João 11
Bob Utley · You Can Understand the Bible
João 11
THEOLOGICAL SUMMARY The theological significances of John 11 are: The display of Jesus' power and authority continues. Lazarus' death is in the plan of God to provide an opportunity for Jesus to be glorified (as did the blind man in John 9:3). Martha's dialog with Jesus provides an opportunity for her great confession and Jesus' further revelation of Himself (i.e., "I am the resurrection and the life," John 11:25). Jesus gives eternal life now (realized eschatology). This is symbolized in the raising of Lazarus. Jesus had control over death! Even in the face of this powerful miracle, unbelief continues (i.e. the unpardonable sin). SPECIAL TOPIC: THE UNPARDONABLE SIN
João 11
11:28 "Teacher" The NASB Study Bible (p. 1540) has a great comment, "a significant description to be given by a woman. The rabbis would not teach women (cf. John 4:27), but Jesus taught them frequently." SPECIAL TOPIC: WOMEN IN THE BIBLE
João 11:1-16
11:1 "a certain man was sick" This is IMPERFECT TENSE. This implies that he had been sick for a long period of time. However, the IMPERFECT TENSE can be interpreted as "began to be sick." ▣ "Lazarus" This is the Hebrew name "Eleazer," which means "God helps" or "God is helper." John assumed that the readers knew of Jesus' friendship with Mary, Martha, and Lazarus (cf. Luke 10:38-42, which is the only mention of them in the Synoptic Gospels). ▣ "Bethany" This is a different location from the Bethany mentioned in John 1:28 and 10:40, which was close to Jericho by the Jordan River. This Bethany is about two miles southeast of Jerusalem on the same ridge as the Mt. of Olives. This was Jesus' favorite lodging place while in Jerusalem. ▣ "Mary" This is the Hebrew name "Miriam." ▣ "Martha" This is the Aramaic term for "mistress." It is unusual that Martha, the oldest, is not mentioned first; may relate to Luke 10:38-42. 11:2 "It was the Mary who anointed the Lord with ointment and wiped His feet with her hair" John 11:2 is another editorial addition by John (i.e., TEV, NET). This account of Mary's devotion (cf. John 12:2-8) is paralleled in both Matthew (cf. Matt. 26:6-13) and Mark (cf. Mark 14:3-9). The woman mentioned in a similar anointing in Luke 7:36ff is a different woman. This verse describes an event that has not yet been recorded in the Gospel. It is recorded in John 12. Many assume this implies that John expected his readers to know about this family from other sources. SPECIAL TOPIC: "ANOINTING" IN THE BIBLE (BDB 603) 11:3 "the sisters sent word to Him" They sent a message to Jesus, who was in Perea, across the Jordan. ▣ "he whom You love, is sick" This shows Jesus' unique relationship with this family. This is the Greek term, phileō. However, in Koine Greek, the terms phileō and agapaō are often interchangeable (cf. John 11:5; 3:35; 5:20). 11:4 "This sickness is not unto death, but for the glory of God" This implies that Jesus knew that Lazarus was sick. He would allow him to die so that the Father could show His power through Him by raising him from the dead. Sickness and suffering are sometimes in the will of God (cf. John 9:3; the book of Job; 2 Cor 12:7-10). ▣ "the glory of God" The works of Jesus reveal the "glory of God." See note at John 1:14. SPECIAL TOPIC: GLORY (doxa, NT) SPECIAL TOPIC: GLORY (kabod, OT) ▣ "that the Son of God may be glorified by it" The GENITIVE phrase "of God" is not in the ancient Greek papyri manuscripts P 45 or P 66 . Lazarus' sickness would bring glory to both the Father and the Son. Jesus' glory in this setting is very different than one would expect. Throughout the Gospel John the term has referred to Jesus' crucifixion and His ascension. Lazarus' public resuscitation will cause the Jewish leadership to call for Jesus' death. SPECIAL TOPIC: SON OF GOD 11:5 Another editorial comment by John (cf. John 11:36). 11:6 "He stayed then two days longer in the place where He was" Jesus delayed until Lazarus was dead! Jesus did not play favorites. There was a divine purpose in this illness (cf. John 11:15; 9:3). 11:7 "after this He said to the disciples, 'Let us go to Judea again'" The discussion that follows shows that the disciples were well aware that the Jews wanted to stone Jesus (cf. John 11:8; 8:54; 10:31,39). The disciples show a strange mixture of both faith and fear (cf. John 11:16). Thomas is often thought of as a doubtful disciple, but here he was willing to go and to die with Jesus (cf. John 11:16). Michael Magill, NT TransLine (p. 345 #43) makes a good observation that the "let's go" of John 11:7 is modified to the "but I go" of John 11:11. The disciples were afraid and doubtful, but Jesus was confident. It is Thomas who joins with Jesus (let's go) in John 11:16! 11:8 "stone You See SPECIAL TOPIC: STONE TO DEATH 11:9-10 This may be a way of linking the chapter back to John 8:12 and 9:4-5 (cf. John 12:35). John 11:9a expects a "yes" answer. There is an obvious contrast between those who are following God's will (i.e., Jesus) and those who are not (John 11:10, the Jews). Jesus is not making a mistake in going where God leads Him, because He is the light of the world! This contrast between light and dark was characteristic of Jewish Wisdom Literature and the writings of Qumran (i.e., "The Scroll of the Sons of Light against the Sons of Darkness" or "War of the Sons of Light against the Sons of Darkness"). ▣ "If. . .if" These are both THIRD CLASS CONDITIONAL SENTENCES, which meant potential action. 11:9 "hour" See SPECIAL TOPIC: HOUR 11:11 "Our friend Lazarus has fallen asleep" The VERB is PERFECT PASSIVE INDICATIVE. The disciples often misunderstood Jesus because they took Him too literally (cf. John 11:13). Jesus' use of this imagery for death reflects its OT usage (cf. Deut. 31:16; 2 Sam. 7:12; 1 Kgs. 1:21; 2:10; 11:21,43; 14:20, etc.). The English term "cemetery" comes from the same root as the Greek term "sleep." 11:12 "if" This is a FIRST CLASS CONDITIONAL SENTENCE, which was assumed to be true from the author's perspective or for his literary purposes. ▣ "he will recover" This is literally the term "saved" in its OT usage as "physical deliverance" (cf. James 5:15). Again the disciples misunderstood Jesus because they took His metaphorical language (i.e., sleep) literally. This misunderstanding of Jesus' hearers is a characteristic of John's Gospel (i.e., John 11:23-24). He is from above ‒ they are from below. Without the help of the Spirit (i.e., Pentecost), they cannot understand! SPECIAL TOPIC: SALVATION (OT) 11:13 This is another editorial comment by John. 11:14 "Jesus said to them plainly" See SPECIAL TOPIC: BOLDNESS (parrhēsia). 11:15 "and I am glad for your sakes that I was not there, so that you may believe" Jesus asserts that the raising of Lazarus was not because of His friendship with Lazarus or because of the grieving of Mary and Martha, but to enhance the disciples' faith (v.14) encourage the faith of the Jewish crowd at Lazarus' funeral (John 11:42) Faith is a process in John. Sometimes it develops (i.e., disciples, cf. John 2:11), sometimes not (i.e., the bystanders, cf. John 8:31-59). SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST 11:16 This verse clearly shows Thomas' faith. He was willing to die with Jesus. The disciples needed to be shown Jesus' power over death, the great fear of mankind. The name Thomas reflects the Aramaic word for "twin" (another editorial comment), as Didymus does in Greek. The Synoptics list him as an Apostle (cf. Matt. 10:3; Mark 3:18; Luke 6:15); the Gospel of John speaks of him often (cf. John 11:16; 14:5; 20:24-29; 21:2). SPECIAL TOPIC: CHART OF THE APOSTLES' NAMES
João 11:17-27
11:17 "he had already been in the tomb for four days" The rabbis said that the human spirit stayed close to the physical body for three days. Jesus tarried until after four days to assure that Lazarus was truly dead and beyond all rabbinical hope. 11:18 "about two miles" John 11:18 is another editorial comment by John. Literally this is "fifteen furlongs." 11:19 "many of the Jews had come to Martha and Mary" This is an uncharacteristic neutral use of the term "the Jews," which usually in John refers to Jesus' enemies. However, in this context, it refers simply to the residents of Jerusalem who knew this family (cf. John 11:31,33,45). Jesus loved the people of Jerusalem and was trying to reach them through Lazarus' resuscitation. 11:20 "Mary stayed at the house" The usual position for Jewish mourning was sitting on the floor. SPECIAL TOPIC: GRIEVING RITES 11:21,32 "Martha said. . .if You had been here, my brother would not have died" This is a SECOND CLASS CONDITIONAL SENTENCE which is called "contrary to fact." It would therefore be understood as , "If you had been here with us, which you were not, my brother would not have died, which he did." Martha and Mary's statements (cf. John 11:32) to Jesus are exactly alike. They must have discussed this subject often during these four days of mourning. These two women felt comfortable enough with Jesus to express to Him their veiled disappointment that He had not come earlier. How often humans, even believing humans, do not understand the work of God! Lazarus' sufferings had a larger purpose (see Hannah Whithall Smith, The Christian's Secret to a Happy Life). 11:22 "Even now I know that whatever You ask of God, God will give You" It is uncertain exactly what Martha was asking Jesus to do, because in John 11:39 she was surprised at the resuscitation of Lazarus. SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED 11:23-24 "Your brother will rise again" Martha had the same theological view of an afterlife as the Pharisees, who believed in a bodily resurrection on the last day. There is some limited OT Scriptural evidence for this view (cf. Dan. 12:2; possibly Job 14:14; 19:25-27). Jesus turns this pharisaic hope into a physical manifestation of His power and authority (cf. John 11:25; 14:6). SPECIAL TOPIC: RESURRECTION 11:24 "on the last day" Although it is true that John emphasizes the immediacy of salvation (realized eschatology), he still expects an end-time consummation. This is expressed in several ways. a judgment/resurrection day (cf. John 5:28-29; 6:39-40,44,54; 11:24; 12:48) "the hour" (cf. John 4:23; 5:25,28; 16:32) a second coming of Christ (cf. John 14:3; it is possible that 14:18-19,28 and 16:16,22 refer to Jesus' post-resurrection appearances and not to an eschatological coming) SPECIAL TOPIC: THE LAST DAYS 11:25 "Jesus said to her, 'I am the resurrection and the life'" This is another of Jesus' seven "I Am" statements. In the face of Lazarus' death, Martha was encouraged to believe that he would live. This hope is rooted in the person and power of the Father and of Jesus (cf. John 5:21). See note at John 8:12. Surprisingly an early papyrus manuscript (i.e., P 45 ) and some Old Latin, Syrian versions, and the Diatessaron omit the words "and the life." The UBS 3 gives their inclusion a "B" rating (some doubt), but the UBS 4 gives their inclusion an "A" rating (certain). 11:26 "everyone who lives and believes in Me will never die" There are several significant syntactical features of this text. the universal PRONOUN "all" the PRESENT PARTICIPLES, which show the need for ongoing belief (John 11:25, 26) the strong double negative connected with death, "shall never, no never die," which obviously refers to spiritual death In John eternal life is a present reality for believers, not only some future event. Lazarus is meant to illustrate Jesus' words! For John, eternal life is a present reality. SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"? 11:27 "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world" This is stated in PERFECT TENSE. This is a powerful confession of her personal faith in Jesus as the promised Messiah. It is theologically equivalent to Peter's confession at Caesarea (cf. Matthew 16). She uses several different titles to express her faith. the Christ (which was the Greek translation of Messiah, the Anointed One) the Son of God (an OT title of the Messiah) He who comes (another OT title of God's promised one to bring the New Age of righteousness, cf. John 6:14) John uses dialogue as a literary technique to convey truth. There are several confessions of faith in Jesus in John's Gospel (cf. John 1:29,34,41,49; 4:42; 6:14,69; 9:35-38; 11:27). SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE
João 11:30-37
11:30 This is another eyewitness detail of the Apostolic author. 11:33 "He was deeply moved in spirit and was troubled" "He groaned in the spirit and was troubled" "He was greatly disturbed in spirit and deeply moved" "His heart was touched, and he was deeply moved" "Jesus was greatly distressed, and with a profound sigh" "he was moved with indignation and deeply distressed" "He was moved in his spirit and was greatly disturbed" This is literally "snorted in the spirit." This idiom was usually used of anger (cf. Dan. 11:30 [LXX]; Mark 1:43; 14:5). But in this context a translation showing deep emotion is to be preferred (cf. John 11:38). Although some commentators see this strong emotion, possibly anger, directed at death, Jesus had truly human emotions (cf. John 11:33,35,36,38) and shows them here for his friends. 11:35 "Jesus wept" This is the shortest verse in the Bible. Death was not God's will for this planet. It is the result of human rebellion. Jesus feels the pain of the loss of a loved one. He feels the life experiences of all His followers! The weeping of Jesus was a quiet, personal kind, not the public wailing mentioned in John 11:33. 11:37 This question expects a "yes" answer. This was Martha's opinion in John 11:21 and Mary's in John 11:32.
João 11:38-44
11:38 "being deeply moved within" See note at John 11:33. ▣"a cave" During this period in Palestine graves were either natural caves (Baba Bathra 6:8) caves dug into cliffs and sealed with circular stones rolled into trenches pits dug into the ground and covered by large stones From archaeological studies in the Jerusalem area option #1 fits best. 11:39 "Remove the stone" A large stone slipped into a groove was the method used to seal tombs from robbers and animals. ▣ "he has been dead four days" This is a Greek idiom, literally "a four day man." 11:40 "if" This is a THIRD CLASS CONDITIONAL SENTENCE which means the action is possible. This verse is a question that expects a "yes" answer. ▣ "the glory of God" God's glory was revealed in Jesus' actions (cf. John 11:4). See fuller note at John 1:14. 11:41 "Then Jesus raised His eyes" The normal posture of Jewish prayer was standing with the eyes open the hands lifted to heaven, this is an idiom for prayer (cf. John 17:1) this posture denoted a dialogue with God ▣ "that You heard Me" Jesus "hears" the Father (cf. John 8:26,40; 15:15) and the Father "hears" Him. Those who "hear" Jesus have eternal life. This is the continuing word play on "see" and "hear" as parallel to "receive" (John 1:12) and "believe" (John 3:16). Lazarus "heard" the voice of Jesus and came back to life. This is a resusitation, not a resurrection. 11:42 This states the purpose of Jesus' prayer and miracle. Jesus often performed miracles to encourage the faith of the disciples, and in this case it was to initiate faith in the Jewish friends of Lazarus from Jerusalem. Theologically Jesus again magnifies the Father's authority and priority in His works (cf. John 5:19,30; 8:28; 12:49; 14:10). This miracle reveals Jesus' intimate relationship with the Father. SPECIAL TOPIC: SEND (apostellō). 11:43 "He cried out with a loud voice, 'Lazarus, come forth'" It has been said that if Jesus had not specifically mentioned Lazarus, the whole graveyard would have come forth! 11:44 Bodies were prepared for burial by washing with water, then wrapping with strips of linen cloth interspersed with spices that helped with the odor. Corpses had to be buried within twenty-four hours because the Jews did not embalm their dead. SPECIAL TOPIC: BURIAL PRACTICES
João 11:45-46
11:45 "Therefore many of the Jews. . .believed in Him" This is the stated theme of the Gospel (cf. John 20:30-31). This phrase becomes a pattern (cf. John 2:23; 7:31; 8:30; 10:42; 11:45; 12:11,42). However, it must be restated that faith in John's Gospel has several levels and is not always saving faith (cf. John 2:23-25; 8:30ff). SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST 11:46 "some of them went to the Pharisees, and told them the things which Jesus had done" It is amazing the degree of spiritual blindness in the face of such marvelous teaching and powerful miracles. However, Jesus divides all groups into those who come to trust Him and those who reject the truth about Him. Even a powerful miracle like this does not always bring belief (cf. Luke 16:30-31).
João 11:47-53
11:47 "the chief priests and the Pharisees, convened a council" This refers to the Sanhedrin, the supreme court of the Jews in Jerusalem. It had 70 local members. The high priests were of the political, religious persuasion known as the Sadducees, who accepted only the writings of Moses and denied the resurrection. The Pharisees were the more popular, legalistic religious group that affirmed (1) the entire OT; (2) the ministry of angels; (3) and the afterlife. It is amazing that these two antagonistic groups would combine for any purpose. SPECIAL TOPIC: THE SANHEDRIN SPECIAL TOPIC: SADDUCEES SPECIAL TOPIC: PHARISEES ▣ "For this man is performing many signs" The reference to Jesus as "this man" is a derogatory way of not mentioning His name. It is also amazing that in the presence of such great miracles, like the raising of Lazarus, that their preconceived bias had blinded their eyes so completely (cf. John 9; 2 Cor. 4:4). 11:48 "If" This is a THIRD CLASS CONDITIONAL SENTENCE which means potential action. ▣ "all men will believe in Him" Jealousy as well as theological disagreement was the source of their distrust and fear of Jesus. The "all" may have referred even to the Samaritans and Gentiles (cf. John 10:16). There was also a political aspect to their fear (i.e., Roman reprisals). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "the Romans will come and take away both our place and our nation" This is one of those ironic prophecies of John's Gospel, for this was fulfilled literally in A.D. 70 when Jerusalem and the temple were destroyed by the Roman general (later Emperor) Titus. The political reality of Roman domination was an integral part of Jewish end-time (eschatological) hope. They believed that God would send a religious/military figure, like the Judges of the OT, to physically deliver them from Rome. Several Messianic pretenders started rebellions in Palestine to accomplish this very expectation. Jesus claimed that His kingdom was not a temporal/political reign (cf. John 18:36), but a spiritual reign that would be consummated globally in the future (i.e., the book of Revelation). He claimed to fulfill the OT prophecies (cf. Matt. 5:17-19), but not in a literal, Jewish, nationalistic sense. For this He was rejected by most Jews of His day. 11:49 "Caiaphas, who was the high priest that year" The high priesthood was meant to be a lifelong position passed on to one's children (cf. Exodus 28), but after the Romans became the occupiers, it was sold to the highest bidder because of the lucrative trade available on the Mount of Olives and in the temple area. Caiaphas was high priest from A.D. 18-36 (son-in-law of Annas, High Priest from A.D. 6-15). 11:50-52 This is another example of John's irony. Caiaphas preaches the gospel! 11:50 "one man should die for the people" The OT background for this is the Jewish view of "corporality." One person (good or bad) could affect the whole (i.e., Adam/Eve; Achan). This concept came to be an underpinning of the sacrificial system, especially the Day of Atonement (Leviticus 16), where one innocent animal bore the sin of the nation. This becomes the Messianic concept behind Isaiah 53. In the NT the Adam/Christ typology of Rom. 5:12-21 and 1 Cor. 15:20-23 reflect this concept. SPECIAL TOPIC: TYPOLOGY 11:51 NASB, REV, NET "that Jesus was going to die" NKJV, NIV, REB "that Jesus would die" "that Jesus was about to die" "that Jesus was to die" "that Jesus had to die" The NIDOTTE, vol. 1, p. 326, has a good comment about the theological use of the VERB mellō ("must," "to have to," "to be certain") when used of God's will for Christ's redemptive work. Mark 10:32 Matthew17:22 Luke 9:31,44; 24:21; Acts 26:23 John 7:39; 11:51; 12:33; 14:22; 18:32 It is also used of the necessity of Judas' betrayal Luke 22:23 John 6:71; 12:4 Luke, in Acts, uses it for prophetic fulfillment (i.e., Acts 11:28; 24:15; 26:22). All of the redemptive events were in the hands of God (cf. Acts 2:23; 3:18; 4:28; 13:29)! History is not random! 11:52 "He might also gather together into one the children of God" This seems to be an editorial comment by John which could be parallel with John 10:16. It could refer to Jews living outside Palestine half-Jews like the Samaritans Gentiles Option #3 seems best. Whichever it is, Jesus' death will bring a unity to "believing" humanity (cf. John 1:29; 3:16; 4:42; 10:16; Eph. 2:11-3:13). ▣"the children of God" See SPECIAL TOPIC: THE CHILDREN OF GOD 11:53 "So from that day on they planned together to kill Him" This is a recurrent theme in John (cf. John 5:18; 7:19; 8:59; 10:39; 11:8).
João 11:54
11:54 "Jesus therefore no longer continued to walk publically among the Jews" John 12 is Jesus' last attempt to deal with the religious leaders. The term translated in John "publicly" (cf. John 7:26; 11:54; 18:20) usually means "boldly." SPECIAL TOPIC: BOLDNESS (parrhēsia) ▣ "a city called Ephraim" This town may have been located close to Bethel in Samaria (cf. 2 Chr. 13:19).
João 11:55-57
11:55-57 These verses link John 11 and 12 together. 11:55 "to purify themselves" This refers to ritual rites of cleansing in preparation for the Passover. There is still debate over how long Jesus taught, preached, and ministered in Palestine. The Synoptics are structured in such a way that one or two years is possible. However, John has several Passovers (an annual feast). There are certainly three mentioned ("the feast," cf. John 2:13; 6:4; and 11:55) with at least a fourth implied in "a feast" in John 5:1. 11:57 This is another editorial comment from John.