in Him; and they were saying, “When the Christ comes, He will not perform more signs than those which this man has, will He?” MANY SAW MANY BELIEVED Therefore - This is one of the more wonderful terms of conclusion in the Gospels, for the conclusion of the people was Jesus was Messiah. And yet sadly as the next verse shows this miracle results in division as we have often seen in John's Gospel (Jn 11:36–37; Jn 7:12, 43; Jn 9:16; Jn 10:19–21). Because Jesus is who and what he is he inevitably divides people. As Jesus declared "Do you suppose that I came to grant peace on earth? I tell you, no, but rather division." (Luke 12:51+) In Jn 11:40 Jesus had declared "if you believe, you will see the glory of God." Now, the Jews see the glory of God (cf Jn 11:4) and they believe! Many of the Jews who came to Mary, and saw what He had done, believed (pisteuo) in Him - Earlier we saw many Jews had come to their home and now they participate in the miracle of believing in Jesus and receiving not just temporal life like Lazarus but eternal life in Christ. One might argue that John records no evidence of fruit in keeping with repentance, so perhaps we cannot be dogmatic regarding the genuineness of their faith. The statement in John 12:17-18+ would tend to support their belief as saving faith. And so I personally believe (my opinion) that on this occasion the belief of these Jews led to salvation in contrast to the belief of the Jews in John 8:30+. In this latter situation John gives a detailed description of the "fruit" of their belief (John 8:31-58+), ending with their attempt to stone the One they claimed to have believed in (John 8:59+)! What did these Jews see? A living testimony to the supernatural, life giving power of Jesus. There is no record of Lazarus ever speaking, and yet they believed. THOUGHT - Dearly beloved of God, you are in effect a "walking Lazarus" for you have been raised with Christ to walk in newness of life. This begs the question whether others can see clear evidence that you are a new creation in Christ (2Co 5:17+)? Does my daily conduct at home, work, school give others indisputable evidence of the transforming power of the Gospel of God's grace? Don't misunderstand. There is a saying which sounds good but is not the full truth, saying something like "Preach the Gospel daily with your life and if necessary, use words." While your godly life may/should/will open an opportunity for the presentation of the Gospel, the fact is that the Gospel absolutely must be spoken, listened to, received, and believed, if the recipient is to be saved by the Spirit. While there is no record of Lazarus speaking, that does not mean he gave no oral testimony to the fact that he was dead and now he was alive. Samuel Chadwick - If God is at work week by week raising men from the dead, there will always be people coming to see how it is done. You cannot find an empty church that has conversion for its leading feature. Do you want to know how to fill empty chapels? Here is the answer: Get your Lazarus.” Bob

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Spurgeon - We could hardly have conceived it possible that men would have been guilty of such conduct as this to post off to Christ’s enemies, and lay it as an accusation against him, that he had raised a man from the dead. (Spurgeon's Exposition - Gospel of John) Steven

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Spurgeon - They pretended that if Jesus Christ gathered to himself a great party, the Romans would take umbrage at it — pounce upon the whole nation and destroy it, for fear of its revolting from under their sway. A gross falsehood throughout. (Spurgeon's Exposition - Gospel of John) Bob

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Spurgeon - That was his advice. You are, none of you, up to the mark. You do not handle this thing rightly. Let us kill this man. Let him be put to death —not that he deserves it, but that it is expedient that it should be, lest our nation should be destroyed; and this is the way that governors and kings have been accustomed to think — not “Is it right?” but “Is it expedient “and we may always pray to God that we may have a Government that will do that which is right, and not be guided by the evil direction of that which is expedient. One has well said that if the death of a righteous man would save ten thousand, yet it would be an atrocious thing that he should be put to death unwillingly for the saving of any. The right is, after all, expedient. Yet Caiaphas did not know what he said. He was speaking a great truth. Spurgeon's Exposition - Gospel of John One for All In Makkoth 1:10 it is stated that it was rare for the Sanhedrin to issue the death penalty. “The Sanhedrin that puts to death one person in seven years is termed tyrannical. R. Elazar ben Azariah says, One person in seventy years.” So the condemnation of our Lord by the Sanhedrin was evidently very unusual and supports the testimony of Scripture to the antipathy for Him, as well as evidences a sense of urgency in Caiaphas’s plot that “one man should die for the people, and that the whole nation should not perish.” Stung By A Bee It is expedient for us that one man should die for the people, and not that the whole nation should perish. —John 11:50 Today's Scripture: John 11:47-52 Caiaphas the high priest unknowingly spoke prophetically about Jesus when he said it would be better for one man to die than for the whole nation to perish (Jn. 11:50-52). This reminds me of an all-but-forgotten truth: When on the cross Jesus took the penalty we deserved, He put the welfare of others ahead of His own. Oh, that we would follow His example in our churches, and realize that the church is bigger than any individual, its ministry far more important than our personal rights and desires! If we would only ask, “How would my action affect the church and the program of Christ?” Instead, we insist on our rights and hold to our position, even though it splits the church, ruins our testimony, and stops progress. One summer I was picking beans near one of my beehives. Some of the bees spotted me and supposed me to be the enemy. In their attack, two bees stung me and died in the defense of the hive. They had only one goal—the safety of the others in the hive, so they gave their lives for the good of the many. Love yourself last, and you will grow in spirit To see, to hear, to know, and understand; The blessing of the Lord, you will receive it, And all God's joys will be at your command. —Anon. We are most useful to God when we are most useful to others. The Scapegoat It is expedient for us that one man should die for the people. — John 11:50 Today's Scripture: Leviticus 16:1-10,20-22 The company was losing money. The price of its stock was sliding, and the corporate board was grumbling. So the president, desperate to do something, fired the vice-president in charge of sales. In a similar situation, a college basketball team was mired in a losing season after 6 consecutive successful years and three visits to the NCAA Tournament. Attendance was down and the alumni were howling. So the university fired the coach. In both cases, good people were released because the organization needed a scapegoat. They focused the blame on one person, even though many were at fault. That’s what happened to Jesus. The high priest Caiaphas, without knowing the full import of his words, said it would be best to sacrifice one man, Jesus. He thought it would save the nation from the oppressive Romans (Jn. 11:47-50). What he didn’t realize was that Jesus was bearing the guilt and penalty for the sins of the world in fulfillment of the Old Testament picture of the two goats—one a sacrifice for sin, the other a scapegoat which symbolically carried their sins away (Lev. 16). Lord, thank You for eternal life, For dying in my place, For taking all my punishment, For showing me Your grace. —Sper Christ became our scapegoat that we might escape sin's penalty. John 11:51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, BGT John 11:51 τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους, KJV John 11:51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; NET John 11:51 (Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, CSB John 11:51 He did not say this on his own, but being high priest that year he prophesied that Jesus was going to die for the nation, ESV John 11:51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, NIV John 11:51 He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, NLT John 11:51 He did not say this on his own; as high priest at that time he was led to prophesy that Jesus would die for the entire nation. NRS John 11:51 He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, NJB John 11:51 He did not speak in his own person, but as high priest of that year he was prophesying that Jesus was to die for the nation- NAB John 11:51 He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation, YLT John 11:51 And this he said not of himself, but being chief priest of that year, he did prophesy that Jesus was about to die for the nation, MIT John 11:51 He did not say this merely by his own motivation, but as the high priest that year he prophesied that Jesus was about to die on behalf of the nation. being: Ex 28:30 Jdg 20:27,28 1Sa 23:9 28:6 he prophesied: Nu 22:28 Nu 24:2,14-25 Mt 7:22,23 1Co 13:2 2Pe 2:15-17 that Jesus: Jn 10:15 Isa 53:5-8 Da 9:26 Mt 20:28 Ro 3:25,26 2Co 5:21 Ga 3:13 Ga 4:4,5 1Pe 2:24 3:18 John 11 Resources - Multiple Sermons and Commentaries AN AMAZING PROPHECY BY AN UNBELIEVER! Caiaphas speaks better than he knows! Now he did not say this on his own initiative - Clearly God is behind the scene and is causing Caiaphas to give this incredible prophecy, for as Jehovah says "as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." (Isa 55:9) But being high priest (archiereus) that year, he prophesied (propheteuo) that Jesus (Iesous) was going (mello - inevitability with respect to the future = "was about to die") to die (apothnesko) for (huper - on behalf of) the nation - Caiaphas' prophecy of Jesus vicarious atonement. As far as I can discern Caiaphas was unregenerate and yet God used him to speak forth a revelation that would prove true, even as He used an unregenerate donkey to speak in Nu 22:28+! We see the mysterious juxtaposition of God's sovereign movement and man's free will. Caiaphas' words were evil (calling for murder of a man), so he would be held responsible for his words, even as God was able to use them providentially as a prophecy. "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!" (Ro 11:33+) Spurgeon - He did not understand his own words. He was saying a great deal more than he meant to say — for it was expedient — blessedly expedient — that Jesus should die willingly and of his own accord, giving himself up to death for the sake of his people. Spurgeon's Exposition - Gospel of John The Apologetics Study Bible Holman Christian Standard Bible - It is unlikely that John would view Caiaphas as a true prophet. Rather, he was referring to the Jewish tradition that high priests could prophesy and was pointing out (ironically) how Caiaphas spoke better than he knew. Caiaphas only wanted to protect his people from the Romans; Jesus’ death would actually make possible the forgiveness of anyone’s sins. Bob

João 11

Spurgeon - One bold wicked man can often sway the counsels of men who are equally bad, but more cowardly. It had not yet come to this — that they would hurt him to the death; but now they take counsel to put him to death. (ED: THEY HAD GIVEN THEIR FINAL VERDICT WITHOUT A TRIAL). Lawrence Richards - The materialist will always make this choice. Whatever the materialist witnesses, it will never dawn on him or her that the spiritual world is more significant than the physical, or that Christ is Lord of all. Whatever the evidence, the materialist will attempt to do away with Christ rather than to worship Him. John 11:54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples. BGT John 11:54 Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. KJV John 11:54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. NET John 11:54 Thus Jesus no longer went around publicly among the Judeans, but went away from there to the region near the wilderness, to a town called Ephraim, and stayed there with his disciples. CSB John 11:54 Therefore Jesus no longer walked openly among the Jews but departed from there to the countryside near the wilderness, to a town called Ephraim. And He stayed there with the disciples. ESV John 11:54 Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. NIV John 11:54 Therefore Jesus no longer moved about publicly among the Jews. Instead he withdrew to a region near the desert, to a village called Ephraim, where he stayed with his disciples. NLT John 11:54 As a result, Jesus stopped his public ministry among the people and left Jerusalem. He went to a place near the wilderness, to the village of Ephraim, and stayed there with his disciples. NRS John 11:54 Jesus therefore no longer walked about openly among the Jews, but went from there to a town called Ephraim in the region near the wilderness; and he remained there with the disciples. NJB John 11:54 So Jesus no longer went about openly among the Jews, but left the district for a town called Ephraim, in the country bordering on the desert, and stayed there with his disciples. NAB John 11:54 So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, and there he remained with his disciples. YLT John 11:54 Jesus, therefore, was no more freely walking among the Jews, but went away thence to the region nigh the wilderness, to a city called Ephraim, and there he tarried with his disciples. MIT John 11:54 So Jesus no longer moved about in plain view among the Jews, but he left there for open country near the desert, to a town called Ephraim, and he remained there with his disciples. walk: Jn 4:1-3 7:1 10:40 18:20 went: Jn 7:4,10,13 Ephraim: Ephraim appears to be the same city which is called Ephron, 2 Ch 13:19 and Jos 15:9, which was situated eight miles north of Jerusalem, near Bethel, and apparently between that city and Jericho. Accordingly we find that a desert, or wilderness, extended from Jericho to Bethel (Jos 16:1), called the wilderness of Bethaven (Jos 18:12), in which Joshua and the Israelites slew the inhabitants of Ai. (Jos 8:24.) 2Sa 13:23 2Ch 13:19 John 11 Resources - Multiple Sermons and Commentaries REGION AROUND JUDEA NO LONGER SAFE Therefore (oun) - Term of conclusion. What is John concluding and why this conclusion? Brian Bell - The timing of His laying down of His life is still in His hands. Jesus heads to Ephraim, 12-15 miles away from the city, until Passover. As Passover nears, the “Lamb of God who takes away the sins of the world” begins to make his final preparations before He lays down His life & takes it up again. Jesus (Iesous) no longer (ouketi) continued to walk (peripateo) publicly (parrhesia - openly, boldly) among the Jews (Ioudaios) - Jesus was fully aware of the plan to kill Him but He was also in full control of the exact details of how this would play out. And so He with withdrew for a while. Among the Jews speaks of the Jews in Judea who would be likely to report Jesus whereabouts to the religious leaders in Jerusalem. But went away from (aperchomai) there to the country near the wilderness (eremos), into a city called Ephraim; and there He stayed (meno) with the disciples (mathetes) - Jesus withdrew because He was in control of the events leading to His death and would die on His Father's timetable, not that of His enemies! We do not know the exact location of this city, but the most frequent suggestion is the present town of Et-Taiyibeh, which was named Ophrah (Josh 18:23) or Ephron (Josh 15:9) and is about 12–15 mi northeast of Jerusalem near where the high plateau breaks away in rugged terrain leading down to the Jordan valley. Obviously it was far enough from Jerusalem that He knew He and the disciple would be safe. THOUGHT - Spurgeon has an interesting application of Jesus' retirement to Ephraim - We do not find that He wrought miracles there or preached, but in a holy and devout retirement, it may be, He prepared His mind for the last great week — the week of his passion and His death. It is generally best for us to imitate Him in this; and when we have some great work to do — something that will need all the grace that we can get, it is well to make a retreat —get into retirement, and school the heart, and seek to drink in fresh strength that we may be prepared for that which lies before us. Bob

João 11

Spurgeon - They had heard much of him in the country. Country people coming to town want to hear the great minister — to see the great Prophet: so that is their question, “Will he come to the feast?” Robert Hawker - IS this thy inquiry, my soul, when, at any time, thou art seeking Jesus in his word, in his ordinances, at his table? Will he not come? Will Jesus not be there? Think how he hath dealt in times past. Did not Jesus rejoice, when the hour arrived for coming into the world for salvation? Doth he not rejoice, when coming to the heart of the poor sinner for conversion? And will he not come with joy, in all the renewed visits of his love? Besides—doth not Jesus know that it is a time of need to thee? And hath he not opened a way to the throne of grace, on purpose that his poor helpless children might come boldly to a throne of grace to obtain help, and find grace, in every time of need? Oh! then, mark it down as a sure thing, thy Jesus will be there. He spreads the feast, and he will be present. He waits to be gracious; waits to be kind to thee. Love is in his heart, and salvation in his hands. Hasten then to his house, to his table, to his bosom, to his heart; and say with the Church, “Come, my Beloved, and be thou like a roe, or a young heart, upon the mountains of Bether.” John 11:57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him. BGT John 11:57 δεδώκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὰς ἵνα ἐάν τις γνῷ ποῦ ἐστιν μηνύσῃ, ὅπως πιάσωσιν αὐτόν. KJV John 11:57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him. NET John 11:57 (Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should report it, so that they could arrest him.) CSB John 11:57 The chief priests and the Pharisees had given orders that if anyone knew where He was, he should report it so they could arrest Him. ESV John 11:57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him. NIV John 11:57 But the chief priests and Pharisees had given orders that if anyone found out where Jesus was, he should report it so that they might arrest him. NLT John 11:57 Meanwhile, the leading priests and Pharisees had publicly ordered that anyone seeing Jesus must report it immediately so they could arrest him. NRS John 11:57 Now the chief priests and the Pharisees had given orders that anyone who knew where Jesus was should let them know, so that they might arrest him. NJB John 11:57 The chief priests and Pharisees had by now given their orders: anyone who knew where he was must inform them so that they could arrest him. NAB John 11:57 For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him. YLT John 11:57 and both the chief priests and the Pharisees had given a command, that if any one may know where he is, he may shew it, so that they may seize him. MIT John 11:57 The executive priests and Pharisees had issued an order that if anyone knew his whereabouts, he was to report it so they might arrest him. had given orders: Jn 5:16-18 8:59 9:22 10:39 Ps 109:4 John 11 Resources - Multiple Sermons and Commentaries THE JEWISH LEADERS PUT OUT AN ALL POINTS BULLETIN ON JESUS! Now the chief priests (archiereus) and the Pharisees (pharisaios) had given orders (entole) that if anyone knew (ginosko) where He was, he was to report (menuo) it, so that (hina - PURPOSE CLAUSE) they might seize (piazo) Him - The religious leaders were poised to spring the deadly trap, but first they had to find their Victim. And of course they could not find Him until His hour at fully come. The sovereign God was in full control of every "jot and title" concerning His Son's fate. Absolutely nothing was left to chance. Seize (piazo) is a key word in John as the leaders began to repeatedly seek to seize Jesus (Jn 7:30, 32, 44, Jn 8:20, 10:39, 11:57). THOUGHT - Do you appreciate the sovereignty of God in your life? He is always in control, even when things in our life seem out of control. His sovereignty is a soft pillow to rest on at night even when the winds of adversity are blowing "outside our bedroom window" (so to speak). Spurgeon summarizes the attitude of the religious leaders stating "They could not deny the miracle: they could arrest and punish the Miracle-Worker." As