ยอห์น 11:23 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.

Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection. Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection. John 11:24 joh 11:24 joh 11:24 joh 11:24Martha saith unto him,.... Being desirous of knowing the sense and meaning of Christ, as well as to express her own faith; I know that he shall rise again in the resurrection, at the last day. The Jews were divided about the doctrine of the resurrection, the Sadducees denied it, the Pharisees asserted it; and on this latter side was Martha; she believed there would be a resurrection of the dead; that this would be at the last day, or at the end of the world; and that her brother would rise at that general resurrection: wherefore, if Christ meant no more than that, this was what she always believed. The Syriac version renders it, "in the consolation at the last day"; and so the time of the resurrection is, by the Jews, called "the days of consolation" (o). And good reason there is for it in those who shall have part in the first resurrection, or come forth to the resurrection of life; their bodies will rise glorious, powerful, spiritual, and incorruptible, fashioned like to the glorious body of Christ; they will no more be attended with infirmities, disorders, and diseases; they will feel no more pain, nor die any more; being reunited to their souls they will meet the Lord in the air, and in the judgment they will stand at his right hand; they will enter into his joy, and be for ever with him; with their bodily eyes they will behold Christ, and see him for themselves, and not another; they will meet their spiritual friends and acquaintance, and enjoy their company for ever; they will have uninterrupted communion with angels and saints, and with God, Father, Son, and Spirit; their consolation will be inconceivable and inexpressible. (o) Targum Jon. in Gen i. 21. & in Hos. vi. 2.

(Hom. lxii. 3) But our Lord taught her the truths which she did not know: Jesus saith unto her, Thy brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself; a declaration which would have been too much for the woman; but something between the two, He shall rise again.

(Tr. xlix. 14) Shall rise again, is ambiguous: for He does not say, now.

"Jesus saith unto her, Thy brother shall rise again." This was ambiguous. For He said not, Even now I will raise thy brother; but, "Thy brother shall rise again. Martha saith unto Him, I know that he shall rise again in the resurrection, at the last day." Of that resurrection I am sure, but uncertain about this. "Jesus saith unto her, I am the resurrection." Thou sayest, My brother shall rise again at the last day: true; but by Him, through whom he shall rise then, can he rise even now, for "I," He says, "am the resurrection and the life." Give ear, brethren, give ear to what He says.

Through His aversity to arrogance, however, the Lord did not say: "I will raise up thy brother," but: "He shall rise again;" all but softly rebuking her and saying: "He indeed rises again as thou wishest, but not as thou thinkest. For if thou supposest that it will be accomplished by prayer and supplication, take upon thyself the part of prayer, but do not bid Me do it, Who am a Wonder-worker, able by My own Might to raise the dead."

From this it appears that they, even though they believed somehow in the power of the Lord, were still in doubt because of the greatness of the task.… On the one hand, she has no doubts about his promise. On the other hand, however, she considers the task superior to human power. Indeed, we said above that they still thought they were speaking to a man who does everything through his own strength. This is why she said to him, “I know that he will rise again in the resurrection of the last day.”

Martha, again you know but you do not know. Martha, again do you really know, when you do not know that your brother can rise here and now? Or is it perhaps that God who at that future time is able to raise up all is now unable to raise up even one from the dead? He is able, yes, God is able to raise up one from the dead as a sign for this time, God who will later raise up all the dead to eternal life.… Martha, right in front of you is the Resurrection that you are putting so far into the future.

The Lord, refuting such an understanding of hers, says: "Your brother will rise again." He did not say to her "yes, I will ask God, and He will give Me," nor did He agree with her words, but used a moderate expression.

1512 We see how she advanced when the Evangelist adds, Jesus said to her, Your brother will rise again. Because she was still imperfect in her understanding, our Lord raised her to higher things by his teaching. First, he foretells the resurrection of her brother; secondly, he shows that he has the power to resurrect (v 25). Concerning the first, he does two things. First, he foretells the coming miracle; secondly, we see Martha's understanding of the resurrection (v 24). 1513 The miracle our Lord foretold is the raising of Lazarus; thus he says, Your brother will rise again: "Thy dead shall live, their bodies shall rise" (Is 26:19). We should note here that Christ raised three persons from death: the daughter of the ruler of the synagogue (Matt 9:25); the widow's son, who was being carried outside the gate of the city (Lk 7:12); and Lazarus, who had been four days in the tomb. The girl was still in her home, the youth was outside the gate, and Lazarus was in the tomb. He raised the girl in the presence of only a few witnesses: the girl's father and mother, and the three disciples, Peter, James, and John. He raised the young man in the presence of a large group. And Lazarus was raised with a number of people standing by, and when Christ was deeply affected. These three persons represent three kinds or genera of sins. Some sin by consenting in their hearts to mortal sin; and these are signified by the girl who was dead in her own home. Others sin by outside signs and acts, and these are signified by the dead youth who was being carried outside the city gate. Finally, those who are firmly habituated to sin are buried in the tomb. Yet, our Lord raises all of them. But those who sin only by consent, and die by sinning mortally, are more easily raised. And because their sin is private, it is healed with a private corrective. When sin advances without, it needs public remedy.

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.

Thy brother shall rise again - That is, directly; for it was by raising him immediately from the dead that he intended to comfort her.

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).

Jesus saith unto her, Thy brother shall rise again--purposely expressing Himself in general terms, to draw her out.