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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.

She saith unto him, yea, Lord,.... That is, she firmly believed all that he said concerning himself, and the happiness of those that believed in him: and for the confirmation of it adds, I believe: or "I have believed", as the Vulgate Latin version renders it; that is, long ago, ever since she knew him: that thou art the Christ the Son of God, which should come into the world; that he was the true Messiah, and the proper and natural Son of God, of the same nature with God, equal to him, having the same perfections with him; and who was long promised, much prophesied of, and greatly expected to come into the world; and was now come into the world by the assumption of human nature, to work out salvation for his people, and therefore, since she believed all this of him, she must believe that he was able to raise the dead to life, and to secure those that believe in him from dying eternally.

The Savior does not inquire “Do you believe this?” in ignorance as to whether Martha did or did not believe what was said. Rather, he did so in order that we, or indeed those who were then present, might learn from her answer what her disposition was. But another will say that it is not a question but a statement: “You believe this.” In this case, Martha then completes the Savior’s statement saying, Yes, Lord, and not only do I believe what you now say, but I believe now that you are the Christ, something I also believed before. And I believe that you are the Son of God who comes into the world and lives with all who believe in you.

Here he says believers live; they never die. Their bodies die but are brought back to life again.

(Hom. lxii) She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said unto her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is every where, and can heal every where. (Hom. lxii) To Martha's, Whatsoever Thou shall ask, He replies, He that believeth in Me, though he were dead, yet shall he live: showing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been enquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.

And whosoever liveth, in the flesh, and believeth in Me, though he die for a time in the flesh, shall not die eternally.

"He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die." What meaneth this? "He that believeth in me, though he were dead," just as Lazarus is dead, "yet shall he live;" for He is not the God of the dead, but of the living. Believe then, and though thou wert dead, yet shalt thou live: but if thou believest not, even while thou livest thou art dead.

If anyone notices that even the saints who have received promises of life die, this is no reason for concern, since it is what naturally happens. The display of the grace [of resurrection] has been reserved until the appointed time. This grace is powerful, not partially but effectually, in the case of all, even of those saints who have died in time past and are tasting death for a short time until the general resurrection. For then, together, all will enjoy the good things.

Having previously explained the force of the mystery in himself and shown plainly that he is by nature life and true God, he demands assent to the faith, furnishing in this matter a model to the churches. For we should not vainly cast our words into the air when we confess the venerable mystery but rather fix the roots of the faith in heart and mind and then allow it to bear fruit in our confession. And we ought to believe without any hesitation or double-mindedness.… Nevertheless, it is necessary to know that we make the confession of our faith to God, although we are questioned by others, I mean those whose responsibility it is to minister in sacred things, when we say the “I believe” at the reception of holy baptism. Certainly therefore to speak falsely and to slip aside toward unbelief is a most awful thing.… In a certain way, as Lazarus was lying dead, the assent to the faith is demanded of the woman on his behalf. The same can be seen in the churches when a newborn child is brought either to receive the anointing of the catechumenate or to be fully initiated into the Christian faith at holy baptism. In these instances, the person who brings the child repeats aloud the “Amen” on the child’s behalf … something we also see in the case of Lazarus and his sister. Martha wisely and prudently sows the confession of faith first so that afterward she may reap the fruit of it.

Because He hath attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession unto salvation: Believest thou this? She saith unto Him, Yea, Lord, I believe that Thou art the Christ the Son of God, which should come into the world.

"He who believes in Me, even if he dies this bodily death, shall live, and everyone who lives and believes in Me shall not die a spiritual death. Therefore do not be troubled. For although your brother has died, he shall live. And why do I speak of your brother? Even you, if you believe in Me, shall not die, but shall be above spiritual death, which is far more terrible. And He who delivers from the most terrible death shall all the more easily deliver your dead brother from the less terrible death." "Do you believe this?" the Lord asks Martha. And she, although she had heard such lofty words, nevertheless did not understand what the Lord said to her. I think that from grief she was also suffering from a lack of comprehension. For the Lord asks one thing, and she answers another. The Lord asks whether she believes that He is the resurrection and the life, and that he who believes in Him will never die, whether you understand this as spiritual death or bodily death. For of the faithful, on account of their hope in the resurrection, it is rightly said that they do not die.

The second thing he says of his power is that he is life. The effect which corresponds to this is the preservation of life. Thus he says, and whoever lives and believes in me, whoever lives a life of righteousness, "the righteous shall live by his faith" (Hab 2:4), shall never die, that is, with an eternal death. But they will have eternal life: "For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life" (6:40). This should not be understood to mean that one will not physically die; he will die, but he will be raised up in a soul to a never-ending life, and his flesh will rise and he will never die again. Thus John continued, "and I will raise him up at the last day" (6:40). 1518 Jesus requires faith so he can bring her to perfection: thus he says, Do you believe this? First, our Lord's question is given. Our Lord does not ask this out of ignorance, because he knew her faith. Indeed, it was he who had infused the faith into her: for the act of faith is from God. But he asks this question in order that she might profess outwardly the faith she had in her heart: as we read, "For man believes with his heart and so is justified, and he confesses with his lips and so is saved" (Rom 10:10).

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.

Shall never die - Or, Shall not die for ever. Though he die a temporal death. he shall not continue under its power for ever; but shall have a resurrection to life eternal. Believest thou this? - God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there.

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).