Exegetical and Hermeneutical Commentary of John 11:4
When Jesus heard [that,] he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
4. is not unto death ] i.e. is not to have death as its final result. Christ foresaw both the death and the resurrection, and (as so often) uttered words which His disciples did not understand at the time, but recognised in their proper meaning after what He indicated had taken place. Comp. Joh 2:22, Joh 12:16, Joh 21:23.
might be glorified ] In two ways; because the miracle (1) would lead many to believe that He was the Messiah; (2) would bring about His death. ‘Being glorified’ is a frequent expression in this Gospel for Christ’s Death regarded as the mode of His return to glory (Joh 7:39, Joh 12:16; Joh 12:23, Joh 13:31-32); and this glorification of the Son involves the glory of the Father (Joh 5:23, Joh 10:30; Joh 10:38). Comp. Joh 9:3; in the Divine counsels the purpose of the man’s blindness and of Lazarus’ sickness is the glory of God.
We ought perhaps to connect the special meaning of ‘glorified’ with the first clause: ‘This sickness is to have for its final issue, not the temporal death of an individual, but the eternal life of all mankind.’
It is worth noting that both the first and the last of the seven miracles of the ministry recorded by S. John are declared to be manifestations of glory (Joh 2:11, Joh 11:4; Joh 11:40) and confirmations of faith (Joh 2:11, Joh 11:15).
thereby ] Both in the English and in the Greek this is ambiguous: it may refer either to the sickness or the glory. The former is correct.
Fuente: The Cambridge Bible for Schools and Colleges
This sickness is not unto death – The word death here is equivalent to remaining under death, Rom 6:23. The wages of sin is death – permanent or unchanging death, opposed to eternal life. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Compare Joh 11:11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this to fix the attention on what he was about to say in explanation. The sense may be thus expressed: His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to exhibit the power of the Son of God, and to be a proof at once of the truth of his mission; of his friendship for this family; of his mild, tender, special love as a man; of his power and glory as the Messiah; and of the great doctrine that the dead will rise.
For the glory of God – That God may be honored. See Joh 9:3.
That the Son of God … – The glory of God and of his Son is the same. That which promotes the one promotes also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. This sickness is not unto death] Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See Joh 11:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God hath not sent this sickness upon Lazarus to determine his being upon the earth; or such a separation of the soul of Lazarus from his body, as there shall be no reunion of it before the general resurrection (which is our ordinary notion of death); God hath not sent this sickness for that purpose, but that he might be glorified by his Son raising him from the dead. God is glorified when his Son is glorified; and Christ is glorified when his Divine power is manifested, so as men acknowledge him to be what indeed he is.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. When Jesus heard that, he said,This sickness is not unto deathto result in death.
but for the glory of God,that the Son of God may be glorified therebythat is, by thisglory of God. (See Greek.) Remarkable language this, whichfrom creature lips would have been intolerable. It means that theglory of GOD manifested inthe resurrection of dead Lazarus would be shown to be the glory,personally and immediately, of THESON.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When Jesus heard that,…. That his friend Lazarus was sick,
he said; either to his disciples, or to the messenger or messengers that brought the account to him, and that on purpose to yield some relief to the afflicted family when it should be reported to them:
this sickness is not unto death; it was to issue in death, but not in death which was to continue, or under which Lazarus was to continue till the general resurrection; for though he should die, yet he should be so quickly restored again to life, that it scarcely deserved the name of death. The Jews distinguish between sickness and sickness; there are some that are sick, the greater part of whom are, , “for life”; and there are others that are “sick”, the greater part of whom are, , “for death” z, or are sick unto death, whose sickness issues in death; but this of Lazarus’s was not to be unto death, at least not finally:
but for the glory of God; of his power and goodness in raising him again:
that the Son of God might be glorified thereby; that is, that his glory, as the Son of God, might be made manifest in the resurrection of him from the dead; see Joh 2:11.
z T. Bab. Kiddushin, fol. 71. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Heard it (). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles.
Is not unto death ( ). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See in 1Jo 5:16, “sin unto death” (final death).
But for the glory of God (‘ ). In behalf of God’s glory, as the sequel shows. Cf. 9:3 about the man born blind. The death of Lazarus will illustrate God’s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31). In 7:39 John had already used of the death of Christ.
That the Son of God may be glorified thereby ( ‘ ). Purpose clause with and the first aorist passive subjunctive of . Here Jesus calls himself “the Son of God.” In 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See 17:1 for this idea in Christ’s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death.
Fuente: Robertson’s Word Pictures in the New Testament
Unto death. Not to have death as its final issue.
For the glory [] . Here, as elsewhere in John, in behalf of. Canon Westcott remarks : “The sickness is regarded in a triple relation; unto, in respect of the actual result; in behalf of, in respect of the suffering born; in order that, in respect of the divine purpose.”
Fuente: Vincent’s Word Studies in the New Testament
1 ) “When Jesus heard that, he said,” (akousas de ho lesous eipen) “Then when Jesus heard (of it) he said,” to the disciples who were with Him in Bethabara, inclusive of John, the writer of this story, and the only Gospel writer who recounted the miraculous event, Joh 20:30-31.
2) “The sickness is not unto death,” (aute he astheneia ouk estin pros thanaton) “This ailment (illness) is not (exists not) to death,” toward death, Joh 11:11; It was not to terminal death, permanent physical death, as also expressed of another, Mat 9:24. Our Lord certified this because He knew what He would do, Joh 6:6.
3) “But for the glory of God,” (all’ huper tes dokses tou theou) “But (it is) on behalf of the glory of God,” that God might be glorified, as expressed also Joh 9:3. Some sickness is caused by one’s own carelessness, some by overwork, some by worry, some by ravages of disease, yet some is simply for the glory of God, See?
4) “That the Son of God might be glorified thereby.” (hina doksasthe ho huios tou theou di’ autes) “In order that the Son of God may be glorified through it.” Jesus knew what the result of Lazarus’ sickness would be and what He would do, that both He and the Father might be glorified in it, Rom 8:28; Ecc 3:1; Joh 13:31. His own death later was also designed to be for both His glory and that of the Father, Joh 7:39; Joh 12:16.
Fuente: Garner-Howes Baptist Commentary
4. Now Jesus, having heard this, said, This sickness is not to death. He intended by this reply to free his disciples from anxiety, that they might not take it amiss, when they saw him giving himself so little concern about the danger of his friend. That they might not be alarmed, therefore, about the life of Lazarus, he declares that the disease is not deadly, and even promises that it will be an additional occasion of promoting his own glory. Though Lazarus died, yet as Christ soon afterwards restored him to life, he now declares, looking to this result, that the disease is not to death
But for the glory of God. This clause is not contrasted with death, as if it were an argument that would always hold; for we know that, even though the reprobate die, the glory of God is not less strikingly displayed in their destruction than in the salvation of believers. But Christ strictly meant, in this passage, the glory of God, which was connected with his office. The power of God, which was displayed in the miracles of Christ, was not fitted to strike terror, but was kind and gentle. When he says that there is no danger of death, because he intends to display in it his own glory and the glory of his Father, we ought to inquire for what purpose, and with what intention, he was sent by the Father; which was, to save, and not to destroy.
For the glory, of God, that the Son of God may be glorified. This expression is highly emphatic; for we learn from it that God wishes to be acknowledged in the person of his Son in such a manner, that all the reverence which he requires to be given to his own majesty (309) may be ascribed to the Son. Hence we were told formerly,
He who doth not honor the Son doth not honor the Father, (Joh 5:23.)
It is in vain for Mahometans and Jews, therefore, to pretend to worship God; for they blaspheme against Christ, and even endeavor, in this manner, to rob God of himself.
(309) “ A sa majeste.”
Fuente: Calvin’s Complete Commentary
(4) When Jesus heard that, he said.These words are not simply an answer sent to the sisters, but the uttered thought which arose in our Lords mind as He heard that Lazarus was ill, and were spoken in the presence of the disciples who were with Him, and doubtless in that of the messengers also.
This sickness is not unto deathi.e., will not issue in death: will not have death as its final result. (Comp. Joh. 11:11; Joh. 11:14. and Joh. 8:51.)
But for the glory of Godi.e., the furtherance and accomplishment of the glory of God.
That the Son of God might be glorified thereby.This furtherance of the glory of God with the purpose of glorifying the Son carries us back, as all the expositors note, to the oneness of the work of the Father and Son which has been made prominent in our Lords words. (Comp. Joh. 10:38, and references in Note there.) But the words seem to carry us forwards as well as backwards. In the next chapter (Joh. 11:23) our Lord says. The hour is come that the Son of Man should be glorified, and the reference is to His death. Is that thought absent from the words here? The sickness of Lazarus would not indeed issue in death, though it would end in what men call death, and would be the immediate cause leading to the death of the Son of Man. The one would be as a sleep from which he would awake, the other should be the glorifying the Son of God, which would issue in the life of the world.
Thereby is probably to be interpreted by means of the illness, not by means of the glory.
This verse should be compared with Joh. 9:3. Here, as there, part of the meaning is that the glory of God would be effected in the person of him upon whom the miracle would be wrought. It was a spiritual crisis in the case of the man born blind. It cannot have been otherwise in the case of Lazarus.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Not unto death For even though he died, it was not finally unto death but life. Our Lord really states an antithesis between two final ends; namely, the glory of God and Lazarus’s death. The final end should not be the latter, but the former.
The glory of God The manifested honour to Jehovah from the miracle.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But when Jesus heard it he said, “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby”.’
Jesus’ reply was that the sickness would not finally be terminal, at least from His point of view. “It is for the glory of God, so that the Son of God might be glorified by means of it”. This statement was pregnant with meaning. Not only would God be glorified through it, but the glory of Jesus as the Son of God would also be revealed. Jesus knew that the incident would have widespread effects. He knew that Lazarus was, in fact, going to die, but He also knew that He would raise him from death. The whole incident was to be a means by which the God’s glory would be manifested, and the glorious reality of the resurrection would be revealed in picture form. But it would also be an incident which would arouse His enemies and finally result in His death, because they were so blinded that, instead of glorying in a wonderful miracle, they resented the influence that it gave Him (Joh 11:45-53). Although in contrast to this was the fact that some did believe (Joh 11:45).
Thus Jesus specifically declared that by it He, ‘the Son of God’ (the God-sent Messianic prince, the only true Son of God) would be glorified in two senses. Firstly in that His power to raise the dead, including the dead at the last day, would be amazingly revealed. But secondly because through it He would be glorified by being raised up on a cross, in order that through His death He might perform the work that would make the resurrection possible (Joh 12:23). He was both challenging the power of death and challenging His adversaries, knowing in both cases what the consequences would be.
From Joh 11:40 we are also probably to gather that these words were sent to Mary and Martha as an encouragement in their distress.
The term ‘Son of God’ would be understood by listeners as signifying the One chosen and appointed by God. To Jesus and to the readers, in the light of chapter 1 and often, it signifies that He is God’s only Son.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 11:4. This sickness is not unto death, Compare Mat 9:24 and Mar 5:39. All that our Lord could mean here was, that this sickness ofLazarus was not designed to end in his death, considered as a final removal from this world; and indeed, our Lord so fully explains afterwards what he meant by this ambiguous speech, that nothing can reasonably be objected to it: but it is aremarkable instance of the candour and fidelity of the evangelists here, and in the places above quoted, so exactly to record the very words of Jesus; though malice might so cavil at them. The verse might be thus paraphrased, “Lazarus is permitted to be sick by the special providence of God; not that he designs to take him out of the world by death, as he does other men, but that the Son of God might be glorified by shewing his almighty power in raising him from the dead; hereby declaring that he has given to the Son to have life in himself, and to quicken whom he will; and therefore that he could fulfil his promise made to those who should perseveringly believe in him, that he would raise them up at the last day.” So Christ expounds it himself in the 25th and 26th verses. We may remark from the words, but for the glory of God, that the Son, &c. which are parallel to those in ch. Joh 9:3 that the glory of God the Son, and God the Father, is one and the same; which plainly proves that Christ is God.
Fuente: Commentary on the Holy Bible by Thomas Coke
4 When Jesus heard that , he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
Ver. 4. But for the glory of God ] Happy Lazarus, though sick and dead, to be an instrument of glory, to be given to God. St Paul stood on tip toes ( ), as it were, to see which way Christ might be most magnified in his body, whether by life or by death,Phi 1:20Phi 1:20 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] The only right understanding of this answer, and our Lord’s whole proceeding here is, that He knew and foresaw all from the first , as well the termination of Lazarus’s sickness and his being raised again, as the part which this miracle would bear in bringing about the close of His own ministry.
. ] “Ostendit Christus, notum sibi, quod tanquam nescienti indicabatur.” Grot. . . ] Its result as regards Lazarus will not be death (see Mat 9:24 [153] , and notes): but (see ch. Joh 2:11 ; Joh 9:3 ) it has a higher purpose, the glory of God; the glorification, by its means, of the Son of God. And this how was it accomplished? By this miracle leading to his death , which in John’s diction is so frequently implied in that word. (It need hardly be remarked, with Olsh. and Trench, that the glorifying of the Son of God in Lazarus himself is subordinately implied. Men are not mere tools, but temples, of God.)
[153] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
It is doubtful whether these words were the answer sent back to the sisters, or were said to the disciples. In either case, they evidently carried a double meaning, as again those in Joh 11:11 .
Joh 11:5 explains . Observe here; while we have in Joh 11:3 , where there was no possibility of misunderstanding the import: cf. note on Mat 5:46 , and Trench, New Test. Synonyms, p. 45.
Fuente: Henry Alford’s Greek Testament
Joh 11:4 . . “And Jesus when He heard said,” i.e. , to His disciples. It was not the reply sent to the sisters. “This illness is not to death,” , death is not the end towards which it is making. But that Jesus knew that death had already taken place (Joh 11:6 and Joh 11:17 ) or was imminent is evident from the following clause, but He knew what He would do (Joh 6:6 ) and that death was not to be the final result of this illness. The illness and death were , for the sake of glorifying God ( cf. Joh 9:3 ), “gloriae divinae illustrandae causa,” Winer, p. 479. This is further explained in the clause “that the Son of God may be glorified by means of it,” i.e. , by means of this illness; cf. Joh 13:31 . “In two ways; because the miracle (1) would lead many to believe that He was the Messiah; (2) would bring about His death. is a frequent expression of this Gospel for Christ’s death regarded as the mode of His return to glory (Joh 7:39 , Joh 12:16 , Joh 13:31 ), and this glorification of the Son involves the glory of the Father (Joh 5:23 , Joh 10:30-38 ).” Plummer, Bengel.
Fuente: The Expositors Greek Testament by Robertson
Jesus. App-98.
sickness. Greek. asthenia = weakness, not nosos, active disease. See note on Mat 4:23.
not. Greek. ou, App-105.
for = for the purpose of. Greek huper. App-104.
the glory, &c. The glory of God and of His Son are one and the same.
glory. See the book comments for John.
God. App-98.
that = in order that. Greek. hina.
the Son of God. App-98.
thereby = through (Greek. dia. App-104. Joh 11:1) it.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] The only right understanding of this answer, and our Lords whole proceeding here is,-that He knew and foresaw all from the first,-as well the termination of Lazaruss sickness and his being raised again, as the part which this miracle would bear in bringing about the close of His own ministry.
.] Ostendit Christus, notum sibi, quod tanquam nescienti indicabatur. Grot. . .] Its result as regards Lazarus will not be death (see Mat 9:24 [153], and notes):-but (see ch. Joh 2:11; Joh 9:3) it has a higher purpose,-the glory of God;-the glorification, by its means, of the Son of God. And this -how was it accomplished? By this miracle leading to his death,-which in Johns diction is so frequently implied in that word. (It need hardly be remarked, with Olsh. and Trench, that the glorifying of the Son of God in Lazarus himself is subordinately implied. Men are not mere tools, but temples, of God.)
[153] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
It is doubtful whether these words were the answer sent back to the sisters, or were said to the disciples. In either case, they evidently carried a double meaning, as again those in Joh 11:11.
Joh 11:5 explains . Observe here; while we have in Joh 11:3, where there was no possibility of misunderstanding the import: cf. note on Mat 5:46, and Trench, New Test. Synonyms, p. 45.
Fuente: The Greek Testament
Joh 11:4. , He said) It is worthy of being observed, by what method Jesus prepared His disciples, and the sisters of Lazarus and the people, for beholding with profit the greatest of miracles.-, this) i.e. This sickness is consonant with love.- , unto death) whereby [not unto death, in the sense that thereby] the sisters should lose their brother. So the Septuag. , 2Ki 20:1 [i.e. . . Joh 20:1, Hezekiah was sick ].-, for) The glory of God and the glory of the Son of God is one and the same glory.- , that He may be glorified) The result was truly so. The raising again of Lazarus is so powerful an argument for the truth of Christianity, that Spinoza said, that, if he could believe it, he would cast away his whole system. And yet the following considerations demonstrate the reality of the death and of the resurrection of Lazarus: 1) The deliberate delay of Jesus, who was then at a distance away; 2) His informing His disciples of the death, and foretelling as to the resurrection; 3) The variety and multitude of the witnesses who were present; 4) The faith that followed in consequence, on the part of very many Jews, who were by no means credulous, and the perversity of the rest; Joh 11:46, etc., They went their ways to the Pharisees, and told them what things Jesus had done; [Joh 11:53] They took counsel together to put Him to death.- , by it) by this sickness Jesus was glorified, inasmuch as many forthwith acknowledged Him as the Son of God; Joh 11:45, Many which had seen the things which Jesus did, believed on Him; and the rest of the Jews determined to kill Him, Joh 11:46, etc.; and it was thereby He was about to enter into glory.
Fuente: Gnomon of the New Testament
Joh 11:4
Joh 11:4
But when Jesus heard it, he said, This sickness is not unto death,-[That is, death was not its object. It had been permitted for another reason as follows:]
but for the glory of God, that the Son of God may be glorified thereby.-Jesus made up his mind as to his course and so told his disciples that he would be glorified through this sickness. [Jesus was glorified through the manifestation of miraculous power in raising Lazarus from the dead as well as the lessons surrounding the case furnished.]
Fuente: Old and New Testaments Restoration Commentary
This: Joh 9:3, Mar 5:39-42, Rom 11:11
for: Joh 11:40, Joh 9:24, Joh 12:28, Joh 13:31, Joh 13:32, Phi 1:11, 1Pe 4:11, 1Pe 4:14
that: Joh 2:11, Joh 5:23, Joh 8:54, Joh 13:31, Joh 13:32, Joh 17:1, Joh 17:5, Joh 17:10, Phi 1:20, 1Pe 1:21
Reciprocal: Exo 16:7 – ye shall 1Ki 17:17 – the son of the woman Psa 118:17 – die Mat 9:24 – not Luk 8:52 – she Joh 7:18 – seeketh his glory Joh 8:49 – but Joh 11:15 – to Act 9:37 – she was Act 9:42 – and many Phi 2:27 – nigh 2Th 1:10 – to be glorified
Fuente: The Treasury of Scripture Knowledge
4
Not unto death means the death of Lazarus was not to be permanent. Jesus knew he was going to die, but that he would be restored to life after a few days. The purpose of the event was that the Son of God might have an opportunity to be glorified by performing the miracle upon Lazarus.
Fuente: Combined Bible Commentary
Joh 11:4. 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 thereby. The reply of Jesus is not represented as addressed to the messengers sent, or to the apostles, though probably spoken in the hearing of both. The point of importance is the foreknowledge of Jesus, to whom were even now present both the miracle and the result. The first result is expressed in the closing words, that the Son of God may be glorified thereby; the ultimate aim in the former clause, for the glory of God. The true design of the sickness is not to bring death to Lazarus, but to glorify the Son of God, and by this means to bring glory to the Father. Compare chap. Joh 17:1.
Fuente: A Popular Commentary on the New Testament
Jesus meant that Lazarus would not die in the final sense, though this sickness did prove fatal. His immediate death would result in resurrection and the revelation of Jesus as God’s Son (cf. Joh 9:3). In this Gospel, God’s "glory" is usually a reference to His self-revelation rather than the praise that comes to Him (cf. Joh 1:14-18; Joh 5:23; Joh 12:28; Joh 17:4). [Note: Carson, The Gospel . . ., p. 406.] Ironically this miracle displayed Jesus’ identity as God’s Son, but it also led to His death that was the ultimate manifestation of His identity and glory.