John 11:16 Kommentar

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 Thomas, who is called Didymous,.... The former was his Hebrew name, and the latter his Greek name, and both signify a twin; and perhaps he may be so called because he was one: the same said unto his fellow disciples; the other eleven; though the Ethiopic version reads, "to the next of the disciples"; as if he addressed himself only to one of them, to him that was nearest to him: let us also go, that we may die with him; either with Lazarus, as some think, or rather with Christ; for he, and the rest of the disciples, imagined that Christ, by returning to Judea, would be in great danger of losing his life; yea, by this expression they seem to be positive in it, that it was a matter out of question with them, that he would die, should be venture there again: and therefore Thomas stirs up his fellow disciples to go along with him, and die altogether; signifying, that they should have but little comfort when he was taken from them: but both Thomas, and the rest, were differently minded, when Christ was apprehended, for they all forsook him and fled, and provided for their own safety, and left him to die alone, Mat 26:56.

Perhaps Thomas also knew that it would not be possible to live with Jesus except by having died with him, as Paul taught. But those who disagree say that he said this because he suspected the envy of the Jews that would arise from the resurrection of Lazarus, and the ensuing danger.

"Let us go, that we also may die with Him." Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him.

The language of Thomas has indeed zeal, but it also has timidity; it was the outcome of devout feeling, but it was mixed with littleness of faith. For he does not endure being left behind, and even tries to persuade the others to adopt the same resolution: nevertheless he thinks that they are destined to suffer [death] at the hands of the Jews, even against the will of Christ, by reason of the murderous passion of the Jews; not looking at the power of the Deliverer, as he ought rather to have done. And Christ made them timid, by enduring with patience beyond measure the sufferings He experienced at the hands of the Jews. Thomas therefore says that they ought not to separate themselves from their Teacher, although undoubted danger lay before them; so, perhaps with a gentle smile, He said: Let us go, that is, Let us die. Or he speaks thus: Of a certainty if we go we shall die: nevertheless let us not refuse to suffer, for we ought not to be cowardly to such a degree; because if He raises the dead, fear is superfluous, for we have One Who is able to raise us again after we have fallen.

There is audacity in Thomas’s words, but also timidity. It was the outflow of a devout heart, but it was mixed with a small faith. For he does not endure being left behind and even tries to persuade the others to adopt a similar resolution. Nevertheless, he thinks that they are destined to suffer [death] at the hands of the Jews, even against the will of Christ.… He neglects to look at the power of the Deliverer as he should have. And Christ made them timid, by enduring with patience beyond measure the sufferings he did experience at the hands of the Jews. Thomas therefore says that they should not separate themselves from their teacher, although undoubted danger lay before them. So, perhaps with a knowing smile, he said, “Let us go,” that is, “Let us die.” Or, maybe he meant, If we go, we certainly will die. Nevertheless, let us not refuse to suffer, for that would be too cowardly. Because if he raises from the dead, fear is superfluous seeing that we have someone who is able to raise us again after we have fallen.

The disciples, checked by our Lord's answer to them, dared no longer oppose; and Thomas, more forward than the rest, says, Let us also go that we may die with him. What an appearance of firmness! He speaks as if he could really do what he said; unmindful, like Peter, of his frailty.

When the Lord said this and proved to the disciples the necessity of His journey to Judea, then Thomas, who was more fearful than the rest, says: "Let us also go, that we may die with Him." For these words express not courage, but fear and faintheartedness. In order to hold back the other fellow disciples as well, he reminds them of death and deliberately adds "die," speaking as if to say: "Let us too, foolish, senseless, and caring nothing for our own salvation and life, go so that we may die with Him. Let Him place little value on His own life; must we therefore also be imprudent?" Such words befit a coward. But look at him afterwards. He, as an apostle, was slain for the truth. The grace of God so "strengthened" him that the words of the Apostle Paul can be applied to him as well: "our sufficiency is of God" (2 Cor. 3:5), and "not I, but the grace" (1 Cor. 15:10). And Origen says something about Thomas that resembles a dream: "Thomas," he says, "having learned the prophecies about Christ and understood that He would descend with His soul into hell for the liberation of souls, when he heard that the Lord was going to awaken Lazarus, thought that He could awaken him, that is, free his soul, in no other way than if He Himself laid aside His body and descended into hell. Therefore, as a sincere disciple of Christ, not wishing to fall behind his Teacher even in this, he both counsels his fellow disciples and himself volunteers to lay aside his body, in order to descend into hell together with Jesus, who, in his understanding, would lay down His soul in order to free the soul of His friend from hell." I have included this laughable explanation to put to shame those who exalt everything of Origen. For is not such an explanation from a wise man obvious idle talk and a veritable dream?

1504 Now the attitude of the disciples is given, and this can be interpreted in two ways; in one way as indicating a lack of confidence; and in the other as indicating love. Chrysostom interprets it in the first way. As was mentioned above, all the disciples feared the Jews, but especially Thomas. Indeed, before the passion he was weaker than the others and had less faith, but after he became stronger and was beyond reproach, traveling the whole world alone. So, because of this lack of confidence he says to his fellow disciples, Let us also go, that we may die with him. This was like saying: He does not fear death; he fully wants to go, willing to deliver both himself and us over to death. Augustine interprets it in the second way. For Thomas and the other disciples loved Christ so much that they wanted either to live with him while he was here, or die with him, so that they would not find themselves again without consolation if he left them alone by dying. It was with this feeling that Thomas said to his fellow disciples, Let us also go, that we may die with him. He was saying: He wants to go, and is in danger of death. Shall we stay here to live? No. Let us also go, that we may die with him: "If we suffer with him, we shall reign with him" (Rom 8:17); "One has died for all; therefore all have died" (2 Cor 5:14).

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.

Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double. Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."

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).

Thomas, . . . called Didymus--or "the twin." Let us also go, that we may die with him--lovely spirit, though tinged with some sadness, such as reappears at Joh 14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (Joh 20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.