John 11
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Commentaries
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LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46) of Bethany--at the east side of Mount Olivet. the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).
Open source ↗chief priests and the Pharisees had given a commandment that if any knew where he were, he should show it, that they might take him--This is mentioned to account for the conjectures whether He would come, in spite of this determination to seize Him. Next: John Chapter 12
Open source ↗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…
Open source ↗In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).
Open source ↗11:1-57 The raising of Lazarus foreshadows Jesus’ own coming death and resurrection. Even the description of Lazarus’ grave (11:38, 44) prefigures Jesus’ grave (20:1, 7). Shortly after this event, Jesus was anointed for burial (12:3) and the hour of his glorification began (12:23). 11:1 In Hebrew, Lazarus is a shortened form of Eleazar (“God helps”). Among Jews in the first century, it was the fourth-most-common name for a man (see also Luke 16:19-31). • Bethany was a small village east of Jerusalem just over the Mount of Olives (John 11:18) and was where Jesus often stayed when he was in Jerusalem. Jesus would have traveled through Bethany on the way to Jerusalem because most Jews coming from Galilee used a route going south to Jericho, then west to Jerusalem. • Mary and Martha were sisters (Luke 10:38-42). Martha was probably older; she was the host in Luke’s story and here represented the family. Mary later anointed Jesus with perfume (John 12:1-8).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
δέ (dé, G1161) — but, and, etc. τὶς (tìs, G5100) — some or any person or object ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) ἀσθενέω (asthenéō, G770) — to be feeble (in any sense) Λάζαρος (Lázaros, G2976) — Lazarus (i.e. Elazar), the name of two Israelites (one imaginary) ἀπό (apó, G575) — "off," i.e. away (from something near), in various senses (of place, time, or relation;… Βηθανία (Bēthanía, G963) — date-house; Beth-any, a place in Palestine ἐκ (ek, G1537) — literal or figurative; direct or remote) κώμη (kṓmē, G2968) — a hamlet (as if laid down) Μαρία (María, G3137) — Maria or Mariam (i.e. Mirjam), the name of six Christian females καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the… ἀδελφή (adelphḗ, G79) — a sister (naturally or ecclesiastically) Μάρθα (Mártha, G3136) — Martha, a Christian woman
Open source ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… χαίρω (chaírō, G5463) — to be "cheer"ful, i.e. calmly happy or well-off; impersonally, especially as salutation… διά (diá, G1223) — through (in very wide applications, local, causal, or occasional) ὑμᾶς (hymâs, G5209) — you (as the objective of a verb or preposition) ὅτι (hóti, G3754) — demonstrative, that (sometimes redundant); causative, because ἤμην (ḗmēn, G2252) — I was ἦν (ēn, G2258) — I (thou, etc.) was (wast or were) οὐ (ou, G3756) — the absolute negative (compare G3361 (μή)) adverb; no or not ἐκεῖ (ekeî, G1563) — there; by extension, thither ἵνα (hína, G2443) — compare G3588 (ὁ)); in order that (denoting the purpose or the result) πιστεύω (pisteúō, G4100) — to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by… ἀλλά (allá, G235) — properly, other things, i.e. (adverbially) contrariwise (in many relations) ἄγω (ágō, G71) — properly, to lead; by implication, to bring, drive, (reflexively) go, (specially) pass… πρός (prós, G4314) — a preposition of direction; forward to, i.e. toward (with the genitive case, the side of,…
Open source ↗ὡς (hōs, G5613) — which how, i.e. in that manner (very variously used, as follows) ἐκεῖνος (ekeînos, G1565) — that one (or (neuter) thing); often intensified by the article prefixed ἀκούω (akoúō, G191) — to hear (in various senses) ἐγείρω (egeírō, G1453) — to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from… ταχύ (tachý, G5035) — shortly, i.e. without delay, soon, or (by surprise) suddenly, or (by implication, of… καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ἔρχομαι (érchomai, G2064) — to come or go (in a great variety of applications, literally and figuratively) πρός (prós, G4314) — a preposition of direction; forward to, i.e. toward (with the genitive case, the side of,… αὐτός (autós, G846) — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the…
Open source ↗καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ταῦτα (taûta, G5023) — these things ἔπω (épō, G2036) — to speak or say (by word or writing) κραυγάζω (kraugázō, G2905) — to clamor μέγας (mégas, G3173) — big (literally or figuratively, in a very wide application) φωνή (phōnḗ, G5456) — a tone (articulate, bestial or artificial); by implication, an address (for any purpose),… Λάζαρος (Lázaros, G2976) — Lazarus (i.e. Elazar), the name of two Israelites (one imaginary) δεῦρο (deûro, G1204) — here; used also imperative hither!; and of time, hitherto ἔξω (éxō, G1854) — out(-side, of doors), literally or figuratively
Open source ↗δέ (dé, G1161) — but, and, etc. καί (kaí, G2532) — and, also, even, so then, too, etc.; often used in connection (or composition) with other… ἀρχιερεύς (archiereús, G749) — the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest Φαρισαῖος (Pharisaîos, G5330) — a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary δίδωμι (dídōmi, G1325) — to give (used in a very wide application, properly, or by implication, literally or… ἐντολή (entolḗ, G1785) — injunction, i.e. an authoritative prescription ἵνα (hína, G2443) — compare G3588 (ὁ)); in order that (denoting the purpose or the result) ἐάν (eán, G1437) — a conditional particle; in case that, provided, etc.; often used in connection with other… τὶς (tìs, G5100) — some or any person or object γινώσκω (ginṓskō, G1097) — to "know" (absolutely) in a great variety of applications and with many implications (as… ποῦ (poû, G4226) — as adverb of place; at (by implication, to) what locality ἐστί (estí, G2076) — he (she or it) is; also (with neuter plural) they are μηνύω (mēnýō, G3377) — to disclose (through the idea of mental effort and thus calling to mind), i.e. report,… ὅπως (hópōs, G3704) — what(-ever) how, i.e. in the manner that (as adverb or conjunction of coincidence,…
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Open source ↗Cross-references
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Meanwhile, many people continued to testify that they had been with Jesus when He called Lazarus from the tomb and raised him from the dead.
After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”
Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead.
Then He left them and went out of the city to Bethany, where He spent the night.
At that time, however, she became sick and died, and her body was washed and placed in an upper room.
As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent out two of His disciples
So the sisters sent word to Jesus, “Lord, the one You love is sick.”
Some time later Joseph was told, “Your father is ill.” So he set out with his two sons, Manasseh and Ephraim.