Exegetical and Hermeneutical Commentary of John 11:40
Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
40. Said I not ] Apparently a reference to Joh 11:25-26, and to the reply to the messenger, Joh 11:4: on both occasions more perhaps was said than is recorded. See notes on Joh 11:4.
Fuente: The Cambridge Bible for Schools and Colleges
Said I not unto thee – This was implied in what he had said about the resurrection of her brother, Joh 11:23-25. There would be a manifestation of the glory of God in raising him up which she would be permitted, with all others, to behold.
The glory of God – The power and goodness displayed in the resurrection. It is probable that Martha did not really expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive.
Fuente: Albert Barnes’ Notes on the Bible
Joh 11:40
If thou wouldest believe, thou shouldest see the glory of God.
The souls organ of sight
I. THE DUTY ENJOINED. Faith is
1. A transaction between God and the soul.
2. A voluntary process.
3. Is to be exercised regardless of apparent difficulties.
4. Is to be employed in connection with corresponding works.
II. THE BLESSED RESULT. We shall see the glory of God in
1. Nature.
2. Providence.
3. His Word.
4. The Resurrection. (W. W. Wythe.)
Persuasives to faith.
Mark
I. MANS SLOWNESS TO BELIEVE. The words of our text may refer to some checking, on the part of the elder sister, of the expectation of a wondrous work to be done by Christ. She had said, I know that even now whatsoever Thou wilt ask of God, God will give it Thee. She was doubtless no stranger to His wondrous power; and yet, now, when He is there, and her part should have been silent obedience, she must needs interpose, perhaps to prevent that very thing which, if effected, would be the consummation of their highest desires. And in this was she not a type of humanity? Will not men acknowledge that God can do all things, and yet interpose difficulties in the way of His doing that which would be most for their advantage? The fact is, man measures God by himself. He will not believe a thing can be done because he himself cannot do it, or because he cannot see how it can be done. Think rather of what He has done, and await what He may, and what indeed He promises to do.
II. MAN SHALL NOT LOSE BY BELIEVING. We are far from denying the possession of faith by the trembling, mourning sister of Lazarus. She knew that He had done great things. And now her faith and theirs was rewarded; for from that dark sepulchre he came forth whom they had so mournfully laid there; and had not the sister indulged the feeling that led her to interpose a check upon Christs act, the event might have rewarded her even more. Think of the rewards which Abraham, the father of the faithful, received upon his faith. Must not the result of trusting the infinite God be a good one? If you honour Him, will He not be likely to honour you? A right course is sure to be attended with profit: to trust in God is a right course; therefore it shall be attended with profit. And, as it could be shown that to believe on the Son of God, even on Jesus Christ, is the most righteous course for man to take, so it is that one which is attended by the most profit. It is the means of obtaining righteousness in the sight of God–justification–present peace and future glory–the greatest possible blessings.
III. FOR GOD HAS CONNECTED THE SIGHT OF HIS GLORY WITH THE EXERCISE OF OUR FAITH. Said I not unto thee, etc. Wilt thou, therefore, not desire to behold the light of Gods glory–a light that eclipses the sun, and pours fresh life and joy into the souls of them upon whom it falls–a glory that shall know no gloom, no cloud, no night, and yet be always pleasant, always sweet–yea, a thousand times more so than that of our brightest morning of joy after a night of sorrow? Dost thou rejoice to see the light and feel the heat of the sun? and wilt thou not desire to look upon and be beneath the blessing of Him whose smile fills a thousand suns with light? The very love of this world thus becomes an argument for the love of that which is to come. But men seem willing to lose the last in their too eager efforts to gain the first. That was wondrous glory which lit up the dark tomb of Bethany, and which poured the light of life into those sightless eyeballs; but a greater glory shall shine into and revive the frame of him whom the Saviour shall call forth into everlasting life. How appropriate will the words of our text be in his easel
IV. THERE IS SOMETHING IN MAN WHICH MAKES HIM LOOK FOR GREATER THAN PRESENT BLESSINGS, and this makes the exercise of faith suitable to him. Our life, to a great extent, is one of expectancy. Let our cup be full in the present life, yet are we not completely satisfied. If the Scripture asks for faith it is in harmony with the constitution of mans mind. The great future throws its shadow forward, and man is conscious of its coming. Rich in all good, it draws him, as the heavenly bodies act upon our earth; only too, too often, he supposes that future is bounded by the time of his physical death. Let him indulge the expectancy natural to his mind only in a larger degree, and let it have holier and better objects. Let him place his expectations in God and in heaven rather than in himself, his fellow creatures, or the world. Let him only transfer his faculty of trust to higher, or rather to the right objects, even to God and His promises in Christ Jesus. Consider, in conclusion, with what force and beauty the words of our text may be addressed to the faithful when they are surrounded by the scenes of heaven–when the promises of Scripture are more than fulfilled. The sceptic may look doubtfully on now, but he will look ruefully on then. Let us look forward with faith in Christ to that glory. (A. Hudson.)
Believing to see
Man always desires to see in order to believing. Martha is called upon to give an example of the contrary process: of believing in order to see. (F. Godet, D. D.)
The seeing of Gods glory suspended on faith
Though the sun shines, yet if my eye is closed I am in darkness. If you meet a man in the spirit of unbelief, or scorn, or pride, he will not unbosom himself to you; and if you so meet God, neither are you fitted to see, nor will He disclose to you, His glory. The order is, If thou wilt believe, thou shalt see. We recognize this order throughout our Lords procedure. He could not do many of His mighty works there because of their unbelief. All things are possible to him that believeth. What is needed is not so much a keen, strong intellect, that can fight its way through perplexities and falsehoods, that can cross-question witnesses, that can balance evidence–not this half so much as the spirit of a little child. This is heavens law throughout the economy of grace, He that believeth shall see. (J. Culross, D. D.)
The importance of faith
I. FAITH REPROVED BECAUSE OF ITS WEAKNESS. Marthas was genuine, but weak, and Christs delay was to strengthen it. Gods dealings are mysterious, but gracious in design. Do not question Christs power or doubt His word.
II. FAITH ENJOINED BECAUSE OF ITS WORTH.
1. It enriches the soul. Rich in faith. Precious faith.
2. It is the channel of Divine communications–pardon, purity, peace, joy, etc.
3. It is the eye of the soul, and sees things unseen and eternal.
4. It is necessary to the saint passing securely through the world and out of the world. All things are possible to him that believeth.
III. FAITH ENCOURAGED BECAUSE OF ITS REWARD. Thou shalt see. Death vanquished by Christ. (J. Dobie, D. D.)
The honour given to faith
1. That which alone is worth seeing, which gladdens the soul, which Moses prayed to see, which holy men of old saw only in glimpses, which heaven and earth were intended to reveal, for the beholding of which our eyes were formed, for the appreciation of which our minds were made, for the revelation of which Christ lived and died, is the glory of God.
2. Christ does not speak of God Himself, but of some visible display of His invisible excellencies. The glory of God is that which shows Him to be the glorious Being He is, and through it we reach the knowledge of Himself; but the special glory here is that of the bringer of life out of death. That Lazaruss resurrection was a signal display of Divine glory is evident from the greatness of the thing itself. To remove the penalty of death, to undo its work, to swallow it up in victory, are things in which man can have no share, and the glory God is to get from it is the greatest next to Christs resurrection. One man raised was to show His glory; what will not myriads do?
I. GODS PURPOSE TO REVEAL HIS GLORY. Man may hide himself because he has nothing of his own; God cannot, because all His fulness is His own. For His own sake and the creatures He must show Himself. For the sun to withdraw its shining would not be half so terrible as Gods refusal to reveal Himself.
II. CHRISTS DESIRE IS THAT WE SHOULD SEE THE GLORY OF GOD. Sin had hidden the Father, Christ came to roll off the clouds. Love for the Father makes Him desirous of this, for He desires the Fathers glory; and love to us, for He desires our blessedness; and all our life, consolation, holiness, heaven, lie in this.
III. UNBELIEF HINDERS OUR SEEING HIS GLORY.
1. It hinders Christ from working those works which show the glory Mat_13:58; Mat_6:5-6; Mar 9:23-24).
2. It hinders us from perceiving the glory that is in the works even when they are wrought (Joh 6:26). To unbelief the miracles appeared only striking things in which there was little meaning; it was faith that drew aside the veil.
3. It hinders us from enjoying the glory even after we have in some measure seen it. We only get rays at intervals when we should see the whole sun continuously.
IV. CHRISTS REPROOF OF UNBELIEF AND CALL TO FAITH. Let Christs words shame us out of our unbelief. Trust Him in your sorrows as well as your joys, and you will see the glory of God in both. (H. Bonar, D. D.)
Faith is of supreme importance
An Evangelical clergyman, visiting the late Princess Charlotte at Claremont, Her Royal Highness said to him, Sir, you are a clergyman; will you have the goodness to give me an answer to a question which I wish to propose to you? The clergyman replied, Most readily shall I answer any question your Royal Highness shall please to put to me. Then, sir, said the Princess, which is the way a sinner can be saved? The clergyman modestly replied that Her Royal Highness must be informed upon that subject, and had frequent opportunities of knowing the opinions of eminent persons respecting it. Her Royal Highness said she put the same question to every clergyman, and their opinions being at variance, she requested to have his. He then replied, Through faith in the sacrifice and work of the Lord Jesus Christ. Her Royal Highness then observed, That is what my grandfather told me; he said, Faith in Christ is everything in religion. (Religious Tract Society Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 40. If thou wouldest believe, &c.] So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of , the glory, one MS. reads , the miraculous power.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Christ now begins to open to Martha and Mary, and the rest, his resolution to raise Lazarus from the dead by and by Christ saith that to us in his word, which he saith by a just consequence, though he doth not speak it in so many words: we do not read in this history, that Christ had spoken this in so many words and syllables, but he had spoken it in effect; he had told her, Joh 11:25, that he was the resurrection and the life, that he had power to raise dead bodies from a natural death to life; and that for those who believed in him, though they were dead, they should live. This could not be without a great manifestation of the glory of God: the power of God is his glory. God hath spoken once, ( saith the psalmist), yea, twice have I heard this, that power belongeth unto God, Psa 62:11. Thou shouldest see God by me manifesting the glory of his Almighty power; God glorifying himself, and glorifying his Son. Believing brings us in experiences of God; whereas unbelief, as it were, limiteth God, and ties up his hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. Jesus saith unto her, Said I notunto thee, that if thou wouldest believe, thou shouldest see theglory of God?He had not said those very words, but this wasthe scope of all that He had uttered to her about His life-givingpower (Joh 11:23; Joh 11:25;Joh 11:26); a gentle yet emphaticand most instructive rebuke: “Why doth the restoration of life,even to a decomposing corpse, seem hopeless in the presence of theResurrection and the Life? Hast thou yet to learn that ‘if thou canstbelieve, all things are possible to him that believeth?'” (Mr9:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus saith unto her, said I not unto thee,…. Not in so many words, but what might be concluded from what he said; yea, the following express words might be delivered by Christ, in his conversation with Martha, though they are not before recorded by the evangelist:
that if thou wouldst believe thou shouldest see the glory of God; a glorious work of God, wherein the glory of his power and goodness would be displayed, and the Son of God be glorified, or should see such a miracle wrought, which should engage her to glorify God; and on account of which, she would see just reason to do it, and would be concerned in it: and when it would appear that the sickness and death of her brother, which had given her and her sister so much distress and uneasiness, were for the glory of God, and the honour of Christ; see Joh 11:4. Moreover, to “see the glory of God”, is to see Christ, who is the brightness of his father’s glory; and though she had a sight of him now, and before this time, with her bodily eyes, and also with the eyes of her understanding, and knew that he was the Son of God, and the true Messiah; yet it is suggested, that upon a fresh and strong exercise of faith on Christ, with respect to the resurrection of her brother, and by means of that, she should have a clearer view of his glory, as the only begotten of the Father; for as he was declared to be the Son of God, by his own resurrection from the dead afterwards, so he was more fully manifested to be that glorious and divine person, by his raising others from the dead, than by any other miracle; and to be indulged with such a sight of him, is a very high favour; see Ps 63:2; and such who have their faith most in exercise, see much of the glory of God, both in the face of Christ, and in his providences, and the performance of his promises.
Fuente: John Gill’s Exposition of the Entire Bible
Said I not unto thee? ( ;). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.).
That if thou believedst ( ). Indirect discourse with and the first aorist active subjunctive (condition of third class) retained after the secondary tense . He had not said this very phrase, , to Martha, but he did say to her: ; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15).
Thou shouldest see the glory of God ( ). Future middle indicative of the old defective verb retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4) and as he meant Martha to understand (verse 25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard’s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “Jesus saith unto her,” (legei aute ho lesous) “Jesus says to her directly, personally,” to Martha, to restrain the struggle and fear in her mind, of what might happen when the stone was taken up and away from the entrance to the tomb, as He had commanded, Joh 11:39.
2) ”Said I not unto thee,” (ouk eipon soi) “Did I not tell you,” explain and certify upon my honor to you, when I spoke to you first, as the head of the family now, when you first came out to meet me, Joh 11:20-24.
3) “That if thou wouldst believe,” (hoti ean pisteuses) “That if you believe,” Joh 11:25. Believers are to believe, when they make petitions to God to do something for them, else the prayer requests are in vain, Jas 1:6-7. And Jesus had said these things to strengthen Martha’s faith to the visitors of her brother’s resurrection from the grave.
4) “Thou shouldest see the glory of God?” (opse ten doksan theou) “You will see (recognize) the glory of God?” and that your brother would rise again, before you, Joh 11:23; Joh 11:25. For this death had happened that Jesus might be glorified, as the Son of God, and might glorify God, Joh 11:4; Joh 17:4.
Fuente: Garner-Howes Baptist Commentary
40. Did not I tell thee? He reproves Martha’s distrust, in not forming a hope sufficiently vigorous from the promise which she had heard. It is evident from this passage, that something more was said to Martha than John has literally related; though, as I have suggested, this very thing was meant by Christ, when he called himself the resurrection and the life Martha is therefore blamed for not expecting some Divine work.
If thou believe. This is said, not only because faith opens our eyes, that we may be able to see the power of God shining in his works, but because our faith prepares the way for the power, mercy, and goodness of God, that they may be displayed towards us, as it is said, Open thy mouth wide, and I will fill it, (Psa 81:10.) In like manner, unbelief, on the other hand, hinders God from approaching us, and may be said to keep his hands shut. On this account it is said elsewhere, that Jesus
could not perform any miracle there on account of their unbelief, (Mat 13:58.)
Not that the power of God is bound by the caprice of men, but because, as far as they are able, their malice opposes the exercise of that power, and therefore they do not deserve that it should be manifested to them. Frequently, indeed, does God overcome such obstacles; but yet, whenever he withdraws his hand, so as not to assist unbelievers, this is done because, shut up within the narrow limits of their unbelief, they do not allow it to enter.
Thou shalt see the glory of God. Observe, that a miracle is called the glory of God, because God, displaying in it the power of his hand, glorifies his name. But Martha, now satisfied with Christ’s second declaration, permits the stone to be removed. As yet she sees nothing, but, hearing the Son of God, not without a good reason, give this order, she willingly relies on his authority alone.
Fuente: Calvin’s Complete Commentary
(40) If thou wouldest believe, thou shouldest see the glory of God.He takes her back to the promise which she had heard from the messengers (Joh. 11:4), and which had led to her brightest hopes, and reminds her too of His own teaching and her own faith (Joh. 11:21-27). Her last remark had more of the human and less of the divine than was contained in her earliest words (Joh. 11:22). Then her faith had reached whatsoever Thou shalt ask; and later she had accepted the truth, He that believeth in Me, though he have died, yet shall he live. Let her hold fast to this faith, His words would now say, in a gentleness that is yet not wholly without rebuke, and she shall see the glory of God. By this more is meant than the restoration of Lazarus to physical life. That was seen by those who did not believe; for her it should be a sign, teaching that He is the Resurrection and the Life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
40. Said I not He had said it not only in Joh 11:4, but in Joh 11:23, more fully than Martha dared to accept; but its fulness he will now verify in a great
deed. If thou wouldest believe Did the miracle, then, depend upon her faith? So far as this: it was from the faith of this family of Bethany that Lazarus was selected as the object of this gracious miracle; it was from faith that their eyes (unlike those of the hostile Jews) could recognize in it the glory of God. Thus do God’s revelation and man’s faith meet and co-operate.
The glory of God Not his essential excellence, but its manifestation, through works of power and mercy, to the minds of men.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 11:40. Said I not unto thee, &c. Either Jesus had said more to Martha than is recorded, or possibly these words may be collected from the message which Jesus sent, Joh 11:4 and from what he said, Joh 11:25-26.; but we are not to suppose that in these histories we have an account of every word that was spoken. See ch. Joh 21:25.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1669
LAZARUS RAISED
Joh 11:40. Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
SUCH is the state of Gods people upon earth, that they can scarcely ever come into trying circumstances without discovering the frailty of their nature, and laying themselves open to reproof from their Divine Master. But in all the rebukes which our Lord gave his Disciples, we may notice a peculiar tenderness, like that of a parent towards his beloved child [Note: Mat 14:31. Mar 9:33-37.]. In the passage before us he had occasion to reprove the unbelief of Martha: but he could not possibly have done it in milder terms.
In considering this reproof, let us notice,
I.
What it spake to her
She, in her extremity, sent to Jesus, to entreat him to restore her brother Lazarus to health
[Bethabara beyond Jordan, where Jesus was, was a long days journey from Bethany. Martha and Mary had foreborne to inform him of their distress, till they despaired of obtaining help for their brother except from his miraculous interposition. In answer to their petition, he sent them word, that the sickness of their brother should not be unto death; but that the Son of God should be glorified thereby [Note: ver. 4.]. But, instead of attending to the request immediately, he staid where he was two days, and then went to Bethany, and found, that Lazarus, who had died soon after the departure of the messenger, had been dead and buried four days [Note: ver. 17.]. Martha, hearing of his arrival, went forth to meet him, and expressed her regret that Jesus had not been there whilst her brother was yet alive, since she was confident, that he would have exerted his almighty power to restore him to health. Our Lord now repeated what he had declared to the messenger, and told her that her brother should rise again [Note: ver. 2123.]. She however, supposing him to speak of what should take place at the last day, took no notice of his words as a ground of present consolation. Jesus therefore proceeded to speak more plainly, that He himself was the resurrection and the life: and that one who believed in him, though he were dead, yet should live, yea, and never die. [Note: ver. 25, 26.] But still she did not see in this, that he who could restore dead souls to life, could also with equal ease restore a body that was dead. When therefore he ordered the stone to be removed from his grave, she intimated, that the state of his body, now putrid, placed it beyond a possibility of restoration to life. Upon this our blessed Lord administered the reproof which we are now considering: Said I not, that, if thou wouldest believe, thou shouldest see the glory of God? Then, not being extreme to mark what was done amiss, he spake the word, Lazarus, come forth: and immediately he that was dead came forth, with all the solemn appendages of death adhering to him; and was again restored to the society of his beloved sisters and friends.]
By the mercy vouchsafed to her on this occasion God was greatly glorified
[How wonderful must the condescension and grace of God appear to Martha, when she saw the request of such unworthy creatures as herself and her sister prevailing to such an extent as this! And what a confirmation had she now before her eyes of that truth which she had already confessed, that Jesus was indeed the Christ, the Son of God, that was to come into the world [Note: ver. 27.]! What an enjoyment too would they henceforth have of their brothers society, whose presence could not fail of bringing all these things to their remembrance, and of calling forth on all occasions their devoutest praises and thanksgivings to their God and Saviour! Thus then did she indeed see the glory of God, notwithstanding her faith, though true, fell very far short of that perfect standard to which it ought to have attained.]
But, not to confine the reproof to her, let us consider,
II.
What it speaks to us
To us does the Lord Jesus speak in his word, as truly as he ever spake to Martha, or to his own Disciples. To ourselves then we may apply that question, Said I not thus and thus unto thee? and that, if thou wouldest believe, thou shouldest see the glory of God? Yes: and in this reproof we see,
1.
That whatever the Lord Jesus has spoken to us, should be treasured up in our minds
[In his word are exceeding great and precious promises: and every one of them is made to us: and it is no less our duty, than our privilege, to rely upon them, and to expect their accomplishment to our souls. For instance, He has told us that those who come to God by him God will in no wise cast out that all manner of sin and wickedness shall be forgiven unto them and that they shall never perish, but shall have eternal life. These, and ten thousand other promises we should treasure up in our minds, and plead them before God in prayer. Nor should we ever be discouraged by any difficulties or any delays. The difficulties may be designed of God for the fuller manifestation of his own glory and the delays be permitted to endear to us the more the mercies that he will vouchsafe unto us.]
2.
That the more we exercise faith in God the more will he manifest to us his glory
[God will honour faith. See it in the case of Abraham and in the case of Moses: How much more visible were his power and grace in the birth of Isaac when he was given to Abraham after all hope of any progeny had ceased, and when restored to him afterwards, as it were, from the dead! And how did every difficulty that interposed between the first message delivered to Pharaoh and the final establishment of the Hebrews in the promised land, display and magnify the grace of God in that stupendous dispensation! So shall we find in all Gods dealings with us, the more we are tried, the more will his glory appear to us, if only we stagger not at his promises, but be strong in faith, giving glory to him! Only let us never limit his power, or doubt his veracity. If our case appear as desperate as that of Lazarus, let us not therefore doubt, and much less despond: for sooner shall heaven and earth pass away, that one jot or tittle of his word shall fail ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
Ver. 40. Said I not unto thee, &c. ] A foul fault in her to be so incredulous; and enough, without the greater mercy of Christ, to have marred all. For unbelief is so vile and venomous an evil, as that it transfuseth a kind of dead palsy into the hands of omnipotence, Mar 6:5 . Christ, that can do all things by his absolute power, can do little or nothing by his actual power, for unbelievers. He cannot, because he will not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] I can hardly think she supposed merely that Jesus desired to look on the face of the dead; she expected something was about to be done, but in her anxiety for decorum ( Luk 10:40 ) she was willing to avoid the consequence of opening the cave. This feeling Jesus here rebukes, by referring her to the plain duty of simple faith, insisted on by Him before ( Joh 11:25-26 ? or in some other teaching?) as the condition of beholding the glory of God (not merely in the event about to follow, for that was seen by many who did not believe, but in a deeper sense, that of the unfolding of the . in the personal being).
Fuente: Henry Alford’s Greek Testament
Joh 11:40 . But Martha’s incredulity is mildly rebuked, ; “Did I not say to you, that if you believed, you would see the glory of God?” recalling rather what He had said (Joh 11:4 ) to the disciples than what He had said to Martha (Joh 11:23-26 ); but the conversation is, as already noted, abridged.
Fuente: The Expositors Greek Testament by Robertson
see. App-133.
the glory of God, i.e. the manifestation of the same glory by which Christ was raised. Compare Rom 6:4.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] I can hardly think she supposed merely that Jesus desired to look on the face of the dead;-she expected something was about to be done, but in her anxiety for decorum (Luk 10:40) she was willing to avoid the consequence of opening the cave. This feeling Jesus here rebukes, by referring her to the plain duty of simple faith, insisted on by Him before (Joh 11:25-26? or in some other teaching?) as the condition of beholding the glory of God (not merely in the event about to follow,-for that was seen by many who did not believe,-but in a deeper sense,-that of the unfolding of the . in the personal being).
Fuente: The Greek Testament
Joh 11:40. , said I not?) Jesus said it, ver. [23] 25.-, the glory) which is the opposite of corruption.
Fuente: Gnomon of the New Testament
Joh 11:40
Joh 11:40
Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?-The raising of Lazarus could glorify and magnify God through him. So when he told Martha her brother should rise, he told her she should see the glory of God. He reminds her of his promise, and that what she expected to be fulfilled only at the resurrection at the last day would be manifested now. He would raise Lazarus from the grave. This was not a resurrection to immortality. It was restoring him to temporal life to die again. But it showed his power over death and gave a strong assurance that he would call all the sleeping dead from the grave. The hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth. (Joh 5:28-29). This is a manifestation of that power, and it set forth the glory, the power, and the presence of God with Jesus. It showed his power over death.
Fuente: Old and New Testaments Restoration Commentary
Said: Joh 11:23-26, 2Ch 20:20, Rom 4:17-25
see: Joh 11:4, Joh 1:14, Joh 9:3, Joh 12:41, Psa 63:2, Psa 90:16, 2Co 3:18, 2Co 4:6
Reciprocal: Exo 16:7 – ye shall 1Ki 17:15 – did according 1Ki 18:33 – Fill four Mat 9:28 – Believe Mar 5:36 – only Mar 9:23 – If Luk 1:45 – blessed Luk 8:25 – Where Luk 8:50 – believe Luk 22:13 – General Joh 1:50 – thou shalt Joh 4:50 – Go Joh 12:28 – I have Act 2:22 – which Act 3:4 – Look Act 20:10 – Trouble Rom 6:4 – by the Heb 11:35 – Women
Fuente: The Treasury of Scripture Knowledge
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Sometimes people will propose faith in the Lord’s power to do the greater things, and then manifest doubt concerning the lesser ones. For instance, they will ascribe to Him the power necessary to create the universe with its millions of items, then question his ability to cleanse a man’s soul by washing his body in water. Not that one miracle really is greater than another, only it might appear to be so. Martha professed to believe that Jesus could raise the body of Lazarus out of the grave long after it had been absorbed by the elements of the earth, but manifested doubt about his ability to care for the sense of smell over a decaying body after but four days since death.
Fuente: Combined Bible Commentary
Joh 11:40. Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? Martha would have prevented the removal of the stone; but this wish was but a symbol of a real hindrance in the Saviours way,her decline in faith. She has for the time come completely under the influence of the things seen: the reality of her loss is too much for her, and she cannot join the words of Jesus in Joh 11:25-26 with His present actions. In saying believe he recalls those words of His to her thought; and not those words only, but also His first saying (Joh 11:4), that the sickness was not unto death, but for the glory of God.
Fuente: A Popular Commentary on the New Testament
Vv. 40-42. Jesus says to her, Did I not say to thee, that if thou believest thou shalt see the glory of God?41. They took away the stone therefore. And Jesus lifted up his eyes and said, Father, I thank thee that thou hast heard me. 42. As for myself, I knew indeed that thou dost always hear me; but I said it because of the multitude who surround me, that they may believe that thou didst send me.
Some interpreters refer the words: Did I not say…? to the conversation in Joh 11:23-27. And it is certainly, indeed, to the expressions: He who believes on me (Joh 11:27; Joh 11:26), and Believest thou this? (Joh 11:27) that our thoughts are turned by the words of Jesus: If thou believest …But the characteristic expression of our verse: the glory of God, is wanting in these declarations, while it constitutes the salient feature of the promise of Joh 11:4. It is therefore this last promise that Jesus especially recalls to Martha. He well knew that it had been reported to the two sisters by the messenger; it had formed the starting-point of the conversation of Joh 11:23-27, which was only its confirmation and development. The glory of God is here, exactly as in Rom 6:4, the splendid triumph of the omnipotence of God, in the service of His love, over death and corruption (Joh 11:39). This is the magnificent spectacle which Jesus promises to Martha, and which He sets in opposition to the painful impressions which she apprehends for the bystanders and herself, when once the stone shall have been taken away. There is no reproach in the words: Did I not say…? as if Martha were wanting in faith in speaking as she did. In the presence of the manifest signs of dissolution already commenced, Jesus exhorts her to a supreme act of faith, by giving her His promise as a support. She has already climbed the arduous slopes of the mountain; only one last summit to reach, and the spectacle of the glory of God, of life triumphant over death, will display itself to her eyes. Man would always see in order to believe; Martha is called to give an example of the opposite course: to believe in order to see. These words of Jesus do not imply that He makes the fulfillment of His promise depend, as Meyer, Weiss and others think, on Martha’s faith. He is now decidedly pledged and cannot withdraw. What He subordinates to the supreme act of faith which He demands of her, is not the miracle, it is the joy which she will have from it (see the glory). The bodily eye beholds only the external wonder; but the divine love putting itself at the service of man to triumph over deaththis is a spectacle which one beholds only with the eyes of the soul. It was the inner sense for beholding it which Jesus had endeavored to form in Martha in the conversation which He had just had with her; He must not lose, at the decisive moment, the fruit of this effort. The received reading: the stone from the place where the dead was laid, seems to be a paraphrase. The Alexandrian text reads briefly: the stone; see our translation. This reading, however, does not easily explain the origin of the other two. May not that of A K : the stone from the place where he was, be the primitive text? Its brevity ( ) explains, on one side, the Byzantine gloss, and, on the other, the omission, in the Alexandrian documents, of this explanatory clause. Jesus lifts his eyes: the visible heaven is for man the most eloquent witness of the invisible wealth and power of God. By penetrating with His look its infinite depths, Jesus seeks inwardly the face of the Father; what more human! it is indeed in reality the Word made flesh (comp. Joh 17:1). The miracle is already accomplished to the view of Jesus; this is the reason why He renders thanks as if for a thing which is done: Thou hadst heard me. He thus confirms the view pronounced by Martha with relation to His miracles (Joh 11:22); they are so many prayers heard. But what distinguishes His position from that of other divine messengers, who have accomplished similar works by the same means, is the perfect assurance of being heard, with which He addresses God. He draws freely, as Son, from the divine treasure. Besser admirably says: No doubt, He performed all His miracles through faith, but through faith which was peculiar to Him, that of being the Son of God manifested in the flesh.
If Jesus expresses His gratitude aloud, as He does here, it is not, as He Himself adds, because there is anything extraordinary in the conduct of the Father towards Him on this occasion. This act of thanksgiving is anything but an exclamation wrested from Him by surprise at an exceptional hearing of prayer; constantly heard by the Father, He thanks Him continually. That which, at this solemn moment, impels Him to give thanks to His Father aloud, is the sight of the people who surround Him. He has prepared His disciples and the two sisters, in the special conversations with them, to behold and understand the work which He is about to do. He desires also to dispose the people whom His Father has unexpectedly gathered around this tomb, to behold the glory of God, that is to say, to see in the miracle, not only a wonder, but a sign. Otherwise the astonishment which they experience would be barren; it could not result in faith. Here is the reason why Jesus expresses aloud, at this moment, the sentiment of filial thankfulness which incessantly fills His heart. Criticism has called this prayer a prayer of ostentation (Strauss, Weisse, Baur), and has found in this circumstance a ground for suspecting the authenticity of the narrative.
It has not grasped the meaning of the act. Jesus does not render thanks because of the people, but Heexpresses aloud His act of thanksgiving because of the people. The Jews had said of the healing of the man born blind: As an infraction of the Sabbath, this cannot be a divine work. By rendering thanks to God on this day in presence of all the people, even before performing the miracle, Jesus positively calls upon God to grant or to refuse Him His cooperation . In the face of such a prayer God must be recognized either as the guarantor of His mission or as the accomplice in His imposture. Comp. the test of Carmel in the life of Elijah, and the quite similar expression of Jesus Himself in Luk 5:22-24. If Lazarus rises and comes forth at the call of Jesus, it will be God who has displayed His arm; Jesus will be recognized as sent by Him. If not, truly let all His other miracles be attributed to Beelzebub, and let Him be declared an impostor! Such is the situation as Jesus’ act of thanksgiving establishes it. It is interesting to compare this expression: Thou hast heard me, with the assertion of Reville, following Scholten and saying: The fourth Gospel has no knowledge of Jesus praying as a man. (Revue de theol ., 1865, iii., p. 316.)
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus’ reply summarized what He had said to Martha earlier (Joh 11:23-26). He viewed raising someone to life as an act that glorified God by revealing His Son. Martha’s willingness to allow the removal of the stone testified to her confidence in Jesus. When the stone was away from the tomb’s entrance, every eye must have been on Jesus to see what He would do.