Yuhanna 11:14 Yorum

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 said Jesus unto them plainly,.... Without a figure, when he perceived they did not understand him, and yet it was a very easy and usual metaphor which he had made use of; but such was the present stupidity of their minds, that they did not take in his meaning: wherefore, without reproaching them with it, he said to them in so many words, Lazarus is dead. The Persic version reads, "Lazarus is dead indeed", as he really was.

All physicians wear themselves out for their patient lest he die. But Lazarus’s physician was waiting for his death in order to show his victory over death.

When therefore their disposition was somewhat reluctant, He said, "He is dead." The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead."

(Tr. xlix. 11) He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead. (Tr. xlix. 11) He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?

Lazarus, this intimate friend of God, died, as is known through the testimony of the Gospel. According to John, for forty years he had compensated for the losses of the flesh by the actions of his will. And so after a quick death which was due to his earthly frame, that is, to earth itself more than humanity—according to the book of Genesis the rich fluidity of clay is responsible for us as well—while Christ the judge was far away, imparting the gifts of salvation on the borders of Judea, Lazarus was buried and placed in the tomb in order that he might begin to be what he had been—clay.

The Lord, seeing that His disciples still did not understand Him, says directly that Lazarus "has died." Why then did He previously express Himself not directly, but in a veiled manner, calling death "sleep"? For many reasons. Firstly, out of humility, for He did not wish to appear boastful, but in a veiled manner called the resurrection an awakening from sleep. How would He have used this expression if He had not called death a sleep? And that this is true, that is, that He expressed Himself in a veiled manner out of humility, is evident from what follows. For having said that Lazarus "died," the Lord did not add "I will go and raise him." Do you see how He did not wish to boast in words about what He intended to confirm by the deed itself? At the same time, the Lord also teaches us not to be hasty in our promises. For if at the request of the centurion (for the healing of his servant) the Lord did give a promise, saying "I will come and heal him" (Matt. 8:5–7), He said this in order to reveal his faith. So then, this is the first reason why the Lord called death a sleep. Another is to show us that every death is a sleep and a rest. The third is that although the death of Lazarus was indeed death for everyone else, for Jesus Himself, inasmuch as He intended to raise him, it was nothing more than sleep. Just as it is easy for us to wake one who is sleeping, so, and a thousand times more so, it is easy for Him to raise the dead.

1500 Then our Lord explicitly states his intention to raise him (v 14). First, he tells them that Lazarus has died, which shows his knowledge; secondly, he mentions his attitude towards his death, which shows his providence; and thirdly, he makes known his intention to go to the place where he died, which shows his compassion or mercy. 1501 He states that Lazarus has died when he says plainly, Lazarus is dead, i.e., he has submitted to the common law of death which no one can escape: "What man can live and never see death?" (Ps 89:48).

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 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).

Then said Jesus unto them plainly, Lazarus is dead--Says BENGEL beautifully, "Sleep is the death of the saints, in the language of heaven; but this language the disciples here understood not; incomparable is the generosity of the divine manner of discoursing, but such is the slowness of men's apprehension that Scripture often has to descend to the more miserable style of human discourse; compare Mat 16:11."