Exegetical and Hermeneutical Commentary of John 11:7
Then after that saith he to [his] disciples, Let us go into Judea again.
7. Let us go into Judea again ] The again refers us back to Joh 10:40. His using the general term, Juda, instead of Bethany leads to the disciples’ reply. Judaea was associated with hostility, Bethany with love and friendship.
Fuente: The Cambridge Bible for Schools and Colleges
This lets us know, that Christ was not in Judea when he received the tidings of Lazaruss sickness, but in Peraea, or Galilee; but he presently upon it takes up thoughts of returning again into that province, and indeed he was now preparing for his last journey thither: however, the sickness of Lazarus, and his raising from the dead, was one occasion of his so soon going up; from which his disciples would have discouraged him, as followeth …( see Joh 11:8).
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-10. Let us go into Judea againHewas now in Perea, “beyond Jordan.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then after that,…. The next day, the third day after he had heard of Lazarus’s sickness:
saith he to [his] disciples, let us go into Judea again; for the country beyond Jordan was distinguished from Judea;
[See comments on Mt 4:25].
Fuente: John Gill’s Exposition of the Entire Bible
Then after this ( ). (only here in John) means thereafter (Lu 16:7) and it is made plainer by the addition of (cf. John 2:12; John 11:11), meaning after the two days had elapsed.
Let us go into Judea again ( ). Volitive (hortative) subjunctive of (intransitive use as in verses John 11:11; John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (10:39) to this haven in Bethany beyond Jordan (10:40).
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “Then after that saith he to his disciples,” (epeita meta touto legei tois mathetais) “Then after this (this time of two days) he says directly to the disciples,” who had come with Him from Jerusalem into the Perea area and into Bethabara, where He had been laboring, Joh 10:40-42].
2) “Let us go into Judea again.” (agomen eis ten loudaian palin) “Let us again go into Judea,” from where He had come only a few weeks earlier. By this time Lazarus had been buried, Joh 11:39.
Fuente: Garner-Howes Baptist Commentary
7. And after this, he saith to his disciples. At length he now shows that he cared about Lazarus, though the disciples thought that he had forgotten him, or, at least, that there were other matters which he reckoned of more importance than the life of Lazarus. He therefore enjoins them to cross the Jordan, and go to Judea
Fuente: Calvin’s Complete Commentary
THE PURPOSE EXPLANED
Text 11:7-16
7
Then after this he saith to the disciples, Let us go into Judea again.
8
The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?
9
Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
10
But if a man walk in the night, he stumbleth, because the light is not in him.
11
These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.
12
The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
13
Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep.
14
Then Jesus therefore said unto them plainly, Lazarus is dead.
15
And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
16
Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.
Queries
a.
Why the dissertation on walking in the daylight?
b.
Why was Jesus glad at not being present when Lazarus died?
c.
With whom did Thomas plan to die?
Paraphrase
At the end of two days Jesus said to His disciples, Let us return to Judea. The disciples were shocked and said to Him, Master, the Jews are even at this very hour seeking to stone you to deathand you are going to return to Judea? Jesus answered, Are there not a certain number of allotted hours of light for the day wherein a man is to work and walk? If a man walks in these allotted hours of light he need not fear obstacles or enemies. But if a man does not avail himself of the God-allotted light and walks in darkness he will stumble and be overcome because the light does not illuminate his path. After speaking these words Jesus said to His disciples, Our friend Lazarus has fallen asleep and I am returning to Judea in order to awaken him out of this sleep. Hearing this the disciples replied, Lord, if he has merely fallen asleep he will all the better recover from his sickness. (Now Jesus was speaking of Lazarus death; however, the disciples thought He was speaking about the repose of sleep.) Then Jesus said to them plainly and openly, Lazarus is dead! For your sakes I am glad that I was not present when he died in order that what subsequently transpires may strengthen your faith in Me. Let us then go to Judea and to Lazarus. Then Thomas, who is called Twin, spoke boldly to his fellow-disciples, If our Master is determined to return to Judea, let us also go that we may die with him!
Summary
After a delay Jesus now announces His determination to return to Judea. The disciples warn Him of the animosity of the Jews. Jesus tries to allay their fears by telling them that His intended return is within the divine plan of His Father and for the purpose of strengthening their faith. Thomas exhorts his fellow-disciples to courageously prepare to die with Jesus.
Comment
The disciples had never been given cause to doubt the bravery and courage of their Master. In fact, He displayed the most dauntless courage time after time. But now His expressed intention to return to Judea is looked upon by the disciples as foolhardiness.
Joh. 11:9-10 is another of the Lords enigmatic figures by which He sought to stimulate the spiritual discernment of the disciples. Taken in its context and considering another statement (Joh. 9:4-5) of parallel figurativeness, we understand Jesus to be telling the disciples by this figure that it is safe to return to Judea because His hour has not yet come, Just as there is a certain amount of daylight hours allotted by God in which man can walk and work without fear of obstacles and enemies because he has light, so there is an allotted time in which the Son of God must accomplish His earthly ministry. The disciples have expressed urgent concern for His safety, but Jesus counters with this figurative affirmation that the time within the divine plan of the Father for His death is not yet, therefore they may safely return to Judea. Notice the similarity of thought between Joh. 11:9-10 here and Joh. 9:4-5 : We must work the works of him that sent me, while it is day: the night cometh, when no man can work. When I am in the world, I am the light of the world, As Lenski puts it, To walk and not to stumble means to go on with our lifes work; (as God has given to each one of us an allotted day in which to work) to stumble means to come to the end of our lifes work . . . (Interp. of St. Johns Gospel, p. 787, R. C. H. Lenski) (parenthesis mine).
Jesus goes from one figure to another immediately. Again He uses the enigmatic metaphor of sleep for death to excite their spiritual understanding. There may be two reasons for speaking of death thus: (a) to soften the harshness of the reality of death, and, (b) to re-emphasize His first statement, This sickness is not unto death . . ., i.e., to hint more strongly at a resurrection from death. Throughout the Scriptures the word sleep is applied to death to intimate that death will not be final. It is used to comfort believers and remove all that is stark and dreadful about death. Below are a few of the other comforting references to believers death:
a.
Precious in the sight of Jehovah, Psa. 116:15
b.
Carried away by the angels, Luk. 16:22
c.
Being in Paradise with Jesus, Luk. 23:43
d.
Going to a place with many dwelling places, Joh. 14:2
e.
A longed for departure, Php. 1:23; 2Ti. 4:6
f.
To be with Christat home with the Lord, Php. 1:23; 2Co. 5:8
g.
A very far better gain, Php. 1:21; Php. 1:23
h.
A rest from labors, Rev. 14:13
It is well to mention here that the mere reference to death as sleep does not teach the doctrine of soul-sleeping. As Hendriksen comments, Though the soul is asleep to the world which it has left it is awake with respect to its own world (cf. Luk. 16:19-31; Luk. 23:43; 2Co. 5:8; Php. 1:21-23; Rev. 7:15-17; Rev. 20:4).
But the disciples took Jesus literally. If Lazarus was sick and had finally found restful repose, their opinion was that he would recover for it was said among the Jews that sleep in sickness is a sign of recovery, because it shows that the violence of the disease has abated. (Lightfoot)
So Jesus now felt the time was right to speak openly and plainly to the disciples. He wants to let them know that He knows Lazarus is dead and that his death is going to result in further evidence for their belief in Jesus. This, then, is the higher purpose that will be served by the death of Lazarus (cf. Joh. 11:4). Jesus was preparing these men to witness His greatest miracle (excepting, of course, His own resurrection). As one commentator has said, . . . a miracle comes to be wrought that exceeds in its revelation of the glory of the Father and the Son all the other miracles of Jesus, that brings the most wonderful blessings to those that behold and believe.
Seeing the determination of Jesus to return into the face of the enraged rulers in Judea, Thomas resigns himself to go with his Master even if it means death by stoning. There is no reason to think Thomas is referring to Lazarus as the one with whom he is resigned to die. He is probably not certain yet whether Lazarus is sick or deadbut he is sure, as are the others, that if Jesus returns to Judea He faces certain death. The apostles were courageous men. One wonders if, when Jesus was about to be arrested, He had called upon them to fight they would not have fought valiantly (cf. Joh. 18:10-11). Peter was ready to die with Jesus (cf. Mat. 26:35)but when Jesus submitted willingly to the humiliating torture and mockery, the disciples fled. This was not their idea of a Messiahif He had fought they were ready and were courageousthey were not cowards. But humiliationthat was another story.
The groundwork has been laid well. The disciples are certain they face death in Judea. But Jesus knows they will see Him in all His glory as The Resurrection and the Life.
Quiz
1.
What is the message behind the enigmatic statement of Joh. 11:9-10?
2.
When Jesus said that Lazarus was asleep did He mean that the soul is unconscious after death? Prove your answer by Scripture references.
3.
What is the significance of the Lords use of the word sleep to refer to death?
4.
What is the ultimate purpose of the raising of Lazarus?
5.
What of Thomas statement, . . . that we may die with him. Was it bravery, cowardice or pessimism?
Fuente: College Press Bible Study Textbook Series
(7) Let us go into Juda again.He does not mark out the place more definitely, and the word again recalls the dangers from which they had escaped at the close of their last visit to Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. After that When the period of both waiting and duty had expired. Our Lord moves by the clock of his Father’s time-keeping. (See note on Joh 2:4.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then after this he says to his disciples, “Let us go into Judea again.” The disciples say to him, “Rabbi, the Judaisers were but now seeking to stone you, and are you going there again?” ’
Once His business was completed He informed His disciples that they would now go to Judea. His disciples were concerned (so they clearly had not expected Him to respond to His friends’ plea in view of the danger, and probably thought that that was why He had not). ‘Rabbi, the Judaisers were recently determined to stone you, and are you going there again?’ (see (Joh 10:31; Joh 10:39). They were not aware, as He was, that His times were in God’s hands. But He knew it and was now determined to go ahead. There is, of course, always a time for God’s people not to be foolhardy. But there are also times when it is necessary for them, when so guided directly by God, to be willing to face death. And He knew that His friend was in trouble.
Fuente: Commentary Series on the Bible by Peter Pett
The return to Judea:
v. 7. Then after that saith He to His disciples, Let us go into Judea again.
v. 8. His disciples say unto Him, Master, the Jews of late sought to stone Thee, and goest Thou thither again?
v. 9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
v. 10. But if a man walk in the night, he stumbleth, because there is no light in him. Jesus, after the deliberate delay, announced in a most casual way that He intended to return to Judea, by inviting His disciples to make the journey with Him. But the disciples were filled with apprehension at the prospect. It was probably just as much fear for their own safety as for that; of the Lord which caused them to remind Him of the recent attempts of the Jews to stone Him, chap. 8:59; 10:31. They believed that He should consider His safety first and not expose Himself to danger. Jesus answers their objections in a parable. A person that walks about in the day will not stumble and fall, for there is sufficient light to guide his footsteps and to show him obstructions. But if a person walks around in the darkness, harm may easily befall him, since there is no light to point out hindrances and pitfalls. The eye can be of service only during the day and in the light. The explanation which the Lord wished to convey to His disciples is evident. While His day, as appointed to Him by the Father, lasted, He must continue to walk and to work, and no one could hinder and hurt Him. The last hour, the end of His life, the time of dark suffering, anguish, and sorrow, had not yet come. The Jews would not be able to vent their spite until the time specified and fixed by His Father in the eternal council of love had come. This is true of all disciples of Jesus. So long as the day of their life and work lasts, so long they may carry on their labors without real hindrance. The Lord has fixed the length of each one’s labor, to the one a greater, to the other a smaller measure. During that time the believers, each in his own station, but in the service of the Lord, will do his share for the Master. At the Lord’s time, and not before, He will call His servants home.
Fuente: The Popular Commentary on the Bible by Kretzmann
7 Then after that saith he to his disciples, Let us go into Judaea again.
Ver. 7. Then after that saith he, &c. ] When help is seasonable his fingers itch, as the mother’s breast aches when it is time the child had suck.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] If the in Joh 11:6 referred to this verse, the connexion must have been made by .: the cuts off all connexion ( Gal 1:18 ), and throws back the as explained above.
The question, why our Lord did not go at once on receiving the message, is not to be answered by any secondary reasons, such as the trial of the faith of those concerned, or the pressing nature of His own ministry in Pera, but by referring back to Joh 11:4 , because, for the glory of God, He would have the miracle happen as it did and no otherwise. Compare Meyer.
Fuente: Henry Alford’s Greek Testament
Then Afterward. Greek. epeita.
after, Greek. meta. App-104.
into. Greek. eis. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] If the in Joh 11:6 referred to this verse, the connexion must have been made by .: the cuts off all connexion (Gal 1:18), and throws back the as explained above.
The question, why our Lord did not go at once on receiving the message, is not to be answered by any secondary reasons, such as the trial of the faith of those concerned, or the pressing nature of His own ministry in Pera,-but by referring back to Joh 11:4,-because, for the glory of God, He would have the miracle happen as it did and no otherwise. Compare Meyer.
Fuente: The Greek Testament
Joh 11:7. , then after this) after the two days delay [Joh 11:6]: thus Joh 11:11, , after this; Joh 11:14, , then. Jesus gradually elevated the faith of the disciples, so as that they should set out to Judea without fear, and so behold the greatest of miracles.
Fuente: Gnomon of the New Testament
Joh 11:7
Joh 11:7
Then after this he saith to the disciples, Let us go into Judaea again.-The matter had passed from the minds of the disciples as he had told them that his sickness was not unto death.
Fuente: Old and New Testaments Restoration Commentary
Let: Joh 10:40-42, Luk 9:51, Act 15:36, Act 20:22-24
Reciprocal: Mar 10:1 – by Joh 7:8 – I go not Joh 11:56 – General
Fuente: The Treasury of Scripture Knowledge
7
Going into Judea did not necessarily mean going to Bethany. When Jesus proposed going into that general territory, the disciples did not know that the conditions with Lazarus had anything to do with it.
Fuente: Combined Bible Commentary
We should notice, in this passage, how mysterious are the ways in which Christ sometimes leads His people. We are told that when He talked of going back to Juda, His disciples were perplexed. It was the very place where the Jews had lately tried to stone their Master. To return thither was to plunge into the midst of danger. These timid Galilans could not see the necessity or prudence of such a step. “Goest Thou thither again?” they cried.
Things such as these are often going on around us. The servants of Christ are often placed in circumstances just as puzzling and perplexing as those of the disciples. They are led in ways of which they cannot see the purpose and object; they are called to fill positions from which they naturally shrink, and which they would never have chosen for themselves. Thousands in every age are continually learning this by their own experience. The path they are obliged to walk in is not the path of their own choice. At present they cannot see its usefulness or wisdom.
At times like these, a Christian must call into exercise his faith and patience. He must believe that his Master knows best by what road His servant ought to travel, and that He is leading him, by the right way, to a city of habitation. He may rest assured that the circumstances in which he is placed are precisely those which are most likely to promote his graces and to check his besetting sins. He need not doubt that what he cannot see now he will understand hereafter. He will find one day that there was wisdom in every step of his journey, though flesh and blood could not see it at the time. If the twelve disciples had not been taken back into Juda, they would not have seen the glorious miracle of Bethany. If Christians were allowed to choose their own course through life, they would never learn hundreds of lessons about Christ and His grace, which they are now taught in God’s ways. Let us remember these things. The time may come when we shall be called to take some journey in life which we greatly dislike. When that time comes, let us set out cheerfully, and believe that all is right.
We should notice, secondly, in this passage, how tenderly Christ speaks of the death of believers. He announces the fact of Lazarus being dead in language of singular beauty and gentleness: “Our friend Lazarus sleepeth.”
Every true Christian has a Friend in heaven, of almighty power and boundless love. He is thought of, cared for, provided for, defended by God’s eternal Son. He has an unfailing Protector, who never slumbers or sleeps, and watches continually over his interests. The world may despise him, but he has no cause to be ashamed. Father and mother even may cast him out, but Christ having once taken him up will never let him go. He is the “friend of Christ” even after he is dead! The friendships of this world are often fair-weather friendships, and fail us like summer-dried fountains, when our need is the sorest; but the friendship of the Son of God is stronger than death, and goes beyond the grave. The Friend of sinners is a Friend that sticketh closer than a brother.
The death of true Christians is “sleep,” and not annihilation. It is a solemn and miraculous change, no doubt, but not a change to be regarded with alarm. They have nothing to fear for their souls in the change, for their sins are washed away in Christ’s blood. The sharpest sting of death is the sense of unpardoned sin. Christians have nothing to fear for their bodies in the change: they will rise again by and by, refreshed and renewed, after the image of the Lord. The grave itself is a conquered enemy. It must render back its tenants safe and sound, the very moment that Christ calls for them at the last day.
Let us remember these things when those whom we love fall asleep in Christ, or when we ourselves receive our notice to quit this world. Let us call to mind in such an hour, that our great Friend takes thought for our bodies as well as for our souls, and that He will not allow one hair of our heads to perish. Let us never forget that the grave is the place where the Lord Himself lay, and that as He rose again triumphant from that cold bed, so also shall all His people. To a mere worldly man death must needs be a terrible thing; but he that has Christian faith, may boldly say, as he lays down life, “I will lay me down in peace, and take my rest: for it is thou, LORD, that makest me dwell in safety.” (Psa 4:8.)
We should notice, lastly, in this passage, how much of natural temperament clings to a believer even after conversion. We read that when Thomas saw that Lazarus was dead, and that Jesus was determined, in spite of all danger, to return into Juda, he said, “Let us also go, that we may die with Him.” There can only be one meaning in that expression: it was the language of a despairing and desponding mind, which could see nothing but dark clouds in the picture. The very man who afterwards could not believe that his Master had risen again, and thought the news too good to be true, is just the one of the twelve who thinks that if they go back to Juda they must all die!
Things such as these are deeply instructive, and are doubtless recorded for our learning. They show us that the grace of God in conversion does not so re-mold a man as to leave no trace of his natural bent of character. The sanguine do not altogether cease to be sanguine, nor the desponding to be desponding, when they pass from death to life, and become true Christians. They show us that we must make large allowances for natural temperament, in forming our estimate of individual Christians. We must not expect all God’s children to be exactly one and the same. Each tree in a forest has its own peculiarities of shape and growth, and yet all at a distance look one mass of leaf and verdure. Each member of Christ’s body has his own distinctive bias, and yet all in the main are led by one Spirit, and love one Lord. The two sisters Martha and Mary, the apostles Peter and John and Thomas, were certainly very unlike one another in many respects. But they had all one point in common: they loved Christ, and were His friends.
Let us take heed that we really belong to Christ. This is the one thing needful. If this is made sure, we shall be led by the right way, and end well at last. We may not have the cheerfulness of one brother, or the fiery zeal of another, or the gentleness of another. But if grace reigns within us, and we know what repentance and faith are by experience, we shall stand on the right hand in the great day. Happy is the man of whom, with all his defects, Christ says to saints and angels, “This is our friend.”
==================
Notes-
v7.-[Then after that saith…disciples.] The Greek words which begin this sentence, mark an interval of time even more emphatically than our English version does. The word translated “then” is the same that is translated “after that” in 1Co 15:6-7.
[Let us go…Juda again.] This is the language of the kind and loving Head of a family, and the Chief in a party of friends. Our Lord does not say, “I shall go to,” or, “Follow Me to Juda,” but, “Let us go.” It is the voice of a kind Master and Shepherd proposing a thing to His pupils and followers, as though He would allow them to express their opinions about it. How much depends on the manner and language of a leader!
The familiar, easy manner in which our Lord is said here to tell His disciples what He proposes to do, gives a pleasant idea of the terms on which they lived with Him.
v8.-[His disciples say…Master.] The answer of the disciples is an interesting illustration of the easy terms on which they were with their Master. They tell Him frankly and unreservedly their feelings and fears.
Let it be noted that the word rendered “Master” here is the well known word “Rabbi.” The use of it shows that there is nothing necessarily insulting, sneering, or discourteous about the term. It was the title of honor and respect given by all Jews to their teachers. Thus John the Baptist’s disciples said to him, when jealous for his honor, “Rabbi, he that was with thee,” etc. (Joh 3:26.)
[The Jews of late sought to stone Thee.] The “Jews” here mean especially the leaders or principal persons among the Scribes and Pharisees at Jerusalem, as it generally does in John’s Gospel. The word rendered “of late” is generally translated “now,” or “at this time.” There is not another instance of its being translated “of late” in the New Testament. Hence the sentence would be more literally rendered, “The Jews even now were seeking to stone Thee.” They allude to the attempt made at the Feast of Dedication a few weeks before. The attempt was so recent that it seemed “even now.”
[And goest Thou thither again?] This question indicates surprise and fear.-“Do we hear aright? Dost Thou really talk of going back again to Juda? Dost Thou not fear another assault on Thy life?”-We can easily detect fear for their own safety, as well as their Master’s, in the question of the disciples: yet they put it on “Thee,” and not on “us.”
Let us note how strange and unwise our Lord’s plans sometimes appear to His short-sighted people. How little the best can understand His ways!
v9, v10.-[Jesus answered, Are there not twelve hours, etc.] The answer which our Lord makes to the remonstrance of His timid disciples is somewhat remarkable. Instead of giving them a direct reply, bidding them not to be afraid, He first quotes a proverbial saying, and then draws from that saying general lessons about the time which any one who is on a journey will choose for journeying. He draws no conclusion, and leaves the application to be made by the disciples themselves. To an English ear the answer seems far more strange than it would to an Eastern one. To quote a proverb is, even now, a common reply among Orientals. To fill up the sense of our Lord’s elliptical reply, and draw the conclusions He meant to be drawn, but did not express, is, however, not very easy. The following may be taken as a paraphrase of it:-
“Are not the working hours of the day twelve? You know they are, speaking generally. If a man on a journey walks during these twelve daylight hours, he sees his road, and does not stumble or fall, because the sun, which is the light of the world, shines on his path. If, on the contrary, a man on a journey chooses to walk in the unreasonable hour of night, he is likely to stumble or fall, for lack of light to guide his feet. It is even so with Me. My twelve hours of ministry, my day of work, is not yet over. There is no fear of my life being cut off before the time: I shall not be slain till my work is done. Till my hour is come, I am safe, and not a hair of my head can be touched. I am like one walking in the full light of the sun, and cannot fall. The night will soon be here when I shall walk on earth no longer: but the night has not yet come. There are twelve hours in my day of earthly ministry, and the twelfth with Me has not arrived.”
This seems to me substantially the correct explanation of our Lord’s meaning. The idea of ancient writers, as Hugo and Lyranus, that our Lord meant, by mentioning the twelve hours of the day, that men often change their minds as the day goes on, and that the Jews, perhaps, no longer wished to kill Him, is very improbable and unsatisfactory.
I grant that the conclusion of the tenth verse, “there is no light in him,” presents some difficulty. The simplest explanation is, that it only means, “because he has no light.”
Pearce conjectures that the clause should be rendered, “Because there is no light in it: viz., the world.” The Greek will perhaps bear this interpretation.
Let us note that the great principle underlying the two verses is the old saying in another form, “Every man is immortal till his work is done.” A recollection of that saying is an excellent antidote against fears of danger. The missionary in heathen lands, and the minister at home, pressed down by unhealthy climate, or over-abundant work, may take comfort in it, after their Lord’s example. Let us only, by way of caution, make sure that our dangers meet us in the path of duty, and that we do not go out of the way to seek them.
Rupertus suggests that our Lord had in His mind His own doctrine, that He was the Light and Sun of the world. Now as the sun continues shining all the twelve hours of the day, and no mortal power can stop it, so He would have the disciples know that until the evening of His own course arrived, no power of the Jews could possibly check, arrest, or do Him harm. As to the disciples, He seems to add, “So long as I am shining on you with my bodily presence, you have nothing to fear; you will not fall into trouble. When I am taken from you, and not till then, you will be in danger of falling into the hands of persecutors, and even of being put to death.” Ecolampadius takes the same view.
Melancthon thinks that our Lord uses a proverbial mode of speech, in order to teach us the great broad lesson that we must attend to the duties of our day, station, and calling, and then leave the event to God. In the path of duty all will turn out right. Calvin, Bullinger, Gualter, and Brentius, take much the same view.
Leigh remarks, “Christ comforts from God’s providence. God made the day twelve hours. Who can make it shorter? Who can shorten man’s life?”
Does it not come to this, that our Lord would have the disciples know that He Himself could not take harm till His day of work was over, and that they could take no harm while He was with them? (Compare Luk 13:32-33.) Bishop Ellicot suggests that this was the very time in our Lord’s ministry when He said to the Pharisee, “I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day and to-morrow and the day following.” But I doubt this.
It is certain that there came a time when our Lord said, “This is your hour, and the power of darkness,” to His enemies. Then He was taken, and His disciples fled.
v11.-[These things…our friend Lazarus…sleepeth.] In this verse our Lord breaks the fact that Lazarus is dead, to His disciples. He does it in words of matchless beauty and tenderness. After saying “these things” about the twelve hours of the day, which we have considered in the last verse, He seems to make a slight pause. Then, “after that,” comes the announcement, which would be more literally rendered, “Lazarus, the friend of us, has been laid asleep.”
The word “sleepeth” means, “is dead.” It is a gentle and pathetic way of expressing the most painful of events that can befall man, and a most suitable one, when we remember that after death comes resurrection. In dying we are not annihilated. Like sleepers, we lie down to rise again. Estius well remarks, “Sleeping, in the sense of dying, is only applied to men, because of the hope of the resurrection. We read no such thing of brutes.”
The use of the figure is so common in Scripture, that it is almost needless to give references. (See Deu 31:16; 2Ki 21:18; Dan 12:2; Mat 27:52; Mar 5:39; Act 7:60; Act 13:36; 1Co 11:30; 1Co 15:6-18; 1Th 4:13-14; 1Th 5:10.) But it is a striking fact that the figure is frequently used by great heathen writers, showing clearly that the tradition of a life after death existed even among the heathen. Homer, Sophocles, Virgil, and Catullus, supply instances.
However, the Christian believer is the only one who can truly regard death as sleep,-that is, as a healthy, refreshing thing, which can do him no harm.
Many among ourselves, perhaps, are not aware that the figure of speech exists among us in full force in the word “cemetery,” applied to burial ground. That word is drawn from the very Greek verb which our Lord uses here. It is literally a “sleeping place.”
The word “friend,” applied to Lazarus, gives a beautiful idea of the relation between the Lord Jesus and all His believing people. Each one is His “friend,”-not servant, or subject only, but “friend.” A poor believer has no cause to be ashamed. He has a Friend greater than kings and nobles, who will show Himself friendly to all eternity. A dead saint lying in the grave is not cut off from Christ’s love: even in his grave, he is still the friend of Christ.
The expression “our,” attached to friend, teaches the beautiful lesson that every friend of Christ is or should be the friend of all Christians. Believers are all one family of brothers and sisters, and members of one body. Lazarus was not “my” friend, but “our” friend. If anyone is a friend of Christ, every other believer should be ready and willing to hold out his hand to him, and say, “You are my friend.”
When our Lord says, “I go that I may awaken him out of sleep,” He proclaims His deliberate intention and purpose to raise Lazarus from the dead. He boldly challenges the attention of the disciples, and declares that He is going to Bethany, to restore a dead man to life. Never was bolder declaration made. None surely would make it but One who knew that He was very God.
“I go,” is equivalent to saying, “I am at once setting forth on a journey to Bethany.” The expression “that I may awake him out of sleep,” is one word in Greek, and is equivalent to “that I may unsleep him.” What our Lord went to do at Bethany, He is soon coming to do for all our friends who are asleep in Christ. He is coming to awaken them.
Some commentators have thought that Lazarus died in the very moment that our Lord said, “Our friend sleepeth,” and that it means, “Lazarus has just fallen asleep and died.” But this is only conjecture, though doubtless our Lord knew the moment of his decease.
Let it be noted that our Lord says, “I go,” in the singular number, and not “Let us go.” Does it not look as if He meant, “Whether you like to go or not, I intend to go”?
Hall remarks, “None can awaken Lazarus out of this sleep, but He that made Lazarus. Every mouse or gnat can raise us up from that other sleep, none but an omnipotent power from this.”
v12.-[Then said…disciples…sleep…well.] It seems strange that the disciples should misunderstand our Lord’s words, considering how commonly death was called sleep. But their unwillingness to go into Juda probably made them shut their eyes to our Lord’s real meaning.
Most writers think that the disciples referred to the general opinion, that sleep in a sickness is a sign of amendment. Some, however, suggest that they had gathered from the messenger sent by Martha and Mary what was the precise nature of Lazarus’ illness, and therefore knew that it was one in which sleep was a favorable symptom.
The Greek word for “he shall do well,” is curious. It is the same that is often rendered, “shall be made whole.” Sometimes it is “healed,” and generally “saved.”
The latent thought is manifest: “If Lazarus sleeps, he is getting better, and there is no need of our going to Juda.”
v13.-[Howbeit Jesus spake, etc.] This verse is one of those explanatory glosses which John frequently puts into his narrative parenthetically. The three first words of the verse would be more literally rendered, “But Jesus had spoken.”
How the disciples could have “thought” or “supposed” that our Lord meant literal sleep, and not death, seems strange, when we remember that Peter, James, and John, had heard Him use the same expression after the death of the ruler’s daughter: “The maid sleepeth.” (Mat 9:24.) Two probable reasons may be assigned:-one is that they had heard from the messenger that Lazarus’ recovery turned on his getting sleep, and that if he only got some sleep he might do well; the other is that they were so afraid of returning to Juda, that they determined to believe Lazarus was getting better, and to construe our Lord’s words in the way most agreeable to their fears. It is common to observe that men will not understand what they do not want to understand.
Quesnel remarks here, “The misunderstanding of the Apostles was a great instance of stupidity, and shows plainly how sensual and carnal their minds still were. The knowledge of this is useful in order to convince incredulous persons that the Apostles were not of themselves capable either of converting the world, or of inventing the wonderful things and sublime discourses which they relate.”
The readiness of the disciples to misunderstand figurative language is curiously shown in two other places, where our Lord spoke of “leaven” and “meat” (Mat 16:6; Joh 4:32.)
v14.-[Then said…plainly…Lazarus…dead.] Here at last our Lord breaks the fact of Lazarus’ death to His disciples openly, and without any further reserve. He had approached the subject gently and delicately, and thus prepared their minds for something painful, by steps. First he said simply, “Let us go into Juda,” without assigning a reason. Secondly He said, “Lazarus sleepeth.” Lastly He says, “Lazarus is dead.” There is a beautiful consideration for feelings in these three steps. It is a comfortable thought that our mighty Savior is so tender-hearted and gentle. It is an instructive lesson to us on the duty of dealing gently with others, and specially in announcing afflictions.
The word rendered “plainly” is the same as in Joh 10:24. Here, as there, it does not mean “in plain, intelligible language,” so much as “openly, unreservedly, and without mystery.”
v15.-[And I am glad…not there…believe.] This sentence would be more literally rendered, “And I rejoice on account of you, in order that ye may believe, that I was not there.” Our Lord evidently means that He was glad that He was not at Bethany when Lazarus became ill, and had not healed Him before his death, as in all probability He would have done. The result now would be most advantageous to the disciples. Their faith would receive an immense confirmation, by witnessing the stupendous miracle of Lazarus being raised from the dead. Thus great good, in one respect, would come out of great evil. The announcement they had just heard might be very painful and distressing, but He, as their Master, could not but be glad to think how mightily their faith would be strengthened in the end.
Let us note that our Lord does not say, “I am glad Lazarus is dead,” but “I am glad I was not there.” Had He been there, He seems to say, He could not have refused the prayer of Martha and Mary, to heal His friend. We are not intended to be so unfeeling as to rejoice in the death of Christian friends: but we may rejoice in the circumstances attending their deaths, and the glory redounding to Christ, and the benefit accruing to saints from them.
Let us note that our Lord does not say, “I am glad for the sake of Martha and Mary and Lazarus that I was not there,” but “for your sakes.” It is no pleasure to Him to see His individual members suffering, weeping, and dying; but He does rejoice to see the good of many spring out of the suffering of a few. Hence He permits some to be afflicted, in order that many may be instructed through their afflictions. This is the key to permission of evil in the world: it is for the good of the many. When we ourselves are allowed of God to suffer, we must remember this. We must believe there are wise reasons why God does not come to our help at once and take the suffering away.
Let us note our Lord’s desire that His disciples “may believe.” He did not mean that they might believe now for the first time, but that they might believe more firmly, heartily, and unhesitatingly; that their faith in short might receive a great increase by seeing Lazarus raised. We see here the immense importance of faith. To believe on Christ, and trust God’s word, is the first step towards heaven. To believe more, and trust more, is the real secret of Christian growth, progress, and prosperity. To make us believe more is the end of all Christ’s dealings with us. (See Joh 14:1.)
[Nevertheless let us go unto him.] The first word here would be more literally rendered “But.” It is as though our Lord said, “But let us delay no longer: let us cast aside all fears of danger; let us go to our friend.”
It is noteworthy that our Lord says, “Let us go to Lazarus,” though he was dead, and would be buried by the time they reached Bethany. Can it be that the disciples thought He had David’s words about his dead child in His mind, “I shall go to him”? The words of Thomas, in the next verse, seem to make it possible.
We may notice three gradations in our Lord’s language about going to Bethany. The first, in Joh 11:7;-there He says in the plural, “Let us all go into Juda.” The second, in Joh 11:11; there He says in the singular, “I go to awake him:” as though He was ready to go alone.-The third is here in the plural, “Let us all go.” (Joh 11:15.)
Toletus thinks that by these words our Lord meant to hint His intention of raising Lazarus.
Burkitt remarks, “O love, stronger than death! The grave cannot separate Christ and His friends. Other friends accompany us to the brink of the grave, and then they leave us.-Neither life nor death can separate from the love of Christ.”
Bengel remarks, “It is beautifully consonant with divine propriety, that no one is ever read of as having died while the Prince of Life was present.”
v16.-[Then said Thomas…go…die with Him.] The disciple here named is also mentioned in Joh 14:5, and Joh 20:24-27. On each occasion he appears in the same state of mind,-ready to look at the black side of everything,-taking the worst view of the position, and raising doubts and fears. In Joh 14:5, he does not know where our Lord is going. In Joh 20:25, he cannot believe our Lord has risen. Here he sees nothing but danger and death, if his Master returns to Juda. Yet He is true and faithful nevertheless. He will not forsake Christ, even if death is in the way. “Let us go,” he says to his fellow disciples, “and die with our Master. He is sure to be killed if He does go; but we cannot do better than be killed with Him.”
Some, as Brentius, Grotius, Leigh, Poole, and Hammond think that “with him” refers to Lazarus. But most commentators think that Thomas refers to our Lord: with them I entirely agree.
Let it be noted that a man may have notable weaknesses and infirmities of Christian character, and yet be a disciple of Christ. There is no more common fault among believers, perhaps, than despondency and unbelief. A reckless readiness to die and make an end of our troubles is not grace but impatience.
Let us observe how extremely unlike one another Christ’s disciples were. Peter, for instance, overrunning with zeal and confidence, was the very opposite of desponding Thomas. Yet both had grace, and both loved Christ. We must not foolishly assume that all Christians are exactly like one another in details of character. We must make large allowances, when the main features are right.
Let us remember that this same Thomas, so desponding in our Lord’s lifetime, was afterwards the very Apostle who first preached the Gospel in India, according to ecclesiastical history, and penetrated further East than any whose name is recorded. Chrysostom says, “The very man who dared not go to Bethany in Christ’s company, afterwards ran alone through the world, and dwelt in the midst of nations full of murder and ready to kill him.”
Some have thought that his Greek name “Didymus,” signifying “two” or “double,” was given him because of his character being double: viz., part faith and part weakness. But this is very doubtful. In the first three Gospels, in the catalog of the twelve, he is always named together with Matthew the publican. But why we do not know.
The Greek word for “fellow disciple,” is never used in the New Testament excepting here.
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 11:7. Then after that he saith to the disciples, Let us go into Judea again? Jesus does not say to Bethany, but to Judea; for He knows that this visit to Bethany will bring Him again into the midst of His enemies, the Jews, and will lead to a development of their hatred and malice which will find satisfaction only in His death. In the full consciousness of what awaits Him He prepares to depart for Bethany.
Fuente: A Popular Commentary on the New Testament
Joh 11:7-10. Then after that Namely, on the third day; he saith, Let us go into Judea again When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazaruss account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. It seems the attempts which the inhabitants of Jerusalem lately made upon their Masters life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing Gods work, and at the same time the light of Gods word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night If a man undertake Gods work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him Or rather, in it, as , should be translated, referring to the noun, , world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. By these words, says Cocceius, our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ver. 7. The which should answer to the of Joh 11:6 is omitted, as often in Greek, because the opposition which the had in view gives place to the simple historical succession; see Weiss. The expression , literally: afterwards, after that, Joh 11:7, is not a pleonasm; it tells how long this waiting appeared both to the sisters and to Jesus Himself. It must be noticed that Jesus did not say: Let us go to Bethany, but Let us go into Judea. It is an allusion to the peril which threatens Him in that country; by it He calls forth on the part of His disciples the expression of the feeling of apprehension which He knows to be in the depths-of their hearts and which He wishes to overcome before starting on the journey. It is with the same purpose that He adds the word ,again, which reminds them of the dangers which He had just incurred during His last sojourn in Jerusalem. Meyer protests in vain against this intention; it appears clearly from the narrative.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus’ decision to return to the Jerusalem area in Judea seemed foolhardy to the disciples who reminded Him that the Jews there had recently tried to stone Him (Joh 10:31; Joh 10:39). They obviously did not yet appreciate the Father’s protection of His Son until His appointed hour or the inevitability of Jesus’ death.