João 11
William Hendriksen · Citado em PreceptAustin
João 11
Hendriksen: The answer which Jesus gave indicates that he was looking beyond death. When he said, ‘This illness is not unto death,’ he did not mean, ‘Lazarus is not going to die,’ but ‘Death will not be the final outcome of this illness.’ The culmination will be ‘the glory of God,’ i.e., the manifestation of the power, love, and wisdom of God, so that men may see and proclaim these virtues. One should compare this with 9:3. (BORROW Exposition of the Gospel according to John PAGE 138) Steven Cole on why this suffering was allowed - “This sickness is not to end in death, but for the glory of God, that the Son of God may be glorified by it.” We saw the same thing with the man born blind (Jn 9:3), “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.” Does it shock you that God would allow a man to be born blind and live many years in that condition so that God would receive glory through his eventual healing? What about God taking all ten of a man’s children, all of his material possessions, and his health, so that God would be vindicated before Satan and the angels? That’s the story of Job. If that sort of thing bothers you, then you don’t have a big enough view of God. That was the answer that God finally gave to Job: for several chapters God hits Job with questions like (Job 38:4), “Where were you when I laid the foundation of the earth?” And (Job 40:2), “Will the faultfinder contend with the Almighty?” Job’s final reply was (Job 42:6), “Therefore I retract, and I repent in dust and ashes.” Although Job was the most righteous man on earth in his day, he had to learn that God’s glory and God’s purpose was far greater than any suffering or loss that Job endured. John Piper (from This Illness is for the Glory of God, “This Illness is for the Glory of God”) writes: "Love means giving us what we need most. And what we need most is not healing, but a full and endless experience of the glory of God. Love means giving us what will bring us the fullest and longest joy. And what is that? … The answer of [John 11:4] is clear: a revelation to your soul of the glory of God—seeing and admiring and marveling at and savoring the glory [of] God in Jesus Christ. GlorifIed (1392) doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, (Aeschylus, Sophocles, Xenophon, Plato, Thucydides) but generally is not used in this sense in Scripture. Doxazo means to praise, honor or magnify (Mt 5:16; 6:2; Lk 5:25f; Ac 11:18; Ro 11:13; 1 Cor 12:26; 1 Pt 4:16) and to clothe in splendor, glorify (John 8:54; 13:31f; 17:1, 4; 21:19; 2 Cor 3:10; 1 Pt 1:8; of life after death John 12:16, 23; Ac 3:13; Ro 8:30) One of the main senses of doxazo is to influence one’s opinion about another so as to enhance the latter’s reputation - most often referring to glorifying God the Father or His Son (John 11:4). Miracles caused people to glorify God. (Mt 6:2; Rev 18:7 Mt 5:16, Mt 9:8; Mt 15:31; Mk 2:12; Lk 5:25, 26; 7:16; 13:13; 17:15; 18:43; Lk 23:47; Ac 11:18; 21:20; Ro 15:6, 9; 1Pe 2:12; Gal 1:24 1Co 6:20; 1Pe 4:16.God’s spirit is honored 1Pe 4:14, because of something seen and heard = Lk 2:20; Ac 4:21; 2Cor 9:13; 1Pe 4:11. Ro 1:21 (the cardinal sin is not to be grateful for benefactions; reciprocity requires glorification of the benefactor, hence the freq. reference to the effect that one knows how to acknowledge benefits, Rev 15:4 Of Christ Lk 4:15;Ro 11:13. 1Cor 12:26) Doxazo in John's Gospel - Jn. 7:39 = "Jesus was not yet glorified"; Jn. 8:54; Jn. 11:4; Jn. 12:16; Jn. 12:23; Jn. 12:28; Jn. 13:31; Jn. 13:32; Jn. 14:13; Jn. 15:8; Jn. 16:14; Jn. 17:1; Jn. 17:4; Jn. 17:5; Jn. 17:10; Jn. 21:19; The following is a wonderful prayer by Norwegian Theologian Ole Hallesby: "Lord, if it will be to Your glory, heal suddenly. If it will glorify You more, heal gradually; if it will glorify You even more, may your servant remain sick awhile; and if it will glorify Your name still more, take him to Yourself in heaven." Norman Geisler - JOHN 11:4—Did Jesus make a mistake when He said Lazarus’ sickness was not unto death? (When Critics Ask GO TO PAGE 354) PROBLEM: Jesus at first said, “This sickness is not unto death” (John 11:4). However, later even Jesus admitted that “Lazarus is dead” (v. 14). Was Jesus mistaken when He thought Lazarus would not die? SOLUTION: Jesus knew all along that Lazarus would die and that He would raise him from the dead so that God would receive the glory (v. 4). He used different figures of speech to teach the disciples that Lazarus’ death was not final. He called it “sleep” (v. 11) and said it was “not unto death” (v. 4), meaning that it would not eventuate in Lazarus’ being dead, but in his being alive by Jesus’ resurrection power. That is, although Lazarus’ sickness would temporarily bring death, Jesus’ power would restore him to life. C H
João 11
Hendriksen reminds us of "other notable confessions, recorded in preceding chapters of John’s Gospel, see the one by John the Baptist (“Look, the Lamb of God, who is taking away the sin of the world,” John 1:29), by Andrew (“We have found the Messiah,” John 1:41), by Philip (“The One about whom Moses wrote in the law and about whom the prophets wrote, we have found,” John 1:45), by Nathaniel (“Rabbi, thou art the Son of God, thou art King of Israel,” John 1:49), by the Samaritans (“We know that this is really the Savior of the world,” John 4:42), and by Simon Peter (“Lord, to whom shall we go? Thou hast the words of everlasting life. And we have believed and know that thou art the Holy One of God,” John 6:68, 69; cf. also his confession recorded in Matt. 16:16). (BORROW Exposition of the Gospel according to John PAGE 152) John 11:28 And when she had said this, she went away and called Mary her sister, saying secretly, "The Teacher is here and is calling for you." BGT John 11:28 Καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα· ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε. KJV John 11:28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. NET John 11:28 And when she had said this, Martha went and called her sister Mary, saying privately, "The Teacher is here and is asking for you." CSB John 11:28 Having said this, she went back and called her sister Mary, saying in private, "The Teacher is here and is calling for you." ESV John 11:28 When she had said this, she went and called her sister Mary, saying in private, "The Teacher is here and is calling for you." NIV John 11:28 And after she had said this, she went back and called her sister Mary aside. "The Teacher is here," she said, "and is asking for you." NLT John 11:28 Then she returned to Mary. She called Mary aside from the mourners and told her, "The Teacher is here and wants to see you." NRS John 11:28 When she had said this, she went back and called her sister Mary, and told her privately, "The Teacher is here and is calling for you." NJB John 11:28 When she had said this, she went and called her sister Mary, saying in a low voice, 'The Master is here and wants to see you.' NAB John 11:28 When she had said this, she went and called her sister Mary secretly, saying, "The teacher is here and is asking for you." YLT John 11:28 And these things having said, she went away, and called Mary her sister privately, saying, 'The Teacher is present, and doth call thee;' MIT John 11:28 After she said this, she slipped away and secretly called her sister Mary, "The teacher is here and he is calling for you." and called: Jn 11:20 1:41,45 21:7 Zec 3:10 Lu 10:38-42 1Th 4:17,18 5:11 Heb 12:12 The Teacher: Jn 13:13 Jn 20:16 is here: Jn 10:3 Song 2:8-14 Mk 10:49 John 11 Resources - Multiple Sermons and Commentaries Related Passages: John 13:13 “You call Me Teacher and Lord; and you are right, for so I am. John 20:16 Jesus said to her, “Mary!” (MARY MAGDALENE) She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher). John 1:38+ And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” John 3:2 this man (NICODEMUS) came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.” MARTHA SECRETLY CALLS MARY TO JESUS And when she had said this, she went away and called Mary her sister, saying secretly (lathra - in private) - Martha did not want others to know Jesus was calling for Mary. Had she yelled it out or spoken publicly, the mourners (and other Jews) would have heard her acknowledging the presence to Jesus. It seems she was aware of the hatred of the Jewish leadership and thus the danger that Jesus would experience if they knew He was present so close to Jerusalem. By now they were like bloodhounds chasing their prey to destroy it. Faithful to my Lord’s commands, I still would choose the better part: Serve with careful Martha’s hands And loving Mary’s heart. Spurgeon is probably correct explaining "Because she knew that the Jews hated the Saviour, she could not tell what would come of it if they knew of his coming, so she whispers to her." (Spurgeon's Exposition - Gospel of John) The Teacher (didaskalos) is here and is calling for you - KJV = "Master." The disciples called Him Rabbi in Jn 11:8. Teacher is preceded by the definite article (ho) so that this is not just any teacher but THE Teacher! Martha could have addressed Him in a more familiar way because of their friendship but she chose to refer to Him as the Teacher. Whether she meant it or not, there is the implication that the Teacher has something to teach His students in the midst of this human tragedy with loss of their brother Lazarus. And indeed His "classroom lesson" would prove to be LIFE changing, in more ways than one! Note also that for Martha to call Jesus Teacher was significant, because in her day, rabbis refused to teach women (cf. Jn 4:27+), but Jesus broke the mold for rabbis and frequently taught women. See WOMEN IN THE BIBLE. THOUGHT - We all need to remember the truth in the midst of our trial or tragedy that not only is Jesus near to comfort, He is also present to teach. But like Mary, we must arise and go to Him with ears open to hear what the the Teacher has to say to us (Play I Will Arise and Go to Jesus). Times of trial and tragedy can be some of the greatest times of teaching and growth in trust, for lessons we learn in the valleys will stay with us the rest of our lives and be good companions when we are on the mountaintops. When we are weak, He can show Himself strong. When the storms come (as they will) may God grant us His supernatural grace to proclaim like David (who learned through trial and tragedy) "Thou art my hiding place; Thou dost preserve me from trouble; Thou dost surround me with songs of deliverance. Selah." (Psalm 32:7+). Until I learned to trust, I never learned to pray; And I did not learn to fully trust ’til sorrows came my way. Until I felt my weakness, His strength I never knew; Nor dreamed ’til I was stricken that He could see me through. Who deepest drinks of sorrow, drinks deepest, too, of grace; He sends the storm so He Himself can be our hiding place. His heart that seeks our highest good, knows well when things annoy; We would not long for heaven if earth held only joy. -- Source Unknown In a time of trials or grief, realize that you’re enrolled in the school of Christ and He has just given you a great opportunity to learn more about His all-sufficiency. -- Steven Cole Secretly (2977) lathra from lanthano = to be hidden) is an adverb that means in a secretive way, doing so without others noticing. Four uses in NT - Matt. 1:19; Matt. 2:7; Jn. 11:28; Acts 16:37 - Of Herod who "secretly called the magi." (Mt 2:7). Of Martha when she "called Mary her sister, saying secretly, “The Teacher is here and is calling for you.” (Jn 11:28) Of Paul after being falsely beaten and jailed asked and "now are they sending us away secretly?" Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Didaskalos is the usual translation of the Hebrew word Rabbi (see Jn 1:38, cp the Aramaic word for teacher = Rabboni in Jn 20:16), a term which in Jesus' day described those who were acknowledged as authorities on the Old Testament and were teachers of divine truth. Didaskalos in John - Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16 And although Jesus was frequently called Teacher, C S Lewis makes the point that He was far more that just a Teacher ""I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God (Mk 1:1+); or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon, or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. (C. S. LEWIS, Mere Christianity) C H
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Hendriksen - Note the order: first resurrection, then life; because resurrection opens the gate to immortal life. Jesus is the resurrection and the life in person (see on John 1:3, 4+ "In Him was life, and the life was the Light of men."), the full, blessed life of God, all his glorious attributes: omniscience, wisdom, omnipotence, love, holiness, etc. As such He is also the Cause, Source, or Fountain of the believers’ glorious resurrection and of their everlasting life. Because He lives we too shall live. With Him removed, nothing but death is left. With Him present, resurrection and life is assured. The Prince of life is ever the conqueror of death. Not only is He this by and by in the resurrection on the last day; He is this always. That is exactly the truth which Martha failed to grasp. (BORROW Exposition of the Gospel according to John PAGE 150) Jamieson - I am the resurrection, and the life—Martha thought of an event; Jesus revealed that he, a person, is the resurrection and the life. Life (Gk., zōe) that is really life (1 Tim. 6:19) is by its very nature resurrection life because it can stand the trial of death. Only one kind of life—the life of God (Eph. 4:18), the indissoluble life (Heb. 7:16), designated zōe in the NT—is truly life. All else that is called “life” eventually dies. Jesus was (and is) this life; therefore, he was (and is) resurrection (cf. Rev. 1:18). Herschel Hobbs observes that "Jesus did not point to a future event but to Himself. The definite article with both resurrection and life — the resurrection and the life — strengthens the statement." For the believer, death is not the end. Death is not a blind alley; it is a thoroughfare. Death is not a box." The plaque on George Washington’s tomb at his Mount Vernon estate has John 11:24. (see picture) Vincent The words I am are very significant. Martha had stated the resurrection rather as a doctrine, a current tenet: Jesus states it as a fact, identified with His own person. He does not say, I raise the dead; I perform the resurrection, but I am the resurrection. In His own person, representing humanity, He exhibits man as immortal, but immortal only through union with Him....The life. The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him (cf Col 3:4+). This life is not affected by death. Frederic Godet - “Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die” Warren
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Hendriksen says "Even physical death fails to quench the believer’s real life; on the contrary, such death is gain (cf Php 1:21+), for it introduces him into the full enjoyment of life (ED: AKA "GLORY!")." (BORROW Exposition of the Gospel according to John PAGE 150)
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Hendriksen - Some asked in criticism, others in sheer perplexity: “Could not he who opened the eyes of the blind man (the last great miracle at Jerusalem, about which the people were still talking; see John 9) have kept also this man from dying?” This question reminds one of the exclamation of regret recorded in John 11:21 and John 11:32, but does not convey exactly the same thought. Moreover, it does not rise to the height attained by Martha in 11:22 (see on that verse). It seems that the news of the raising of Jairus’ daughter and of the widow’s son had not reached Jerusalem, or if it had, this death was altogether different: it was now the fourth day! This case was hopeless! (BORROW Exposition of the Gospel according to John page 156) NET Note on this man - Grk “this one”; the second half of Jn 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in Jn 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity. C H
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Hendriksen adds on if you believe, you will see that "Of course, Jesus cannot have meant that the performance of the miracle was dependent upon Martha’s exercise of faith. What he intended to convey was this, that if Martha would only stop thinking about that corpse and would rivet her attention on Jesus, trusting completely in him (his power and his love), she would see this miracle as a true sign, an illustration and proof of the glory of God reflected in the Son of God." (BORROW Exposition of the Gospel according to John page 158) Leon