John 11:56 Ulasan

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 sought they for Jesus,.... That is, the country people; some on one account, and some on another; some out of curiosity to see his person, others to see his miracles, and others to hear his doctrine; and some, it may be, to take him, and deliver him up to the sanhedrim, who had issued out a proclamation to that purpose, and doubtless offered a reward: and spake among themselves, as they stood in the temple; whither they came to purify themselves, according to the law of the sanctuary: what think ye, that he will not come to the feast? it was a matter of dispute with them, whether Christ would come or not, to the feast; some might be of opinion that he would not, at least they very much questioned it, since the sanhedrim had published such an order for the discovery of him; and since upon it he was gone from Bethany, farther into the country; though others might be differently minded, and believe he would come, since all the males of Israel were obliged to appear at that feast, and it was his duty; and they could not persuade themselves that he would neglect his duty, for fear of the Jews.

By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restraineth them when they take counsel to kill Him, and maketh them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards.

(Tr. l. 4) Let us at least show the Jews where He is; O that they would hear, that they would come to the Church, and take hold of Him for themselves!

"Then sought they for Jesus:" but with evil intent. For happy are they who seek for Jesus in a way that is good. They sought for Him, with the intent that neither they nor we should have Him more. But in departing from them, He has been received by us. Some who seek Him are blamed, others who do so are commended; for it is the spirit animating the seeker that finds either praise or condemnation. "Now the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should show it, that they might take Him." Let us for our parts show the Jews where Christ is. Would, indeed, that all the seed of those who had given commandment to have it shown them where Christ was, would but hear and apprehend! Let them come to the church and hear where Christ is, and take Him. They may hear it from us, they may hear it from the gospel. He was slain by their forefathers, He was buried, He rose again, He was recognized by the disciples, He ascended before their eyes into heaven, and there sitteth at the right hand of the Father; and He who was judged is yet to come as Judge of all: let them hear, and hold fast.

The form of expression however leaves it doubtful whether the words: Think ye that He will not come to the feast?, are the utterance of those who hated or of those who loved Him. For it was not unlikely that those who believed on Him might speak to the unbelievers thus: "Since ye took counsel to put Jesus to death, and think that He is ignorant of what you have secretly planned, this will be a clear sign to you that He is God. For of course He will not come now to join us in celebrating the feast, because as God He knows your plans." Or the expression may be thus paraphrased as the utterance of those who hated Jesus: "As it is ever a custom with Jesus to set aside the law, are ye who believe on Him willing to acknowledge that this is His character, seeing that He is not now come to the feast, disregarding the law of the feast by not joining us in the celebration of it?" And they say this, not because it was necessary for all to go together to Jerusalem at the passover, as at the feast of Tabernacles, but rather implying that His not coming up to Jerusalem was an indication of cowardice, as though He was unable to protect Himself at such a time, and on that account failed to come. Or again, those appointed to take Him may have said these words to one another, being in despair, because they did not yet see Him come, and were eager quickly to execute that to which they had been appointed.

Many who had come up from the country to Jerusalem in order to purify themselves according to the precepts of the Law before the Passover … gathered together in the temple and discussed among themselves whether the Lord would come out of respect for the festival or would avoid coming in order to protect himself from the ambushes of his enemies. These were the words of those who desired to see him. With good reason the crowd was close to him because of the miracles he had performed.

They sought Jesus with bad intent. We seek Him, standing in God's temple, mutually encouraging one another, and praying Him to come to our feast, and sanctify us by His presence.

They went up before the passover, to be purified. For whoever had sinned willingly or unwillingly could not keep the passover, unless they were first purified by washings, fastings, and shaving of the head, and also offering certain stated oblations. While engaged in these purifications, they were plotting our Lord's death: Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that He will not come to the feast?

And they, the very best, who perform the purification, form a council against the Lord and say: "What do you think? Will He not come to the feast?" That is, He will certainly fall into our hands, and if nothing else, the time itself will lead Him into our nets. What malice! Whereas even open criminals ought to have been released for the feast, they plot against the Innocent One.

1587 The reason for their questioning is mentioned as due to Christ's absence: they were looking for Jesus, not to honor him, but to tell him, and saying to one another as they stood in the temple, what do you think? That he will not come to the feast? But note that when a festival day is celebrated in a holy manner, Christ is always present: "For where two or three are gathered in my name, there am I in the midst of them" (Matt 18:20). And so let us, when we gather together in the house of God, seek Jesus by consoling each other and by praying that he come to our festival day. But Jesus does not come when a feast is not celebrated in a holy manner: "Your new moons and your appointed feasts my soul hates" (Is 1:4).

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.

Then sought they for Jesus - Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but, having stayed behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or the persons mentioned in the text might have been the agents of the high priest, etc., and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all the Jewish solemnities.

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).

sought they for Jesus, and spake among themselves, as they stood in the temple--giving forth the various conjectures and speculations about the probability of His coming to the feast. that he will not come--The form of this question implies the opinion that He would come.