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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 8:40–56. His two-level outline is real structure in the source text, so it is rendered as structure.
Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, Luk 8:40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.
We have here two miracles interwoven, as they were in Matthew and Mark - the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,
I.A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can.
II.Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, Luk 8:43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, Luk 8:44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito - secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.
III.Here is a discovery of this secret cure, to the glory both of the physician and the patient.
1.Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk 8:46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain.
2.The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, Luk 8:47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, Luk 8:48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.
3.The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, Luk 8:48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.
IV.Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus - to call in the physician after death, is an absurdity; but not post mortem Christus - to call in Christ after death.
V.The preparatives for the raising of her to life again.
1.The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it.
2.The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, Luk 8:54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.
VI.Her return to life, after a short visit to the congregation of the dead:
He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, Luk 8:55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthupostaton ti - something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.
Historical interpretation
Nine Centuries of Reception
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(Orat. in Pass. et Crucem. Dom. 4.) Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of persons, He shows that He favours those who believe, lest they should receive benefits without faith, and lose them by unbelief. For when He bestows a favour, He wishes it to last, and when He heals, the cure to remain undisturbed.
When the woman was healed, our Lord said, “Who touched me?” so that she could profess her healing before everyone. Also in the case of the little girl, he said, “She is sleeping” so that the spectators might testify that she was dead, and then seeing her restored to life, these who scorned would be converted into believers. The witness given by them concerning the death of the little girl and her restoration to life performed by the Lord was a witness in anticipation of his death. Those who would see that he was alive again would not deny it.
Jesus took the girl’s hand, healed her, and ordered that she should be given something to eat. This is evidence of life, so that not an apparition but the truth may be believed. Blessed is he whose hand Wisdom holds. I wish that righteousness held my acts and my hands. I want the Word of God to hold me, bring me into his closet, turn away the spirit of error, replace it with that of salvation, and order that I be given something to eat! The Word of God is the Bread of heaven. The Wisdom that filled the holy altar with the nourishment of the divine body and blood says, “Come, eat of my bread, and drink wine that I have mixed for you.” What is the reason for such diversity? Above, Christ raised the son of the widow in public. Here, he dismissed several eyewitnesses. I think that the Lord’s compassion is also revealed since the widowed mother of an only son did not suffer delay. He is prompt; for fear that she would be further afflicted. It is also wise that the church would immediately believe through the widow’s son, but the Jews, albeit a few, would believe through the daughter of the ruler of the synagogue.
What shall I say about the daughter of the ruler of the synagogue, at whose death the people were mourning and the flute players were playing their music? In the belief that she was indeed dead, solemn funeral services were being performed. The spirit returned immediately at the voice of the Lord, she arose with revived body, and she partook of food to furnish proof that she was alive.
For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which is a more palpable sign, that the Divine Nature is not confined within the possibility of man's condition, and the compass of the human body, but eternal virtue overflows beyond the bounds of our mediocrity. For the Gentile people is not released by man's aid, but the gathering of nations is the gift of God, which even by its little faith turns to itself the everlasting mercy. For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; (Ps. 16.) as if it were impossible for Him to raise the dead.
Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was the cause of this great difference? In a former case the widow's son is raised up before all, here a few only are set apart to judge. But I think that herein the mercy of the Lord is shown, since the widowed mother of an only son suffered no delay. There is also the token of wisdom, that in the widow's son we should see the Church quick in believing; in the ruler of the synagogue's daughter, the Jews about indeed to believe, but out of a great many only a few. Lastly, when our Lord says, She is not dead, but sleepeth, they laughed Him to scorn. For whoever believes not, laughs. Let them therefore mourn their dead who think they are dead. Where there is a belief of the resurrection, the notion is not of death but of rest.
Now the Lord taking hold of the hand of the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bring him into her secret places, and command to be given him to eat. For the bread of heaven is the word of God. Hence comes also that wisdom which has filled its altars with the food of the body and blood of God. Come, she says, eat my bread, and drink the wine which I have mixed for you. (Prov. 9:5.)
(Hom. 31. in Matt.) Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him. As it is said, While he yet spake, there cometh one from the ruler of the synagogue's house, saying unto him, Thy daughter is dead.
(ubi sup.) But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and showed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleepeth, &c. showing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep. They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words. But that He might by sight dispose to the belief of the resurrection, He takes the hand of the maid. As it follows, But he took her by the hand, and called, saying, Maid, arise. And when He had taken her by the hand, He awoke her. As it follows, And her spirit returned, and she arose straightway. For He poured not into her another soul, but restored the same which she had breathed forth. Nor does he only awake the maid, but orders her to take food. For it follows, And he commanded to give her meat. That it might not seem like a vision what was done. Nor did He Himself give to her, but He commanded others to do it. As also He said in the case of Lazarus, Loose him. (John 11:44.) And afterwards He made him partake of meat with Him.
But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed.
Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole. (Luke 18:27.) The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe.
The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps.
Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to show that He raises these, He raised the widow's son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Saviour is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervour of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offences seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations.
And they laughed at him, knowing that she was dead. Because they preferred to mock the word of the one raising than to believe, they were deservedly excluded outside, unworthy to see the miracle of the resurrection.
When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but alone and apart from the other. As it follows, And when he came into the house, he suffered no man to go in, save Peter, and James, and John. Now these only He permitted to enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish to be revealed to many before His time, perhaps on account of the envy of the Jews. So also when any one envies us, we ought not to make known to him our righteousness, lest we give him an occasion of greater envy.
(Severus.) He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; showing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shown forth something, but receives something.
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Summary
Luke 8:53 captures a pivotal moment in the narrative of Jairus's daughter, illustrating the profound chasm between human certainty and divine power. The verse describes the immediate, scornful reaction of the professional mourners and household members to Jesus's declaration that the girl was merely sleeping, not dead. Their laughter underscores their absolute conviction in the finality of her death, setting the stage for Jesus to demonstrate His unparalleled authority over life itself.
Context
Literary Context
This verse is situated at a critical juncture within the larger narrative of Jairus's daughter, which begins in Luke 8:40. After Jesus is interrupted by the healing of the woman with the issue of blood (Luke 8:43-48), messengers arrive from Jairus's house, delivering the devastating news that his twelve-year-old daughter has died, advising Jesus not to trouble the Teacher further (Luke 8:49). Jesus immediately counters this despair with a powerful word of faith to Jairus: "Fear not: believe only, and she shall be made whole" (Luke 8:50). Upon entering the house, Jesus encounters the customary professional mourners and weeping family members, a cultural practice signifying the undeniable reality of death. It is in response to Jesus's subsequent statement, "Weep not; she is not dead, but sleepeth" (Luke 8:52), that the crowd reacts with the scornful laughter described in Luke 8:53.
Historical & Cultural Context
In ancient Jewish culture, death was a deeply communal and ritualized event. Upon a person's demise, professional mourners (often flute players and wailing women) were immediately summoned to lament loudly, creating an atmosphere of profound grief and finality. This practice was not merely emotional but also served as a public declaration of death, ensuring that all understood the irreversible nature of the event. The presence of these mourners in Jairus's house signifies that the girl's death was not merely suspected but confirmed and publicly acknowledged. Their "knowing that she was dead" was based on their professional experience and the observable signs of death, making Jesus's assertion that she was "sleeping" seem utterly preposterous and disrespectful to their customs and the gravity of the situation. This cultural backdrop intensifies the contrast between human certainty and divine perspective.
Key Themes
Luke 8:53 contributes significantly to several overarching themes in Luke's Gospel. Firstly, it highlights the clash between human skepticism and divine power. The crowd's mockery exemplifies the human tendency to dismiss supernatural intervention when confronted with what appears to be an undeniable natural reality. Secondly, the verse underscores Jesus's unique authority over death. Their laughter, born of their conviction that death is final, serves to heighten the dramatic impact of the miracle that is about to unfold, where Jesus demonstrates His power to restore life (Luke 8:55). This event, along with the raising of the widow's son at Nain (Luke 7:11-17), foreshadows Jesus's ultimate victory over death through His own resurrection. Finally, it subtly introduces the theme of faith versus sight, as Jairus is called to "believe only" (Luke 8:50) in direct opposition to the crowd's "knowing" based on physical evidence.
Exposition and Analysis
Key Word Analysis
While the provided Strong's data for G2606 is incomplete, the context of "to scorn" indicates a strong sense of derision and contempt. The prefix "kata-" often implies a downward or against action, suggesting "to laugh down" or "to mock thoroughly." This was not lighthearted amusement but a harsh, dismissive ridicule of Jesus's words and authority, reflecting their profound disbelief in the face of what they perceived as an undeniable reality.
This primary verb, used here in the perfect tense, signifies a state of settled knowledge or perception. The crowd possessed a firm, experiential understanding that the girl was deceased. Their "knowing" was based on observable facts, cultural norms surrounding death, and the presence of mourners. This deep-seated conviction made Jesus's claim of her "sleeping" seem utterly absurd and provoked their scornful reaction.
From "apo" (from) and "thnēskō" (to die), this verb literally means "to die off" or "to be dead." It emphasizes the absolute and irreversible state of death from a human perspective. The crowd's "knowing that she was dead" meant they understood her condition to be final, without hope of recovery, reinforcing the perceived impossibility of Jesus's words.
Verse Breakdown
"And they laughed him to scorn"
This clause describes the immediate and intense reaction of the crowd present in Jairus's house. Their laughter was not one of amusement but of derision and contempt, a public expression of their disbelief and ridicule towards Jesus. They perceived His statement that the girl was merely "sleeping" as utterly foolish and detached from reality, given the clear evidence of her death and the mournful customs already underway. This scorn highlights the profound chasm between human understanding and divine truth.
"knowing that she was dead"
This second clause provides the crucial rationale for their scornful laughter. Their "knowing" was not a mere assumption but a firm conviction based on tangible evidence and common experience. They had witnessed the signs of death, and the professional mourners were already present, confirming the finality of the situation. This absolute certainty of death in their minds made Jesus's claim seem not only unbelievable but also absurd, leading them to mock Him.
Literary Devices
Luke 8:53 powerfully employs Contrast and Irony. The primary contrast is between human certainty ("knowing that she was dead") and divine perspective (Jesus's declaration that she was "sleeping"). The crowd's "knowledge" is based on empirical observation and cultural understanding of death as final, while Jesus's statement points to a reality beyond human comprehension, where death is but a temporary state before His life-giving power. This sets up the dramatic reversal that is about to occur. Furthermore, there is profound Irony in the crowd's laughter. They laugh at Jesus, believing Him to be foolish, yet their laughter inadvertently highlights the very power He is about to demonstrate. Their scorn, intended to dismiss Him, instead serves to magnify the miracle when the girl is indeed raised. The deeper irony lies in their "knowing" being fundamentally incomplete; they knew physical death, but not the Lord of life.
Theological and Thematic Connections
Luke 8:53 serves as a stark reminder of the limitations of human perception and the boundless nature of God's power. The crowd's reaction, rooted in their absolute certainty of death, mirrors humanity's frequent struggle to reconcile divine promises with empirical reality. This tension between human "knowledge" and divine truth is a recurring theme throughout Scripture, challenging believers to trust in God's word even when circumstances seem to contradict it. The verse also foreshadows the ultimate triumph of life over death, a central tenet of Christian theology.
Reflection and Application
Luke 8:53 offers a profound lesson on the nature of faith in the face of seemingly insurmountable obstacles. Like the crowd in Jairus's house, we often encounter situations in life that appear utterly hopeless, where our "knowing" based on experience and logic tells us that a desired outcome is impossible. Whether it's a terminal diagnosis, a broken relationship, or a seemingly unfixable financial crisis, our human certainty can lead us to scoff at the idea of divine intervention or to lose hope entirely. This verse challenges us to consider whether our "knowledge" limits our faith. It reminds us that what appears to be a final, irreversible end to us may, in God's sovereign perspective, merely be a "sleep" awaiting His awakening power. Our response to such circumstances should not be cynical dismissal, but rather a steadfast faith in God's ability to transcend human limitations. This passage encourages us to cultivate a perspective rooted in God's omnipotence, trusting that with Him, truly nothing is impossible, and that His power can turn our deepest despair into a demonstration of His glory.
Questions for Reflection
FAQ
Why did Jesus say the girl was "sleeping" if she was dead?
Jesus's statement that the girl was "sleeping" (Luke 8:52) was not a denial of her biological death, but rather a profound theological statement about the temporary nature of death for those whom He intends to awaken. For Jesus, death was not a final barrier but a temporary state, akin to sleep, from which He had the power to awaken. This perspective highlights His divine authority over life and death, demonstrating that for Him, death is merely a transition, not an ultimate end. It also served to distinguish His miraculous power from mere resuscitation; He wasn't reviving a faint person, but resurrecting a truly dead one.
Christ-Centered Fulfillment
Luke 8:53, with its depiction of human scorn in the face of Jesus's authority over death, powerfully foreshadows His ultimate victory over the grave. The crowd's "knowing that she was dead" and their subsequent mockery underscore the absolute finality of death from a human perspective, setting the stage for Jesus to demonstrate that He is the very resurrection and the life (John 11:25). Just as He awakened Jairus's daughter from her "sleep," so too would He Himself conquer death, rising from the tomb on the third day (Luke 24:6-7). This event, alongside the raising of Lazarus (John 11:43-44), points directly to Christ as the one who holds the keys of death and Hades (Revelation 1:18). The scornful laughter in Luke 8:53 is ultimately silenced by the triumphant reality of Christ's own resurrection, which guarantees that all who believe in Him, though they die, yet shall live (John 11:25-26).