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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.

These things said he,.... In answer to his disciples, and made a pause. And after that he saith unto them, our friend Lazarus sleepeth; meaning, that he was dead; in which sense the word is often used in the Old Testament, and in the common dialect of the Jews, and frequently in their writings; and especially it is so used of good men: and it is an observation of theirs (b), that "it is usual to say of the righteous, that there is no death in them, , "but sleep";'' See Gill on Mat 9:24, See Gill on Co1 15:18, See Gill on Co1 15:20, See Gill on Th1 4:13, See Gill on Th1 4:14; but I go, that I may awake him out of sleep; that is, to raise him from the dead, for, the resurrection of the dead is expressed by awaking; see Psa 17:15; which for Christ to do, was as easy as to awake a man out of natural sleep: these words respecting Lazarus's sleeping and awaking, express both the omniscience and omnipotence of Christ; his omniscience, that he should know that Lazarus was dead; when at such a distance from him; and his omnipotence, that he could raise him from the dead; and yet his great modesty to signify it in, such covert language, though not difficult to be understood. (b) Gloss in T. Hieros. Celaim in En Yaacob, fol. 4. 4.

For truly the death of human beings is counted with the Lord as sleep. Why does he say “I go”? Are you unable to enliven the dead while remaining here? But, [Jesus says], the Jews in my absence do not receive the grace. For perhaps on his arising they will think Lazarus has come to life by some chance. I therefore am coming so that, if I am there, they will be eyewitnesses of the miracles done by me. And when they receive this grace from me, they can then be brought to a sure and certain faith.

"Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep." That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend."

(Tr. xlix. c. 9) It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as thou awakest a sleeper from his bed. He calls him then asleep, with reference to His own power, as the Apostle saith, But I would not have you to be ignorant, concerning them which are asleep. (1 Thess. 4:13) Asleep, He says, because He is speaking of their resurrection which was to be. But as it matters to those who sleep and wake again daily, what they see in their sleep, some having pleasant dreams, others painful ones, so it is in death; every one sleeps and rises again with his own account.a

"A worthy cause draws Me towards Jerusalem;" for so much is signified by the words: Our friend is fallen asleep; "and if we should let it pass neglected, we should incur the reputation of being devoid of compassion. Wherefore we must avoid the disgrace of such conduct, and run to the help of our friend, despising the plots of the Jews." And showing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly: for He does not think it proper to call it death, Who created man for immortality, according as it is written, and made the generations of the world to be healthful. Moreover, the language is also true, because the temporary death of our body is in the sight of God really a sleep and nothing different, brought to an end by a mere and single sign from that which is by nature Life, namely, Christ. And notice that He did not say: "Lazarus is dead and I go to raise him to life," but says: "He is fallen asleep," avoiding boastfulness, for our instruction and profit; for [without some such good reason] He would not have uttered a sentence so obscure in its hidden meaning that not even the disciples themselves understood what was said. For He did not say: "I go to quicken him into life" or "to raise him up from the dead," but "that I may awake him out of sleep;" which was at the time insufficient to suggest His real meaning.

Since the Lord's disciples were afraid to go to Judea, He says to them: "The Jews sought to stone Me because I refuted and reproved them. But now I am going not to reprove them, but to visit My friend. Therefore there is no need to be afraid. I am going not for the same reason I went before, so as to expect danger from the Jews, but I am going to awaken a friend."

1492 Above, our Lord mentioned his intention of going to the place where Lazarus had died; now he reveals his intention to raise him. The Evangelist first mentions this intention; secondly, the attitude of the disciples (v 16). First, we see our Lord stating his intention implicitly and rather obscurely; secondly, the Evangelist mentions how slow the disciples were to understand this (v 12); and thirdly, we see our Lord stating his intention plainly (v 14). 1493 The Evangelist says, Thus he spoke, and then he said to them, that is, having said those things already mentioned, Jesus now says to his disciples, Our friend Lazarus has fallen asleep. According to Chrysostom, this seems to be a second reason for the disciples not to fear: the first was based on their innocence, because he who walks in the day does not stumble; but this reason is based on current necessity, it being necessary to go there. 1494 We see three things about this. First, he recalls his previous friendship with the dead man, saying, Our friend Lazarus. This was to say: He was a friend because of the many things and favors he did for us; so we should not neglect him in his needs: "He who overlooks his own advantage for the sake of a friend is just" (Prv 12:26). 1495 Secondly, he mentions that help is needed now, saying, has fallen asleep, and so should be helped: "A brother is born for adversity" (Prv 17:17). Lazarus has fallen asleep, with respect to the Lord, as Augustine says; but with respect to men he was dead, as they were unable to revive him. We should note that the word "sleep" can be understood in several ways. Sometimes it refers to a natural sleep: "So Samuel went and lay down [slept] in his place" (1 Sam 3:9); and "You shall sleep securely" (Job 11:18). Sometimes it indicates the sleep of death: "We would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope" (1 Thess 4:13). Sometimes it is understood as some kind of negligence: "Behold, he who keeps Israel will neither slumber nor sleep" (Ps 121:4). And sometimes it means the sleep of sin: "Awake, O sleeper, and arise from the dead" (Eph 5:14). Again, it can mean the repose of contemplation: "I slept, but my heart was awake" (Song 5:2). It can also signify the rest of future glory: "In peace I will both lie down and sleep" (Ps 4:8). Death is called a sleep because of the hope we have of a resurrection; so death has come to be called a sleep from the time that Christ died and arose: "I lie down and sleep" (Ps 3:6). 1496 Thirdly, he shows his power to raise one from death when he says, but I go to awake him out of sleep. By this he tells us that he woke him from the grave with as little effort as you wake a person who is sleeping in bed. This is not surprising because he is the one who raises the dead and gives life; so it was said above (5:28): "The hour is coming, and now is, when the dead will hear the voice of the Son of God."

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.

Lazarus sleepeth - It was very common among the Jews to express death by sleep; and the expression, falling asleep - sleeping with their fathers, etc., were in great use among them. The Hebrews probably used this form of speech to signify their belief in the immortality of the soul, and the resurrection of the body. It is certain that our Lord received no intimation of Lazarus's death from any person, and that he knew it through that power by which he knows all things.

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).

Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (Ch2 20:7; Isa 41:8), to which our attention is called in the New Testament (Jam 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (Joh 15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in Joh 11:3, for it implies that Christ's affection was reciprocated by Lazarus" [LAMPE]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on Th1 4:14), a sense hinted at, and clearly, in Psa 17:15 [LUTHARDT]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.