Exegetical and Hermeneutical Commentary of John 11:38
Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
38. groaning in himself ] See on Joh 11:33. This shews that ‘ in His spirit’ not ‘ at His spirit’ is the right translation there. Their sneering scepticism rouses His indignation afresh.
to the grave ] See on Joh 11:17. Insert now before ‘it was a cave.’ The having a private burying-place indicates that the family was well off. The large attendance of mourners and the very precious ointment (Joh 12:3) point to the same fact.
upon it ] The Greek may mean ‘against it,’ so that an excavation in the side of a rock or mound is not excluded. What is now shewn as the sepulchre of Lazarus is an excavation in the ground with steps down to it. The stone would keep out beasts of prey.
Fuente: The Cambridge Bible for Schools and Colleges
It was a cave – This was a common mode of burial. See the notes at Mat 8:28.
A stone lay upon it – Over the mouth of the cave. See Mat 27:60.
Fuente: Albert Barnes’ Notes on the Bible
Joh 11:38
Jesus therefore again groaning in Himself cometh to the grave
The burial of Lazarus
It was a cave, such as that rocky neighbourhood abounds with, and a stone lay upon it.
Among some nations the bodies of the dead were burned, and the ashes consigned to urns. This was never a Jewish custom, though there were exceptional cases in which it was practised (Saul and his sons, and Amo 6:10), which seems to have been owing to pestilence. The Jews buried. When a person died, after the affecting solemnity of the last kiss and closing the eyes, the body was washed in lukewarm water, and perfumed, and then swathed in numerous folds of linen, with spices in the folds. Thus, e.g., Joseph and Nicodemus and the women showed their affection for the Lord. The limbs were bound in linen bands, not together, but separately; and in many cases the very fingers; while the head was wrapped in a linen cloth (the sudarium or napkin), which also veiled the face, thrown loosely over it. The necessary preparations being completed, burial took place within twenty-four hours after death. By a wise arrangement, absolutely necessary in the East, the burial places were always situated without the cities, though seldom if ever at any great distance. In case poverty permitted nothing more, the dead was laid in a grave as with us, and a little plain mason work was placed above; at the least a simple slab of the white rock of the country. For the most part, however, the burial places were caves, either natural or hewn out of the solid rock. In such a cave a number of persons could stand upright: and all around its sides there were cells (no coffins being used) for the dead, of such a size as to contain each a single body. In such a cave, in the rocky side of Olivet, amid the luxuriant vegetation of the district, where birds sang, and flowers blossomed, and feathery palm branches waved, and the soft golden sunshine fell from the skies of morn on the spangled turf, and evening threw its grateful shadows, there the body of dead Lazarus was laid; and, for protection against the ravages of beasts of prey, the caves mouth was closed by a large closely-fitting stone, which it required the strength of many men to move. (J. Culross, D. D.)
The story of the grave
I. THE GRAVE VICTORIOUS.
1. In the first family (Gen 4:8; Gen 5:5).
2. Among the patriarchs (Gen 23:2-4; Gen 23:19-20; Gen 35:19-20).
3. Over kings (1Sa 31:4-6; 1Ki 2:10; Dan 5:30).
4. Over conquerors (Jos 24:29-30; 2Sa 3:27).
5. Over prophets (Deu 34:5-6; 2Ki 13:20,
21).
6. Over all men (Psa 89:48; Psa 90:3; Heb 9:27).
7. Over Jesus (Isa 53:9; Mat 27:60; Mar 15:45-46).
8. Ends all service (Psa 6:5; Psa 88:11; Ecc 9:10).
9. Destroys the body (Psa 49:14; Mat 23:27).
10. Opens suddenly to some (Job 21:13; Act 5:5; Act 5:10).
II. THE GRAVE VANQUISHED.
1. Redemption therefrom assured (Psa 49:15).
2. Ransom therefrom provided (Hos 13:14).
3. Deliverance typified (Jon 2:1-2; Mat 12:40).
4. Lazarus brought from the grave (Joh 11:43-44).
5. Other saints came forth (Mat 27:52-53).
6. Christ came forth (Mat 28:2-6; 1Co 15:3,
4).
7. All shall come forth (Dan 12:2; Joh 5:28-29).
8. The song of victory (1Co 15:55). (S. S. Times.)
Christ at a grave
I. THE GROANS OF JESUS.
1. Over mortal man. He felt as with an electric shock that He was in a world of pain and infirmity.
2. Over sorrowing man. Jesus sympathized with sorrow as sorrow. He was moved by the mere contagiousness of grief.
3. Over unbelieving man. The sisters and the Jews alike lacked faith, and lack of faith always troubled Him. There might be more than one feeling here.
(1) an oppressive sense of loneliness.
(2) A deep conviction of the guilt of unbelief.
(3) A distressing feeling of the miseries of unbelief.
II. THE WORDS OF JESUS.
1. He spoke to God (Joh 11:41)–a thanksgiving for an answer not yet vouchsafed to an unrecorded prayer.
2. He spoke to men–Take ye away the stone. This was the work of man, and therefore not included in the scope of the miracle. And in religion we have a part to play as well as God. He gives the grace, we must use it. Work out your own salvation.
III. THE WORK OF JESUS.
1. Direct resurrection: here physical; in us moral.
2. Indirect.
(1) Faith; as an effect of the miracle (Joh 11:45).
(2) Unbelief and animosity (Joh 11:46). (Caleb Morris.)
The raising of Lazarus
I. THE LITERARY RECORD OF THE MIRACLE.
1. The preparatory order (Joh 11:39). Christ never sought to accomplish by supernatural means what could be done by natural (chap. 2:7, 8; 6:10-11).
2. The encouraging remonstrance (Joh 11:40).
3. The solemn thanksgiving (Joh 11:41); expressive of
(1) Gratitude for the assurance of power to accomplish the miracle.
(2) Confidence that as the Son He always stood within the Fathers favour.
(3) Care for the multitude that they might be prepared to believe when they beheld the stupendous sign.
4. The awakening summons (Joh 11:43).
(1) Affectionate.
(2) Authoritative.
(3) Efficacious.
5. The concluding charge (Joh 11:44). Issued
(1) For the sake of Lazarus, to complete his restoration to the world.
(2) For the sake of the sisters that they might withdraw with and rejoice over their brother.
(3) For the sake of the spectators, to convince them of the reality of the miracle.
II. ITS HISTORIC CREDIBILITY.
1. Objections.
(1) The silence of the synoptists. Answer
(a) This is not more strange than their other omissions (Joh 2:1-11; Joh 2:13-22; Joh 9:1-41).
(b) This less strange than the omission of the raising at Nain by Matthew and Mark, or that of the five hundred witnesses mentioned only by Paul (1Co 15:6).
(c) This not at all strange if we consider that the narrative would compromise the safety of the family, that it and the earlier miracles at Jerusalem did not enter into the scope of the Synoptists who dealt with the Galilean ministry.
(d) This is required to account for the popular outburst of enthusiasm which all record (Mat 21:8-11; Mar 11:1 – Luk 19:29-40).
(2) The so-called improbabilities of the narrative.
(a) Christs representation (Joh 11:4).
(b) Christs delay(Joh 11:6).
(c) The disciples misunderstanding of the figure already employed in the house of Jarius (Joh 11:12-13).
(d) Christs grief in prospect of resurrection (Joh 11:35).
(e) Christs prayer for sake of bystanders.
(3) The non-mention of the miracle at the trial of Jesus. But
(a) Christ offered no defence at all, nor did He call any witnesses on His behalf.
(b) The Sanhedrim were naturally silent (Joh 11:47). It would have destroyed their plot.
2. Considerations in support of authenticity.
(1) It is evidently the report of an eyewitness.
(a) In what it includes (Joh 11:28; Joh 11:32-33; Joh 11:38; Joh 11:44, etc.).
(b) In what it omits–the return of messengers, call to Mary, etc.
(2) It was performed publicly, and in the presence of enemies.
(3) The Sanhedrim believed it (Joh 11:46; Joh 11:53).
(4) The insufficiency of other offered explanations that the mirable was a myth, that Lazarus was not really dead.
III. ITS DOCTRINAL SIGNIFICANCE. Its bearing on
1. The question of the Divinity of Jesus. He proclaimed Himself the Son of God, and appealed in vindication of that to the miracle He was about to perform.
2. The doctrines of the spirituality and separate existence of the soul; which are abundantly demonstrated.
3. The truth of a future resurrection.
(1) It shows its possibility.
(2) It is a type of it. There will be the same loving call, authoritative summons, efficacious word.
(3) It presents contrasts. Lazarus was raised to this world of sorrows to die again. (T. Whitelaw, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 38. It was a cave, c.] It is likely that several of the Jewish burying-places were made in the sides of rocks some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone, laid down upon the top, would serve for a door. Yet, from what the evangelist says, there seems to have been something peculiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, Joh 11:44?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Groaning in himself as before, Joh 11:33, so showing himself yet further to be truly man, and not without human affections. He cometh to the place where Lazaruss dead body was laid, which, the evangelist telleth us, was
a cave, or a hollow place in the earth, or some rock. And they were wont to roll some great stones to the mouth of those graves, as we see in the burial of our Saviour, Mat 27:66.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38. Jesus again groaning inhimselfthat is, as at Joh11:33, checked or repressed His rising feelings, in the formerinstance, of sorrow, here of righteous indignation at theirunreasonable unbelief; (compare Mr3:5) [WEBSTER andWILKINSON]. But here, too,struggling emotion was deeper, now that His eye was about to rest onthe spot where lay, in the still horrors of death, His “friend.”
a cavethe cavity,natural or artificial, of a rock. This, with the number of condolingvisitors from Jerusalem, and the costly ointment with which Maryafterwards anointed Jesus at Bethany, all go to show that the familywas in good circumstances.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus therefore groaning in himself,…. Not only through grief, just coming up to the grave, where his dear friend lay, but through an holy anger and indignation at the malice and wickedness of the Jews;
cometh to the grave of Lazarus,
it was a cave; either a natural one, such as were in rocks and mountains, of which sort there were many in Judea, and near Jerusalem being a rocky and mountainous country, of which Josephus x makes mention; where thieves and robbers sheltered themselves, and could not easily be come at and where persons in danger fled to for safety, and hid themselves; and the reason why such places were chose to bury in, was because here the bodies were safe from beasts of prey: or this was an artificial cave made out of a rock, in form of one, as was the tomb of Joseph of Arimathea; and it was the common custom of the Jews to make caves and bury in; yea, they were obliged to it by their traditions: thus says Maimonides y,
“he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, , “must make a cave”, and open in it eight graves, three on one side and three on another, and two over against the entrance “into the cave”: the measure of “the cave” is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.”
And elsewhere z he observes, that
“they dig , “caves” in the earth, and make a grave in the side “of the cave”, and bury him (the dead) in it.”
And such caves for burying the dead, were at and near the Mount of Olives; and near the same must be this cave where Lazarus was buried; for Bethany was not far from thence: so in the Cippi Hebraici we read a, that at the bottom of the Mount (of Olives) is a very great “cave”, said to be Haggai the prophet’s; and in it are many caves.–And near it is the grave of Zachariah the prophet, in a “cave” shut up; and frequent mention is made there of caves in which persons were buried; [See comments on Mt 23:29]; perhaps the custom of burying in them might take its rise from the cave of Machpelah, which Abraham, their father, bought for a buryingplace for his dead. The sepulchre of Lazarus is pretended b to be shown to travellers to this day, over which is built a chapel of marble, very decent, and comely, and stands close by a church built in honour of Martha and Mary, the two sisters of Lazarus, in the place where their house stood; but certain it is, that the grave of Lazarus was out of the town:
and a stone lay upon it. Our version is not so accurate, nor so agreeable to the form of graves with the Jews, nor to this of Lazarus’s; their graves were not as ours, dug in the earth and open above, so as to have a stone laid over them, for they often were, as this, caves in rocks, either natural, or hewn out of them by art; and there was a door at the side of them, by which there was an entrance into them; and at this door a stone was laid it would be better rendered here, and “a stone was laid to it”; not “upon it”, for it had no opening above, but to it, at the side of it; and accordingly the Syriac and Persic versions read, “a stone was laid at the door of it”; and the Arabic version, “and there was a great stone at the door of it”, as was at the door of Christ’s sepulchre. In the Jewish sepulchres there was , “a court” c which was before the entrance into the cave; this was four square; it was six cubits long, and six broad; and here the bearers put down the corpse, and from hence it was carried into the cave, at which there was an entrance, sometimes called , “the mouth of the cave” d; and sometimes, , “the door of the grave” e; of its form, measure, and place, there is no express mention in the Jewish writings: it is thought to be about a cubit’s breadth, and was on the side of the cave; so that at it, it might be looked into; and at the mouth of the cave was a stone put to stop it up, which was called , from its being rolled there; though that with which the mouth of the cave was shut up, was not always a stone, nor made of stone; Maimonides f says, it was made of stone, or wood, or the like matter; and so in the Misna g it is said,
“rbql llwg, “the covering for a grave”, (or that with which it is stopped up,) if it be made of a piece of timber, whether it stands, or whether it inclines to the side, does not defile, but over against the door only;”
[See comments on Mt 27:60].
x Antiqu. l. 14. c. 15. sect. 5. y Hilchot Mecira, c. 21. sect. 6. z Hilchot Ebel, c. 4. sect. 4. a P. 27, 29. Ed. Hottinger. b ltinerar. Bunting. p. 364. c Misn. Bava Bathra, c. 6. sect. 8. d Misn. ib. e Maimon. R. Samson, & Bartenora in Misn. Ohalot, c. 15. sect. 8. f In Misn. Ohalot, c. 2. sect. 4. g Ib c. 15, sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Again groaning in himself ( ). Direct reference to the use of this same word (present middle participle here) in verse 33, only with (in himself) rather than (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again.
Cometh to the tomb ( ). Vivid historical present.
A cave (). Old word (from , cavern). Cf. Mt 21:13.
Lay against it ( ‘ ). Imperfect middle of , old verb to lie upon as in 21:9 and figuratively (1Co 9:16). Note repetition of with locative case. The use of a cave for burial was common (Ge 23:19). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, can mean “against”). The stones were used to keep away wild animals from the bodies.
Fuente: Robertson’s Word Pictures in the New Testament
Lay upon [] . This would be the meaning if the tomb were a vertical pit; but if hollowed horizontally into the rock, it may mean lay against. The traditional tomb of Lazarus is of the former kind, being descended into by a ladder.
Take ye away. The stone was placed over the entrance mainly to guard against wild beasts, and could easily be removed.
The sister of him that was dead. An apparently superfluous detail, but added in order to give point to her remonstrance at the removal of the stone, by emphasizing the natural reluctance of a sister to have the corrupted body of her brother exposed.
Stinketh [] . Only here in the New Testament. Not indicating an experience of her sense, which has been maintained by some expositors, and sometimes expressed in the pictorial treatment of the subject, 38 but merely her inference from the fact that he had been dead four days. He hath been dead four days [ ] . A peculiar Greek idiom. He is a fourth – day man. So Act 28:13, after one day : literally, being second – day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Jesus therefore again groaning in himself,” (lesous oun palin embrimomenos en heauto) “Then Jesus again while groaning in himself,” or being deeply moved, shuddering in emotions, as a man, as we are, Heb 4:14 -16.
2) “Cometh to the grave.” (erchetai eis to mnemeion) “Came to the tomb,” to the grave by His own choice; The tomb was a cave or cavern, either hewn out of rock or natural, like that which Abraham bought from Ephron in Machpelah at Hebron for a burial place, Gen 21:9; Gen 21:16-20. Or it was first a natural cave, cavern, or den, partly hewn in a fitting shape for a burial place.
3) “It was a cave,” (hen de spelaion) “Then it was (existed as) a cave,” in the earth, not hewn out by man, a natural cave, Though the one where our Lord was soon buried thereafter was a hewn cave belonging to Joseph of Arimathea, a rich man, Isa 53:9, Mat 27:60.
4) “And a stone lay upon it.” (kai lithos ekeito ep’ auto) “And a stone was lying upon it,” upon the entrance to it, on the entrance to prevent wild carnivorous animals from entering to desecrate the body, Mat 27:60; Mat 27:66.
The place was apparently a private tomb of the family, which would have implied some family wealth, to claim or purchase it as their own, as Abraham and Joseph of Arimathaea had done.
Fuente: Garner-Howes Baptist Commentary
38. Jesus therefore again groaning within himself. Christ does not approach the sepulcher as an idle spectator, but as a champion who prepares for a contest; and therefore we need not wonder that he again groans; for the violent tyranny of death, which he had to conquer, is placed before his eyes. Some explain this groan to have arisen from indignation, because he was offended at that unbelief of which we have spoken. But another reason appears to me far more appropriate, namely, that he contemplated the transaction itself rather than the men. Next follow various circumstances, which tend to display more fully the power of Christ in raising Lazarus. I refer to the time of four days, during which the tomb had been secured by a stone, which Christ commands to be removed in presence of all.
Fuente: Calvin’s Complete Commentary
HE THAT WAS DEAD CAME FORTH
Text 11:38-46
38
Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.
39
Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time, the body decayeth; for he hath been dead four days.
40
Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?
41
So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.
42
And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me.
43
And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.
44
He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
45
Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him.
46
But some of them went away to the Pharisees, and told them the things which Jesus had done.
Queries
a.
Why did Jesus continue to groan?
b.
Why did Jesus say Martha would see the glory of God?
c.
What was the purpose of the loud cry, Joh. 11:43?
Paraphrase
Upon hearing these expressions of grief and doubt Jesus again groaned deeply within Himself as He approached the tomb. Now the tomb of Lazarus was a cave-type tomb hewn out of the rock of the hillside and a huge round stone was rolled against its opening. Jesus then commanded some of the people, Roll away the stone from the tomb! But Martha, sister of the dead man, said, Lord, by now there will be the stench of decomposition for he has been in the tomb four days! Jesus replied, Did I not say to you, Martha, that if you have faith in Me you will see the glory of God manifested? While some were rolling the stone away from the tomb Jesus looked toward the heavens and prayed, Father, I thank You that You have heard Me. I know that You always hear Me, but I have prayed this especially for the sake of these people standing here in order that they may believe that You have sent Me. And when He had prayed, Jesus called with a loud voice, Lazarus, come out! Then out came the man who had been dead, his hands and feet bound with burial linen and with a burial napkin bound around his face. Jesus then commanded, Free him of the burial wrappings and let him go.
Upon seeing what Jesus had done, many of the Jews who had accompanied Mary to the tomb believed on Him. But some of them hurried off to the Pharisees and told them what Jesus had done.
Summary
Jesus performs one of His greatest miracles. Both friends and enemies witness it. In many, faith in Jesus as the Son of God is strengthened. In others the miracle becomes an occasion for betraying Him to those who have vowed to kill Him.
Comment
After hearing the doubt expressed by the bystanders (Joh. 11:37) and coming to the tomb, the agitation of spirit that gripped His soul before (Joh. 11:33) caused Him to groan within again. Our Lord was deeply moved during this experience with His beloved friends of Bethany.
John inserts another of his incidental, but graphic, notes which helps to familiarize us with this family. The family burial place (Lazarus tomb) was one probably hewn out of stone. It was cave-likein the side of a hill, not a hole in the ground. The cave-type tombs were usually available only to the rich for only the rich could afford to have them hewn out of the rock. There are other indications that this family was one of above average financial means (cf. Joh. 12:1-3). These tombs cut into the side of a hill were usually sealed off with a huge circular (but flat) stone which rested in a sort of troughalong which it was rolled back and forth as necessary to gain entrance.
Jesus had no more than finished commanding, Remove the stone from the entrance, when Martha, in a moment of mixed emotions, protested. No doubt the impropriety of opening the tomb allowing curious eyes to look upon the already decaying body, prompted, in part, her protest. But the reply of Jesus indicates that her faith was also wavering. In the Palestinian climate, and in view of the mechanics of burial in that day, it did not take long for decomposition to set in upon dead bodies. The dead were buried almost immediately upon death. Of course, the Hebrews (and all other peoples since) were never able to duplicate the embalming arts of the Egyptians. Egyptians knew a secret method of preserving bodies for centuries (even for millenniums) that has eluded man ever since their civilization melted into the dust.
According to Lenski, The Egyptians disemboweled the body and removed the brain and then soaked the body in a chemical solution for seventy days and thus prevented decay. The Hebrews merely anointed the body, wrapped it in linen strips with fragrant spices sprinkled in the folds (cf. 2Ch. 16:14).
However, the primary purpose behind Johns recording Marthas statement is to increase for his readers the magnificence of the miracle that is about to take place. The resurrection of one who has been dead four dayseven after decomposition has set inprecludes any possibility of enemies claiming that Lazarus was not really dead! Lazarus had not merely lapsed into a coma. The reader will please take careful notice that when the enemies of Jesus counseled about their strategy in answer to this miracle, not one minute inference can be found that Lazarus was not really deadnor indeed, that the miracle had not really happened (cf. Joh. 11:47-53; Joh. 12:9-10; Joh. 12:17-19)!
So the Lord turns to Martha rebuking her mildly for her wavering faith after she had so positively expressed her confession of Him (Joh. 11:27).
As the stone was being rolled away, Jesus looked toward the heavens reverently and prayed. There is a noticeable contrast between our Lords public prayers and the public prayers of many religious men today. His were brief; theirs long and extended. His were simple and conversationalthough not at all disrespectful; theirs filled with impressive vocabulary and oratorical eloquence; (cf. Mat. 11:25-26; Luk. 10:21; Luk. 24:30; Joh. 12:27-28). The absolute and perfect faith Jesus has in His Father is shown in His prayer. He thanks the Father for answering Him through the miracle even before the miracle takes place. The prayer also shows the perfect oneness of Son and Father. But again, the prayer was not necessarily for Christs benefit, but for the people standing there in His presence. He made sure that they would recognize His unique relationship to Jehovah by praying to Him just before the miracle. The emphasis is that He is working the miracle in complete harmony with GodHe has been given a unique commission from the Father (cf. Joh. 5:19-36).
When He had thus prayed, He cried with a loud voice. He did not merely speak loudly, but, as the Greek verb ekraugasen indicates, He cried loudly. Again, the loud cry was for the benefit of the many people present. Jesus needed no loud cry to bring back the dead . . . just a touch or thought would have done. But to insure that all present would know Him as the source of the miracle He cried loudly.
He that was dead came forth! How cryptic! How our hearts burn within us for more detail concerning this great miraclebut nothing more is said. We are not even told how Lazarus was able to come out of the tomb bound, as he was, hand and foot with grave wrappings! Did he hop out? Did he float out? Where was he while his body lay decomposing in the tomb? What did he experience in the world of the spirits? Did he feeldid he know? How was his spirit united again with his body? BUT WE ARE NOT INDULGED IN OUR IDLE CURIOSITIES! As John so emphatically saysthese things are written that we might believe (Joh. 20:30-31), not that we might theorize or theologize. How differently did the Holy Spirit inspired apostles record the gospel story than finite eloquence-minded and curiosity-minded man would have recorded it! The brevity of the gospel accounts testify to their God-breathed origin!
Not even any vividness in reporting the reaction of the crowds is indulged in! Surely they must have gasped, stared with mouths agape.
As we have stated before, the reaction of the Lords enemies to this miracle establishes its authenticity. We cannot allegorize or spiritualize the account of this miracle and sidestep the implications of its attestation to His deity. The account of his miracle is plain and forthright enough in its claim to be a historical even that we must accept it as historical fact or reject it, the consequence being that Jesus and His disciples are the most demonical liars that ever lived.
The evidence was and is sufficient that rejection of this miracle cannot be intellectual. The only other reason for denial is moral! The Pharisees admitted the historicity of it, but denied it because they simply did not want to surrender to its implicationJesus Christ, Divine Son of God, King and Commander of mans entire beingso men deny it today from the same motive.
Quiz
1.
What does the mention of Lazarus tomb being cave tell us about his financial status?
2.
Why did Martha object to having the stone taken away from the opening of the tomb?
3.
What is the primary purpose of mentioning of Lazarus being dead four days and his body beginning to decompose?
4.
How does the reaction of the enemies of Jesus to this miracle help prove its historicity?
5.
What does the prayer of Jesus teach concerning His relationship to the Father? Why did He pray at this time?
6.
Is there any significance to the brevity of the account of this stupendous miracle?
7.
If the evidence for the miracle is historically undeniable, why do men seek to explain away its historicity?
Fuente: College Press Bible Study Textbook Series
(38) Jesus therefore again groaning in himself.See Note on Joh. 11:33. Their evil thoughts, expressed in Joh. 11:37, are the cause of this new emotion of anger.
Cometh to the grave.Comp. Joh. 11:31. Here, as there, it would be better to render it sepulchre. The same word occurs again in Joh. 12:17; Joh. 19:41-42; Joh. 20:1-11.
It was a cave, and a stone lay upon it.The sepulchres were dug in the rock, either vertically, with an entrance from above (comp. Note on Luk. 11:44), or horizontally, with an entrance from the side, and were frequently adaptations of natural caves. (Comp. Note on Mat. 27:60.) Such sepulchres remain to the present day, and travellers are shown one which is said to be that of Lazarus. The entrance is from above it by twenty-six steps; and this must have been so, if we press the words lay upon it. The original words, however, may certainly apply to the horizontal slab which closes the entrance to the sepulchre; and the identification of this particular sepulchre is to be received with caution. The tact of the body being laid in a sepulchre agrees with the general tone of the narrative that the family was one of substance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. A cave a stone Probably a square subterranean room, artificially excavated, and entered by a horizontal opening. A stone lying against the entrance, to guard the interior from intruders, had to be rolled away. Descending steps brought the visitor to its floor. Recesses, cut into the side walls, contained each a corpse, which was placed, the head going in first, and the feet pointing into the room. Sometimes the corpse lay parallel to the wall as upon a shelf, and so was visible from head to foot. The body was wound in linen strips, around each separate limb, and a loose sheet around the whole. A napkin or kerchief enveloped the face and neck.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus therefore again, groaning in himself, comes to the tomb.’
Jesus was still ‘deeply angry and troubled’. Note how it is emphasised a second time. This is a reminder that He was facing up to something that none of us or of those present could conceive. He saw the incredible power of death brought about by man’s sin. He saw what the Evil One had accomplished. And He saw the inevitable consequences for Himself as He would bear on Himself the sins of the world. All this was involved in His raising Lazarus.
In this anguish He approached the cave where the corpse of Lazarus was lying. John emphasises the great sorrow of heart Jesus was experiencing, and we must therefore stress again that this was no ordinary mourning. It is clear that the pressure of His approaching suffering was on Him, and an awareness of His coming struggle with the forces of evil. Even as these men disputed it reminded Him of their compatriots who were plotting His death. But the anger, as we have already seen, was levelled not so much at this as at sin and its consequences, at the evil heart of man who does evil continually, at Satan who keeps men in bondage and bears great responsibility for this situation, at these men who dispute over a tomb and yet will not open their eyes to see the truth, at all that death means as the last enemy. And even as He was reminded of it He wept, for He was human.
Fuente: Commentary Series on the Bible by Peter Pett
‘Now it was a cave, and a stone lay against it. Jesus says, “Take away the stone.” Martha, the sister of him who was dead, says to him, “Lord, by this time he will smell dreadfully, for he has been dead four days.” Jesus says to her, “Did I not say that if you believed you would see the glory of God?” So they took away the stone.’
Lazarus’ tomb was a cave. Such burial caves were common in the limestone cliffs of the area, and are in evidence today. A stone lay across the entrance to the cave, mainly to keep wild beasts out, so He said, ‘take away the stone’. This caused a stir, and Martha, ever practical, even protested, ‘Lord, by this time there will be a terrible smell, for he has been dead four days’. By now her hopes that Jesus would do something had reached a low ebb. A short while previously she had been almost confident, but now her confidence had lapsed. She did not believe that Jesus had given cause for hope for an outstanding miracle.
As mentioned previously the Jews later (evidenced by the 3rd century AD) believed that a man’s soul left his body three days after death. This belief was probably connected with the length of time before decomposition visibly began. Thus Martha is expressing the same thing when she pointed out that he would now be decomposing. She believed it was now too late. But Jesus reminded her, ‘did I not say that if you would believe you would see the glory of God?’ (see Joh 11:4). The repetition emphasises that this is to be a revelation of both His Father’s glory and His own.
So they took away the stone, wondering at the same time what He was intending to do. Did he want to see the body? Was there some funeral rite He wished to carry out? But none could foresee what they were about to observe. For although they could not know it, the taking away of the stone was necessary so that Lazarus could come out. Here there would be no earthquake to move the stone, nor was Lazarus rising in a spiritual body.
What followed next can only be described as magnificent. The foundation had been laid in references to the resurrection. Now we are to see the future resurrection acted out in vivid picture form. There can be no doubt that John has this in mind. Previously he had quoted the words of Jesus, ‘the hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of condemnation’ (Joh 5:28-29). Now such an event will take place in microcosm before our eyes.
Jesus stood there before the cave in which Lazarus was entombed, the crowds were gathered around in awe, wondering what He was about to do, and obedient to His command they had removed the stone. Now they waited. The tension must have been tremendous. What was Jesus about to do?
Fuente: Commentary Series on the Bible by Peter Pett
The arrival at the grave:
v. 38. Jesus, therefore, again groaning in Himself, cometh to the grave. It was a cave, and a stone lay upon it.
v. 39. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh; for he hath been dead four days.
v. 40. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
v. 41. Then they took away the stone from the place where the dead was laid. And Jesus lifted up His eyes and said, Father, I thank Thee that Thou hast heard Me.
v. 42. And I knew that Thou hearest Me always; but because of the people which stand by I said it, that they may believe that Thou hast sent Me. When Jesus was aware of the bitter mockery which His enemies were trying to heap upon Him even at this time, He was again strongly agitated, filled with indignation, but this time over their unreasonableness and blindness. That is the height of hypocrisy, when people assume a pious behavior, but incidentally are full of enmity and hatred toward Christ. Meanwhile they had come to the grave, which was an opening hewn into the rock, upon which a large stone had been laid. When Jesus told some of the men present to lift off the stone, Martha interposed. The body was now, literally, one of four days; it had lain in the grave for four days, and therefore she knew that decay had progressed to such an extent as to make the odor extremely unpleasant. In the greatness of her grief Martha was not using her spiritual mind. She probably thought that Jesus merely wanted to take a last look at the face of His friend. Thus the believers, in the bitter hour, when they see the evidences of death and decay before their eyes, are so absorbed in the contemplation of their terrors that they no longer lift up their minds to the King of Life. The Lord reproved Martha for the smallness of her faith, for He had held out to her the certainty of seeing the glory of God before her eyes. In the resurrection of the dead the glory of God is revealed. If we but believe with all our hearts in Christ, who is the Resurrection and the Life, we shall see the glory of God, when He raises the dead from their graves. When the stone had then been lifted off, Jesus raised His eyes to heaven and spoke a prayer of thanksgiving, indicating the intimacy of the union between the Father and Himself. The Lord had repeatedly said that He had been sent by the Father to perform certain works and miracles, and that He did nothing without the Father, and this prayer again gave evidence to that effect. He spoke with full confidence as though the soul of Lazarus had even then returned to his dead body. He thanked His Father for hearing Him; He expressed the certainty of His knowledge that He would always be heard in the same way; and He stated that He made His prayer for the sake of the people present, that they might see the intimacy obtaining between them, and that they might believe in His mission from the Father. Jesus here appears as true man, who, before undertaking a difficult task, looks up to God and pleads for His help. And the Lord’s prayer is a model also in this respect, that true faith thanks God for the receipt of His gifts and mercies even in advance, knowing that the granting of the petition is certain.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 11:38 . This (Chrysostom) of the stirred afresh, in the midst of His pain, His deep, though quiet, indignation; in this case, however, it was less noticeable, not being attended with the of Joh 11:33 .
] to the grave (not into , see what follows; comp. Joh 11:31 ). The sepulchral vaults were entered either by a perpendicular opening with steps, or by an horizontal one; they were closed either by a large stone, or by a door. They exist in great numbers, down to the present day; Robinson, II. p. 175 ff., and his more recent Researches , p. 327 ff.; Tobler, Golgotha , p. 251 ff. The grave of Lazarus would have been of the first kind if be rendered: it lay upon it; the one at present shown as the grave of Lazarus, though probably without sufficient reason (see Robinson, II. p. 310), is such. But . . may also mean: it lay against it, before it (comp. Hom. Oba 1:6Oba 1:6 . 19 : ); and then the reference would be to a grave with an horizontal entrance. No decision can be arrived at. The description of the grave would seem to imply that Lazarus was a man of some position.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. (39) Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. (40) Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? (41) Then they took away the stone from the place where the dead was laid, and Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. (42) And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. (43) And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. (44) And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
Reader! let you and I, by faith, take our stand also at the mouth of the cave. Never, surely, excepting in the instance of the triumphs of Jesus himself over death, at his own resurrection, was there such a marvellous work ever wrought upon earth! Oh! what an unanswerable testimony did it carry with it of Christ’s power! And, oh! what a precious pledge it afforded of the great purpose of Christ’s mission, in thus bringing life and immortality to light by his sovereignty and grace. And I beg the Reader to have a special regard to what Jesus said, when addressing his Father. Not to seek aid, for the Lord thanks his Father for having, in what was past, heard him. And every little in this miracle proved it to be solely his own. But it was wrought as God-Man; as the Resurrection and the Life. And it became a full confirmation of what the Lord Jesus had before said, that as the Father had life in himself, so had he given to the Son to have life in himself; and had given him authority to execute judgment also, because he is the Son of Man. Joh 5:26-27 . See the Commentary on those verses.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
Ver. 38. Groaning in himself ] To consider, belike, the woeful effects of sin that brought death into the world, even on the best; and makes them a ghastly and loathsome spectacle, so that Abraham desires to bury his beloved Sarah out of his sight. Believe me who have made trial of it, saith Augustine, open a grave, and in the head of the dead man ye shall find toads leaping that are begotten of his brain; serpents crawling on his loins, that are bred out of his kidneys; worms creeping in his belly, that grow out of his bowels. Mihi experto credite, quod apertis sepulchris in capitibus invenielis bufones saltantes generatos ex cerebro. (Serm. 48.) Ecce quid sumus, et quid iam erimus: Ecce in quod resolvimur: En peccati originem et foeditatem! saith that father.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joh 11:38 . . “Jesus, then, being again deeply moved.” “Quia non accedit Christus ad sepulcrum tanquam otiosus spectator, sed athleta qui se ad certamen instruit, non mirum est si iterum fremat.” Calvin. To refer the renewed emotion to the sayings of the Jews just reported is to take for granted that Jesus heard them, which is most unlikely. The tomb , “was a cave,” either natural, as that which Abraham bought, Gen 23:9 , or artificial, hewn out of the rock, as our Lord’s, Mat 27:60 . , “a stone lay upon it,” i.e. , on its mouth to prevent wild animals from entering. The supposed tomb of Lazarus is still shown and is described by several travellers.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 11:38-44
38So Jesus, again being deeply moved within, came to the tomb. Now it was a cave, and a stone was lying against it. 39Jesus said, “Remove the stone.” Martha, the sister of the deceased, said to Him, “Lord, by this time there will be a stench, for he has been dead four days.” 40Jesus said to her, “Did I not say to you that if you believe, you will see the glory of God? 41So they removed the stone. Then Jesus raised His eyes, and said, “Father, I thank You that You have heard Me. 42I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.” 43When He had said these things, He cried out with a loud voice, “Lazarus, come forth. 44The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Unbind him, and let him go.”
Joh 11:38 “a cave” During this period in Palestine graves were either
1. natural caves (Baba Bathra Joh 6:8)
2. caves dug into cliffs and sealed with circular stones rolled into trenches
3. pits dug into the ground and covered by large stones
From archaeological studies in the Jerusalem area option #1 fits best.
Joh 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.”
Joh 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. Joh 11:4). See fuller note at Joh 1:14.
Joh 11:41 “Then Jesus raised His eyes” The normal posture of Jewish prayer was the hands and eyes (open) lifted to heaven. This is an idiom for prayer (cf. Joh 17:1).
“that You heard Me” Jesus “hears” the Father (cf. Joh 8:26; Joh 8:40; Joh 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” (Joh 1:12) and “believe” (Joh 3:16). Lazarus “heard” the voice of Jesus and came back to life.
Joh 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 initiate faith in the Jews from Jerusalem.
Theologically Jesus again magnifies the Father’s authority and priority in His works (cf. Joh 5:19; Joh 5:30; Joh 8:28; Joh 12:49; Joh 14:10). This miracle reveals Jesus’ intimate relationship with the Father. See Special Topic: Send (Apostell) at Joh 5:24.
Joh 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!
Joh 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
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
to = unto. Greek eis, as Joh 11:31.
cave. Natural or artificial. Compare Isa 22:16.
upon = against. Greek. epi. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 11:38. , again groaning) By this groan Jesus also repelled the Jews gainsaying, lest it should tempt His own mind to give up the raising of Lazarus, etc. He refutes them by deed, not by words. Comp. Joh 11:33, notes.
Fuente: Gnomon of the New Testament
Joh 11:38
Joh 11:38
Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.-With deep sorrow of heart, he approached the grave, the mouth to which was closed by a heavy stone placed over it. Many of the Jewish burying places were caves in the rocky hillside rather what we would call a vault than a grave.
Fuente: Old and New Testaments Restoration Commentary
groaning: Joh 11:33, Eze 9:4, Eze 21:6, Mar 8:12
It was: Gen 23:19, Gen 49:29-31, Isa 22:16, Mat 27:60, Mat 27:66
Reciprocal: Mar 7:34 – he sighed Mar 15:46 – and rolled Joh 13:21 – he was
Fuente: The Treasury of Scripture Knowledge
8
Jesus therefore. Because of these cruel words of the people, it caused Jesus to have a renewal of the feelings described in verse 33. Mof-fatt’s rendering of this place is, “This made Jesus chafe afresh.” By this time he had reached the grave or tomb, and found it closed by a stone.
Fuente: Combined Bible Commentary
These verses record one of the greatest miracles the Lord Jesus Christ ever worked, and supply an unanswerable proof of His divinity. He whose voice could bring back from the grave one that had been four days dead, must indeed have been very God! The miracle itself is described in such simple language that no human comment can throw light upon it. But the sayings of our Lord on this occasion are peculiarly interesting, and demand special notice.
We should mark, first, our Lord’s words about the stone which lay upon the grave of Lazarus. We read that He said to those around Him, when he came to the place of burial, “Take ye away the stone.”
Now why did our Lord say this? It was doubtless as easy for Him to command the stone to roll away untouched, as to call a dead body from the tomb. But such was not His mode of proceeding. Here, as in other cases, He chose to give man something to do. Here, as elsewhere, He taught the great lesson that His almighty power was not meant to destroy man’s responsibility. Even when He was ready and willing to raise the dead, He would not have man stand by altogether idle.
Let us treasure up this in our memories. It involves a point of great importance. In doing spiritual good to others,-in training up our children for heaven,-in following after holiness in our own daily walk,-in all these things it is undoubtedly true that we are weak and helpless. “Without Christ we can do nothing.” But still we must remember that Christ expects us to do what we can. “Take ye away the stone,” is the daily command which He gives us. Let us beware that we do not stand still in idleness, under the pretense of humility. Let us daily try to do what we can, and in the trying, Christ will meet us and grant His blessing.
We should mark, secondly, the words which our Lord addressed to Martha, when she objected to the stone being removed from the grave. The faith of this holy woman completely broke down, when the cave where her beloved brother lay was about to be thrown open. She could not believe that it was of any use. “Lord,” she cries, “by this time he stinketh.” And then comes in the solemn reproof of our Lord: “Said I not unto thee, that if thou wouldst believe, thou shouldest see the glory of God?”
That sentence is rich in meaning. It is far from unlikely that it contains a reference to the message which had been sent to Martha and Mary, when their brother first fell sick. It may be meant to remind Martha that her Master had sent her word, “This sickness is not unto death, but for the glory of God.” But it is perhaps more likely that our Lord desired to recall to Martha’s mind the old lesson He had taught her all through His ministry, the duty of always believing. It is as though He said, “Martha, Martha, thou art forgetting the great doctrine of faith, which I have ever taught thee. Believe, and all will be well. Fear not: only believe.”
The lesson is one which we can never know too well. How apt our faith is to break down in time of trial! How easy it is to talk of faith in the days of health and prosperity, and how hard to practice it in the days of darkness, when neither sun, moon, nor stars appear! Let us lay to heart what our Lord says in this place. Let us pray for such stores of inward faith, that when our turn comes to suffer, we may suffer patiently and believe all is well. The Christian who has ceased to say, “I must see, and then I will believe,” and has learned to say, “I believe, and by and by I shall see,” has reached a high degree in the school of Christ.
We should mark, thirdly, the words which our Lord addressed to God the Father, when the stone was taken from the grave. We read that He said, “Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always: but because of the people which stand by I said it, that they may believe that Thou hast sent Me.”
This wonderful language is totally unlike anything said by Prophets or Apostles, when they worked miracles. In fact, it is not prayer, but praise. It evidently implies a constant mysterious communion going on between Jesus and His Father in heaven, which it is past the power of man either to explain or conceive. We need not doubt that here, as elsewhere in John, our Lord meant to teach the Jews the entire and complete unity there was between Him and His Father, in all that He did, as well as in all that He taught. Once more He would remind them that he did not come among them as a mere Prophet, but as the Messiah, who was sent by the Father, and who was one with the Father. Once more He would have them know that as the words which He spake were the very words which the Father gave Him to speak, so the works which He wrought were the very works which the Father gave Him to do. In short, He was the promised Messiah, whom the Father always hears, because He and the Father are One.
Deep and high as this truth is, it is for the peace of our souls to believe it thoroughly, and to grasp it tightly. Let it be a settled principle of our religion, that the Savior in whom we trust is nothing less than eternal God, One whom the Father hears always, One who in very deed is God’s Fellow. A clear view of the dignity of our Mediator’s Person, is one secret of inward comfort. Happy is he who can say, “I know whom I have believed, and that He is able to keep that which I have committed to Him.” (2Ti 1:12.)
We should mark, lastly, the words which our Lord addressed to Lazarus when he raised him from the grave. We read that “He cried with a loud voice, Lazarus, come forth.” At the sound of that voice, the king of terrors at once yielded up his lawful captive, and the insatiable grave gave up its prey. At once, “He that was dead came forth, bound hand and foot with grave-clothes.”
The greatness of this miracle cannot possibly be exaggerated. The mind of man can scarcely take in the vastness of the work that was done. Here, in open day, and before many hostile witnesses, a man, four days dead, was restored to life in a moment. Here was public proof that our Lord had absolute power over the material world! A corpse already corrupt, was made alive!-Here was public proof that our Lord had absolute power over the world of spirits! A soul that had left its earthly tenement was called back from Paradise, and joined once more to its owner’s body. Well may the Church of Christ maintain that He who could work such works was “over all, God blessed for ever.” (Rom 9:5.)
Let us turn from the whole passage with thoughts of comfort and consolation. Comfortable is the thought that the loving Savior of sinners, on whose mercy our souls entirely depend, is one who has all power in heaven and earth, and is mighty to save.-Comfortable is the thought that there is no sinner too far gone in sin for Christ to raise and convert. He that stood by the grave of Lazarus can say to the vilest of men, “Come forth: loose him, and let him go.”-Comfortable, not least, is the thought that when we ourselves lie down in the grave, we may lie down in the full assurance that we shall rise again. The voice that called Lazarus forth will one day pierce our tombs, and bid soul and body come together. “The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1Co 15:52.)
==================
Notes-
v38.-[Jesus…groaning…cometh…grave.] The word rendered “groaning” is the same that was used at Joh 11:33, and the same remarks apply to it. The only difference is that here it is “groaning in Himself,” and there “groaning in the spirit.” This, however, confirms my impression that in the former verse “in the spirit” simply means “inwardly and spiritually,” and that the general idea is “under the influence of very strong inward emotion.”
The situation of the grave, we need not doubt, was outside the village of Bethany. There was no such thing as interment within a town allowed among the Jews, or indeed among ancient nations generally. The practice of burying the dead among the living is a barbarous modern innovation, reflecting little credit on Christians.
Calvin remarks, “Christ approaches the sepulchre as a champion preparing for a contest; and we need not wonder that He groans, as the violent tyranny of death, which He had to conquer, is placed before His eyes.”
Ecolampadius and Musculus think that the unbelieving, sneering remark of the Jews in the preceding verse, is the reason why our Lord “again groaned.” Bullinger thinks that the renewed emotion of our Lord was simply occasioned by the sight of the grave.
[It was a cave, and a stone lay upon it.] Graves among the Jews seem to have been of three kinds. (1) Sometimes, but rarely, they were holes dug down into the ground, like our own. (See Luk 11:44.) (2) Most frequently they were caves hewn horizontally into the side of a rock, with a stone placed against the mouth. This was most probably the kind of new tomb in which our Lord was laid. (3) Sometimes they were caves in which there was a sloping, downward descent. This appears to have been the description of grave in which Lazarus was buried. It says distinctly that “a stone lay upon it.”
No doubt these particulars are specified to supply incidental proof of the reality of Lazarus’ death and burial.
v39.-[Jesus said, Take ye away the stone.] The expression here conveys the idea of “lifting up” to take away. It is the same word that is rendered “lifted up” in Joh 11:41.
The use of this word greatly strengthens the idea that the grave was a descending cave, and not a horizontal one. When our Lord rose again, the stone was “rolled away from the door,” and not lifted up. (Mat 28:2.)
By calling on the crowd of attendants to take away the stone, our Lord effected two things. Firstly, He impressed on the minds of all engaged the reality and truth of the miracle He was about to perform. Every one who lent a hand to lift the huge stone and remove it, would remember it, and become a witness. He would be able to say, “I myself helped to lift up the stone. I myself am sure there was no imposture. There was a dead body inside the grave.” In fact, we cannot doubt that the smell rising from the bottom of the cave would tell anyone who helped to lift the stone what there was there.-Secondly, our Lord teaches us the simple lesson that He would have man do what he can. Man cannot raise the soul, and give life, but he can often remove the stone.
Flacius points out the likeness between this command and the command at Cana to fill the water pots with water. (Joh 2:7.)
That the stones placed at the mouth of graves in Palestine were very large, and not easily moved, we may see from Mar 16:3.
[Martha, the sister of him, etc., etc.] This is a remarkable sentence, and teaches several important things.
(a) It certifies, for the last time, the reality of Lazarus’ death. He was not in a swoon or a trance. His own sister, who had doubtless seen him die, and closed his eyes, declares before the crowd of lookers on, that Lazarus had been dead four days, and was fast going to corruption. This we may well believe in such a climate as that of Palestine.
(b) It proves beyond a reasonable doubt, that there was no imposture, no collusion, no concerted deception, arranged between the family of Bethany and our Lord. Here is the sister of Lazarus actually questioning the propriety of our Lord’s order, and publicly saying in effect that it is no use to move the stone, that nothing can now be done to deliver her brother from the power of death. Like the eleven Apostles, after Jesus Himself rose, Martha was not a willing and prepared witness, but a resisting and unwilling one.
(c) It teaches, not least, how much unbelief there is in a believer’s heart at the bottom. Here is holy Martha, with all her faith in our Lord’s Messiahship, shrinking and breaking down at this most critical point. She cannot believe that there is any use in removing the stone. She suggests, impulsively and anxiously, her doubt whether our Lord remembers how long her brother has been dead.
It is not for nothing that we are specially told it was “Martha, the sister of him that was dead,” who said this. If even she could say this, and raise objections, the idea of imposture and deception becomes absurd.
Some writers object to putting the full literal meaning on the Greek word rendered “stinketh.” But I can see nothing in the objection. We need not suppose that the body of Lazarus was different to other bodies. Moreover, it was just as easy for our Lord to raise a corpse four days dead, as one only four hours dead. In either case, the grand difficulty to be overcome would be the same: viz., to change death into life. Indeed it is worth considering whether this fact about Lazarus is not specially mentioned in order to show our Lord’s power to restore man’s corrupt and decayed body at the last day, and to make it a glorious body.
Let us note here what a humbling lesson death teaches. So terrible and painful is the corruption of a body, when the breath leaves it, that even those who love us most are glad to bury us out of sight. (Gen 23:4.)
Musculus suggests that Martha had so little idea what our Lord was going to do, that she supposed He only wanted to see Lazarus’ face once more. This is perhaps going too far.
The Greek for “dead four days” is a singular expression, and one that cannot be literally rendered in English. It would be “He is a person of four days;” and it may possibly mean, “He has been buried four days.” Raphelius gives examples from Herodotus and Xenophon, which make it possible that it means either dead or buried.
Lightfoot mentioned a very curious tradition of the Jews: “They say after death the spirit hovers about the sepulchre, waiting to see if it may return to the body. But when it sees the look of the face of the corpse changed, then it hovers no more, but leaves the body to itself.” He also adds, “They do not certify of the dead, except within three days after decease, for after three days the countenance changes.”
v40.-[Jesus saith, Said I not, etc.] This gentle but firm reproof is remarkable. It is not clear to what our Lord refers in the words, “Said I not.”
(a) Some think, as Rupertus, that He refers to the message He sent at the beginning: “This sickness is not unto death, but for the glory of God.”
(b) Some think that He refers to the conversation He had with Martha when she first met Him outside Bethany.
(c) Some think that He refers to words He had often used in discoursing with Martha and Mary, on former occasions.
The point is one which must be left open, as we have no means of settling it. My own impression is that there is probably a reference to the message which our Lord sent back to the sisters at first, when Lazarus was sick. I fancy there must have been something more said at that time which is not recorded, and that our Lord reminded Martha of this. At the same time I cannot doubt that our Lord constantly taught the family of Bethany, and all His disciples, that believing is the grand secret of seeing God’s glorious works.-“If thou canst believe, all things are possible to him that believeth.” “He did not many mighty works because of their unbelief.” (Mar 9:23; Mat 13:58.) Unbelief, in a certain sense, seems to tie the hands and limit the power of omnipotence.
Let us note that even the best believers need reminding of Christ’s sayings, and are apt to forget them. “Said I not unto thee.” It is a little sentence we should often call to mind.
v41.-[Then they took away…stone…laid.] Martha’s interruption seems to me to have caused a little pause in the proceedings. She being the nearest relative of Lazarus, and having probably arranged everything concerning his burial, and provided his tomb, we may well believe that her speech made the bystanders hesitate to move the stone. When, however, they heard our Lord’s solemn reply, and observed that she was silenced, and made no further objection, “then” they proceeded to do what our Lord desired.
Hall remarks, “They that laid their hands to the stone doubtless held still awhile, when Martha spoke, and looked one while on Christ, another while on Martha, to hear what issue of resolution would follow so important an objection.”
[And Jesus lifted up His eyes, and said.] We now reach a point of thrilling and breathless interest. The stone had been removed from the mouth of the cave. Our Lord stands before the open grave, and the crowd stands around, awaiting anxiously to see what would happen next. Nothing appears from the tomb. There is no sign of life at present: but while all are eagerly looking and listening, our Lord addressed His Father in heaven in a most solemn manner, lifting up His eyes, and speaking audibly to Him in the hearing of all the crowd. The reason He explains in the next verse. Now, for the last time, about to work His mightiest miracle, He once more makes a public declaration that He did nothing separate from His Father in heaven, and that in this and all His works there is a mysterious and intimate union between Himself and the Father.
We should note how He suits the action to the word. “He lifted up His eyes.” (Compare Joh 17:1.) He showed that He was addressing an unseen Father in heaven.
[Father, I thank thee that Thou hast heard Me.] This is a remarkable expression. Our Lord begins with “thanks,” when man would have expected Him to offer prayer. How
shall we explain it?
(a) Some think that our Lord refers to prayer He had put up to the Father concerning the death of Lazarus, from the moment that He heard of his illness, and to His present firm conviction that those prayers had been heard, and were going to receive a public answer.
(b) Others think that there is no reason to suppose that our Lord refers to any former or remote prayer; that there was a constant, hourly, minutely communication between Himself and His heavenly Father; and that to pray, and return thanks for the answer to prayer, were actions which in His experience were very closely connected.
The subject is a deep and mysterious one, and I shrink from giving a very positive opinion about it. That our Lord constantly prayed on all occasions, we know from the Gospels. That He prayed sometimes with great agony of mind and with tears, we also know. (Heb 5:7.) But how far He could know anything of that peculiar struggle which we poor sinners have to carry on with doubt, fear, and anxiety, in our prayers, is another question altogether, and very hard to answer. One might suppose that One who was as man, entirely holy, humble, and without sin, might be able to thank for prayer heard, almost as soon as prayer was offered. Upon this theory the sentence before us would be plain: “I pray that Lazarus may be raised; and I thank Thee at the same time for hearing my prayer, as I know Thou dost.”
And yet we must not forget two of our Lord’s prayers not granted, apparently: “Father, save Me from this hour;”-“Father, let this cup pass from Me.” (Joh 12:27, and Mar 26:29.) It is however only fair to say that the first of these prayers is greatly qualified by the context, and the second by the words, “If it be possible.”
We may note here as elsewhere, what an example of thankfulness, as well as prayerfulness, our Lord always supplies. Well if it was followed! His people are always more ready to ask than to thank. The more grace in a heart the more humility, and the more humility the more praise.
Chrysostom remarks, “Who now ever prayed in this manner? Before uttering any prayer, He saith, ‘I thank Thee;’ showing that He needed not prayer.” He also says that the real cause of our Lord saying this was to show the Jews He was no enemy of God, but did all His works according to His will.
Origen observes, “If to those who pray worthily is given the promise in Isaiah, ‘Thou shalt cry, and He shall say, Here I am,’ what answer think we could our Lord receive? He was about to pray for the resurrection of Lazarus. He was heard by the Father before He prayed; His request was granted before it was made; and, therefore, He begins with thanks.”
Musculus, Flacius, and Glassius, think that our Lord refers to prayer He had been putting up secretly when He was “groaning in spirit and troubled,” and that He was then wrestling and agonizing in prayer, though those around Him knew it not. We may remember that at the Red Sea we are not told of any audible prayer Moses offered, and the the Lord says, “Wherefore criest thou unto Me?” (Exo 14:15.)
Quesnel observes, “Christ being about to conclude His public life and preaching by the last and most illustrious of His miracles, returns solemn thanks to His Father for the power given to His human nature to prove the authority of His mission by miracles.”
Hall observes, “Words express our hearts to men, thoughts to God. Well didst Thou know, Lord, out of the self-sameness of Thy will with the Father’s, that if Thou didst but think in Thy heart that Lazarus should rise, he was now raised. It was not for Thee to pray vocally and audibly, lest those captious hearers should say, Thou didst all by entreaty, and nothing by power.”
v42.-[And I knew that Thou hearest, etc.] This verse is so elliptical that the meaning can hardly be seen without a paraphrase. “I do not give Thee these thanks as if I had ever doubted Thy willingness to hear Me; on the contrary, I know well that Thou always hearest Me.-Thou dost not only hear all my prayers as Man, both for myself and my people; Thou dost also ever hear Me, even as I hear Thee, from the mystical union there is between the Father and the Son.-But I have now said this publicly, for the benefit of this crowd of people standing by the grave, in order that they may see and believe for the last time that I do no miracle without Thee, and that I am the Messiah whom Thou hast sent into the world. I would have them publicly hear Me declare that I work this last great work as Thy Sent One, and as a last evidence that I am the Christ.”
I cannot but think that there is a deep meaning about the expression, “Thou hearest Me alway.” (Compare Joh 5:30.) But I admit the difficulty of the phrase, and would speak with diffidence.
It is impossible to imagine a more thorough open challenge to the attention of the Jews, than the language which preceded the raising of Lazarus. Before doing this stupendous work, our Lord proclaims that He is doing and speaking as He does, to supply a proof that the Father sent and commissioned Him as the Christ. Was He the “Sent One” or not? This, we must always remember, was the great question, of which He undertook to give proof. The Jews, moreover, said that He did His miracles by Beelzebub: let them hear that He did all by the power of God.
Bullinger remarks that our Lord seems to say, “The Jews do not all understand that union and communion between Me and Thee, by which we are of the same will, power, and substance. Some of them even think that I work by the power of the devil. Therefore that all may believe that I come from Thee, am sent by Thee, am Thy Son, equal to Thee, light of light, very God of very God, I use expressions of this sort.”
Poole remarks, “There is a great difference between God’s hearing of Christ and hearing us. Christ and His Father have one essence, one nature, and one will.”
The following miracles were wrought by Christ without audible prayer, and with only an authoritative word, Mat 8:3; Mat 9:6; Mar 5:41; Mar 9:25; Luk 7:14.
Wordsworth observes, “Christ prayed to show that He was not against God, nor God against Him, and that what He did was done with God’s approval.”
v43.-[And when…cried…come forth.] In this verse we have the last and crowning stage of the miracle. Attention was concentrated on the grave and our Lord. The crowd looked on with breathless expectation; and then, while they looked, having secured their attention, our Lord bids Lazarus come forth out of the grave. The Greek word for “He cried,” is only in this place applied to any voice or utterance of our Lord. In Mat 12:19, it is used, where it is said of our Lord, “He shall not cry.” Here it is evident that He purposely used a very loud and piercing cry, that all around might hear and take notice.
Theophylact thinks that Jesus “cried aloud to contradict the Gentile fable that the soul remained in the tomb with the body. Therefore the soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it back.” Euthymius suggests the same reason. This however seems an odd idea.
On the other hand, Brentius, Grotius, and Lampe, suggest that Jesus “cried with a loud voice,” to prevent the Jews from saying that He muttered or whispered some magical form, or words of enchantment, as witches did.
Ferus observes that our Lord did not say, “In the name of my Father, come forth,” or “Raise Him, O my Father,” but acts by His own authority.
v44.-[And he that was dead came forth.] The effect of our Lord’s words was seen at once. As soon as He “cried,” Lazarus was seen coming up out of the cave, before the eyes of the crowd. A more plain, distinct, and unmistakable miracle it would be impossible for man to imagine. That a dead man should hear a voice, obey it, rise up, and move forth from his grave alive, is utterly contrary to nature. God alone could cause such a thing. What first began life in him, how lungs and heart began to act again, suddenly and instantaneously, it would be a waste of time to speculate. It was a miracle, and there we must leave it.
The idea of some, that Lazarus moved out of the grave without the use of his legs, passing through air like a spirit or ghost, seems to me needless and unreasonable. I agree with Hutcheson, Hall, and Pearce, that though “bound hand and foot,” there is no certain proof that his legs were tied together so tightly that he could not move out of the grave, though slowly and with difficulty, like one encumbered, on his own feet. The tardy shuffling action of such a figure would strike all. Pearce remarks, “He must have come forth crawling on his knees.” We are surely not required to multiply miracles.-Yet the idea that Lazarus came out with a supernatural motion seems to be held by Augustine, Zwingle, Ecolampadius, Bucer, Gualter, Toletus, Jansenius, Lampe, Lightfoot, and Alford, who think it part of the miracle. I would not press my opinion positively on others, though I firmly maintain it. My own private feeling is that the slow, gradual, tottering movements of a figure encumbered by grave-clothes would impress a crowd far more than the rapid ghost-like gliding out in air of a body, of which the feet did not move.
[And his face bound about…napkin.] This is mentioned to show that he had been really dead, and his corpse treated like all other corpses. If not dead, he would have been unable to breathe through the napkin for four days.
[Jesus saith…Loose him…let him go.] This command was given for two reasons: partly that many around might touch Lazarus, and see for themselves that it was not a ghost, but a real body that was raised; partly that he might be able to walk to his own house before the eyes of the multitude, as a living man. This, until he was freed from grave-clothes and his eyes were unbandaged, would have been impossible.
Very striking is it to remark how in the least minute particulars the objections of infidels and skeptics are quietly forestalled and met in Gospel narrative! Thus Chrysostom remarks that the command to “loose him” would enable the friends who bore Lazarus to the grave, to know from the grave clothes that it was the very person they had buried four days before. They would recognize the clothes: they could not say, as some had said in the case of the blind man, “This is not he.” He also remarks that both hands, eyes, ears, and nostrils would all convince the witnesses of the truth of the miracle.
v45.-[Then many of the Jews…believed on him.] This verse describes the good effect which the raising of Lazarus had on many of the Jews who had come from Jerusalem to comfort Mary and Martha. Their remaining prejudices gave way. They were unable to resist the extraordinary evidence of the miracle they had just seen. From that day they no longer denied that Jesus was the Christ. Whether their belief was faith unto salvation may well be doubted: but at any rate they ceased to oppose and blaspheme. And it is more than probable that on the day of Pentecost many of those very Jews whose hearts had been prepared by the miracle of Bethany, came boldly forward and were baptized.
We should observe in this verse what a signal blessing God was pleased to bestow on sympathy and kindness. If the Jews had not come to comfort Mary under her affliction, they would not have seen the mighty miracle of raising Lazarus, and perhaps would not have been saved.
Lampe remarks on these Jews, “They had come as the merciful, and they obtained mercy.”
Besner observes the beautiful delicacy with which John draws a veil over the effect on Martha and Mary of this miracle, while he dwells on the effect it had on strangers.
v46.-[But some of them went…Pharisees, etc.] We see in this verse the bad effect which the raising of Lazarus had on some who saw it. Instead of being softened and convinced, they were hardened and enraged. They were vexed to see even more unanswerable proofs that Jesus was the Christ, and irritated to feel that their own unbelief was more than ever inexcusable. They therefore hurried off to the Pharisees to report what they had seen, and to point out the progress that our Lord was making in the immediate neighborhood of Jerusalem.
The amazing wickedness of human nature is strikingly illustrated in this verse. There is no greater mistake than to suppose that seeing miracles will necessarily convert souls. Here is a plain proof that it does not. Never was there a more remarkable confirmation of our Lord’s words in the parable of the Rich Man and Lazarus: “If they believe not Moses and the Prophets, neither will they be persuaded though one rose from the dead.”
Musculus observes what a wonderful example we have here of the sovereign grace of God, choosing some, and leading them to repentance and faith, and not choosing others. Here is the same miracle, seen under the same circumstances, and with the same evidence, by a large crowd of persons: yet while some believe, others believe not! It is like the case of the two thieves on the cross, both seeing the same sight, one repenting and the other impenitent. The same fire which melts wax hardens clay.
In leaving this wonderful miracle, there are three things which demand special notice.
(a) We should observe that we are not told of anything that Lazarus said about his state while in the grave, and nothing of his after-history. Tradition says that he lived for thirty years after, and was never known to smile: but this is probably a mere apocryphal invention. As to his silence, we can easily see there is a Divine wisdom about it. If Paul “could not utter” the things that he saw in the third heaven, and called them “unspeakable things,” it is not strange that Lazarus should say nothing of what he saw in Paradise. (2Co 12:4.) But there may be always seen in Scripture a striking silence about the feelings of men and women who have been the subjects of remarkable Divine interposition. God’s ways are not man’s ways. Man loves sensation and excitement, and likes to make God’s work on his fellow creatures a gazing-stock and a show, to their great damage. God almost always seems to withdraw them from the public, both for their own good and His glory.
(b) We should observe that we are told nothing of the feelings of Martha and Mary, after they saw their brother raised to life. The veil is drawn over their joy, though it was not over their sorrow. Affliction is a more profitable study than rejoicing.
(c) We should observe, lastly, that the raising of Lazarus is one of the most signal instances in the Gospels of Christ’s Divine power. To Him who could work such a miracle nothing is impossible. He can raise from the death of sin any dead soul, however far gone and corrupt. He will raise us from the grave at His own second appearing. The voice which called Lazarus from the tomb is almighty. “The dead shall hear the voice of the Son of Man, and they that hear shall live.” (Joh 5:25.)
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 11:38. Jesus therefore again moved with indignation in himself cometh to the tomb. How it was a cave, and a stone lay against it. The indignation was again excited either by the malicious comment just made by some of the Jews, or by the renewed recollection of the power of evil in the world. Like Jewish tombs in general, this was a natural cave or, more probably, a vault artificially excavated in the limestone rock. The entrance was closed by a stone, which lay against it (or possibly upon it). This verse again furnishes an indication that the family was not poor.
Fuente: A Popular Commentary on the New Testament
In these verses we find our Lord addressing himself to the miracle of raising Lazarus from the grave.
First, he commands them to take away the stone. But could not that voice which raised the dead, remove the stone? Yes, no doubt; but it is always the will of Christ that we put forth our utmost endeavours, and do what we can in order to our own deliverance. To remove the stone, and untie the napkin, was in their power; this therefore they must do; but to raise the dead was out of their power; this therefore Christ will do alone. Our hands must do their utmost, before Christ will put forth his help.
The stone being thus removed, his eyes begin; they are lifted up to heaven, his Father’s throne, from whence he expects to derive his power: his tongue seconds his eyes, and prays unto his Father. Christ, as God, wrought this miracle by his own power. Consider him as a Mediator, and so he looks up to his Father by prayer, yet we hear of no prayer, but a thanksgiving only. Christ’s will was his prayer; whatever Christ willed, God granted Christ and his Father having one essence, one nature, and one will. Neither was it fit for Christ to pray vocally and audibly, lest the unbelieving Jews should say, he did all by entreaty, nothing by power.
Observe farther, That as Christ, when he spake to his Father, lifted up his eyes; so, when he spake to dead Lazarus, he lifted up his voice, and cried aloud. This Christ did, that the strength of the voice might answer the strength of the affection, since we vehemently utter what we earnestly desire; also that the greatness of the voice might answer to the greatness of the work; but especially that the hearers might be witnesses, this mighty work was performed, not by any magical enchantments, which are commonly mumbled forth with a low voice, but by an authoritative and divine command.
In a word, might not Christ utter a loud voice at the raising of Lazarus, that it might be a representation of that shrill and loud voice of the last trumpet at the general resurrection; which shall sound into all graves, and raise all flesh from the bed of dust?
Observe next, At the manner of our Lord’s speaking with a loud voice, so the words spoken by him: Lazarus, come forth.
Mark, Christ doth not say, Lazarus, revive: but, as if he supposed him already alive, he says, Lazarus come forth; to let us know that they are alive to him, who are dead to us.
Mark also, What a commanding word this was, Come forth. Not that it was in the power of these loud commanding words to raise Lazarus, but in the quickening power of Christ which attended these words.
O blessed Saviour! it is thy voice which we shall ere long hear sounding into the bottom of the grave, and raising us from our bed of dust. It is thy voice that shall pierce the rocks, divide the mountains, and echo forth throughout the universe saying, Arise, ye dead, and come to judgment.
Observe lastly, How readily obedient Lazarus was to the call and command of Christ: He that was dead came forth: and if Lazarus did thus instantly start up at the voice of Christ in the day of his humiliation, how shall the dead be roused up out of their graves by that voice which will shake the powers of heaven, and move the foundations of the earth, in the day of his glorification!
Question, But where was Lazarus’s soul all that while that he was dead? If in heaven, was it not wrong to him to come from thence? if not, doth it not prove that the soul sleeps as well as the body.
Answer, Souls go not to heaven by necessitation, as the fire naturally and necessarily ascends upwards; but are disposed of by God as the supreme Governor; those that hath served him to go to heaven, and those that have served the devil go to hell, and those that are not adjudged to either place, but are to live presently again upon earth, as Lazarus was, are reserved by God accordingly: whether shut up in the body as in a swoon, or whether kept in the custody and hands of an angel not far form the body, waiting his pleasure either to restore it to the body, or to return it to its proper place of bliss or misery, the scripture has not told us whether; and it would be too great curiosity to inquire, and greater presumption to determine.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 11:38-40. It was a cave, and a stone lay upon it Or, as Dr. Campbell reads, shut up with a stone. The graves of the common people probably were digged like ours, but persons of distinction were, as with us, interred in vaults. So Lazarus was; and such was the sepulchre in which Christ was buried. See note on Mat 27:60. Probably this custom was kept up among the Jews in imitation of the patriarchs, Abraham, Isaac, and Jacob, and their wives, except Rachel, being buried in the cave of Machpelah, Gen 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature, or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription. Jesus said, Take ye away the stone Our Lord, says Bishop Hall, could with infinite ease have commanded the stone to roll away of itself, without employing any to remove it; but he judiciously avoided all unnecessary pomp and parade, and mingled all the majesty of this astonishing miracle with the most amiable modesty and simplicity. Besides, he thus removed the minutest suspicion of fraud, for they who removed the stone would, from the putrefied state of the body, have sufficient evidence that it was there, dead; while all who were present might, and no doubt did, see it lying in the sepulchre when the stone was removed, before Jesus gave the commanding word, Come forth. Martha said, Lord, by this time he stinketh Thus did reason and faith struggle together; for he hath been dead four days The word dead is not in the original, which is only, , for he hath been four days, namely, in the grave, and not four days dead only. That this was Marthas meaning is evident from Joh 11:17, where it is said, that when Jesus came, he found that Lazarus had laid in the grave four days already; and therefore he must have been dead at least five or six, for a day or two must have been spent in making preparation for the burial. Providence directed Martha to mention this circumstance before Lazarus was raised, that the greatness of the miracle might be manifest to all who were present. It is beautiful to observe the gradation that was in the resurrections of the dead effected by our Lord. The first person whom he raised, namely, Jairuss daughter, had been in the state of the dead only a few hours; the second, the widow of Nains son, was raised as his friends were carrying him out to burial. But when Jesus recalled Lazarus to life, he had been in the grave no less than four days; and therefore, according to our way of apprehending things, his resurrection was the greatest miracle of the three. As Peter Chrysologus observes, the whole power of death was accomplished upon him; the whole power of the resurrection showed forth in him. Macknight. Jesus saith, Said I not unto thee It appears by this that Christ had said more to Martha than is before recorded; if thou wouldest believe, thou shouldest see the glory of God Remarkably displayed in a work of signal mercy and power.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 38, 39. Jesus therefore, shuddering in himself again, comes to the sepulchre; it was a cave and a stone was placed before it. 39. Jesus says, Take away the stone. The sister of the dead man Martha, says to him, Lord, by this time he stinketh; for he has been dead four days.
The new inward disturbance which Jesus feels is evidently called forth by the malevolent remark of the Jews (Joh 11:37); John himself gives us to understand this by the therefore(Joh 11:38). But this agitation seems to have been less profound than the first, and more readily overcome. This very natural detail is a new proof of the fidelity of the narrative.
The sepulchre was a cave dug in the rock, either horizontally or vertically. The verb signifies, in the first case, that the stone was placed before the entrance of the cave; in the second, that it was placed on its opening. Numerous tombs are seen around Jerusalem both of the one form and the other. If the tomb which is shown at the present day as that of Lazarus, was really such, it was of the second sort. It is a cave hollowed out in the rock into which one descends by a narrow staircase of twenty-six steps. Robinson has proved the non-authenticity of the tradition on this point, as on many others. The stones by which these caves were closed might easily be removed; they were designed only to keep off wild beasts. There is between the second movement of indignation in Jesus and the decisive command: Take away the stone, a relation analogous to that which we have noticed between the first emotion of this kind and the question: Where have you laid him? We can easily imagine the state of expectation into which this question threw the whole company.
Did the remark of Martha (Joh 11:39), proceed, as some interpreters think, from a feeling of incredulity. But could she who hoped for the return of her brother to life before the promise of Jesus (Joh 11:22-23), have doubted after such a declaration? This is impossible. By this remark she does not by any means wish to prevent the opening of the sepulchre; she simply expresses the anxiety which is caused in her mind by the painful sensation about to be experienced by Jesus and the spectators because of one who was so near and dear to her. As the dead man’s sister, she feels a kind of embarrassment and confusion. We must recall to mind how closely the idea of defilement was connected, among the Jews, with that of death and corruption. Here, therefore, is an exclamation dictated by a feeling of respect for Him to whom she is speaking: Lord, and by a sort of delicacy for the person of him who is in question: the sister of the dead man. It has been thought (Weiss, Keil) that the affirmation of Martha: by this time he stinketh, was on her part only a supposition, since she justifies it logically by adding: For he is there four days already. But we must rather see in these words the declaration of a fact which she has herself ascertained by visiting the sepulchre; comp. Joh 11:31.
The words: For he is there…already, indicate the cause, not the proof, of the fact which the care of the two sisters had not been able to prevent. This reflection, far from proving, as Weiss thinks, that Lazarus had not been embalmed, implies, on the contrary, that he had been, with all possible care, but only after the manner of the Jews. Among the Egyptians the entrails and everything which readily decays were removed, while among the Jews the embalming was limited to wrapping the body in perfumes, which could not long arrest corruption. The expectation of Jesus’ arrival had certainly not prevented them, as some have supposed, from performing this ceremony. Does not Joh 11:44 show that Lazarus had his limbs enveloped with bandages like other dead persons (comp. Joh 19:40)? But even if Martha’s remark did not arise from a feeling of incredulity, the fact indicated might nevertheless occasion in her a failing of faith at this decisive moment; so Jesus exhorts her to raise her faith to the whole height of the promise which He has made to her.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Lazarus’ resurrection 11:38-44
Jesus proceeded to vindicate His claim that He was the One who would raise the dead and provide life (Joh 11:25).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus again felt the same angry emotion as He approached Lazarus’ tomb (cf. Joh 11:33). Tombs cut into the limestone hillsides of that area were common. Today several similar caves are visible to everyone. Normally a large round stone sealed the entrance against animals and curious individuals.