ยอห์น 11:22 วิจารณ์

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.

But I know that even now,.... At this distance of time, though her brother had been in the grave four days: whatsoever thou wilt ask of God, God will give it thee; whether Martha had such a clear notion of the deity of Christ, as yet, as she afterwards had, is not so certain: however, she was persuaded that he had great interest with God, and that whatever he desired of him was granted to him; and though she does not mention the resurrection of her brother, yet it seems to be what she had in view.

(Hom. lxii. 3) Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever Thou will ask of God, God will give it Thee. She only thinks Him some very gifted man.

(Tr. xlix. 13) She does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, I know that Thou canst do so, if Thou wilt; but what Thou wilt do is for Thy judgment, not for my presumption to determine.

And the words: Whatsoever Thou shalt ask of God He will give Thee, are the words of one who is almost afraid to ask plainly what she wishes; nevertheless she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints; His being seen in the flesh causing her to think that whatsoever He should ask as a saint, He would receive from God; not indeed knowing that, being in His Nature God and the Power of the Father, He possesses irresistible might over all things. For if she had known that He was God, she would not have said: If Thou hadst been here; for God is everywhere.

This woman does not believe, but she is trying to believe, while her unbelief is disturbing her belief. “Whatever you ask of God.…” God gives of his own accord; he does not ask of himself. Why, woman, do you delay in making your request when the one to grant it stands before you? Woman, he is the Judge himself whom you desire merely as an advocate. In him there is the power to give, not the need to make any request. “I know,” she says, “that whatever you ask of God, he will give you.” Woman, to believe this means that you do not believe. To know this means that you do not know. The apostle has indicated this, that the moment when a person thinks that he knows something, he does not know it.

And further she reveals an even greater weakness of faith. For she says: "Whatever You ask of God, God will give You." Do you see, she considers Him to be some virtuous man who is pleasing to God. For she did not say "whatever You will, You shall do," but "whatever You ask, He will give You."

She looks to the future when she adds, and even now I know that whatever you ask from God, God will give you. In saying this she spoke the partial truth - for it belonged to Christ as having a human nature to petition God; thus we read that he often prayed, and above it is said, "If any one is a worshipper of God and does his will, God listens to him" (9:31). Yet it was less than the whole truth; for by saying this she seemed to be thinking of Christ as a saintly man who could by his prayer revive one already dead, just as Elisha by his prayer raised one who was dead.

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.

I know, that even now - She durst not ask so great a favor in direct terms; she only intimated modestly that she knew he could do it.

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).

But I know that even now, &c.--Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud. whatsoever thou wilt ask of God, God will give it thee--that is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.