Down to Earth But Heavenly Minded

What does John Chapter 11 mean?

This passage contains one of the most famous stories of the Bible: the resurrection of Lazarus. Scripture gives few details about the relationship between Jesus and the three siblings: Mary, Martha, and Lazarus. We know that Jesus spent some time in their home (Luke 10:38–42), was greatly honored by Mary (Mark 14:3–9), considered a teacher by the two sisters (John 11:28), and that His love of the family was well-known (John 11:36). Despite that closeness, this narrative opens with Jesus some distance away, avoiding the hostile religious leaders of Jerusalem (John 10:39–40).

When Lazarus falls ill, the sisters send word to Jesus. Their hope is probably that Jesus would return immediately and heal their brother before he succumbs. On a first reading, Jesus’ reply seems encouraging. However, He has a plan in mind that’s not so simple. Looking at the timeline involved, it’s clear this message gets to Jesus after Lazarus is already dead: with a two-day delay, Jesus will arrive four days after Lazarus’ burial. That makes these words, which would have gotten back to Mary and Martha after their brother died, initially seem absurd (John 11:1–4).

Jesus has a purpose building for this incident. He has even hinted at this moment in His prior arguments with religious critics (John 5:28). He knows, well in advance, that a resurrection is at hand. The response of Jesus to Lazarus’ illness is meant, in part, to help us understand how God views our circumstances. That view is often much, much different than ours. The disciples can’t understand why Jesus would go back into hostile territory. They don’t understand the point of trying to “wake up” a dead man. God, however, knows exactly what He’s doing. The disciples are typically confused, but they also demonstrate their loyalty. Even if he’s gloomy, Thomas shows resolve to follow Jesus anywhere and everywhere (John 11:5–16).

By the time Jesus makes it back to Bethany, there is absolutely no doubt that Lazarus is dead. The first person Jesus encounters in Bethany is Martha. She apparently sneaks away from the many mourners and can see Jesus with some level of privacy. This suits the practical, no-nonsense attitude she shows in other Scriptures. Her statement expresses more faith than criticism; she is not complaining, but she is mourning. Jesus further tests her beliefs, resulting in her beautiful expression of trusting reliance on God, and in Christ (John 11:17–27).

In contrast to Martha, Scripture implies that Mary is more emotional and impulsive. When she hears that Jesus has arrived, she makes a rapid and dramatic exit. This inspires curiosity in the mourners, who follow her and form the crowd who later witness the miracle. Mary echoes Martha’s comment that Jesus could have prevented Lazarus’ death (John 11:28–34).

Here, Jesus demonstrates great compassion and quietly weeps with Mary and Martha. This moment is crucial in our understanding of the nature of God. Jesus has purposefully arranged this situation in order to make a clear point. This miracle is another “sign” of His divine nature. Moments from now, Jesus will bring Lazarus back from the dead. And yet, He expresses clear emotion out of love for His friends. This is a milestone moment in the Bible, reminding us that God really, truly understands the pain we feel while we wait to see His plans unfold (John 11:35–37).

The raising of Lazarus is much more theatrical than some of Jesus’ other miracles. At the wedding in Cana, few people even knew a miracle had occurred (John 2:7–11). When feeding thousands, it took time for people to become aware of what was happening (John 6:9–11). The man born blind gained his sight without Jesus even being there for the key moment (John 9:6–7). In this case, Jesus has purposefully waited until death is undeniable—Martha is understandably worried about her brother’s corpse rotting. There is a crowd, and for the sake of that crowd Jesus openly declares that He is acting on the power and authority of God. Then He calls a dead man to life (John 11:38–44).

The response of witnesses to this miracle parallels other Scriptures about our approach to evidence. Some correctly interpret signs (John 20:30–31). Others are unsure, and yet others insist on resisting the truth, no matter what. Jesus’ religious critics convene, but only to figure out how to counter Jesus’ message—they have no interest in learning from His power. Caiaphas, a Sadducee installed as High Priest by the Romans, makes an accidental prophecy. That statement summarizes the reason Jesus came in human form: to serve as a perfect sacrifice atoning for human sin (Romans 5:12–19). The Council’s decision is as extreme as their rejection: they agree, collectively, that Jesus must die (John 11:45–53).

As He has done in the past, Jesus moves outside of the religious leaders’ immediate influence. This leads some to wonder if He’ll keep His custom of attending the required feasts—such as Passover—in Jerusalem. What they don’t know is that Jesus will soon enter the city hailed as a Messiah, then face arrest and death at the hands of His enemies (John 11:54–57).

Chapter Context
After giving sight to a man born blind (John 9), Jesus sparred with religious leaders on at least two occasions (John 10). After another failed arrest attempt, Jesus left the area and went out where Jerusalem’s politics had little influence. In this chapter, He returns to resurrect a recently-departed friend, Lazarus. That results in a renewed commitment from Jerusalem’s religious leaders to have Jesus murdered. As the crucifixion draws near, Jesus will stage His triumphal entry in chapter 12, and then begin His final teachings to the disciples.

Verse by Verse

Verse 1. Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.

Lazarus, Martha, and Mary are a brother and two sisters apparently very close to Jesus (Luke 10:38–42; John 11:5). Other passages in the New Testament suggest Jesus visiting their home (Matthew 21:17), speak of Mary lavishing Jesus with expensive oil (John 11:2), and show the sisters referring to Jesus as their “teacher” (John 11:28). Scripture does not explicitly say what the relationship was between Jesus and Lazarus, though all accounts point to them being very close (John 11:3; 36). Since Lazarus is said to have been at home, and is not mentioned in other incidents related to Jesus, he was clearly not travelling with Jesus.

Despite sharing a name, the Lazarus resurrected by Jesus is not the same person as the Lazarus mentioned in Jesus’ Parable of Lazarus and the Rich Man (Luke 16:19–31). At the very least, the brother of Mary and Martha does not appear to have been poor, since he was able to host Jesus and His followers during their travels. There is still an interesting connection to that parable, however. In Luke, Jesus points out that some people are so hardened against truth that they wouldn’t even believe if someone was resurrected (Luke 16:27–31). The gospel of John proves this true, as Jesus’ enemies will react to Lazarus’ resurrection by seeking to have both him and Jesus killed (John 11:53; 12:9–11).

Context Summary
John 11:1–16 sets up the most spectacular of Jesus’ earthly miracles: the resurrection of Lazarus. Jesus is given word that Lazarus is sick but delays several days before leaving to see the family. As it turns out, by the time this message gets to Jesus, Lazarus has already died. The disciples assume Jesus won’t go back to Judea, since local religious leaders want to kill Him. When Jesus plans to head into dangerous territory, His followers are frightened and pessimistic. The following passage will show Jesus arriving four days after Lazarus had passed away.

Verse 2. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.

Mary is the sister of Martha, and of Lazarus, the man who has fallen ill. She is described as the one who anointed Jesus with precious oil, on at least one and possibly two occasions (Mark 14:3–9; John 12:1–7). Luke describes a likely prostitute who did something similar (Luke 7:36–50). That happened at the home of a Pharisee. Mary’s anointing occurred at the home of Simon the Leper, and possibly also at her own home. Lazarus’ sister is not the same woman who anoints Jesus in Luke’s story.

Other passages show that Mary and Martha are devoted followers of Jesus (Luke 10:38–42), though they apparently do not travel with Him. Scripture gives no details about the relationship between Jesus and Lazarus. All we know is that Jesus cares greatly for him and his sisters (John 11:5). Jesus will show great emotion when approaching Lazarus’ grave later (John 11:35). Observers will interpret this as grief for a friend (John 11:36), but it may also have been for the sake of Mary and Martha. The next verse also suggests they had a very close friendship (John 11:3).

Verse 3. So the sisters sent to him, saying, “Lord, he whom you love is ill.”

Mary and Martha are close followers of Jesus (Luke 10:38–42), though they do not travel with Him. They live in Bethany, which is only two miles—about three kilometers—from Jerusalem. This makes it extremely close to the religious leaders who are committed to having Jesus silenced. Presently, Jesus is in Bethabara, some twenty miles—about 32 kilometers—from the city. A fast-moving messenger could cover this distance in less than one day. This message provides some of the meager details about Jesus and Lazarus’ relationship found in Scripture (John 11:5).

The content of this message echoes Jesus’ mother when seeing the lack of wine at the wedding in Cana (John 2:1–3). In both that instance, and this letter, no demands are made of Jesus. A need is stated, and nothing more. This speaks to both the faith and humility of Jesus’ mother, as well as Lazarus’ sisters.

Later verses will lay out a timeline that fully explains what is about to happen. As it turns out, Lazarus will already have died by the time Jesus receives this message. After waiting two days, and travelling for a third, Jesus will arrive when Lazarus has been dead for four days.

This timeline is also key to understanding Jesus reply, as seen in the following verse. At the moment this messenger speaks to Jesus in Bethabara, Lazarus has already died back in Bethany. Yet Jesus will send back reassurance, knowing the message will not get to Lazarus’ family until well after they’ve seen their brother die. This, as with all of Jesus’ actions, is done for a particular purpose.

Verse 4. But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

Mary and Martha are supporters of Jesus (Luke 10:38–42), though they do not travel with Him. They live in Bethany, around two miles or three kilometers from Jerusalem. Jesus is in Bethabara, twenty miles away, when a messenger from the sisters comes saying His beloved friend is sick (John 11:1–3). A dedicated messenger could cover that distance in less than one day.

Later verses will indicate that Jesus delays two full days, then travels to Bethany, which takes somewhat more than a day. If Jesus eventually arrives four days after Lazarus has died, it means that when the messenger reaches Jesus, Lazarus is already dead. He would have passed shortly after the message was dispatched. And yet, Jesus sends him back with a comforting reply, implying that Lazarus’ illness won’t lead to death!

This apparent paradox presents many questions and lessons. The statement would have been extremely difficult to understand, at first. Mary and Martha would have mourned and buried their brother, then gotten word from Jesus saying Lazarus’ illness would not lead to death. It’s possible to translate the Greek of Jesus’ reply as “this sickness is not to end in death,” and later events show that this is likely what He meant. The reaction from Mary and Martha probably would have been the same either way.

Similarly, God’s command for Abraham to sacrifice Isaac would have been difficult to understand without the benefit of hindsight (Genesis 22:1–2, 12–14). Jesus’ response shows that God’s love is not condescending or indulgent. Pain still happens, and we will not always understand. And yet, despite our ignorance, God works out everything for the good of those who love Him (Romans 8:28).

Verse 5. Now Jesus loved Martha and her sister and Lazarus.

Scripture is light on details about the relationship between Jesus and these three siblings. We see Mary and Martha following Jesus’ teachings (Luke 10:38–42), and He presumably lodged at their home several times (Matthew 21:17). Several other verses in this passage allude to Jesus’ close friendship with Lazarus (John 11:3; 36). This connection explains why the sisters would have sent an urgent message to Jesus when Lazarus fell ill.

Jesus’ reply in the prior verse, as it turns out, comes after Lazarus’ death. In fact, by the time the messenger got to Jesus in Bethabara, Lazarus would have died earlier that same day. We can piece together a timeline from the rest of this passage, showing that Jesus’ response to the sisters is given when Lazarus is already dead (John 11:4). Although their brother is already buried, Jesus will reassure them that his illness won’t lead to death.

This demonstrates the nature of God’s loving truthfulness. Hearing Jesus’ reply would have been confusing, much as Abraham would have been confused when he was commanded to sacrifice his own son (Genesis 22:1–2). However, God has plans in mind that human beings can only fully grasp in hindsight (Genesis 22:12–14; John 11:41–44).

Verse 6. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was.

Jesus has been given an urgent message from some close friends, indicating that Lazarus is desperately ill (John 11:1–3). This message is coming from Bethany, two miles—about three kilometers—from Jerusalem, to Bethabara, about ten times as far away. This is a about two days of regular travel, a little less than one day for a rushed messenger. According to the timeline given in this passage, for Jesus to arrive four days after Lazarus’ death (John 11:17), Lazarus is already dead when the news reaches Jesus in Bethabara. And yet, Jesus sends back a reply comforting the sisters (John 11:4), which they would not have gotten until after Lazarus was expired and buried.

Even so, Jesus’ decision to wait two more days was probably taken by the disciples to mean He had no plans to return to Bethany. That city was very close to the religious leaders of Jerusalem, making it a dangerous location for Jesus and His followers (John 5:18; 10:39; 11:8). What they don’t realize is Jesus is acting out the promise given in His response to Mary and Martha—that this event is meant to showcase the glory of God. By the time Jesus arrives in Bethany, there will be absolutely zero doubt that Lazarus is entirely, completely, and undoubtedly dead. His resurrection will be a spectacular miraculous sign.

Verse 7. Then after this he said to the disciples, “Let us go to Judea again.”

In prior verses, Jesus was given a rushed message stating that his beloved friend Lazarus was ill (John 11:1–3). That came from Mary and Martha in Bethany, about twenty miles or 32 kilometers from Jesus’ current location in Bethabara. Rather than leave, Jesus sent the messenger back with words of comfort (John 11:4). The disciples probably assumed that Lazarus would recover, and that Jesus was not returning to Judea since local religious leaders were looking to have Him killed (John 5:18; 10:39; 11:8). What they don’t know is that Lazarus was dead before the messenger even reached Jesus, and that God has a spectacular miracle in mind.

Jesus’ unexpected order to return to Bethany in Judea a full two days later would have been shocking to His disciples. In their minds, the time to attempt a rescue mission for Lazarus is long over. Returning would only put Jesus at risk of arrest or stoning. His purpose, as seen later, is to ensure that Lazarus’ miraculous resurrection is entirely credited to the glory of God (John 11:4, 41–44).

Verse 8. The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?”

Jesus has responded to an urgent message about His friend, Lazarus (John 11:1–3). Lazarus and his sisters, Mary and Martha, live very close to Jerusalem, in Bethany. Based on Jesus’ initial response, His disciples probably assume Lazarus will recover (John 11:4). Further, they know that Jesus had left Judea to avoid the murderous intent of local religious leaders—a group the gospel of John frequently refers to as “the Jews.” After two days of staying in Bethabara, already two days’ journey from Bethany, they would have assumed the issue was settled.

However, Jesus has determined to return to Mary and Martha’s home (John 11:7). This is in keeping with His comforting response, given to the messenger sent by the sisters (John 11:4). While we have the benefit of hindsight, nobody else in this story knows what is going to happen, other than Jesus. Jesus’ message to Mary and Martha would have arrived after their brothers’ death, and the disciples can’t understand why Jesus would walk back into hostile territory. From their perspective, this is virtually a suicide mission (John 11:16).

Verse 9. Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world.

Verses 9 and 10 contain Jesus’ cryptic remark to the disciples, after the confusion over His intent to go back into Judea. It has been two days since Jesus received a message saying His friend, Lazarus, was sick (John 11:1–3). Lazarus lives in Bethany, very close to Jerusalem and the hostile religious leaders who want Jesus dead (John 5:18; 10:39; 11:8). When Jesus sends back a comforting response (John 11:4) and waits two more days, the disciples would have assumed that was the end of the issue (John 11:6). To their surprise, Jesus states His intent to head back to see Mary, Martha, and their now-dead brother (John 11:7). Naturally, the disciples protest by pointing out how dangerous this is.

Jesus’ answer in these verses hinges on the idea of walking according to the will of God. It’s not unusual for God’s commands to be perplexing. Abraham was commanded to sacrifice his own son (Genesis 22:1–2). Naaman was commanded to wash his leprous body in a muddy creek (2 Kings 5:1–12). Jesus has just told two sisters that their brother’s illness will not result in death—and their brother had already died. But Abraham saw God’s eventual plan (Genesis 22:11–14), Naaman was healed (2 Kings 5:13–14), and Lazarus will soon be resurrected (John 11:43–44).

In the same way, following God’s will can seem dangerous, from an earthly perspective. To be sure, there are times when being a follower of Christ means losing one’s life for the sake of faith (John 16:1–2). But when God has other plans, then we can trust that His guidance will result in good outcomes. In this case, Jesus is pointing out that it’s important to act while there is still daylight. That light prevents danger which comes after dark. Since Jesus is “walking in the light”—according to the knowledge and will of God—His actions are only as dangerous as God intends them to be.

Verse 10. But if anyone walks in the night, he stumbles, because the light is not in him.”

Here Jesus contrasts the idea of those who walk according to the knowledge of God—”walk[ing] in the day”—with those who ignore or rebel against God. His disciples are concerned because Jesus intends to travel back into Judea, close to the religious leaders who want Him dead (John 11:7–8). What they do not know is that Jesus means to resurrect Lazarus, providing yet another sign of His divine power (John 11:1–4, 41–44).

In the prior verse, Jesus spoke of the need to “walk in the day,” since that light allowed a person to travel safely. Here, Jesus contrasts this with walking in the night. The lack of light presents danger—a person cannot see the path, or obstacles, or other hazards. This follows a common metaphor used in the Bible, where light represents the will and knowledge of God.

In short, Jesus is reminding His disciples that following God is always the “safest” course of action, even when the world sees it as foolish or dangerous. That’s not to say that following God’s will keeps Christians from all possible harm. Quite the opposite; obedience to Christ can result in persecution and death (John 16:1–2). Rather, it means that God is in control, and our most beneficial choice is to follow His lead. He’ll provide as much protection as His will requires.

Verse 11. After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.”

Jesus responded to an urgent message about Lazarus, sick in Bethany, by sending a comforting reply and waiting in Bethabara for two days (John 11:1–6). His disciples assumed this meant Jesus had no intention of going back towards Jerusalem, where religious leaders were waiting to pounce (John 5:18; 10:39). As it turns out, Jesus was only waiting in order to ensure that His upcoming miracle would be unmistakable. When He announces their return, the disciples are shocked and afraid (John 11:7–8). Jesus then responds by reminding them that God is in control; walking according to His knowledge—His light—is always the wisest course of action (John 11:8–9).

Here, Jesus adds another statement which would have been confusing to the disciples, at first. Sleep is often used in Christian contexts as a metaphor for physical death (Acts 7:60; 1 Thessalonians 4:13–18). Those who have faith in God see death of the body as a temporary, peaceful condition. Jesus’ intent, right from the beginning, has been to raise Lazarus from the dead as another proof of His divine power.

In this context, though, the disciples would have been even more confused over Jesus’ intent. After all, Jesus has waited two days, already. Now He speaks of waking up a sleeping friend. From their perspective, that is not something worth the risk of moving back into hostile territory. Their reactions, shown in the following verses, will be pessimistic, but also somewhat brave.

Jesus’ plan here summarizes the general plot of the gospel: God incarnate travels into hostile, unbelieving territory to make a dead man live!

Verse 12. The disciples said to him, “Lord, if he has fallen asleep, he will recover.”

This statement corresponds to Jesus’ remarks to the messenger who first brought news of Lazarus’ illness (John 11:1–4). He sent back word to Mary and Martha that their brother’s illness would not result in death. Lazarus’ hometown of Bethany was close to hostile religious leaders (John 5:18; 10:39), and Jesus waited for two days after sending His reply (John 11:6). But now Jesus’ reason for going, according to the prior verse, is to “awaken” a sleeping friend. So far as the disciples were concerned, Jesus was confident Lazarus would be fine and there was no need to visit him. When Jesus plans to go, anyway, they are understandably shocked and worried (John 11:7–8).

It’s clear the disciples misunderstand Jesus’ spiritual message, and confuse it for a purely physical one. This is common in Jesus’ interactions with others during His earthly ministry (John 3:4; 4:11; 8:31–33). Many of His statements and pronouncements are only fully understood with the benefit of hindsight, and the influence of the Holy Spirit (John 2:19–22).

Jesus means that Lazarus has actually died, and is to be resurrected (1 Thessalonians 4:13–18). This misunderstanding is expressed directly in the following verse.

Verse 13. Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep.

Jesus often spoke of spiritual ideas using metaphors which were taken too literally. This is seen in His comments about the destruction of the temple (John 2:19–22), about spiritual rebirth (John 3:4), living water (John 4:11), and spiritual freedom (John 8:31–33). Sleep is a common Christian metaphor for death, when applied to those who die with faith in God (Acts 7:60; 1 Thessalonians 4:13–18).

The disciples assumed Lazarus was merely sleeping to recover from illness (John 11:1–3). After all, Jesus sent back an encouraging reply to the messenger (John 11:4), then waited two days to decide to visit Lazarus (John 11:6–7). They’re not keen on returning to Judea, since the local religious leaders want to kill Jesus (John 5:18; 11:8). When Jesus seemingly reiterates the idea that Lazarus is “sleeping,” they’re baffled as to why it’s necessary to go there to wake him up.

What they don’t understand, Jesus will partially explain in His reply, shown in the next verse.

Verse 14. Then Jesus told them plainly, “Lazarus has died,

To this point, Jesus has waited two days after receiving word about Lazarus’ illness. He sent back a reassuring message to Lazarus’ sisters. What the disciples don’t know is that Lazarus was dead before the messenger arrived to speak with Jesus. They do know that the religious leaders of Judea want to kill Jesus, and so He has stayed out of that area. So when Jesus says it’s time to go to Judea, to “awaken” Lazarus, they are confused.

Jesus’ words here don’t provide much explanation for the disciples. Jesus flatly tells them that His friend is dead. The disciples were hesitant to risk death just to wake a sleeping man. To go see a man who’s already dead seems even less sensible. At the same time, these men know that Jesus has power. Even when others have fallen away, they’ve been faithful, even when they don’t fully understand (John 6:66–69). The following verses will show that even if they’re fearful, they’re loyal (John 11:16).

Verse 15. and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”

Jesus sent back an encouraging response when He was given news that Lazarus was sick (John 11:4). He then waited two days before announcing His intent to return to Judea, where men were seeking to kill Him (John 11:6–8). The disciples were understandably confused. Not only did Jesus tell Lazarus’ sisters not to worry about death, He also said that Lazarus was asleep (John 11:11). In the prior verse, Jesus explained to the thick-headed men that Lazarus was dead.

Jesus notes that this is a good thing, at least as it applies to the disciples. This will become another example to strengthen their faith. Despite their confusion and ignorance, these men have been loyal to Jesus even when others left (John 6:66–69). That loyalty will once again be rewarded as they will witness the most spectacular of the seven “signs” recorded in the gospel of John.

The disciples’ devotion to Jesus doesn’t mean they’re enthusiastic about this decision. In the next verse Thomas, infamous as a “doubter” (John 20:24–29), suggests that they might as well go along so they can all die with Jesus. Sarcastic or not, the threat was real, and Jesus’ followers are willing to face it.

Verse 16. So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

Jesus is heading back into Judea, a territory controlled by those who want to kill Him (John 11:8). His reason is to “wake up” His friend Lazarus, who has now been dead for several days (John 11:1–7, 17). Jesus points out that this delay is not an accident. One purpose is for the benefit of the disciples. The miracle about to happen is the seventh and most spectacular of those recorded in this gospel. The function of those miracles is to act as “signs” that point toward an important truth: that Jesus is God incarnate and following His mission from God.

The disciples have already shown that even if they lack wisdom, they sincerely believe in Jesus and are willing to follow more loyally than others (John 6:66–69). Loyalty does not require optimism, however. Thomas—the same disciple often criticized for doubting Jesus’ eventual resurrection (John 20:24–29)—seems convinced that this is a suicide mission. All the same, he is willing to go, apparently resigned to his fate. Or, at least, he feels the need to express some “gallows humor” about what is happening.

Verse 17. Now when Jesus came, he found that Lazarus had already been in the tomb four days.

The timeline explained in this verse sheds light on what happened in the prior passage. Jesus was about a day’s journey from Bethany when a messenger was sent telling Him Lazarus was ill (John 11:3). He then waited two days before leaving (John 11:6) and arrived when Lazarus had been dead and buried for four days. Given a one-day walk to Bethany, Lazarus had died before the messenger even got to Jesus in the first place. When Christ sent back His encouraging message (John 11:4), He did so knowing His friend was already dead. That means His message came to Lazarus’ sisters after they’d already buried their brother.

The long delay was not an accident. Modern medicine allows very precise measurement of heart and brain function. In the ancient world, it was not impossible for a person to seem dead, but recover. For that reason, death was often not considered “official” until a few days later. Jesus’ three days and nights in the tomb corresponds to this custom. In Lazarus’ case, many Jewish people considered the fourth day to be when the soul was considered truly gone.

In other words, Jesus has purposefully set up this scenario. The moment was not an accident, but an arrangement. As Christ stated to the disciples, the ultimate reason for His response is for the benefit of observers (John 11:15). What happens later in this chapter is the seventh and most impressive of Jesus’ seven “signs,” as recorded in the gospel of John. All those signs are meant to prove Jesus’ divinity and power (John 20:30–31). This miracle, especially, has been arranged for maximum impact and proof of godly approval.

Context Summary
John 11:17–27 describes Jesus’ encounter with Martha, Lazarus’ brother. By the time Jesus got word of Lazarus’ illness, His friend had already died, but Jesus delayed a further two days before coming to see the family. Martha is both heartbroken and resigned. She is confident that her brother will see eternal resurrection. Jesus confirms His role in salvation as He comforts her; she responds by affirming Him as the Messiah. This is the fifth of seven ”I Am” statements by Jesus in this gospel. In the following passage, Jesus will meet with Martha and Lazarus’ sister, Mary, expressing His sorrow for their pain.

Verse 18. Bethany was near Jerusalem, about two miles off,

This verse reiterates why Jesus was not in Bethany at the time Lazarus fell ill. Religious leaders in Jerusalem have been attempting to kill Jesus, so He traveled outside their sphere of control (John 10:39–40). The hostility of these men was so great that the disciples were surprised at Jesus’ intent to return (John 11:8). This statement also helps to explain why there were so many people there mourning with Mary and Martha (John 11:19).

Scripture doesn’t give much detail about Mary, Martha, or Lazarus. It’s possible that they were well-known on their own merits. It’s also possible that the crowd gathered here had more to do with their relationship with Jesus than anything else. Scripture indicates Jesus spent a notable amount of time with them, and in their home (Matthew 21:17; Luke 10:38–39). Later statements prove the local people knew how close Jesus was to this family (John 11:36). Some of those who have come to “console” the family might, in fact, be here more out of curiosity than grief.

The presence of so many people is also part of Jesus’ arrangement of this event. He has already claimed that Lazarus’ illness doesn’t lead to death, and that it’s for the sake of God’s glory (John 11:4). Jesus waited so that He would not arrive until Lazarus’ death was beyond any possible doubt or dispute (John 11:17). As the next verse shows, He has also chosen a moment with a large audience.

Verse 19. and many of the Jews had come to Martha and Mary to console them concerning their brother.

Jesus has arrived, very deliberately, four days after His beloved friend Lazarus has died (John 11:1–4; 11:17). This was a purposeful choice by Jesus, and one made for a specific reason (John 11:15). Not only is there no question that Lazarus is really, truly dead, there is a sizable crowd here to see what happens next. The gospel of John describes these miracles as “signs,” which are intended to prove Jesus’ divinity (John 20:30–31). The situation created here fits that objective perfectly: everything has aligned to make this an unmistakable show of godly power (John 11:42).

John’s choice of terms in this verse raises questions. Jesus was not in Bethany when Lazarus fell ill. He was across the Jordan river avoiding the hostile religious leaders of Jerusalem (John 10:39–40). Bethany is right next door to Jerusalem (John 11:18). In the gospel of John, the term “the Jews” is most often used as a reference to those religious leaders. As such, this verse might imply that many who came to comfort Mary and Martha are Jesus’ enemies. Participating in mourning may have been part of their religious obligations. It also might have been a chance for them to remind everyone that Jesus had claimed Lazarus’ illness would not lead to death (John 11:4).

However, John also uses the term “the Jews” in reference to those who follow the leaders of Jerusalem. In this case, John probably means those kinds of people. While it’s possible that officials of the Pharisees or Sadducees might have arrived—for whatever reason—it’s more likely that the people assembled here are just common folk grieving with neighbors.

Verse 20. So when Martha heard that Jesus was coming, she went and met him, but Mary remained seated in the house.

Several passages in Scripture show the contrast between the personalities of Mary and Martha. In summary, Martha is a “doer,” and Mary is a “thinker.” Martha comes across as practical and direct, and Mary is passionate and devoted. In an earlier meeting (Luke 10:38–42), Martha was frustrated by Mary’s choice to sit and listen to Jesus while she was busy as a hostess. Mary was also involved in anointing Jesus with expensive oil; that happened at least once (John 12:1–7), and possibly on two separate occasions (Mark 14:3–9). A similar incident involving a prostitute, however, is not the same person as Martha and Lazarus’ sister (Luke 7:36–50).

The unique character of these women is also reflected in their reaction when Jesus arrives. This verse explicitly says that Martha was aware that Jesus was approaching. Whether or not Mary knew, at this moment, the Bible does not say. It would be consistent with their respective personalities, however, for Martha to rush to meet Jesus while Mary sits and cries.

Later verses suggest that Mary might not have known, yet, that Jesus was coming. Martha’s comment in a later verse might mean Mary waited until Jesus specifically called for her (John 11:28). Or, it might imply that Martha went to see Jesus without telling her sister that He had arrived. As the next verse shows, Martha immediately confronts Jesus with her heartache—she may have wanted to do this without the added drama of her sister’s tears. The presence of many other people, also, might have inspired Martha to attempt a private meeting with Jesus, rather than announcing His presence (John 11:30–31).

Verse 21. Martha said to Jesus, “Lord, if you had been here, my brother would not have died.

Scripture shows that Mary, Martha, and Lazarus had a close relationship. Jesus has spent a noteworthy amount of time with this family (Luke 10:38–42; Matthew 21:17). When Lazarus fell ill, his sisters felt it was necessary to send a messenger to Jesus (John 11:3). That message appealed to Jesus’ friendship with their brother. Jesus’ response was a reassurance that Lazarus’ illness would not lead to death (John 11:4). However, based on the timeline shown in this chapter, that response would have arrived back to Mary and Martha after Lazarus had already been dead for a day or two (John 11:17).

Given all of that, it’s understandable that Martha’s initial words to Jesus can be interpreted in one of two ways. This might be an accusation. Martha might be implying it was Jesus’ fault for not being there when Lazarus was ill.

However, Martha would have been aware of the time it took a messenger to travel. She would have known that by the time Jesus heard about Lazarus’ illness, it was already too late. Her statement here, tied what she says next, seems more an expression of sadness mixed with hope. In full context, her meaning is something like, “this is not how I hoped things would be, but…”

What she says to Jesus in the following verse is a thinly-veiled request (John 11:22). Though she’s in mourning and being careful, it’s clear Martha is still willing to trust in Jesus and His decisions.

Verse 22. But even now I know that whatever you ask from God, God will give you.”

Martha began her words to Jesus with something that could easily be taken as an accusation: “if you had been here, my brother would not have died” (John 11:21). Jesus had left the region to stay away from local religious leaders in nearby Jerusalem (John 11:18). When Lazarus fell ill, Jesus received a message from Martha and Mary, Lazarus’ sisters (John 11:3). However, Jesus waited two days to begin His return trip (John 11:6), arriving four days after His friend was already dead and buried (John 11:17). While she certainly realized her brother had died before the message even got to Jesus, it wouldn’t be unexpected for her to be frustrated.

However, Martha’s words here show that she’s not criticizing Jesus. Rather, she’s expressing faith in His power, and her trust in His will. Her prior statement indicated she’s not happy with the situation—her current statement indicates she’s willing to trust God to make things right. At no point does she directly ask Jesus to bring her brother back. This parallels the behavior of Jesus mother, Mary, at His first miracle in Cana. There, she made no demands, but only told Jesus what the problem was (John 2:3) and then encouraged others to obey Him (John 2:5).

As later verses show, Martha’s practical and careful personality is still in full effect. Even when He goes to open the tomb, she’s cautious and unsure (John 11:39). That does not stop her from boldly and confidently expressing her faith that Jesus is the Promised One (John 11:27).

Verse 23. Jesus said to her, “Your brother will rise again.”

Several days earlier, Jesus received a message from Martha and Mary telling Him that His friend, their brother Lazarus, was sick (John 11:1–3). His response was that the sickness would not lead to death (John 11:4). Technically, His earlier statement can be translated to mean the sickness would not “end in” death, which makes perfect sense given what’s about to happen (John 11:43–44). Either way, it’s reasonable to think Mary and Martha would have been puzzled by that answer.

According to Scripture, Mary, Martha, and Lazarus had experience with Jesus’ teachings (Luke 10:38–42). This gives context to Martha’s comments that Jesus could have prevented Lazarus’s death (John 11:21), and that God would give Jesus anything He requested (John 11:22). Mary’s treatment of Jesus strongly suggests she had deeply considered Jesus’ message, and understood it better even than most of the disciples (Mark 14:3–9). The sisters’ close attention to Christ means they would have been aware of His references to resurrection (John 6:39–40).

As with any follower of Christ, though, knowledge and faith didn’t lead to perfect understanding. When Jesus tells Martha that Lazarus will rise, she responds with a careful, conservative answer (John 11:24).

Verse 24. Martha said to him, “I know that he will rise again in the resurrection on the last day.”

Mary and Martha are close followers of Christ’s teachings (Luke 10:38–42). In earlier statements, Jesus has spoken about those who believe in Him experiencing an eventual resurrection (John 3:15–16; 6:39–40). That discipleship has clearly given these sisters great faith in Jesus, even in the face of doubts (John 11:21–22). Just as Jesus’ mother didn’t demand a specific solution (John 2:3–5), Martha didn’t come right out and beg Jesus to raise her brother from the dead (John 11:17). So, when Jesus reassured her that Lazarus “will rise” (John 11:23), she most likely took that to mean Jesus did not intend to perform a miracle at that moment.

In other words, Martha’s response here might come with a hint of disappointment. Her mention of God granting any request made by Jesus resulted in Him saying “your brother will rise again.” He did not say, “I’ll ask God to bring him back.” Rather than despairing, or reacting in anger, Martha’s answer implies that she has an eternal perspective (Hebrews 11:13–16). She knows that, even if death wins this battle, it has already lost the war (Hebrews 11:39–40).

Martha’s next words with Jesus back up the suggestion that she’s faithful, even amidst her doubt and pain. Those are inspired by the fifth of seven “I Am” statements made by Jesus in the gospel of John.

Verse 25. Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live,

When her brother succumbed to illness, Martha pointed out her belief that God would answer any request made by Jesus (John 11:22). In context, that was a thinly-veiled appeal for Jesus to bring Lazarus back from the dead (John 11:17). Like Jesus’ mother, however, Martha was more focused on simply telling Jesus the problem (John 2:2–5) than demanding a specific solution. His response, that Lazarus would “rise again,” echoed statements made by Jesus in His earlier teachings (John 6:39–40). Those mentions of resurrection often referred to the last days, or the end times. Martha’s familiarity with Jesus’ message (Luke 10:38–42) probably caused her to interpret His comment as a gentle, reassuring, “no.” That is, she probably thought Jesus meant, “He’ll live again, someday” (John 11:24).

Here, Jesus continues the conversation with the fifth of seven “I AM” statements as found in the gospel of John. In Exodus 3:14, God referred to Himself using the expression “I AM.” This is a statement of God’s absolute, necessary, and eternal existence. That is the definition of God: the One who “just is,” who “must be.” Jesus used the same terminology several times, to connect His message and ministry to that of God. In doing so, Jesus laid claim to being God, and equal with God (John 20:30–31).

This particular “I Am” statement puts a personal emphasis on human salvation. Unique among other claims about eternity, the gospel explains that the ultimate fulfillment of human desire is a person. It’s not knowledge, or accomplishment, or some state of being. It’s the “light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). Jesus does not merely claim to speak about “the life,” He identifies as “the way, the truth, and the life” (John 14:6). Just as drowning people want a rescuer, not advice on swimming, condemned sinners need a Savior, not spiritual self-help.

In saying this, Jesus is not contradicting Martha’s earlier statement about her brother. Instead, He’s continuing to set up the message behind his seventh “sign,” found later in this chapter. To do this, He makes wordplay with the ideas of life and death, fleshed out in the following verse.

Verse 26. and everyone who lives and believes in me shall never die. Do you believe this?”

In the prior verse, Jesus once again referred to Himself using the “I AM” terminology. This echoes the statement made by God in Exodus 3:14. When Moses asked God to identify Himself, the response was an expression of God’s necessary, absolute, perfect existence. God “just is.” Jesus’ words in the prior verse tie that idea to a very personal concept of salvation. Rather than making mankind’s redemption a matter of learning or effort, God grounds our hope in a person: “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

Jesus expands that idea with a wordplay on the ideas of life and death. Jesus’ other teachings emphasize the concept of “eternal life” (John 3:16; 5:24; 10:28). Those who place their faith in Christ have a life which cannot be taken away (John 10:29), and which exists beyond the death of the physical body (2 Corinthians 5:1–5). The Greek phrase Jesus uses here is exactly the same as in John 10:28, and means something which will “never, ever” occur.

Jesus is speaking to Martha, one of Lazarus’ sisters (John 11:1–3). His question to her uses a verb—an expression of action—rather than a noun. The term translated as “believe” here is from the Greek root word pisteuo, referring to “faith.” Prior comments by Martha show that she’s willing to put trust in Jesus (John 11:22), likely based on having heard His message in the past (Luke 10:38–42). When asked if she has faith in Christ and His promise of resurrection, she responds with a clear statement of Jesus’ status as God and Messiah (John 11:27).

Verse 27. She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

In the prior two verses, Jesus expressed the fifth of seven “I AM” statements found in the gospel of John. That claim included His role as one who brought resurrection and life to those who believe in Him. Afterwards, Jesus asks Martha (John 11:20–26) if she believes this to be true. Her answer, found here, is the fifth of seven times in John’s gospel where someone attests to the divinity of Jesus.

Martha and her siblings, Mary and Lazarus, are followers of Jesus (Luke 10:38–42). She is aware of His teachings on eternal life (John 6:39–40). Based on what she has seen and learned, Martha is willing to put her trust and faith in Christ. That includes willingness to follow Him even while grieving a loss she knows God could have prevented (John 11:21–22). The way she answers Jesus’ question (John 11:26) shows that her faith is both powerful and informed. Martha labels Jesus with four main titles: “Lord,” “Christ,” “Son of God,” and the One “coming into the world.”

Calling Jesus “Lord” shows that Martha considered Him her ultimate authority.

Calling Jesus “Christ” is a reference to His role as the Messiah, or the “Anointed One.” This is the person promised by Old Testament Scripture to come and rescue Israel.

Calling Jesus “Son of God” also refers to Jesus’ role as Messiah. When calling the disciples, Jesus was given this same title by Nathanael (John 1:49). That was the first of these seven “witnesses” to Jesus’ divine nature. Martha’s words here are the fifth.

Calling Jesus “who is coming into the world” also ties Jesus to godly prophecy. In the next chapter, when Jesus enters Jerusalem, people will use a similar phrase to announce Him as a king, referring to Zechariah 9:9.

The gospel of John uses a verb—an action word—for “belief” nearly one hundred times. It does not use any nouns—object words—for this idea. Here, Martha’s statement of her belief uses a Greek tense that implies something which happened in the past and continues: “I have believed and continue to believe.”

Verse 28. When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.”

Martha has just met Jesus after His arrival in Bethany. This came four days after her brother, Lazarus, had died of an illness (John 11:1–17). In that conversation, Martha expressed her faith in Jesus’ divine power. When Christ referred to Himself as “the resurrection and the life” (John 11:25–26), Martha affirmed this belief and referred to Jesus as “Lord,” “Christ,” and “Son of God.”

Lazarus has two sisters. The other, Mary, is still at home while Jesus and Martha have their conversation (John 11:18–20). Other Scriptures show that these two women are close followers of Jesus (Luke 10:38–42). The Bible tells us that Jesus didn’t merely “tolerate” their presence, He actively encouraged them. Mary was described as sitting at Jesus’ feet—this was often literal, but also used as a reference to being a student of a teacher (Acts 22:3). When Martha goes to summon her sister, she uses that very term: “teacher.” Jesus’ relationship with these women was not patronizing or shallow. Mary, especially, seems to have grasped the meaning of Jesus’ teachings better than many others (Mark 14:3–9).

It’s possible that Mary didn’t know Jesus had arrived until Martha’s summons. Martha might have come to see Jesus so she could speak with Him free from a very-emotional Mary. It’s also possible that Mary was well aware of His arrival and was simply too overcome to leave the house at that time. Either way, now is the time for her to speak with “the Teacher.”

Context Summary
John 11:28–37 contains the meeting between Lazarus’ sister, Mary, and Jesus. Lazarus had died even before word reached Jesus that he was sick. Even so, Jesus waited until four days had passed to arrive in Bethany. Mary repeats her sister Martha’s lament that Jesus could have prevented Lazarus from dying in the first place. The crowd—probably including mourners and hostile observers loyal to local religious leaders—say the same thing. Heading to the tomb, Jesus weeps: expressing sorrow for the pain of others, despite knowing that His visit here will end in Lazarus’ resurrection.

Verse 29. And when she heard it, she rose quickly and went to him.

Prior verses indicated that Mary, sister to Lazarus and Martha, was still in the house, weeping, when Jesus arrived in Bethany. Her immediate response to a summons (John 11:28) is not surprising. Scripture describes her as a devoted student of Jesus (Luke 10:38–42), who seemed to grasp the meaning of His message more clearly than some of the disciples (Mark 14:3–9).

Martha has already discussed her anguish over Lazarus’ death (John 11:17–27). It’s possible that she left the house without telling anyone—even Mary—that Jesus was in town. That might have been to avoid bringing a crowd along with her. Mary, on the other hand, will make a dramatic exit and invite curiosity from those who have come to mourn (John 11:31). That, in turn, will add a larger audience to the miracle Jesus has come here to perform (John 11:11; 11:43–44).

Verse 30. Now Jesus had not yet come into the village, but was still in the place where Martha had met him.

When Jesus left this region, it was to avoid local religious leaders who sought to kill Him (John 10:38–40). That threat was dire enough that His disciples were surprised at His decision to return (John 11:8). Since Lazarus has died, there are numerous local people meeting their neighborly obligations to mourn with his surviving sisters, Martha and Mary (John 11:17–19). Martha somehow learned that Jesus was in the area, apparently without anyone else knowing. That might even have included her sister (John 11:20). Their meeting included an expression of Martha’s faith and Jesus’ divinity (John 11:21–27).

After meeting with Jesus, Martha made a “private” comment to Mary that Jesus wanted to see her (John 11:28). In response, Mary is said to have made a sudden exit. This probably contrasted with whatever quiet escape Martha had made—the following verses show that many of those in the house reacted to Mary’s departure by following her.

Verse 31. When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.

In the gospel of John, the term “the Jews” usually refers to the religious leaders of Jerusalem. It can also mean those people who loyally followed their teachings. These events take place in Bethany, a small village very close to Jerusalem (John 11:18–19). The death of Lazarus (John 11:17) has brought many local people to mourn along with Mary and Martha, as was traditional. Whether some in this crowd are religious leaders such as Pharisees or Scribes, Scripture does not say. It’s entirely possible that some of Jesus’ critics would come. Mary and Martha were known to be friendly with Jesus (Luke 10:38–42). Skeptics may have wanted to point out that Jesus either could not or did not prevent the death of His friend.

That hostility is why Jesus was not in the area when Lazarus died (John 10:38–40). Apparently, Martha’s earlier meeting with Jesus was discreet. She might even have left the house without her sister, Mary, knowing that Jesus was in town. When Mary is summoned by Jesus, in contrast, she makes a dramatic exit.

That sudden departure raises curiosity in the people who have come to mourn. These people, so far as we know, aren’t aware that Jesus is in town. They follow Mary—and as the upcoming verses show, that leads them to become an unexpected audience for a miracle.

Verse 32. Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.”

When Lazarus fell ill, Mary and Martha sent word to Jesus (John 11:1–3), who was not in the area (John 10:38–40). For reasons which will become clear later (John 11:15; 11:43–44), Jesus delayed His arrival until four days after Lazarus had died (John 11:17). The first to greet Him was Martha, who said the exact same thing to Jesus: expressing her belief that Jesus could have prevented this tragedy from happening.

In Martha’s encounter, she also spoke of her faith that God would answer any request made by Jesus (John 11:21–22). That might have been a roundabout way of asking Christ to bring her brother back. The resulting conversation touched on her faith, and Jesus’ divine nature (John 11:23–27). We’re not sure if Mary had a similar conversation, here. Scripture does not promise to include every single detail (John 21:25).

One detail we can be sure of is that Mary has come with a crowd of witnesses. While Martha spoke with Jesus, Mary was back at home amongst many local mourners (John 11:18–19). Her sudden departure made them curious, so they followed her (John 11:31). Upcoming verses will include their reactions to the conversation between Mary, Martha, and Jesus.

Verse 33. When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled.

The woman weeping is Mary, sister of Martha, and of Lazarus, who has recently died (John 11:17). “The Jews” who are present are local neighbors, possibly including some of Jesus’ enemies from Jerusalem (John 11:18–19). When Martha heard Jesus had arrived, she apparently made a quiet exit and was able to speak to Jesus alone (John 11:20). Mary, on the other hand, responded to Jesus’ summons with a hasty departure (John 11:31). That attracted attention and led to this much-more-public scene.

Millennia after the resurrection of Jesus, many people in the west take His humanity for granted. Ancient pagan deities were either emotionless, or unconcerned with human problems. The idea of a god who would be sympathetic to mankind was foreign to people of that era. Only Judaism, with God’s frequent analogies about marriage, depicted a deity who invested real emotion in people.

Two Greek phrases are used in describing Jesus’ reaction to this scene. One is enebrimēsato tō pneumati, translated as “deeply moved in His spirit.” This phrase will be used again in verse 38. The implication is not entirely sorrowful: a similar phrasing describes the indignant response to Mary’s anointing of Jesus with oil (Mark 14:5). In this context, Jesus isn’t angry at the people for being sad—He’s angered that they have something to be sad about. His “spirit” is disturbed by what’s happening. As a fully-human man, Jesus understands what it means to suffer loss (Hebrews 4:15–16). He knows that this is the result of sin; that death is a consequence.

The other Greek expression used here is kai etaraxen heauton, translated as “greatly troubled.” This features the same word used to describe the waters of the pool in John 5:7. It would be fair to describe Jesus’ mood here as “agitated.”

As this incident unfolds, Jesus will continue to express very human emotions. That compassion for mankind’s suffering is a unique aspect of Judeo-Christianity.

Verse 34. And he said, “Where have you laid him?” They said to him, “Lord, come and see.”

Scripture often shows God asking questions of human beings. In every case, the point is not to gain information—God already knows. The purpose of God asking questions (Genesis 3:9; 4:9) is the same as a parent who asks questions of a child, such as “what did you do?” or “should you be touching that?” Here, Jesus follows that pattern by asking to be shown where Lazarus’ body is buried (John 11:17). As with other moments, this is an opportunity for the surviving sisters—Martha and Mary—to further validate their faith through action.

In the prior verse, Jesus was shown to be troubled and agitated by the emotions of the crowd. The following verse proves that Jesus wasn’t unhappy with their sorrow. Rather, He is indignant at the fact that they experience sorrow, at all. The purpose of Jesus’ earthly ministry was to resolve the problems of sin and death (John 10:10). His experience as a fully-human man allows Him to sympathize with our struggles in a meaningful way (Hebrews 4:15–16).

Verse 35. Jesus wept.

John 11:35 is infamously referred to as the “shortest verse in the Bible.” It’s worth mentioning that chapter and verse divisions were not part of the original Scriptures. John, who wrote this gospel, did not intend these two words—three in Greek—as a distinct statement. Despite being short, this phrase describes something incredible about the nature of God and the ministry of Jesus Christ.

Jesus has arrived a few days after the death of a good friend, Lazarus (John 11:17). Lazarus’ sisters are in mourning, as are other friends and neighbors (John 11:18–19). Jesus has come here with the intention of raising Lazarus from the dead (John 11:11–15). That fact, alone, gives this verse a context which boggles the mind. Christ is here to restore the dead man, but He still feels compassion for the mourners (John 11:33). That feeling is strong enough to produce tears.

Ancient deities were often stoic: they didn’t express emotions. Those who did weren’t the slightest bit concerned about human happiness. They saw humans as tools, toys, or slaves. Judaism, alone, presented a God who invested real love and compassion into His creations. The fact that Jesus—who is God incarnate (John 1:1–4)—experiences human sorrow, at all, is reason enough to be amazed. This moment speaks to His humanity, and His ability to sympathize with our pain and suffering (Hebrews 4:15–16).

The fact that Jesus weeps in this situation brings context to human pain and suffering. When bad things happen, we often ask, “does God even care?” This simple statement, “Jesus wept,” proves that He does. Even when Jesus knew He was about to make right what was wrong, He still “felt” the pain of the people He was there to serve. Responding to tragedy, we sometimes ask, “If God really cared, why not stop this happening in the first place?” The Bible tells us even our hardest moments have a purpose in God’s will (Romans 8:28). At the same time, Scripture tells us God truly, deeply understands the pain we feel while we wait for that plan to be completed (2 Corinthians 5:1–5; Isaiah 53:3).

Jesus is about to resurrect His good friend, bringing Lazarus back to his sisters and family. In the meantime, He weeps, sharing their pain and their sorrow. This response is described using a Greek term implying quiet tears, in contrast to the “wailing” described from the other mourners.

Verse 36. So the Jews said, “See how he loved him!”

“The Jews” referred to here are most likely the friends and neighbors of Lazarus, Mary, and Martha (John 11:17–19). The group may also include some of Jesus’ religious critics from nearby Jerusalem. John uses this phrase—”the Jews”—mostly in reference to those religious leaders and their immediate followers. Prior verses show that Jesus was agitated at the pain the mourners were experiencing (John 11:33). Despite having come specifically so He could raise Lazarus from the dead (John 11:11–15), Jesus still weeps in compassion over what has happened (John 11:35).

The depth of His emotion is shown here. The exact term used in the prior verse was a reference to quiet tears; it is usually translated as “weeping.” Others in this passage have been labeled using Greek terms that might be rendered as “sobbing” or “wailing.” Onlookers recognize it as genuine, however. In fact, the depth of Jesus’ sorrow makes quite an impression on the assembled crowd.

That compassion is especially amazing, in that Jesus is God incarnate (John 1:1–4). Rather than being a distant, disconnected Creator, He is a compassionate and loving Savior.

Verse 37. But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

Here, observers make the same point offered by both Martha (John 11:21–22) and Mary (John 11:32). The reason those sisters had sent for Jesus when Lazarus fell ill was in the hopes that He would arrive and cure him (John 11:1–3). The remarks from the sisters, however, had a different tone and different context to this verse. In those cases, especially with Martha, there was a sense of trust and faith in Jesus’ decisions. Here, the point is being compared to Jesus’ emotional reaction to seeing the mourners and making His way to Lazarus’ grave (John 11:33–36).

That comparison makes this more of a puzzled, critical comment than prior remarks. Jesus’ last major “sign” was to miraculously grant sight to a man born blind (John 9:1–7). Fallout from that event, and the arguments which ensued, was the reason Jesus had moved away from Jerusalem (John 10:38–40). The crowd here, clearly familiar with that event, makes the common-sense assumption that had Jesus wanted to, He could have prevented Lazarus from dying.

That conclusion is not wrong. What the crowd does not know is that Jesus has specific plans for this incident. Jesus’ delay in arriving was not an accident: it was part of His plan (John 11:11–15). When He prays and calls out later, Jesus will directly state that what’s happening is for the benefit of those who witness it. He certainly understands the pain this situation has caused. Yet He knows there is a greater good about to happen.

Here, again, Scripture confronts our natural habit of questioning God. The assumption behind the crowd’s question is that Jesus didn’t want Lazarus to live, or didn’t care, since He let Lazarus die. The truth is that God has plans we can’t always see or understand (Isaiah 55:8–9), but those plans have a purpose (Romans 8:28).

Verse 38. Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it.

This statement once again uses the term found in verse 33. A reasonable translation of the word is “indignant,” since it’s the same word used to describe the reaction of onlookers when Mary anoints Jesus with expensive perfume (Mark 14:5). Jesus is displeased—righteously angry—at the pain being suffered by these people. The infamously-short verse “Jesus wept” (John 11:35) proves that Christ is fully man, with the full range of human emotions. It also shows that God does, in fact, sympathize with human suffering (Hebrews 4:15–16). That fact is important, when we remember that Jesus has planned all along to come here and raise Lazarus from the dead (John 11:11–15).

As in the case of Jesus’ own burial (Mark 15:46), stone caves with large rocks were frequently used as burial chambers. Funerals in the ancient world were often performed very soon after death. Compared to modern technologies, it was extremely difficult to keep a corpse from festering. This is why, by the time Jesus arrives in Bethany, Lazarus has already been in the tomb for four days (John 11:17). It’s also why, in the next verse, the ever-practical Martha will express concern about opening the grave.

Context Summary
John 11:38–44 describes the seventh and final miraculous ”sign” recorded in the gospel of John. This is by far the most spectacular, as Jesus restores life to a man who has been dead for four days. Lazarus’ death is confirmed to the point that his family hesitates to open his tomb, fearing what a putrefying corpse will smell like. For the benefit of the crowd, Jesus prays loudly, then commands Lazarus to arise. Lazarus does so, still wrapped in his burial shrouds. This display of divine power only increases the resolve of Jesus’ enemies to have Him killed as soon as possible.

Verse 39. Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.”

What Jesus asks for here is not a minor request. One can only imagine the reaction if someone came to visit the grave of a recently-departed friend and commanded survivors to “dig him up and open the coffin.” That, however, is the equivalent of what Jesus is asking Mary and Martha to do.

In that era, embalming techniques were not nearly so effective as they are today. Martha’s concern is not just practical, it’s emotional. Seeing the corpse of a loved one, even in the best circumstances, can be very difficult. No one can blame Martha for being unsure about the idea of seeing her brother’s body after four days of decomposition.

The fact that Lazarus is so obviously and clearly dead is part of Jesus’ plan (John 11:11–15). He purposefully delayed His return to Bethany (John 11:6) in order to perform this very miracle. The assembled crowd, who followed Mary when she left to see Jesus (John 11:31), is also part of that arrangement. What happens in the next few moments is the most spectacular of Jesus’ miracles as recorded in the gospel of John. As with other “signs,” the purpose of this situation is to prove that Jesus is divine and empowered by God (John 20:30–31).

Verse 40. Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?”

Jesus is reassuring Martha by reminding her of their prior conversation (John 11:17–27). Since Martha has spent some time learning from Him (Luke 10:38–42), this may also refer to other teachings she has absorbed. The reason for her doubt is that her brother has been in the grave for four days (John 11:17). For practical and emotional reasons, she’s not eager to see the putrid corpse of her loved one (John 11:38–39).

From the start of this incident, Jesus arranged various details to set up this very moment. That includes waiting until well after Lazarus has died (John 11:6), arriving only when death was beyond doubt (John 11:17), and allowing a crowd to form (John 11:19; 11:31). The next few verses will show Jesus praying very publicly, specifically so that what happens won’t be lost on those who witness it. That fits with the purpose of miracles recorded in the gospel of John: they are “signs” meant to prove Jesus is divine (John 20:30–31).

Verse 41. So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me.

Stones used to cover burial plots in the ancient world were neither small nor convenient. The purpose of the cover was to keep scavengers away from the body, and to deter thieves. Wealthier people could afford larger tombs, which could come with correspondingly larger stone caps. The borrowed tomb used by Jesus after His crucifixion had a stone large enough that a group of women knew they’d need help to move it (Mark 16:3). The stone over Lazarus’ grave might not have been as large, but moving it was not something one could do without a lot of effort and energy.

The “they” referred to here almost certainly means the assembled crowd. Many people from Jerusalem have come to pay their neighborly respects to Mary and Martha (John 11:18–19). Quite a few of them followed Mary when she went to see Jesus (John 11:31). Those same people are now at Lazarus’ graveside, observing what happens (John 11:35–37). With a crowd that size, it would have been easily possible to muster enough muscle to open the grave.

Jesus begins His prayer with thanksgiving to God. As He’ll point out in the following verses, the purpose of these words is for the benefit of the audience. The gospel of John refers to Jesus’ miracles as “signs.” These are incidents with a specific message and meant for a specific reason: to prove that Jesus Christ is God (John 20:30–31).

Verse 42. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.”

Jesus’ words in this part of His prayer express the primary purpose of miracles: demonstrating divine approval of some message or idea. Jesus has arrived when Lazarus’ death is absolutely beyond dispute (John 11:39), and He now speaks in front of a crowd of witnesses (John 11:31, 35–37). By making this declaration, Jesus is giving context to the upcoming miracle (John 11:43–44).

The gospel of John uses the term “signs” when describing Jesus’ miracles (John 2:11; 4:54; 6:14). What happens in the next verse is the seventh and most spectacular of these signs. As with all of Jesus’ supernatural acts, the purpose is to prove His divine nature (John 20:30–31). Some of Christ’s miracles were relatively private, such as turning the water into wine in Cana—few people knew Jesus was involved. Some were public, but abrupt, such as giving sight to the blind man (John 9:1–7).

People respond to God’s miraculous signs in varied ways. This is much the same way they respond to the mundane physical signs we see on streets and in buildings. When printed signs offer warnings or guidance, some accept what is said. Others notice, but don’t take the message seriously. Some ignore it entirely, thinking it does not apply to them. Others deliberately ignore warning posters because they don’t like the restriction. Jesus makes this miracle extremely obvious, and as a result, the reaction from His most hateful critics is extreme as well. Instead of accepting the meaning of the miracle, the religious leaders of Jerusalem will seek death for both Jesus and Lazarus (John 11:53; 12:10–11).

Verse 43. All the details described in chapter 11 were intended to set up this moment. Jesus has purposefully arrived at Lazarus’ grave when death is beyond all possible doubt (John 11:39). There is a crowd on onlookers (John 11:35–37). Jesus has openly and clearly given credit to God, and God’s approval of Jesus, for what is about to happen (John 11:41–42). All of this fits the purpose of Jesus’ miracles, which are meant to be “signs” proving that He is divine (John 20:30–31). This was Jesus’ intent from the beginning (John 11:11–15). Verses 43 and 44 contain the seventh of seven such “signs” as recorded in the gospel of John.

As with any message, people can choose to accept or ignore what they’re told. By making this miracle outrageously public, Jesus is forcing witnesses to “take sides.” As it turns out, some of His most hateful critics will only respond with more anger and more violence (John 11:53; 12:10–11).

A common joke told about this incident involves Jesus’ use of Lazarus’ name. Just as with modern graveyards, ancient people tended to place their dead in common areas (Mark 5:1–3). This means the now-opened grave of Lazarus is not the only one nearby. It’s been said—only somewhat in jest—that if Jesus hadn’t specified who He was talking to, everyone buried there would have “come forth!”

Verse 44. The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

Some of Jesus’ miracles were done with little or no preparation, such as granting sight to a blind man (John 9:1–7). Some were done with few people knowing there was a miracle at all, or that Jesus was even involved (John 2:7–10). Some took time to develop or become obvious (John 6:9–14). In contrast, Jesus has set this miracle up for maximum dramatic impact. This is the seventh of seven “signs” indicated by the gospel of John. The purpose of those signs is to prove that Jesus is divine (John 20:30–31).

In keeping with that purpose, Jesus predicted the outcome of His visit to the disciples (John 11:11–15). He waited to arrive until Lazarus’ death was absolutely beyond debate (John 11:39). He allowed a crowd to form (John 11:31; 35–37). He publicly prayed to God, connecting His power to the Father’s approval (John 11:41–42). And He gave a dramatic, authoritative command for a dead man to leave his grave (John 11:43).

One can only imagine the bedlam erupting after Lazarus did exactly that. In front of many witnesses, Jesus opened a grave and called out to a putrefying corpse—and that person walked out of the tomb alive and healthy, still tangled in grave clothes. Unique among His many miracles, this was a moment of deliberate spectacle. The impact on the people, even those who did not witness it, is immense. Many of those who greet Jesus a few days later, at the triumphal entry (John 12:12–19), are inspired by His ability to raise the dead.

As the next verses show, many of those who witnessed the miracle interpreted it correctly: they believed in Jesus (John 11:45). Others did not (John 11:46). Still others are so hardened and stubborn that they seek an extreme response of their own (John 11:53; 12:10–11).

Verse 45. Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him,

Jesus has just performed the seventh of seven “signs” as recorded in the gospel of John (John 20:30–31). This was the most highly-arranged of Jesus’ miracles. Raising Lazarus for the sake of witnesses was His intent all along (John 11:11–15). He deliberately waited until death was beyond all doubt (John 11:39). and made a clear statement that He was operating with divine power (John 11:41–42). In response to His command, a dead man came back to life and was restored to his family (John 11:43–44).

Another part of the spectacle is the crowd of witnesses. When Lazarus’ sister made a hasty exit, curious mourners followed her (John 11:31). These were locals and neighbors from in and around Jerusalem (John 11:18–19). A major factor in this miracle’s impact was the presence of these otherwise-neutral observers (John 11:35–37). John’s choice of terms here is not an accident. In this gospel, he uses the phrase “the Jews” to refer to the religious leaders of Jerusalem and their immediate followers.

Many who witnessed Jesus’ unmistakable miracle interpret it exactly the way they were meant to: as a sign of Jesus’ divine authority. Contrary to the claim that some people “just need evidence,” the reaction of others shows that even obvious miracles aren’t enough for the stubborn (Luke 16:31). At least some react with skepticism and “tattle” to their leaders (John 11:46). Those leaders, for the most part, respond to extreme evidence of Christ’s identity with extreme violence (John 11:53; 12:9-11). Seeing some of their own converted to Jesus’ side would have been enraging for these proud men.

Context Summary
John 11:45–57 follows Jesus’ seventh and most spectacular miraculous ”sign,” the resurrection of Lazarus. Amazingly, Jesus enemies are so hardened against Him that this miracle only inspires them to have Jesus killed even more quickly. This is one of many examples disproving the claim that non-believers merely lack sufficient evidence. Critics claim Jesus may incite rebellion and invite destruction from Rome. For the most part, however, Jesus is a threat to their pompous arrogance and positions of power. When Jesus maintains a low profile, the religious leaders give orders to find Him so He can be arrested. This sets in motion the critical events completing Jesus’ sacrificial death.

Verse 46. but some of them went to the Pharisees and told them what Jesus had done.

Despite what some may claim, there is not such a thing as evidence which “forces” someone to any specific conclusion (Luke 16:31). People who are totally committed to certain ideas will find ways to ignore or explain away almost anything. Jesus’ recent miracle was arranged—very deliberately (John 11:11–15)—to be unmistakable. An undoubtedly-dead man (John 11:39) was, in the presence of witnesses (John 11:31; 11:35–37), publicly called from the grave (John 11:40–42), and was raised to life (John 11:43–44). Naturally, some of those who saw this event had the proper response (John 20:30–31). They recognized the message and accepted the Messenger (John 11:45).

Not all people are willing to accept the obvious. John describes these people as “the Jews,” which is his term for the religious leaders of Judaism—particularly in Jerusalem—and their followers. These are the same people with whom Jesus clashed in the past, often in response to other miracles. In one of those conflicts, Jesus even hinted at what would happen with Lazarus (John 5:28). It is to those very leaders that witnesses of Lazarus’ resurrection will go with this news (Luke 16:31).

Verse 47. So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs.

A common claim among non-believers is that God has not provided enough evidence to warrant belief. Scripture counters this excuse, noting the evidence found in nature (Psalm 19:1) and human experience (Romans 1:18–20). The gospel of John debunks the “not enough evidence” mantra entirely. Jesus routinely points out the fact that it’s stubbornness, not knowledge, that keeps certain critics from accepting His message (John 5:30–47). Those disbelievers are rejecting clear evidence (John 20:30–31), even when the miracles are beyond all rational doubt (John 11:39–44). The case of Lazarus is even something Jesus hinted at in previous arguments with those religious leaders (John 5:28).

The statement made in this verse starts out in the right direction: a gathering to discuss what has happened. It’s clear that Jesus is performing “signs,” which is exactly what Jesus intends His miracles to be. They are evidence of His power, divine approval, and godly nature. As the next verse shows, however, these men are not at all interested in following evidence (Mark 3:22–30). In short, they only meet to discuss “how do we counter this so we can keep our point of view?” This is not unique to the Scribes and Pharisees of Jesus’ day: it’s a response shared by many confronted with evidence or examples that challenge their worldview.

The agreed-upon solution, in this case, is violence. Jesus’ critics are so sure He’s wrong that they’re willing to kill Him to stop what they see as a dangerous message from spreading (John 11:53). They’re even willing to kill Lazarus (John 12:9–11). This proves the point made in one of Jesus’ parables, that for some people, even a resurrection is not evidence enough (Luke 16:31).

Verse 48. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

Two thousand years of changing history can cloud our view of biblical stories. The term “Pharisee” has a very negative connotation today, but this was not the case in ancient Judea. Pharisees were disciplined, respected, and legitimately moral men. Obviously, their traditionalism led most of them towards pride and arrogance. And yet, some members of the Jewish council were sincerely interested in the truth, such as Nicodemus and Joseph of Arimathea (John 3:1–2; 7:50–51; Luke 23:50–51). It’s easy to view these ancient groups as two-dimensional cartoons, rather than as fully-human people with complex motivations.

Scripture makes it clear the Scribes, Pharisees, and Sadducees had a generally-wrong response to Jesus. They are stubborn, hard-headed, and deliberately ignoring evidence and good reasoning (John 5:39–41; Mark 3:22–30). And yet, they are also reasonably consistent: they see Jesus as dangerous, not just spiritually but also politically. The actions of the Council in these next few verses are heinous, but they are entirely coherent, given their point of view.

In broad terms, the Roman Empire let conquered territories govern themselves. However, that freedom came with the price of overall submission. Taxes, travel access, and cooperation were required, and no person could challenge the authority of the Emperor. Prior to Jesus’ public ministry, there had been several instances where Jewish rebellion was met with a devastating Roman counter. The Scribes, Pharisees, and Sadducees are correct in their assumption that any Jewish man leading an open revolt against Roman power will bring ruin to the Jewish people.

At the same time, these men will push the idea of Jesus as a political rebel for their own ends. They are just as concerned about the loss of their “place” in the power structure as they are the annihilation of their people. They know painting Christ as a rebel is the only chance they have of getting Jesus out of the way. And they persist in that claim despite His clear statements to the contrary (John 6:15, 25–27). Even if politics is not what Jesus’ ministry is all about (John 18:36), that misunderstanding is the lever the religious leaders will use to attack Him. His triumphal entry will only make that spin easier to promote (John 12:12–19).

Verse 49. But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all.

Those familiar with the Old Testament’s explanation of the High Priesthood will notice that Caiaphas is described as holding his title “that year.” High priests were meant to be appointed for life (Numbers 35:25). While the Roman Empire was willing to let conquered territories self-govern, to an extent, they didn’t like the idea of locals holding too much power. So, they installed their own appointed high priests as they saw fit. Caiaphas is one of these, a Sadducee, who does not share the Pharisees unique interpretations of Judaism. What he does share is their concern—or at least, their claims—that Jesus represents the kind of threat Rome might respond to with violence. Just as much of a worry is that Jesus’ disruption might lead to the Romans upsetting their positions of power (John 11:48).

In drama or literature, Caiaphas is often portrayed as arrogant, cruel, and spiteful. Scripture doesn’t say much about his personality. However, in this case, he’s speaking to—and insulting—an entire council of supposedly educated men. As the nominal leader of the group that deliberately perverts justice so that Jesus will be killed, he’s subject to such criticism. Little of what’s recorded from Caiaphas in the New Testament softens that patronizing, pompous reputation.

Verse 50. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.”

Once again, Caiaphas insults the understanding of his audience. That audience happens to be composed of fellow leaders and scholars (John 11:47–49). It’s statements such as this which give Caiaphas his extraordinarily poor reputation in popular fiction and drama. He’s often imagined as the stereotypical Pharisee—ironic, since he was a Sadducee, and didn’t hold to rigid Pharisaical interpretations of the Jewish Scriptures. He was appointed to his position by the Romans, though it’s possible that the Jewish people informally considered others, such as Annas (Acts 4:6; John 18:13), to be their “real” spiritual leader.

The Scribes and Pharisees are concerned that Jesus’ teachings are heresy. They are worried that Jesus will lead the people away from what they feel is the best approach to God’s laws and His Word. Of course, they are also—probably more so—concerned about the threat of Jesus undermining their authority and reputations (John 11:48). That stubbornness persists even in the face of Jesus’ great miracles, most recently the resurrection of Lazarus (John 11:43–44).

The Sadducees, including Caiaphas, are far more worried about Jesus’ political impact. In then-recent history, Jewish unrest was met with the full might of Roman military strength. In a sense, these men are correct to worry that Rome’s anger might result in the total annihilation of their culture. They ignore the fact that Jesus is not taking on political power (Acts 6:15; John 6:25–27), and will play up His risk as a rebel to Rome in order to have Him killed (John 11:53). His later triumphal entry (John 12:12–19) proves their fears partly correct: had Jesus wanted it, the people were ready to follow Him.

Caiaphas’ worries and statement are both prophetic. Jesus’ death is, in fact, meant as an alternative to the death of sinners (2 Corinthians 5:21; 1 Peter 3:18). His single sacrifice prevents countless souls from being separated from God for eternity (John 11:52).

Sadly, concerns about Rome crushing Israel will also to come to pass. The sacking of Jerusalem in AD 70, including the destruction of the temple (Hebrews 8:13), will come as a result of Jewish leaders pushing their people to antagonize Rome.

Verse 51. He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation,

Among the toughest truths to accept is that God’s view of tragedy is not identical to ours (Isaiah 55:8–9). Scripture tells us that God works out all things to the good of those who love Him (Romans 8:28). It tells us every wrong will one day be made right (Revelation 21:3–5). The recent resurrection of Lazarus demonstrated that even situations which seem inexplicable (John 11:35–37) are part of God’s plan for our own good (John 11:11–15). This doesn’t make those moments any easier to bear (2 Corinthians 5:2–4), but it does give us perspective.

Caiaphas’ statement in the prior verse was that it was better for one man to die than for an entire nation to be destroyed. That comment is prophetic in at least two ways, both of which are accidental. Like a donkey supernaturally empowered to speak (2 Peter 2:15–16; Numbers 22:28), a hardened non-believer is speaking prophetic truth.

First and foremost, Caiaphas predicts the basic concept of Jesus’ sacrificial death. The reason Jesus became human was to serve as a living, perfect sacrifice for the sins of many other people (Romans 5:12–17; 2 Corinthians 5:21). Caiaphas means this in a worldly, political sense: that it’s better to have a troublemaker executed rather than let that person disrupt the peace.

His words are also prophetic in that not long after Jesus’ resurrection, Rome would respond to Jewish uprising with extreme violence. That attack will culminate in the obliteration of the temple in AD 70, causing Old Testament Judaism to effectively “perish” from the earth (Hebrews 8:13).

This verse again notes that Caiaphas was High Priest “that year.” Contrary to the lifetime appointments found in Scripture, Roman rulers preferred not to give one person power for too long. So they installed their own leaders, including Caiaphas. It’s possible that the Jewish people acknowledged this position, formally, while informally considering others to be their “real” High Priest, such as Annas (Acts 4:6; John 18:13).

Verse 52. and not for the nation only, but also to gather into one the children of God who are scattered abroad.

In previous verses, Caiaphas made a remark which is prophetic on two counts. His statement was that it was better for one man to die than for a whole nation to die (John 11:49–50). His intended meaning was that it was better to have Jesus killed, innocent or not, to prevent Him from stirring up the anger of Rome against the Jewish people. Though he’s wrong about the ultimate reasons, his words are true. Unwittingly, he has summarized the reason Jesus came to be a sacrifice. In short, it was so that one single perfect sacrifice could save countless souls (Romans 5:12–17; 2 Corinthians 5:21). The salvation accomplished through Jesus’ death applies to the entire world of those who accept Him (Galatians 3:28; Matthew 28:19).

John attributes this prophecy to God, and not to any special insight on the part of Caiaphas (John 11:51). Caiaphas is not even slightly interested in what Jesus has to say—but if God can speak truth through a donkey, He can do it through anyone (2 Peter 2:15–16; Numbers 22:28).

Verse 53. So from that day on they made plans to put him to death.

This is the ultimate verdict of the council which gathered to discuss Jesus’ latest miracle: the raising of Lazarus (John 11:39–44). This decision corresponds with Scripture, countering the claim that non-believers only need more evidence (Romans 1:18–20; Luke 16:31). Many of these same men were accused of “refusing” to accept the truth (John 5:39–41). Now, in response to a blatant miracle, they respond with deeper commitment to wipe that evidence away! In fact, their desperation will even extend to seeking death for the man Jesus brought back (John 12:9–11).

Prior to this, Jesus’ critics have made efforts to arrest or even kill Him (John 7:44–46; 10:39). The moment described here is notable because it’s an official ruling. Prior attempts have been half-hearted or arranged by a few angry leaders. This death sentence, as stated here, is now the goal of the entire religious leadership of Jerusalem. Among them are dissenters, either too afraid (John 19:38) or lacking influence to intervene (John 7:50–52). In an official sense, though, this means Jesus’ fate has been sealed. The Council is only interested now in finding a way to capture Jesus away from crowds (Mark 12:12; Matthew 21:46). The “trials” He will experience after His arrest are shams: the sentence of death has been pronounced, here, long before He’s even arrested.

Verse 54. Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.

Here, as usual, the gospel of John uses the term “the Jews” in reference to Jerusalem’s religious leaders, and those who loyally follow them. After Jesus’ spectacular miracle of raising Lazarus (John 11:39–44), those leaders have responded by seeking His death (John 11:48–53). Earlier attempts to capture or kill Jesus were unofficial, and mostly uncoordinated (John 7:44–46; 10:39). Now, having met and decided as a Council, the religious leaders have imposed an “official” death sentence on Jesus, and will bring all their power to bear seeking to capture and kill Him. This, of course, still must happen privately, since riots and unrest are exactly what these men seek to avoid (Mark 12:12; Matthew 21:46).

This is not the first time Jesus has moved outside the influence of Jerusalem’s religious leaders. After His prior argument, Jesus had also moved some distance away (John 10:39–40). That was why He was not present when Lazarus first became ill (John 11:1–3).

The situation described here makes upcoming events even more dramatic. Critics wonder if Jesus will come to Jerusalem for the upcoming Passover, on account of the danger (John 11:56). Jesus, for His part, is always moving and acting according to a divine timeline (John 7:6–8; Mark 14:41). That is one reason He has downplayed any grand announcement of His role as Messiah (Matthew 16:20; Mark 7:36). In what seems like a stunning reversal, Jesus will openly accept that title and praise as He enters Jerusalem in fulfillment of prophecy (John 12:12–19). Of course, this is not a change at all, but only the long-awaited arrival of that moment in time.

Verse 55. Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves.

Events described in this chapter have occurred not long before Passover. During those festivals, Jewish men who lived within a certain distance were obligated to come into the city to observe certain rites (Deuteronomy 16:16). That greatly increased the number of people in an around the city. For this reason, political leaders such as Pilate—who ordinarily lived far from Jerusalem—made their way into the city to supervise peacekeeping efforts.

Curiosity about Jesus stems from recent events. In response to Jesus’ recent miracle (John 11:39–44), religious leaders have decided to actively seek His death (John 11:45–53). In order to maintain God’s timeline (John 7:6–8; Mark 14:41), Jesus has once again moved away from the immediate influence of these leaders (John 11:54). Many of the people moving in and out of the city wonder if the danger will be enough to make Jesus break His habit of honoring the festival requirements (John 11:56).

Verse 56. They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?”

Passover is near, and this brings many people into the city of Jerusalem. Jewish men were obligated to observe certain festivals (Deuteronomy 16:16). That meant a surge of population in the city during those feast days. In order to maintain order, it was common for local political leaders to visit the city for those holidays, even if they lived elsewhere. That, in fact, is why Pilate—who lived in his own palace—was in Jerusalem and will be available for an immediate audience with Jesus (Matthew 27:2).

The people probably don’t know that the Jewish religious leaders have agreed to have Jesus killed (John 11:53). Since the death penalty was not officially theirs to enact (John 18:31), it’s unlikely the Council would make that part public knowledge. Such news would also have proven that any “trials” Jesus endured were shams, since the verdict was already decided. And it would risk the wrath of the crowds (Mark 12:12; Matthew 21:46). However, the religious leaders are aggressively seeking information about where to find Jesus in a private setting, so they can have Him arrested (John 11:57). The people coming in and out of the city are certainly aware of that, and it makes them wonder if Jesus might avoid the city, instead of coming to observe Passover (John 11:55).

Verse 57. Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.

Officially, the religious leaders of Jerusalem lack the political power to put Jesus to death (John 18:31). Roman rule typically meant allowing locals to govern themselves, under the guidance of an Empire-installed governor and other politicians. Men like Pilate and Herod could enact the death penalty, but neither of these men have a good relationship with the Sanhedrin. In addition, Jesus has amassed enough followers that any direct attack would be met with a riot (Mark 12:12; Matthew 21:46). For those reasons, it’s unlikely that the Council has publicly stated their intention to have Jesus killed.

Instead, they put out the ancient equivalent of an all-points bulletin, asking to know where Jesus is. This isn’t a general location, but a specific one. What they mean is for someone to tell them where Jesus is lodging, at night, if or when He comes to the city for Passover (John 11:55). The people are aware that Jesus is a wanted man, and wonder if He’ll avoid the city entirely as a result (John 11:56).

What few people expect is that Jesus will not only come back to Jerusalem, but He’ll do so to great fanfare and a triumphal entry (John 12:12–19). That moment is a key incident in these last days before Jesus is finally captured, crucified, and resurrected.

End of Chapter 11.

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