John 11:12 Komentář

In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).

And some of them said,.... Who were averse to him, and bore him a secret grudge, and were willing to put the worst construction on every action of his: could not this man which opened the eyes of the blind; as it is said, at least pretended, that he did, Joh 9:6, for this must be understood as calling the miracle into question, and as a sneer upon it, and not as taking it for granted that so it was; and even supposing that, it is mentioned to his reproach, since if so, he might have caused that, even this man should not died: for either the above cure was a sham, or, if it was a real thing, he who did that could have prevented Lazarus's death; and if he could, and would not, where is his friendship? and what must be thought of all this show of affection to him? and what are these tears, but crocodile ones? but this reasoning, as specious as it may seem, was very fallacious; for he that cured the man born blind could raise Lazarus from the dead, which he intended; and therefore did not prevent his death, that he might still give more joy to the family, bring more glory to God, and himself, and more shame and confusion to his enemies.

Then said his disciples, Lord, if he sleep,.... Soundly, quietly, and comfortably, and takes rest in it: he shall do well; or "be saved" from the disease; he will be delivered from it; he will recover out of it; it is a sign the distemper is leaving him, and he is growing better, and will be restored to his health again: the Ethiopic version renders it by many words, "he will be well", and "will awake", and "will live". Sound sleep is a sign of health. This they said to, put off their master from going into Judea, fearing the danger he would be exposed unto.

"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary.

The Creator of all prophesied to the disciples, saying: “Friends and companions, our friend has fallen asleep.” He was teaching them in advance, mystically, Because he knows all things as the creator of all things. “Let us go, then, let us advance and see the strange tomb, And let us cause the mourning of Mary and Martha to cease As I raise up Lazarus from the dead, And, as the Merciful One, have compassion on The tears of Mary and Martha.” When they heard these words, all of the apostles as with one voice cried out to the Lord, “Sleep for human beings is always for their deliverance, not for their destruction.” And so he spoke to them openly: “He is dead. As mortal I am away from him. But as God, I know all things. If we truly arrive at the opportune time, I will raise the dead, and stop now The tears of Mary and Martha.”

The disciples, wishing to keep Him from traveling there, say: "It is enough if he has fallen asleep; if he has fallen asleep, he will recover; therefore we have no need to go, for there is no necessity." Although the Lord, speaking of Lazarus, added "My friend" precisely to show the necessity of being there, the disciples maintain that His visit is not needed, since he can recover from the fact that he has fallen asleep.

1497 The Evangelist now mentions that the disciples were slow to understand this (v 12). First, he gives a sign of their slowness, and this is that they did not answer our Lord in accord with his meaning. Secondly, their slowness is clearly shown (v 13). 1498 Concerning the first note that although our Lord was speaking of the sleep of death, they understood him to mean a natural sleep. And because it is a sign of health when the sick sleep, the disciples said, if he has fallen asleep, he will recover. They were saying: This is clearly a sign of health; and since he is sleeping, it does not seem to be helpful to go and awake him.

Account of the sickness of Lazarus, Joh 11:1. His sisters Martha and Mary send for Christ, Joh 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, Joh 11:3-16. He arrives at Bethany four days after the burying of Lazarus, Joh 11:17, Joh 11:18. Martha meets Christ - their conversation, Joh 11:19-27. She returns and Mary goes out to meet him, in great distress, Joh 11:28-33. Christ comes to the grave - his conversation there, Joh 11:34-42. He raises Lazarus from the dead, Joh 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, Joh 11:47, Joh 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, Joh 11:49-53. Jesus withdraws into a city called Ephraim, Joh 11:54. They lay wait for him at the passover, Joh 11:55-57.

If he sleep, he shall do well - That is, if he sleep only, etc. Though the word sleep frequently meant death, (see Act 7:60; Co1 11:30; Co1 15:18, Co1 15:20), yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favorable sign; therefore the words, If he sleep, he shall do well, or recover, became a proverbial forth of speech among the Jews. In most diseases, sleep is a very favorable prognostic: hence that saying of Menander: - Ὑπνος δε πασης εϚιν ὑγιεια νοσου. Sleep is a remedy for every disease. See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; he will awake time enough, and his very sleep is a presage of his recovery: therefore do not hazard thy life by going.

LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46) of Bethany--at the east side of Mount Olivet. the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).

if he sleep, he shall do well--literally, "be preserved"; that is, recover. "Why then go to Judea?"