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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 11:1–16. His four-level outline is real structure in the source text, so it is rendered as structure.
We have in these verses,
I.A particular account of the parties principally concerned in this story, Joh 11:1, Joh 11:2.
1.They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, Joh 1:44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants.
2.Here was a brother named Lazarus; his Hebrew name probably was Eleazar, which being contracted, and a Greek termination put to it, is made Lazarus. Perhaps in prospect of this history our Saviour made use of the name of Lazarus in that parable wherein he designed to set forth the blessedness of the righteous in the bosom of Abraham immediately after death, Luk 16:22.
3.Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity.
4.One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, Joh 11:2. Some think she was that woman that we read of, Luk 7:37, Luk 7:38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (Joh 12:3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another. Extraordinary acts of piety and devotion, that come from an honest principle of love to Christ, will not only find acceptance with him, but gain reputation in the church, Mat 26:13. This was she whose brother Lazarus was sick; and the sickness of those we love is our affliction. The more friends we have the more frequently we are thus afflicted by sympathy; and the dearer they are the more grievous it is. The multiplying of our comforts is but the multiplying of our cares and crosses.
II.The tidings that were sent to our Lord Jesus of the sickness of Lazarus, Joh 11:3.
His sisters knew where Jesus was, a great way off beyond Jordan, and they sent a special messenger to him, to acquaint him with the affliction of their family, in which they manifest,
1.The affection and concern they had for their brother. Though, it is likely, his estate would come to them after his death, yet they earnestly desired his life, as they ought to do. They showed their love to him now that he was sick, for a brother is born for adversity, and so is a sister too. We must weep with our friends when they weep, as well as rejoice with them when they rejoice.
2.The regard they had to the Lord Jesus, whom they were willing to make acquainted with all their concerns, and, like Jephthah, to utter all their words before him. Though God knows all our wants, and griefs, and cares, he will know them from us, and is honoured by our laying them before him. The message they sent was very short, not petitioning, much less prescribing or pressing, but barely relating the case with the tender insinuation of a powerful plea, Lord, behold, he whom thou lovest is sick. They do not say, He whom we love, but he whom thou lovest. Our greatest encouragements in prayer are fetched from God himself and from his grace. They do not say, Lord, behold, he who loveth thee, but he whom thou lovest; for herein is love, not that we loved God, but that he loved us. Our love to him is not worth speaking of, but his to us can never be enough spoken of. Note,
(1.)There are some of the friends and followers of the Lord Jesus for whom he has a special kindness above others. Among the twelve there was one whom Jesus loved.
(2.)It is no new thing for those whom Christ loves to be sick: all things come alike to all. Bodily distempers correct the corruption, and try the graces, of God's people.
(3.)It is a great comfort to us, when we are sick, to have those about us that will pray for us.
(4.)We have great encouragement in our prayers for those who are sick, if we have ground to hope that they are such as Christ loves; and we have reason to love and pray for those whom we have reason to think Christ loves and cares for.
III.An account how Christ entertained the tidings brought him of the illness of his friend.
1.He prognosticated the event and issue of the sickness, and probably sent it as a message to the sisters of Lazarus by the express, to support them while he delayed to come to them. Two things he prognosticates: -
(1.)This sickness is not unto death. It was mortal, proved fatal, and no doubt but Lazarus was truly dead for four days. But,
[1.]That was not the errand upon which this sickness was sent; it came not, as in a common case, to be a summons to the grave, but there was a further intention in it. Had it been sent on that errand, his rising from the dead would have defeated it.
[2.]That was not the final effect of this sickness. He died, and yet it might be said he did not die, for factum non dicitur quod non perseverat - That is not said to be done which is not done for a perpetuity. Death is an everlasting farewell to this world; it is the way whence we shall not return; and in this sense it was not unto death. The grave was his long home, his house of eternity. Thus Christ said of the maid whom he proposed to restore to life, She is not dead. The sickness of good people, how threatening soever, is nor unto death, for it is not unto eternal death. The body's death to this world is the soul's birth into another world; when we or our friends are sick, we make it our principal support that there is hope of a recovery, but in that we may be disappointed; therefore it is our wisdom to build upon that in which we cannot be disappointed; if they belong to Christ, let the worst come to the worst, they cannot be hurt of the second death, and then not much hurt of the first.
(2.)But it is for the glory of God, that an opportunity may be given for the manifesting of God's glorious power. The afflictions of the saints are designed for the glory of God, that he may have opportunity of showing them favour; for the sweetest mercies, and the most effecting, are those which are occasioned by trouble. Let this reconcile us to the darkest dispensations of Providence, they are all for the glory of God, this sickness, this loss, or this disappointment, is so; and, if God be glorified, we ought to be satisfied, Lev 10:3. It was for the glory of God, for it was that the Son of God might be glorified thereby, as it gave him occasion to work that glorious miracle, the raising of him from the dead. As, before, the man was born blind that Christ might have the honour of curing him (Joh 9:3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life. Let this comfort those whom Christ loves under all their grievances that the design of them all is that the Son of God may be glorified thereby, his wisdom, power, and goodness, glorified in supporting and relieving them; see Co2 12:9, Co2 12:10.
2.He deferred visiting his patient, Joh 11:5, Joh 11:6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (Joh 11:5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was.
(1.)He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour.
(2.)He loved them, that is, he designed to do something great and extraordinary for them, to work such a miracle for their relief as he had not wrought for any of his friends; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa 54:7, Isa 54:8; Isa 49:14, etc. Christ's friends at Bethany were not out of his thoughts, though, when he heard of their distress, he made no haste to them. When the work of deliverance, temporal or spiritual, public or personal, stands at a stay, it does but stay the time, and every thing is beautiful in its season.
IV.The discourse he had with his disciples when he was about to visit his friends at Bethany, Joh 11:7-16.
The conference is so very free and familiar as to make out what Christ saith, I have called you friends. Two things he discourses about - his own danger and Lazarus's death.
1.His own danger in going into Judea, Joh 11:7-10.
(1.)Here is the notice which Christ gave his disciples of his purpose to go into Judea towards Jerusalem. His disciples were the men of his counsel, and to them he saith (Joh 11:7), "Let us go into Judea again, though those of Judea are unworthy of such a favour." Thus Christ repeats the tenders of his mercy to those who have often rejected them. Now this may be considered,
[1.]As a purpose of his kindness to his friends at Bethany, whose affliction, and all the aggravating circumstances of it, he knew very well, though no more expresses were sent to him; for he was present in spirit, though absent in body. When he knew they were brought to the last extremity, when the brother and sisters had given and taken a final farewell, "Now," saith he, "let us go to Judea." Christ will arise in favour of his people when the time to favour them, yea, the set time, is come; and the worst time is commonly the set time - when our hope is lost, and we are cut off for our parts; then they shall know that I am the Lord when I have opened the graves, Eze 37:11, Eze 37:13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or,
[2.]As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, "Go you into Judea, and I will stay and take shelter here;" no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death.
(2.)Their objection against this journey (Joh 11:8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here,
[1.]They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nun - now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds.
[2.]They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?" Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?" Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles.
(3.)Christ's answer to this objection (Joh 11:9, Joh 11:10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this,
[1.]He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal 6:4; Psa 119:6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps.
[2.]He shows the pain and peril a man is in who walks not according to this rule (Joh 11:10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world, - if he consult his own carnal reasonings more than the will and glory of God, - he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa 33:14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil.
2.The death of Lazarus is here discoursed of between Christ and his disciples, Joh 11:11-16, where we have,
(1.)The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, Joh 11:11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them,
[1.]Plain intelligence of the death of Lazarus, though he had received no advice of it: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death.
First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend.
Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa 57:2; Th1 4:14. The Greeks called their burying-places dormitories - koimētēria.
[2.]Particular intimations of his favourable intentions concerning Lazarus: but I go, that I may awake him out of sleep. He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (Joh 4:50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him. As sleep is a resemblance of death, so a man's awaking out of sleep when he is called, especially when he is called by his own name, is an emblem of the resurrection (Job 14:15): Then shalt thou call. Christ had no sooner said, Our friend sleeps, but presently he adds, I go, that I may awake him. When Christ tells his people at any time how bad the case is he lets them know in the same breath how easily, how quickly, he can mend it. Christ's telling his disciples that this was his business to Judea might help to take off their fear of going with him thither; he did not go upon a public errand to the temple, but a private visit, which would not so much expose him and them; and, besides, it was to do a kindness to a family to which they were all obliged.
(2.)Their mistake of the meaning of this notice, and the blunder they made about it (Joh 11:12, Joh 11:13): They said, Lord, if he sleep, he shall do well. This intimates,
[1.]Some concern they had for their friend Lazarus; they hoped he would recover; sōthēsetai - he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here.
[2.]A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are." Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it.
(3.)This mistake of theirs rectified (Joh 11:13): Jesus spoke of his death. See here,
[1.]How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself.
[2.]How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes.
(4.)The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, Joh 11:14, Joh 11:15.
[1.]He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, Joh 11:14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Psa 116:15), and he is not pleased if we do not consider it, and lay it to heart. See what a compassionate teacher Christ is, and how he condescends to those that are out of the way, and by his subsequent sayings and doings explains the difficulties of what went before.
[2.]He gives them the reason why he had delayed so long to go and see him: I am glad for your sakes that I was not there. If he had been there time enough, he would have healed his disease and prevented his death, which would have been much for the comfort of Lazarus's friends, but then his disciples would have seen no further proof of his power than what they had often seen, and, consequently, their faith had received no improvement; but now that he went and raised him from the dead, as there were many brought to believe on him who before did no (Joh 11:45), so there was much done towards the perfecting of what was lacking in the faith of those that did, which Christ aimed at: To the intent that you may believe.
[3.]He resolves now to go to Bethany, and take his disciples along with him: Let us go unto him. Not, "Let us go to his sisters, to comfort them" (which is the utmost we can do), but, Let us go to him; for Christ can show wonders to the dead. Death, which will separate us from all our other friends, and cut us off from correspondence with them, cannot separate us from the love of Christ, nor put us out of the reach of his calls; as he will maintain his covenant with the dust, so he can make visits to the dust. Lazarus is dead, but let us go to him; though perhaps those who said, If he sleep there is no need to go, were ready to say, If he be dead it is to no purpose to go.
(5.)Thomas exciting his fellow-disciples cheerfully to attend their Master's motions (Joh 11:16): Thomas, who is called Didymus. Thomas in Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen 25:24) that there were twins in her womb; the word is Thomim. Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him), very courageously, Let us also go that we may die with him; with him, that is,
[1.]With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him." Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore," saith he, "we had as good die with him." Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him." Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed!
[2.]"Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;" and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me." Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, Joh 14:5; Joh 20:25. Where thou diest I will die, Rut 1:17. Secondly, A zealous desire to help his fellow-disciples into the same frame: "Let us go, one and all, and die with him; if they stone him, let them stone us; who would desire to survive such a Master?" Thus, in difficult times, Christians should animate one another. We may each of us say, Let us die with him. Note, The consideration of the dying of the Lord Jesus should make us willing to die whenever God calls for us.
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Lazarus, this intimate friend of God, died, as is known through the testimony of the Gospel. According to John, for forty years he had compensated for the losses of the flesh by the actions of his will. And so after a quick death which was due to his earthly frame, that is, to earth itself more than humanity—according to the book of Genesis the rich fluidity of clay is responsible for us as well—while Christ the judge was far away, imparting the gifts of salvation on the borders of Judea, Lazarus was buried and placed in the tomb in order that he might begin to be what he had been—clay.
All physicians wear themselves out for their patient lest he die. But Lazarus’s physician was waiting for his death in order to show his victory over death.
"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said, "He is dead."
The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead."
(Hom. lxii. 1) After He has comforted His disciples in one way, He comforts them in another, by telling them that they were not going to Jerusalem, but to Bethany: These things saith He: and after that He saith unto them, Our friend Lazarus sleepeth; but I go that I may awake him out of sleep: as if to say, I am not going to dispute again with the Jews, but to awaken our friend. Our friend, He says, to show how strongly they were bound to go.
(Hom. lxii. 1) The disciples however wished to prevent Him going to Judæa: Then said His disciples, Lord, if he sleep, he shall do well. Sleep is a good sign in sickness. And therefore if he sleep, say they, what need to go and awake him.
(Hom. lxii. 2.) But if any one say, that the disciples could not but have known that our Lord meant Lazarus's death, when He said, that I may awake him; because it would have been absurd to have gone such a distance merely to awake Lazarus out of sleep; we answer, that our Lord's words were a kind of enigma to the disciples, here as elsewhere often.
(Hom. lxii. 2) But He does not add here, I go that I may awake him. He did not wish to anticipate the miracle by talking of it; a hint to us to shun vain glory, and abstain from empty promises.
(Hom. lxii. 2) The disciples all dreaded the Jews; and especially Thomas; Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him. But he who was now the most weak and unbelieving of all the disciples, afterwards became stronger than any. And he who dared not go to Bethany, afterwards went over the whole earth, in the midst of those who wished his death, with a spirit indomitable.
(Tr. xlix. 11) He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead.
(Tr. xlix. 11) He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?
Among all the miracles wrought by our Lord Jesus Christ, the resurrection of Lazarus holds a foremost place in preaching. But if we consider attentively who did it, our duty is to rejoice rather than to wonder. A man was raised up by Him who made man: for He is the only One of the Father, by whom, as you know, all things were made. And if all things were made by Him, what wonder is it that one was raised by Him, when so many are daily brought into the world by His power? It is a greater deed to create men than to raise them again from the dead. Yet He deigned both to create and to raise again; to create all, to resuscitate some.
We have, however, read in the Gospel of three dead persons who were raised to life by the Lord, and, let us hope, to some good purpose. For surely the Lord's deeds are not merely deeds, but signs. And if they are signs, besides their wonderful character, they have some real significance: and to find out this in regard to such deeds is a somewhat harder task than to read or hear of them. We were listening with wonder, as at the sight of some mighty miracle enacted before our eyes, in the reading of the Gospel, how Lazarus was restored to life. If we turn our thoughts to the still more wonderful works of Christ, every one that believeth riseth again: if we all consider, and understand that more horrifying kind of death, every one who sinneth dies. But every man is afraid of the death of the flesh; few, of the death of the soul.
If, then, the Lord in the greatness of His grace and mercy raiseth our souls to life, that we may not die for ever, we may well understand that those three dead persons whom He raised in the body, have some figurative significance of that resurrection of the soul which is effected by faith: He raised up the ruler of the synagogue's daughter, while still lying in the house; He raised up the widow's young son, while being carried outside the gates of the city; and He raised up Lazarus, when four days in the grave. Let each one give heed to his own soul: in sinning he dies: sin is the death of the soul. But sometimes sin is committed only in thought. Thou hast felt delight in what is evil, thou hast assented to its commission; thou hast sinned: that assent has slain thee; but the death is internal, because the evil thought had not yet ripened into action.
"But Mary was she who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. Therefore his sisters sent unto Him, saying." We now understand whither it was they sent, namely, where the Lord was; for He was away, as you know, beyond the Jordan. They sent messengers to the Lord to tell Him that their brother was ill. He delayed to heal, that He might be able to raise to life.
"But when Jesus heard that, He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified." Such a glorifying of Himself did not add to His dignity, but benefited us. Hence He says, "is not unto death," because even that death itself was not unto death, but rather unto the working of a miracle whereby men might be led to faith in Christ, and so escape the real death. And mark how the Lord, as it were indirectly, called Himself God, for the sake of some who deny that the Son is God. For there are heretics who make such a denial, that the Son of God is God. Let them hearken here: "This sickness" He says. "is not unto death, but for the glory of God." For what glory? For the glory of what God? Hear what follows: "That the Son of God may be glorified."
"Jesus saith unto her, Thy brother shall rise again." This was ambiguous. For He said not, Even now I will raise thy brother; but, "Thy brother shall rise again. Martha saith unto Him, I know that he shall rise again in the resurrection, at the last day." Of that resurrection I am sure, but uncertain about this. "Jesus saith unto her, I am the resurrection." Thou sayest, My brother shall rise again at the last day: true; but by Him, through whom he shall rise then, can he rise even now, for "I," He says, "am the resurrection and the life." Give ear, brethren, give ear to what He says.
"He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die." What meaneth this? "He that believeth in me, though he were dead," just as Lazarus is dead, "yet shall he live;" for He is not the God of the dead, but of the living. Believe then, and though thou wert dead, yet shalt thou live: but if thou believest not, even while thou livest thou art dead.
"When Jesus therefore saw her weeping, and the Jews also weeping, who were with her, He groaned in the spirit, and troubled Himself, and said, Where have ye laid him?" Something there is, did we but know it, that He has suggested to us by groaning in the spirit, and troubling Himself. For who could trouble Him, save He Himself? Therefore, my brethren, first give heed here to the power that did so, and then look for the meaning. Thou art troubled against thy will; Christ was troubled because He willed. Jesus hungered, it is true, but because He willed; Jesus slept, it is true, but because He willed; He was sorrowful, it is true, but because He willed; He died, it is true, but because He willed: in His own power it lay to be thus and thus affected or not.
I have spoken of the power: look now to the meaning. It is a great criminal that is signified by that four days' death and burial. Why is it, then, that Christ troubleth Himself, but to intimate to thee how thou oughtest to be troubled, when weighed down and crushed by so great a mass of iniquity? For here thou hast been looking to thyself, been seeing thine own guilt, been reckoning for thyself: I have done this, and God has spared me; I have committed this, and He hath borne with me; I have heard the gospel, and despised it; I have been baptized, and returned again to the same course: what am I doing? whither am I going? how shall I escape? When thou speakest thus, Christ is already groaning; for thy faith is groaning. In the voice of one who groaneth thus, there comes to light the hope of his rising again.
"Jesus wept. Then said the Jews, Behold how He loved him!" "Loved him," what does that mean? "I came not to call the righteous, but sinners to repentance." "But some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not die?" But He, who would do nought to hinder his dying, had something greater in view in raising him from the dead.
"Jesus therefore again groaning in Himself, cometh to the tomb." May His groaning have thee also for its object, if thou wouldst re-enter into life! Every man who lies in that dire moral condition has it said to him, "He cometh to the tomb." "It was a cave, and a stone had been laid upon it." Dead under that stone, guilty under the law. For you know that the law, which was given to the Jews, was inscribed on stone. And all the guilty are under the law: the right-living are in harmony with the law. The law is not laid on a righteous man. What mean then the words, "Take ye away the stone"? Preach grace. For the Apostle Paul calleth himself a minister of the New Testament, not of the letter, but of the spirit; "for the letter," he says, "killeth, but the spirit giveth life."
"Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her, Have I not said unto thee, that, if thou believest, thou shalt see the glory of God?" What does He mean by this, "thou shall see the glory of God"? That He can raise to life even one who is putrid and hath been four days dead. "For all have sinned, and come short of the glory of God; and, Where sin abounded, grace also did superabound."
"Then they took away the stone. And Jesus lifted up His eyes, and said, Father, I thank Thee, that Thou hast heard me. And I knew that Thou hearest me always: but because of the people that stand by I said it, that they may believe that Thou hast sent me. And when He had thus spoken, He cried with a loud voice." He groaned, He wept, He cried with a loud voice. With what difficulty does one rise who lies crushed under the heavy burden of a habit of sinning! And yet he does rise: he is quickened by hidden grace within; and after that loud voice he riseth. For what followed? "He cried with a loud voice, Lazarus, come forth. And immediately he that was dead came forth, bound hand and foot with bandages; and his face was bound about with a napkin." Dost thou wonder how he came forth with his feet bound, and wonderest not at this, that after four days' interment he rose from the dead? In both events it was the power of the Lord that operated, and not the strength of the dead.
"Then many of the Jews who had come to Mary, and had seen the things which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them what things Jesus had done." All of the Jews who had come to Mary did not believe, but many of them did.
"Then gathered the chief priests and the Pharisees a council, and said, What do we?" But they did not say, Let us believe. For these abandoned men were more occupied in considering what evil they could do to effect His ruin, than in consulting for their own preservation.
"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this spake he not of himself; but being high priest that year, he prophesied." We are here taught that the Spirit of prophecy used the agency even of wicked men to foretell what was future; which, however, the evangelist attributes to the divine sacramental fact that he was pontiff, which is to say, the high priest.
"Then, from that day forth, they took counsel together for to put Him to death. 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." Not that there was any failure in His power, by which, had He only wished, He might have continued His intercourse with the Jews, and received no injury at their hands; but in His human weakness He furnished His disciples with an example of living, by which He might make it manifest that it was no sin in His believing ones, who are His members, to withdraw from the presence of their persecutors, and escape the fury of the wicked by concealment, rather than inflame it by showing themselves openly.
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Summary
In John 11:14, Jesus unequivocally states to His disciples, "Lazarus is dead." This direct declaration cuts through their previous misunderstanding of His metaphorical language about Lazarus "sleeping," serving as a critical turning point that dispels ambiguity and prepares them for the imminent, profound demonstration of His divine power over death, ultimately revealing His identity as the Resurrection and the Life.
Context
Literary Context
This verse is a pivotal moment within the larger narrative of Lazarus's illness, death, and resurrection in John 11. Jesus has just received news of Lazarus's illness from Martha and Mary, His beloved friends, and deliberately delayed His arrival in Bethany for two days (John 11:3-6). Upon deciding to go to Judea, He first tells His disciples, "Our friend Lazarus sleeps; but I go, that I may awake him out of sleep" (John 11:11). The disciples, interpreting "sleep" as natural rest, respond, "Lord, if he sleep, he shall do well" (John 11:12). Jesus's statement in John 11:14 immediately follows this misunderstanding, serving to correct their misinterpretation and remove all doubt about Lazarus's condition, thereby setting the stage for the miraculous resurrection that is to follow. This deliberate clarification highlights Jesus's teaching method, moving from veiled truth to plain speech when necessary for understanding and faith.
Historical & Cultural Context
In ancient Jewish culture, death was a profound and often public event, accompanied by specific mourning rituals and beliefs about the soul's departure. The concept of "sleep" was a common euphemism for death, particularly in the Old Testament (e.g., Daniel 12:2). However, Jesus's use of the term here was intended to convey a deeper spiritual reality—that death, for believers, is but a temporary state from which they will awaken. The disciples' initial misunderstanding reflects their natural human perspective, which was limited by their current understanding and not yet fully grasping Jesus's divine authority over life and death. The setting in Bethany, a village near Jerusalem, places this miracle in a location accessible to many witnesses, further emphasizing its public and undeniable nature. The Jewish belief that the soul lingered near the body for three days before departing entirely (a tradition not explicitly biblical but common at the time) adds a layer of significance to Jesus's four-day delay, ensuring that Lazarus was undeniably dead.
Key Themes
This verse contributes significantly to several major themes in the Gospel of John. Firstly, it underscores the theme of Divine Knowledge and Sovereignty, revealing that Jesus possesses full knowledge of events even when physically absent (John 11:4). His deliberate delay and subsequent declaration demonstrate His sovereign control over life and death, not merely as a healer but as the source of life itself. Secondly, it highlights the Reality of Death and Jesus's Authority Over It. Unlike the disciples who wished to avoid the grim truth, Jesus confronts death directly, preparing His followers for a confrontation with the ultimate enemy, which He will decisively overcome. This sets up the profound theological declaration in John 11:25-26, where Jesus proclaims Himself to be "the resurrection and the life." Finally, the shift from metaphorical language to "plainly" speaking reinforces the theme of Clarity and Purpose in Jesus's Communication. While Jesus often used parables and metaphors, He also knew when to speak with absolute clarity to ensure His disciples grasped the profound implications of His actions and teachings, especially concerning His divine identity and mission.
Exposition and Analysis
Key Word Analysis
This primary verb signifies speaking or saying, whether by word or writing. In this context, it emphasizes Jesus's verbal communication, highlighting the directness and intentionality of His statement. The choice of this verb underscores that Jesus is actively conveying a crucial piece of information, not merely expressing a thought.
Derived from "all out-spokenness," this word denotes frankness, bluntness, publicity, and by implication, assurance. When Jesus speaks "plainly" here, it means He is speaking without reservation, veiled language, or ambiguity. It contrasts sharply with His earlier metaphorical use of "sleep" and signals a shift to an undeniable, unvarnished truth, preparing the disciples for a profound and undeniable miracle.
This verb means "to die off," literally or figuratively. Here, it is used in its most literal and stark sense, confirming the physical cessation of life for Lazarus. The use of this word leaves no room for misinterpretation of Lazarus's condition, emphasizing the finality of his earthly life and setting the stage for Jesus's demonstration of power over this ultimate human reality.
Verse Breakdown
"Then said Jesus unto them plainly,"
This opening clause marks a significant transition in Jesus's communication with His disciples. The adverb "then" (G5119, tóte) indicates a specific point in time, following the disciples' misunderstanding of "sleep." Jesus's action of "saying" (G2036, épō) is deliberate, and the crucial adverb "plainly" (G3954, parrhesía) signifies a shift from His earlier, more metaphorical language (referring to Lazarus's "sleep" in John 11:11) to direct, unambiguous speech. He cuts through any lingering confusion, ensuring that His disciples fully grasp the gravity of the situation and the reality of Lazarus's state. This directness is essential for them to appreciate the magnitude of the miracle He is about to perform.
"Lazarus is dead."
This concise statement is the blunt, unvarnished truth that Jesus delivers. It is a factual declaration of Lazarus's physical state, leaving no room for the disciples to interpret "sleep" as anything other than death. The Greek verb for "is dead" (G599, apothnḗskō) emphasizes the finality of Lazarus's earthly life. This declaration is not merely informational; it serves to prepare the disciples' hearts and minds for the extraordinary event that will follow. By confronting the reality of death, Jesus sets the stage for His ultimate demonstration of power over it, revealing His identity as the "resurrection and the life" (John 11:25).
Literary Devices
The verse primarily employs Contrast and Foreshadowing. The most prominent device is Contrast, specifically between Jesus's earlier metaphorical language of "sleep" (John 11:11) and His direct, "plainly" stated declaration of "Lazarus is dead." This stylistic shift highlights the disciples' inability to grasp spiritual truths when presented metaphorically and Jesus's willingness to adapt His communication for clarity. The use of "plainly" (Greek: parrhesía) itself emphasizes this contrast in communication style, moving from veiled truth to absolute frankness. Furthermore, the verse uses Foreshadowing, as Jesus's blunt declaration of death serves as the immediate prelude to the miraculous resurrection of Lazarus. By explicitly stating the reality of death, Jesus heightens the dramatic tension and underscores the immense power that will be displayed when He reverses this undeniable biological fact. This setup prepares the reader and the disciples for the profound theological implications of Jesus's authority over life and death.
Theological and Thematic Connections
John 11:14 stands as a stark declaration of death, a universal human reality, yet it is uttered by the One who is the very source of life. This verse underscores the profound truth that Jesus is fully aware of and sovereign over even the most devastating circumstances. His directness in stating "Lazarus is dead" is not a statement of defeat but a necessary clarification that sets the stage for a greater revelation of His glory and power. It teaches us that God often allows circumstances to reach their most dire point so that His intervention can be unmistakably divine, strengthening faith and bringing Him greater glory. This moment is a powerful affirmation of Jesus's omniscience and His ultimate authority over the grave, preparing the disciples, and us, to witness His triumph over death itself.
Reflection and Application
In a world that often seeks to sugarcoat or deny the harsh realities of life, Jesus's blunt declaration in John 11:14 offers a powerful lesson in facing truth with courage and faith. For us, this means acknowledging difficulties, losses, and even death itself, not with despair, but with the understanding that our Lord is sovereign over all circumstances. Just as Jesus allowed Lazarus to die for a greater purpose, we are reminded that God's timing and methods, though often mysterious to us, are always perfect and designed to bring about His glory and strengthen our faith. This verse challenges us to move beyond superficial interpretations of God's work and to trust His deeper purposes, even when they involve pain or waiting. It calls us to a faith that sees beyond the immediate reality of death to the ultimate hope of resurrection and life found in Christ.
Questions for Reflection
FAQ
Why did Jesus use the metaphor of "sleep" first, only to then state "Lazarus is dead" plainly?
Jesus often used metaphors and parables to teach spiritual truths, allowing His listeners to ponder deeper meanings. In John 11:11, His initial statement about Lazarus "sleeping" was a spiritual metaphor, signifying that for a believer, death is not a final end but a temporary state from which they will awaken. However, when His disciples misunderstood this metaphor, interpreting it as literal rest (John 11:12), Jesus shifted to plain, unambiguous language in John 11:14. This shift was crucial to remove all doubt about Lazarus's physical condition, ensuring that the disciples (and later, the readers) would fully grasp the magnitude of the miracle He was about to perform, demonstrating His undeniable power over actual physical death. It highlights Jesus's pedagogical approach: sometimes using veiled language to provoke thought, and other times speaking with absolute clarity when a foundational truth needed to be undeniably established.
Christ-Centered Fulfillment
John 11:14, with its stark declaration "Lazarus is dead," serves as a profound Christ-centered fulfillment, not merely of a prophecy, but of Jesus's very identity and mission. By confronting the reality of death so directly, Jesus sets the stage for His ultimate revelation as "the resurrection and the life" (John 11:25). Lazarus's death, and subsequent raising, foreshadows Christ's own death and glorious resurrection, which is the cornerstone of Christian faith (1 Corinthians 15:3-4). Jesus's power to call Lazarus from the tomb demonstrates His authority over sin and death, the very enemies He would conquer on the cross and through His own resurrection. His declaration of death makes His subsequent act of raising Lazarus an undeniable display of divine power, pointing forward to the day when all who are in the tombs will hear His voice and come out (John 5:28-29). Thus, Lazarus's death and resurrection in John 11 serve as a powerful microcosm of the gospel, illustrating Jesus's victory over the grave and offering a living hope to all who believe in Him, assuring them that death is not the final word for those who are in Christ (Romans 8:11).