22<\/strong>. But I know, that even now<\/em> ] ‘But’ must be omitted on critical grounds; and the text should run, and now<\/strong> (that he is dead) I know that<\/em>, &c. She believes that had Christ been there, He could have healed Lazarus by His own power (comp. Joh 4:47<\/span>), and that now His prayer may prevail with God to raise him from the dead. She has yet to learn that Christ’s bodily presence is not necessary, and that He can raise the dead by His own power. He gradually leads her faith onwards to higher truth.<\/p>\n whatsoever thou wilt ask<\/em> ] She uses a word more appropriate to human<\/em> prayer, ‘to ask for oneself<\/em> ’ (comp. Joh 14:13-14<\/span>, Joh 15:7<\/span>; Joh 15:16<\/span>, Joh 16:23<\/span>; Joh 16:26<\/span>), not used by Christ of His own prayers or by the Evangelists of Christ’s prayers (contrast Joh 14:16<\/span>, Joh 16:26<\/span>, Joh 17:9<\/span>; Joh 17:15<\/span>; Joh 17:20<\/span>; Mat 26:36<\/span>; Mat 26:39<\/span>; Mat 26:42<\/span>; Mat 26:44<\/span>; Luk 22:32<\/span>). She thus incidentally shews her imperfect idea of His relation to God.<\/p>\n Whatsoever thou wilt ask of God – <\/B>Whatever is necessary to our consolation that thou wilt ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them.<\/P> <\/p>\n Verse 22. I know, that even now<\/B><\/I>] She durst not ask so great a favour in direct terms; she only intimated modestly that she knew he could do it.<\/P> <\/p>\n She showed some unbelief in her former words, but here again she showeth her faith, but not without some weakness mixed with her faith; for by these words she seemeth not to be satisfied, that the fulness of the Godhead dwelt in Christ, and that he was equal with the Father, and able by his own power to raise the dead; her faith extendeth no further than a belief, that he was in so much favour with God, that if he would please to intercede with God, he would restore her brother to life: this she meaneth; though the raising of persons from the dead was a thing so rare and unusual, that she dares not to mention that particular thing, though uppermost in her thoughts. <\/P> <\/p>\n 22. But I know that even now,<\/B>&c.Energetic characters are usually sanguine, the rainbow ofhope peering through the drenching cloud. <\/P> whatsoever thou wilt ask ofGod, God will give it thee<\/B>that is “even to therestoration of my dead brother to life,” for that plainly is hermeaning, as the sequel shows.<\/P><\/p>\n But I know that even now<\/strong>,…. At this distance of time, though her brother had been in the grave four days:<\/p>\n whatsoever thou wilt ask of God, God will give [it] thee<\/strong>; whether Martha had such a clear notion of the deity of Christ, as yet, as she afterwards had, is not so certain: however, she was persuaded that he had great interest with God, and that whatever he desired of him was granted to him; and though she does not mention the resurrection of her brother, yet it seems to be what she had in view.<\/p>\n And even now I know <\/B> ( <\/SPAN><\/span>). Rather just, “Even now I know.” <\/SPAN><\/span> (but) of the Textus Receptus is not genuine.<\/P> Whatsoever thou shalt ask of God <\/B> ( <\/SPAN><\/span>). Indefinite relative (<\/SPAN><\/span>, as many things as) with <\/SPAN><\/span> and the first aorist middle (indirect middle, thou thyself asking) subjunctive of <\/SPAN><\/span>. Martha uses <\/SPAN><\/span> (usual word of prayer of men to God) rather than <\/SPAN><\/span> (usual word of Jesus praying to the Father), but in 16:23<\/span> we have <\/SPAN><\/span> used of prayer to Jesus and <\/SPAN><\/span> of prayer to God. But the distinction is not to be pressed. “As many things as thou dost ask of God.”<\/P> God will give <\/B> ( <\/SPAN><\/span>). Repetition of <\/SPAN><\/span> for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41<\/span> says practically what she has said here. <\/P> <\/p>\n Wilt ask of God [ ] <\/SPAN><\/span>. The verb aijtew is used of the asking of an inferior from a superior. Erwtaw is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, “plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking [<\/SPAN><\/span>] to Him which He never ascribes to Himself” (” Synonyms “). Bengel says : “Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated.” See on Mt 14:23<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But I know,”<\/strong> (kai nun oida) “And now and hereafter I know,” realize or comprehend, from previous evidence of His power over death, nature, and by His miracles, Joh 3:2<\/span>; Joh 10:30-31<\/span>. Martha’s strong faith and testimony was equal to the occasion, 1Co 10:13<\/span>.<\/p>\n 2) “That even now, whatsoever thou wilt ask of God,”<\/strong> (hoti hosa an aitese ton theon) “That whatsoever you ask (or petition) the true God;- Your Father, within His will, and Jesus would ask only what was right. The whatsoever of “thing” is just as broad as the whosoever of person of Joh 3:16<\/span>.<\/p>\n 3) “God will give it thee.”<\/strong> (dosei soi ho theos) “God will give or grant it to you,” give heed and respond to your prayer, and He did. She even believed God could give Him power to call her dead brother Lazarus from the grave, Martha had likely heard of His raising Jarius’ daughter and the widow’s son of Nain and her faith in His goodness and power was unlimited, Mar 5:41-42<\/span>; Luk 7:13-18<\/span>.<\/p>\n (22) But I know, that even now, whatsoever thou wilt ask of God .<\/strong> . .<\/strong>The words express a half-formed hope, which she dare not utter, perhaps dare not even think, that her brother may be restored to life again. She had heard probably of the young maid whose body was reanimated by the life which had but just left it (comp. Mar. 5:35<\/span> et seq.;<\/em> Luk. 8:41-42<\/span>), and of the young man whose body was being carried to the grave, when at His command it was restored living to the widowed mother. (Comp. Luk. 7:11<\/span> et seq.<\/em>) Her brother had been the friend of Jesus; they had all trusted in His power and His love. Words had come to them from Him telling that this sickness should not issue in death, but that it should further Gods glory and glorify the Son. And now He is<\/em> Himself present. His words cannot fail, and He Himself cannot be there without a purpose. She dare not say more; but she rests in this, that there is unity of power and will between Him and the Father. Whatsoever He asks, God will give.<\/p>\n 22<\/strong>. <\/strong> Even now<\/em> Though he is dead, thy prayer, I know, could bring him to life. She had doubtless heard that he had called others from death; but to the height of so great a boon her mind can scarce ascend, and the half-formed thought disappears.<\/p>\n 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it<\/em> thee. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. Whatsoever thou wilt ask<\/strong> ] This is our comfort, that our Advocate is all in all with his Father, and may have what he will of him. What need we any other “master of requests” than Christ? If David will hear Joab for Absalom; and Herod, Blastus for the Tyrians, Act 12:20<\/span> ; what may not we hope? <\/p>\n 22.<\/strong> ] She seems to express some expectation of the raising of her brother; but it is too great a thing for her to venture to mention: possibly she had not dared to form the thought fully, but had some vague feeling after help, such as she knew He would give. I can hardly see, as some have done, a “verbum minus dignum” (Bengel) in the form of her expression, . . . . It was said in the simplicity of her faith, which, it is true, was not yet a fully ripened faith: but it differs little from our Lord’s own words, Joh 11:41<\/span> .<\/p>\n The repetition of <\/strong> after <\/strong> is to be noticed, as expressive of her faith in the unity of purpose and action between Jesus and God.<\/p>\n Joh 11:22<\/span> . But Martha not only believed that Jesus could have prevented her brother’s death but also that even now He could recall him from the grave: “Even now I know that what thing soever you ask of God, God will give you.” Cf.<\/em> Joh 9:31<\/span> . Jesus referred all His works to the Father, and spoke as if only faith were required for the working of the greatest miracles. See Mat 14:31<\/span> ; Mat 17:20<\/span> . On the use of and see Ezra Abbot’s Critical Essays<\/em> , in which Trench’s misleading account of their difference is exposed.<\/p>\n know. Greek. oida. App-132. <\/p>\n ask. Greek aiteo. App-134. Used of our prayers (Mat 7:7, &c.), never of the Lord’s address to the Father. Neither Martha, the disciples or the Jews understood the claim of Joh 10:30. <\/p>\n 22.] She seems to express some expectation of the raising of her brother; but it is too great a thing for her to venture to mention:-possibly she had not dared to form the thought fully, but had some vague feeling after help, such as she knew He would give. I can hardly see, as some have done, a verbum minus dignum (Bengel) in the form of her expression, . … It was said in the simplicity of her faith, which, it is true, was not yet a fully ripened faith: but it differs little from our Lords own words, Joh 11:41.<\/p>\n The repetition of after is to be noticed, as expressive of her faith in the unity of purpose and action between Jesus and God.<\/p>\n Joh 11:22. , even now I know) Martha had conceived a hope from those words which the Saviour had spoken at Joh 11:4, This sickness is not unto death. For there is no doubt but that these words had been reported to Martha. [The praiseworthy alacrity of faith is here illustrated.-V. g.]-) Jesus, when speaking of Himself asking, says, , Luk 22:32, and , Joh 14:16 (comp. Joh 11:13 : where so, immediately before, Joh 11:16, He uses of the disciples; , ), and ch. Joh 16:26 [ , and I say not to you that I , etc.], Joh 17:9; Joh 17:15; Joh 17:20 []; but never . Accordingly the Syriac Version expresses both the former [ and )] by one word, and the latter [] by a different word. Martha did not speak in Greek, yet John expresses her inaccurate speech, which the Lord bore indulgently. For appears to be a word less worthy in its application, although the Septuagint, Deu 10:12, have ;[297][297] , peto, is more submissive, as of the inferior begging, or making a petition to a superior, , rogo, implies some equality or familiarity in the asker, making the request.-E. and T.<\/p>\n Joh 11:22<\/p>\n Joh 11:22<\/p>\n And even now I know that, whatsoever thou shalt ask of God, God will give thee.-The thought occurred to her that even now he was able to restore him to life. We often accept a truth as a theory that we cannot realize in practice.<\/p>\n that: Joh 11:41, Joh 11:42, Joh 9:31, Mar 9:23, Heb 11:17-19 <\/p>\n God will give it thee: Joh 3:35, Joh 5:22-27, Joh 17:2, Psa 2:8, Mat 28:18 <\/p>\n Reciprocal: Mat 9:18 – come Luk 4:38 – they<\/p>\n 2<\/p>\n Her faith was not put to any strain even by the death of her brother. Yet she recognized the cooperation that existed between Jesus and his Father, and based her expectation on their joint wills.<\/p>\n Joh 11:22. And even now I know that whatsoever things thou shalt ask of God, God will give thee. The words of this verse are very remarkable. The presence of the great Friend and Helper seems to give a sudden quickening to Marthas faith. She had probably heard of the words of Jesus when the tidings of the sickness of Lazarus reached Him (Joh 11:4); and these words (which no doubt sorrow of heart and painful waiting had almost banished from her thought) surely gave ground for hope even now. And yet, though truly expressive of the firmest confidence in Jesus, her words are vague; and the later narrative seems to prove that no definite expectation was present to her mind. The language is rather that of one who so believes in Jesus as to be assured that, where He is, help and blessing cannot be absent.<\/p>\n Verse 22 <\/p>\n Even now, &c. This is not to be understood as an intimation from Martha that Lazarus might be restored to life, as is evident from the conversation which follows. The meaning is, that even now she did not doubt his power, although he had not been present to exercise it, in saving her brother.<\/p>\n But I know, that even now, whatsoever thou wilt ask of God, God will give [it] thee. 22. But I know, that even now ] ‘But’ must be omitted on critical grounds; and the text should run, and now (that he is dead) I know that, &c. She believes that had Christ been there, He … Continue reading “Exegetical and Hermeneutical Commentary of John 11:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26516","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26516","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26516"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26516\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26516"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26516"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26516"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"