OUTLINE CHAPTER 11:

This chapter has received its share of skepticism from the critics of Scripture.

It is a narrative that evolves around the resuscitation of a man named Lazarus, who had been dead for four days. vs.17

The recording of this particular miracle is unique to the Gospel of John.

However, the raising of the dead by Jesus is not confined to just this particular instance, and the writers of the synoptics record a similar feat of power involving the daughter of Jarius. Mar.5:22ff cf. Mat.9:18ff; Luk.8:41ff

Jesus proclaimed that raising the dead was an accepted part of His ministry. Mat.11:5 cf. Luk.7:22

Some interpreters have attempted to write this chapter off as a parable, which is bogus and meets defeat since:

Jesus taught using parables, but never uses a monologue of discourse between parties as a vehicle of parabolic teaching.

A multiplicity of personal names is used.

There are chronological inserts denoting sequence of events that is found only when historical narrative is in view.

That this particular event is unique to John’s gospel is by design incorporated to contextually perpetuate the flow of evidential apologetics to Jesus’ claim as God, as recorded in Chapter 10.

Furthermore, it follows to prove and serve the primary theme of his Gospel i.e.; Jesus was God the Son incarnate. Joh.1:1,18 The primary themes of the synoptics are to show Christ as: King – Mat; A Servant – Mark; True humanity – Luke

The natural reading of this chapter indicates that John recorded a factual event and was an eyewitness to the account.

Its chronological setting is seen to be shortly after the events of Chapter 10. vs.8

Jesus receives the news of Lazarus’ chronic illness and impending death. vss.1-5

After two days, He announces He will return back to Judea on behalf of Lazarus, to the astonishment and reticence of his disciples. vss.6-16

The narrative account of Lazarus’ death and events surrounding the miracle are recorded. vss.17-44

The miracle brings many to +V, but others report back to the Pharisees of the event. vss.45-46

The Sanhedrin re-conspires collectively to murder Jesus. vss.47-53

Jesus again retreats publicly from Judea. vs.54

The final Passover of Jesus’ ministry approaches in Mar. 33 AD, at which time the Sanhedrin establishes a "police net" for his arrest. vss.55-57

While critics may mock and take exception to the historical veracity of this event, for the positive believer it is a graphic demonstration and evidence that Jesus is "the resurrection and the life". vs.25

EXEGESIS VERSES 1 – 2:

GNT John 11:1 +Hn de, tij avsqenw/n( La,zaroj avpo. Bhqani,aj( evk th/j kw,mhj Mari,aj kai. Ma,rqaj th/j avdelfh/j auvth/jÅ

NAS John 11:1 Now a certain man was sick, Lazarus of Bethany, de, (cc) ti.j (indef. pro./nm-s; "a certain man") +Hn eivmi, (viIPFa--3s +) avsqenw/n( avsqene,w (periphrastic constr. + circ. ptc./p/a/nm-s; "was sick/powerless/without strength/weak due to sickness or illness"; same as 5:7) La,zaroj (n-nm-s) avpo, (pg) Bhqani,aj( Bhqani,a (n-gf-s; "Bethany"; small village approx. 2 mles East of Jerusalem; now called El Azariyeh from the name Lazarus) the village of Mary and her sister Martha. evk (pAbl.; "from"; not translated) th/j h` kw,mhj kw,mh (d.a. + n-gf-s; "the village/small town") Mari,aj Mari,a (n-gf-s) kai, (cc) auvth/jÅ auvth, (npgf3s) th/j h` avdelfh/j avdelfh, (d.a. + n-gf-s; "sister"; used 26x) Ma,rqaj Ma,rqa (n-gf-s)

GNT John 11:2 h=n de. Maria.m h` avlei,yasa to.n ku,rion mu,rw| kai. evkma,xasa tou.j po,daj auvtou/ tai/j qrixi.n auvth/j( h`j o` avdelfo.j La,zaroj hvsqe,neiÅ

NAS John 11:2 And it was the Mary who anointed the Lord with ointment, de, (cs; "Now/And") h=n eivmi, (viIPFa--3s) Maria.m Mari,a (n-nf-s) h` avlei,yasa avlei,fw (d.a. [controls both ptcs.] + adj. ptc./a/a/nf-s; "who anointed/externally applied"; the ptc. is timeless and merely pictures the punctiliar act; used 9x) to.n o` ku,rion ku,rioj (d.a. + n-am-s) mu,rw| mu,ron (n-Instrumental/n-s; "with ointment/perfume/sweet-smelling substance made not from animal fats but from plants"; some could be very expensive cp. Mar.14:5; used 14x) and wiped His feet with her hair, whose brother Lazarus was sick. kai, (cc) evkma,xasa evkma,ssw (adj. ptc./a/a/nf-s; "wiped off/wiped dry") auvtou/ auvto,j (npgm3s) tou.j o` po,daj pou,j (d.a. + n-am-p; "feet"; used 93x) tai/j h` qrixi.n qri,x (d.a. + n-If-p; "with the hair"; used 15x) auvth/j( auvto,j (npgf3s; "of her") h`j o[j (rel. pro./gf-s; "of whom/whose"; ref. Mary) o` avdelfo,j (d.a. + n-nm-s) La,zaroj (n-nm-s) hvsqe,neiÅ avsqene,w (viIPFa--3s; "was sick")

ANALYSIS VERSES 1 – 2:

Though chapter 11 doesn’t have a specific chronological date, it is apparent that it occurs within a short amount of time following Jesus arrival to the east side of the Jordan. Cp. 10:40

This is deduced by the fact that His disciples point out that the attempt to stone Jesus had been very recent. 11:8

John now introduces the readers to the prominent figure in this chapter, Lazarus of Bethany, a certain man of Jesus’ acquaintance, who was sick.

This Bethany is just a couple of miles East of Jerusalem (vs.18).

It is not to be confused with "Bethany" beyond the Jordan where John the Baptist was first seen to be baptizing (1:28) and the area Jesus was now operating.

Also, this Lazarus is not to be confused with the Lazarus of Luk.16:19ff.

Our author goes to some length to ensure that his readers understand the right geographical location being mention as he notes that it is the Bethany from the village of Mary and her sister Martha.

As well as specifically which Lazarus is indeed in view, as in vs.2 John establishes specifically that it is in the family of Mary and Martha whose brother he was that was sick.

Vs.2 may seem somewhat out of place or superfluous as John expands the identification of Mary as he states, "And it was the Mary who anointed the Lord with ointment, and wiped His feet with her hair".

The curious feature regarding this statement is that the actual occurrence of Mary performing this act is not until after this miracle, as recorded in 12:2-3.

Both Mary and her sister Martha are mentioned in Luk.10:38-40, that denotes Jesus introduction and acquaintance with this family had occurred earlier in His ministry.

It is in the Luke account that we are given spiritual insight into the two sisters.

As that account implies, Martha seems to be the older of the two as she is seen to have taken charge in the preparations and serving of the guests.

And as that account also reveals, the relationship established between Jesus and this family is due to their +V.

This is seen in the fact of their gracious application of hospitality towards Jesus and allowing Him to utilize their home for the purpose of communicating His word. Vs.38-39

They reflect the evidence of +V in that they have attached themselves to the Light of BD and by application denoted their welcomed desire for BD to occupy a place in their home and lives in a most intimate and close setting.

However, as Jesus indicates in vss.41-42, it is Mary that is considered to have her real spiritual priorities of life intact.

As the Luke account reveals and suggests, while Jesus was teaching BD in their home, Martha was preoccupied with all of the physical distractions around her, while Mary engaged in MPR.

Not to disparage the +V of Martha, by all indications it is Mary that is revealed to be the more spiritually astute and oriented of the two during this period of their lives.

John records the information of vss.1-2 in the manner he does for the following purposes:

The verses are designed to refresh the memory of his 1^st century readers that would be well acquainted with the notoriety of this family based on this miracle and familiar with their place of residence, familial status, etc.

To make certain his readers understand that geographically Jesus has returned back to Judea and in close proximity of Jerusalem.

This denotes that His purpose for leaving Jerusalem as recorded in 10:40, was not out of fear or other human viewpoint reasoning, but as according to the Father’s will for Him.

John’s reference to all of the siblings points to the following:

He himself knew the very particulars of the family, their history, etc., indicating that his recording of the miracle is indeed an eyewitness account.

His reference to the two sisters together is designed to leave no doubt as to which Mary out of the four mentioned in the NT is in view in chptr.11 and 12:3. Cp. Mary, mother of Jesus; Mary Magdalene; Mary, mother of James and Joseph and wife of Clopas.

John’s specific reference to Mary in vs.2 is designed to remind his readers that of the two sisters, she has the reputation of:

Being the most fastidious in her MPR.

Therefore, by application she places BD as the premier issue in her life.

This indicates that her level of faith in Christ and His teaching on the surface would appear to be at a premium.

She is obviously the one sister we would expect to pass this test concerning Lazarus.

It is this particular observance regarding Mary that will lend additional impact and insight for the reader in the events surrounding Jesus, as He deals with both Martha and Mary just before the actual miracle, as recorded in vss.19-44.

EXEGESIS VERSES 3 – 5:

GNT John 11:3 avpe,steilan ou=n ai` avdelfai. pro.j auvto.n le,gousai( Ku,rie( i;de o]n filei/j avsqenei/Å

NAS John 11:3 The sisters therefore sent to Him, saying, "Lord, behold, he whom You love is sick." ai` h` avdelfai. avdelfh, (d.a. + n-nf-p) ou=n (infer. conj.) avpe,steilan avposte,llw (viaa--3p) pro,j (pa) auvto.n auvto,j (npam3s) le,gousai( le,gw (circ. ptc./p/a/nf-p) Ku,rie( ku,rioj (n-vm-s) i;de (exclamatory particle; "behold/pay attention now/hear this!") o]n o[j (rel. pro./am-s; "he whom"; ref. Lazarus) filei/j file,w (vipa--2s; "you love"; love based on affections or emotional attachment based on the merits or attributes of the one to whom the love is expressed; love of outward affection towards another and thus reflecting a close relationship or particular friendly/kind demeanor towards one another; term used to indicate close friendships; same as 5:20) avsqenei/Å avsqene,w (vipa--3s; "is sick")

GNT John 11:4 avkou,saj de. o` VIhsou/j ei=pen( Au[th h` avsqe,neia ouvk e;stin pro.j qa,naton avllV u`pe.r th/j do,xhj tou/ qeou/( i[na doxasqh/| o` ui`o.j tou/ qeou/ diV auvth/jÅ

NAS John 11:4 But when Jesus heard it, He said, "This sickness is not unto death, de, (ch) o` VIhsou/j (d.a. + n-nm-s) avkou,saj avkou,w (circ. ptc./a/a/nm-s; "when or after He heard it") ei=pen( le,gw (viaa--3s) Au[th ou-toj (near dem. pro./nf-s) h` avsqe,neia (d.a. + n-nf-s; "sickness/illness"; same as 5:5) ouvk ouv (neg. +) e;stin eivmi, (vipa--3s) pro,j (pa) qa,naton qa,natoj (n-am-s; "death") but for the glory of God, that the Son of God may be glorified by it." avllV avlla, (strong adv.) u`pe,r (pAbl; "for/on behalf of") th/j` h` do,xhj do,xa (d.a. + n-Ablf-s; "the glory") tou/ o` qeou/( qeo,j (d.a. + n-gm-s) i[na (conj. of purpose) o` ui`o,j (d.a. + n-nm-s) tou/ o` qeou/ qeo,j (d.a. + n-gm-s) doxasqh/| doxa,zw(vsap--3s; "might be glorified"; passive indicates outside source) diV dia, (pAbl; "by") auvth/jÅ auvto,j (npgf3s)

GNT John 11:5 hvga,pa de. o` VIhsou/j th.n Ma,rqan kai. th.n avdelfh.n auvth/j kai. to.n La,zaronÅ

NAS John 11:5 Now Jesus loved Martha, and her sister, and Lazarus. de, (cs) o` VIhsou/j (d.a. + n-nm-s) hvga,pa avgapa,w (viIPFa--3s) th.n h` Ma,rqan Ma,rqa (d.a. + n-af-s) kai, (cc) auvth/j auvto,j (npgf3s) th.n h` avdelfh.n avdelfh, (d.a. + n-af-s) kai, (cc) to.n o` La,zaronÅ La,zaroj (d.a. + n-am-s)

ANALYSIS VERSES 3 – 5:

The reaction of the sisters of Lazarus was not long in coming and recognizing the serious nature of his illness they therefore sent a messenger to Him, saying, "Lord, behold, he whom You love is sick".

They notify Jesus of the circumstances without asking Him for anything in particular.

In fact, the message by all appearances seems to be mostly informative, letting Jesus know the situation.

They do not suggest that He return to that region, indicating that they were privy and sensitive to the murderous intentions of the Jews and the danger to which Jesus would be subject.

Although they do not mention Lazarus by name, there is not doubt as to whom they were referring.

Their reference to Lazarus as "he whom You love" uses the verb "file,w/phileo" as the love expressed.

This particular verb is used to indicate the personal affection that Jesus possessed for Lazarus, which was obvious to the two sisters.

It denotes a love of friendship between the two that carries with it an emotional attachment based on who and what the object of love is.

The difference between "file,w love" and "avgapa,w/agapao love", which is used in vs.5, "Now Jesus loved Martha, and her sister, and Lazarus", is found in the emphasis.

Phileo love is subjective in nature, focuses on the feelings of the one who loves and is discriminating in application.

It is a natural love that is applied by –V and +V alike.

Agapao love is Divine in nature.

It is non-discriminatory, does not demand any emotional feelings of attachment and focuses on the need(s) of the object of love.

Agapao love does not consider the merits of others in its application, but rests upon the merits of the one that loves.

Divine love emphasizes the way one acts or treats the object of love.

Unbelievers cannot operate under this Divine love and reversionistic believers or believers under their STA do not function under this love. Joh.5:42 of the unbelieving Pharisees; cp. 8:42; 1Joh.2:15; 3:17-18; 4:20; 5:2-3

While we have not been informed by John of the exact nature and to what extent the relationship between Jesus and this family encompasses, it is obvious per the following events and the comments now that Jesus was very close to this family.

Jesus not only expressed Divine love to these siblings, as He did perfectly towards everyone He came in contact with, but He also had a strong emotional attachment to them.

That Jesus possessed love that constituted friendship with this family again points to the +V they themselves possessed, as evidenced in their willingness to adhere to His Person and His teaching, as the Luk.10:38ff account revealed.

It is ludicrous to think that Jesus would otherwise violate the doctrine of Separation that would constitute friendship with the world. Jam.4:4

Jesus’ desire to engage in a friendship relationship with these people of necessity denotes they manifested the necessary overt applications of adherence to His Person and ministry.

One might expect that since Jesus possessed perfect love, He would have acted immediately with regard to the need of such close friends.

He does not, and the reason lies in the timing and will of God in matters.

That a higher purpose of Lazarus’ situation was God’s will is made clear in vs.4; "But when Jesus heard it, He said, ‘This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it’".

God’s timing is seen in the fact that Jesus remained on the east side of the Jordan and waited 2 more days before departing. Vs.6

Here is a perfect example of the POG taking precedence over how we feel about something or someone and making the application of BD the issue of paramount importance.

Even with those with which we have the closest of relationships, we are never to compromise God’s will in our relationship with them.

It should be obvious that Jesus could have responded in a totally different manner:

He could have healed Lazarus from a distance. Cp. Joh.4:46ff

He could have left immediately, revived Lazarus within a days journey and saved the family much grief.

Instead, He continues to do what He was doing in that area and informs those that hear the news that the ultimate issue of Lazarus’ sickness is not going to be death.

It is almost certain that Lazarus was already dead by the time the message reached Jesus, a fact that becomes obvious when the chronology of the event is reconstructed:

Lazarus had been dead 4 days when Jesus arrived at Bethany. Vs.17,39

Allowing for the 2 day delay, the one day traveling to deliver the message and one day travel for Jesus back to Judea, Lazarus must have died very shortly after the messenger was commissioned and dispatched.

Therefore, one cannot take Jesus’ statement to mean that Lazarus was not going to die, when in fact he was already dead.

What He does mean is that death is not going to be the final or permanent resolution to his illness.

In a similar fashion to the man born blind, Jesus states that this event occurred in order to manifest the glory of God.

The glory of God refers to His essence, which He is going to manifest in the action of raising the dead.

This one act contextually demonstrates the power of God through Christ as it relates to eternal life, and is the conclusive evidence to His previous argument that He and the Father are One in essence. Joh.10:30

This miracle in effect argues the fact that Christ does have power of life in the spiritual realm.

In other words, proof of what is unseen, is evidenced by that which is seen.

If He has power over physical life and death, then all the more He must have power over eternal life and death.

The principle is, it is the evidence of God’s power as seen in the physically created world that is the evidence provided that God must control the unseen spiritual world.

If a Being cannot manifest power over the natural and tangible creation, then how can we assume that He has power over the supernatural and spiritual creations?

As Jesus demonstrates His power, He is glorified by the recognition that He is the Son of God.

The Son’s responsibility was to glorify the Father by doing the works that the Father assigned to Him.

These very applications of works in turn brought glory to the Son, not by His own agenda or feelings, but by doing the will of God.

This again points to the principle that one cannot lead with their emotions, but must rely solely on the directive will of BD.

As Jesus acted in concert with the Father, both are exalted and seen to be God.

EXEGESIS VERSES 6 – 10:

GNT John 11:6 w`j ou=n h;kousen o[ti avsqenei/( to,te me.n e;meinen evn w-| h=n to,pw| du,o h`me,raj(

NAS John 11:6 When therefore He heard that he was sick, He stayed then two days longer in the place where He was. w`j (tempor. conj.; "when") ou=n (infer. conj.) h;kousen avkou,w (viaa--3s) o[ti (intro. indir. disc.) avsqenei/( avsqene,w (vipa--3s; "he was sick"; a historical present retaining the present force of the message sent ) e;meinen me,nw (viaa--3s; "He stayed/remained") to,te (adv. of time; "at that time" not translated) me,n (part.; "then") du,o (card. adj./af-p) h`me,raj( h`me,ra (n-af-p) evn (pL +) w-| o[j (rel. pro./d/s/m; "in which/where" +) to,pw| to,poj (n-dm-s; "place/region"; "in the place where") h=n eivmi, (viIPFa--3s)

GNT John 11:7 e;peita meta. tou/to le,gei toi/j maqhtai/j( :Agwmen eivj th.n VIoudai,an pa,linÅ

NAS John 11:7 Then after this He *said to the disciples, "Let us go to Judea again." e;peita (temporal adv. of sequence; "afterwards/after that/then after/later") meta, (pa; "after") tou/to ou-toj (dem. pro./an-s) le,gei le,gw (vipa--3s) toi/j o` maqhtai/j( maqhth,j (d.a. + n-dm-p) :Agwmen a;gw (vspa--1p; hortatory subj.; has the force of an imperative; "Let us go") eivj (pa) th.n h` VIoudai,an VIoudai,a (d.a. + n-af-s) pa,linÅ (adv.)

GNT John 11:8 le,gousin auvtw/| oi` maqhtai,( ~Rabbi,( nu/n evzh,toun se liqa,sai oi` VIoudai/oi( kai. pa,lin u`pa,geij evkei/È

NAS John 11:8 The disciples *said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" oi` o` maqhtai,( maqhth,j (d.a. + n-nm-p) le,gousin le,gw (vipa--3p) auvtw/| auvto,j (npdm3s) ~Rabbi,( r`abbi, (n-vm-s) oi` o` VIoudai/oi( VIoudai/oj (d.a. + ap-nm-p) nu/n (adv. "just now"; indicates that the events of chpt. 11 are very recent) evzh,toun zhte,w (viIPFa--3p; "were seeking") liqa,sai liqa,zw (compl. inf./a/a-; "to stone/to kill be stoning") se su, (npa-2s) kai, (cc) u`pa,geij u`pa,gw (vipa--2s) evkei/È (adv.; "there/to that place") pa,lin (adv.; the disciples are incredulous that Jesus might even suggest this)

GNT John 11:9 avpekri,qh VIhsou/j( Ouvci. dw,deka w-rai, eivsin th/j h`me,rajÈ eva,n tij peripath/| evn th/| h`me,ra|( ouv prosko,ptei( o[ti to. fw/j tou/ ko,smou tou,tou ble,pei\

NAS John 11:9 Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, VIhsou/j( (n-nm-s) avpekri,qh avpokri,nomai (viad--3s) Ouvci. (emphatic neg. used as an interrog., expecting a yes answer +) eivsin eivmi, (vipa--3p; "Are there not") dw,deka (card. adj./nf-p; "twelve") w-rai, w[ra (n-nf-p) th/j h` h`me,rajÈ h`me,ra (n-gf-s; "of the day"; 12 hours of daylight) eva,n (cs; 3rd class cond.; "If") ti.j (indef. pro./nm-s) peripath/| peripate,w (vspa--3s; "might walk") evn (pL) th/| h` h`me,ra|( h`me,ra (d.a. + n-Lf-s) he does not stumble, because he sees the light of this world. ouv (neg. +) prosko,ptei( prosko,ptw (vipa--3s; "does not stumble/to strike against"; used 8x) o[ti (causal conj.) ble,pei\ ble,pw (vipa--3s) to, fw/j (d.a. + n-an-s; "the light") tou,tou ou-toj (near dem. pro./gm-s) tou/ o` ko,smou ko,smoj (d.a. + n-gm-s)

GNT John 11:10 eva.n de, tij peripath/| evn th/| nukti,( prosko,ptei( o[ti to. fw/j ouvk e;stin evn auvtw/|Å

NAS John 11:10 "But if anyone walks in the night, he stumbles, because the light is not in him." de, (cc) eva,n (cs; intro 3rd class) ti.j (indef. pro./nm-s) peripath/| peripate,w (vspa--3s) evn (pL) th/| h` nukti,( nu,x (d.a. + n-df-s; "the night/time of darkness") prosko,ptei( prosko,ptw (vipa--3s) o[ti (causal conj.) to, fw/j (d.a. + n-nn-s) ouvk ouv (neg. +) e;stin eivmi, (vipa--3s) evn (pL) auvtw/|Å auvto,j (npLm3s)

ANALYSIS VERSES 6 – 10:

Verse 6 has been described by interpreters as being "very curious" and "problematic" as they consider the fact that, "When therefore He heard that he was sick, He stayed then two days longer in the place where He was".

The urgency of the situation was obvious and the attachment of Jesus to this family is readily recognized.

The fact is, the curiosity and problems are removed when one recognizes that Jesus’ agenda was not determined by Himself, but by the Father.

Jesus never allowed external forces to dictate His action, but always zeroed in on Divine timing and determination.

Observation: Just because someone that is close to us is facing a particular test it does not mean necessarily in all cases that we abandon our niche and run to their aid.

This points again to the principle that even if a very close loved one is facing a crucial test, and there is likely no more crucial than the death test, we are to maintain our spiritual priorities above all else and continue in the will of God. Mat.8:18-22

For Jesus to immediately drop what He was doing and run to their aid would place Him outside of the Father’s will.

As we have seen on previous occasions, Jesus did not allow the personal problems of others to inordinately influence Him, not even those of His own family. Joh.2:1-11; 7:3ff; cp. Mat.12:46-50

He made it clear on previous occasions, just as He does here, that the will and timing of God are the issues of paramount importance; not doing what others may pressure you to do.

Jesus always perfectly maintained His MPR geographically and via the Father’s directives.

While others might consider His delay as a poor example of "love", the fact remains that the highest love one can offer is Divine love, which can only be applied when fellowship with God is intact, our spiritual priorities remain undisturbed and we clearly seek God’s will in the matter.

Again, some have suggested that the reason for the 2-day delay was to allow Lazarus to die, which premise we have already debunked.

The most obvious reason why God established this delay is at least two-fold:

First and foremost, Lazarus death served as a test for him and the two sisters and was designed to advance them spiritually to a new level of faith. Vs.40

It was opportunity for them to apply BD at an extremely high level, engage in Divine good production and present a witness of the life to those around them.

And as we will see, it was a test that was not passed with any "flying colors" by the sisters, though undoubtedly its impact had future benefits spiritually.

This points to the very reason why tests are given to those that are +V and that is to advance them spiritually and provide opportunity to manifest our faith in BD, through application.

Secondly, though really no less important, is the fact that by Lazarus being dead for four full days would remove any and all attacks that would depreciate the magnitude or validity of the miracle.

When the miracle did occur, there would be no doubt that Christ had power over life and death.

Undoubtedly, this delay posed no problem to Jesus’ disciples, who probably thought that He would not return to Judea at all in light of the recent confrontations with the Jews.

We can just imagine the looks on their faces upon the concluding remarks of vs. 7, "Then after this He said to the disciples, ‘Let us go to Judea again’".

The facial expressions of the "Little Rascals" probably was no better than the look of surprise by His disciples when He informed them that He was returning to Judea and invites them to accompany Him.

They immediately begin to protest this decision as they said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?"

Their comment that the Jews were seeking to stone Him, "just now", points out that very little time has elapsed since His departure from Judea in 10:40.

It is obvious that His disciples consider Jesus to be rash, irresponsible, reckless and illogical in His decision.

Their reply smacks of those who can only see danger and thus fear in store for their future.

Jesus’ response to them in vss.9-10 is in the form of a parabolic analogy as He answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him."

Jesus once again uses earthly things to teach heavenly things.

The obvious and literal meaning of His words is as follows:

The period of sunlight that is called day lasts 12 hours.

This period of time is the normal time conducive to activity.

This is time when men may act without fear since they can see what is going on around them.

Those that conduct themselves during the daylight have no fear of tripping over objects concealed by darkness..

The light of this world is the sun.

Those that attempt to engage in normal activities at night are liable to fall prey to a fall.

They will eventually trip over something concealed in the darkness.

The problem is made personal by the fact that they have no light within them to guide themselves.

That light is not in them points to the physiological reality that sight is literally light penetrating the body through the eye canal.

The spiritual significance is seen in:

Jesus is the spiritual light of the world. Joh.8:12

He is light because He is the perfect and complete representation of BD. Joh.1:1,4-5

The disciples contextually are the ones that are faced with the decision to follow Christ back to Judea and "walk in the light" or to remain behind without the light or in darkness.

To walk in the light is to orient to the will and purpose of God for your life.

It is through a clear understanding of the will of God/BD and the application of it that protects one from stumbling blocks.

The particular stumbling block contextually is STA fear and failure to faith-rest.

This spiritual light is absorbed through the soulish eyes and provides the sight necessary to avoid the pitfalls of things in the night.

The one that is committed to the will of God is protected from the dangers of the cosmos.

They operate with clear spiritual vision, without fear, utilizing the faith-rest technique.

The one that is not so committed will not ultimately make it spiritually.

They will eventually fall over something in the cosmos, with the threat of fatality.

Jesus is faced with the revealed will of God, which is for Him to return to Bethany and heal Lazarus.

To walk in the day is to have the faith and courage to perform that will without fearing the cosmic consequences.

Again, this demands faith-rest, a predominate application void in not only the disciples, but Lazarus’ sisters in their test.

It is this principle that is to be one of the primary spiritual lessons learned by the major players of this chapter.

For Jesus to stay out of Judea, as His disciples recommended, would be to fail the light and to walk in darkness.

Since Jesus had no darkness in Him, this was unthinkable.

For the disciples, their challenge was to take their cues from the light of the world and not from their STA fears.

The concept of the 12 hours indicates that light is limited and that men must do what they intend to do during the time when they can see.

In that regard, this is somewhat similar to the thought of Joh.9:4 that points out that time is limited in terms of our applications of BD.

For the disciples, their time with Jesus is at the 11^th hour; they should take advantage of their time with Him and follow His lead.

Review Doctrine of Faith-Rest.

EXEGESIS VERSES 11 – 13:

GNT John 11:11 tau/ta ei=pen( kai. meta. tou/to le,gei auvtoi/j( La,zaroj o` fi,loj h`mw/n kekoi,mhtai\ avlla. poreu,omai i[na evxupni,sw auvto,nÅ

NAS John 11:11 This He said, and after that He *said to them, "Our friend Lazarus has fallen asleep; tau/ta ou-toj (near dem. pro./an-p; "these things/this") ei=pen( le,gw (viaa--3s) kai, (cc) meta, (pa) tou/to ou-toj (near dem. pro./an-s) le,gei le,gw (vipa--3s) auvtoi/j( auvto,j (npdm3p) h`mw/n evgw, (npg-1p) o` fi,loj (d.a. + ap-nm-s; "friend"; same as 3:29) La,zaroj (n-nm-s) kekoi,mhtai\ koima,omai (viPFd--3s; "has fallen asleep"; used metaphorically for the sleep of death cp. Mat.27:52; of Stephen's martyrdom Act.7:60; also used of literal sleep, Mat.28:13; Luk.22:45; used 18x) but I go, that I may awaken him out of sleep." avlla, (strong adver.) poreu,omai (vipd--1s; "I go/travel/journey") i[na (conj. purpose) evxupni,sw evxupni,zw (vsaa--1s; "may cause to awaken out of sleep"; here to cause to raise from the sleep of death; hapax) auvto,nÅ auvto,j(npam3s)

GNT John 11:12 ei=pan ou=n oi` maqhtai. auvtw/|( Ku,rie( eiv kekoi,mhtai swqh,setaiÅ

NAS John 11:12 The disciples therefore said to Him, "Lord, if he has fallen asleep, he will recover." oi` o` maqhtai. maqhth,j (d.a. + n-nm-p) ou=n (infer. conj.) ei=pan le,gw (viaa--3p) auvtw/|( auvto,j (npdm3s) Ku,rie( ku,rioj (n-vm-s) eiv (part. intro. 1st class cond.) kekoi,mhtai koima,omai (viPFd--3s; "he has fallen asleep") swqh,setaiÅ sw,|zw (vifp--3s; "he will be saved/delivered out of sleep"; used in its original sense of being, "to be made whole/well/safe and sound")

GNT John 11:13 eivrh,kei de. o` VIhsou/j peri. tou/ qana,tou auvtou/( evkei/noi de. e;doxan o[ti peri. th/j koimh,sewj tou/ u[pnou le,geiÅ

NAS John 11:13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. de, (cs; "Now"; introduces John's explanation) o` VIhsou/j (d.a. + n-nm-s) eivrh,kei le,gw (viPLUPFa--3s) peri, (pg; "about/concerning") auvtou/( auvto,j (npgm3s) tou/ o` qana,tou qa,natoj (d.a. + n-gm-s; "death") de, (ch) evkei/noi evkei/noj (remote dem. pro./nm-p; "they/those men"; denotes their understanding of what Jesus said was way off) e;doxan doke,w (viaa--3p; "thought/presumed/supposed"; used 2x) o[ti (cc; intro. content of their thinking") le,geiÅ le,gw (vipa--3s) peri, (pg) th/j h` koimh,sewj koi,mhsij (d.a. + n-gf-s +) tou/ o` u[pnou u[pnoj (d.a. + n-gm-s; "literal sleep"; used 6x; 1x used of spiritual sleep; The difference in the nouns is emphasis; koi,mhsij denotes the act of resting/inactivity or place of sleep and is the word from which we get "cemetery/a resting place"; u[pnoj denotes the state of insensibility/out of touch"; Lit. together it means "taking rest in sleep")

ANALYSIS VERSES 11 – 13:

After impressing upon the disciples the need to faith-rest God’s will in His directive to return to Judea, Jesus informs them that "Our friend Lazarus has fallen asleep".

The first phrase of vs.11, "This (Lit. "these things") He said" is not to be redundant, but to emphasize the importance of Jesus’ preceding comments of faith-resting as applied contextually throughout the chapter.

That Lazarus is called "our friend", by Jesus, denotes that the relationship established with this family went beyond just one Person, and was inclusive of Jesus’ most intimate followers, the 12.

The epitaph "friend" bestowed upon Lazarus in this fashion denotes that the application of hospitality by this family was one that was directed over and beyond just a love for Jesus’ Person, but towards His very ministry as represented by His followers.

Jesus displays a knowledge that is not possible from the human realm, no matter how one interprets His statement of Lazarus’ condition.

In other words, how could Jesus know if Lazarus was asleep?

Jesus refers to Lazarus’ death that transpired some 3 days prior, as sleep.

The majority of times that this word "koima,omai/sleep" is used in the NT, refers to physical death. (13 of 18x used)

The OT used such terminology regularly to refer to physical death. 1Kgs.2:10; 11:43; 14:20; Psa.13:3; Dan.12:2

Sleep is an appropriate term to describe the death of believers, since it is a time of rest from which one will ultimately awake.

For the believer, physical death is not to be feared, since it is merely a temporary state that will be overcome with resurrection glory. Mat.10:28 cp. 1The.4:13-18

Jesus then states that it is the contrast of Lazarus’ death i.e., "life", that is the direct purpose for returning to Judea as vs.11b denotes, "but I go, that I may awaken him out of sleep".

This points to the very base principle of teaching and the sign behind this miracle and that is, Christ is the answer to man’s dilemma of death, "life"!

The disciples interpret His comment in a literal fashion as therefore, they said to Him, "Lord, if he has fallen asleep, he will recover".

The term "will recover" is "sw,|zw" in the Greek and is used here in its most basic meaning "to deliver".

It denotes that in the disciple’s minds and thinking, sleep is a good thing and the necessary prescription for Lazarus to fully recover from his illness.

In vs.13, John inserts a parenthetical comment to eliminate any doubt that the disciples analyzed Jesus comment in any other fashion as he states, "Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep".

The two words translated "literal sleep" may be translated, "the rest of sleep".

Observations regarding the disciple’s response to Jesus:

They display the spiritual obtuseness that comes from those dull of hearing. Cp. Heb.5:11-12

These men have been with Jesus for some ~3 ½ years and by now should be able to recognize that He often spoke metaphorically.

The key that solves the problem as to why they took Him literally is the noted remission of recognizing that what Jesus said was based on supernatural insight into the situation.

In other words, what is obviously missing from their response is any asking or consideration as to how Jesus came by this information.

Rather, their eyes are focused only on the physical circumstances surrounding them (vs.8) and they are totally distracted from recognizing the spiritual implications of the situation and thus Jesus’ words.

This points to one of the primary reasons why there is a failure to faith-rest.

When we allow ourselves to be distracted by our STA’s and things of the cosmos, when doctrine is articulated that is designed to provide us with the additional hope and courage to apply faith-rest in situations, we miss the grace encouragement that in affect would help us to press on.

If the disciples had been zoned in on the spiritual dynamics of Christ in His ministry at this time, rather than engrossed with only their own concerns, they would have come to recognize that Jesus was "flexing" Deity at this point.

And in that regard, they would understand that He was returning to Bethany to perform a great miracle, and thus God must be with them.

Their failure in this regard is not due to any disbelief that Jesus was God (Joh.1:49 cp. Mat.16:15-16), but a gross failure to apply that belief by consistently being pre-occupied with the doctrine.

The very doctrine designed to help them muster the courage to overrule any fears they may have in this test is lost upon them because they are preoccupied with themselves and not upon Jesus and His words.

Principle: Effective faith-rest only resides when we are pre-occupied with the words of the truth of Bible doctrine (Jesus Christ) and resting in their ability and power. Cp. Heb.12:1-2

In spite of their spiritual lack, Jesus does not abandon them, but spells things out literally and hangs in there with them.

After the resurrection, they will realize all that Jesus is now showing them regarding faith and spiritual alertness transforming them into the men we observe in Acts.

EXEGESIS VERSES 14 – 16:

GNT John 11:14 to,te ou=n ei=pen auvtoi/j o` VIhsou/j parrhsi,a|( La,zaroj avpe,qanen(

NAS John 11:14 Then Jesus therefore said to them plainly, "Lazarus is dead, to,te (adv. of time; "Then") o` VIhsou/j (d.a. + n-nm-s) ou=n (infer. conj.) ei=pen le,gw (viaa--3s) auvtoi/j auvto,j (npdm3p) parrhsi,a (n-df-s; "freedom in speaking/unreserved/ frankness/plainly/without metaphor") La,zaroj (n-nm-s) avpe,qanen( avpoqnh,|skw (viaa--3s; "died"; Jesus knew He was already dead)

GNT John 11:15 kai. cai,rw diV u`ma/j i[na pisteu,shte( o[ti ouvk h;mhn evkei/\ avlla. a;gwmen pro.j auvto,nÅ

NAS John 11:15 and I am glad for your sakes that I was not there, kai, (cc) cai,rw (vipa--1s; "I am glad/I rejoice/am happy") diV dia, (pa; "because of/for the sake of") u`ma/j su, (npa-2p) o[ti (causal conj.; intro. cause of being glad; "that/because") ouvk ouv (neg +) h;mhn eivmi, (viIPFm--1s; "I personally was not") evkei/\ /(adv. "there/in that place") so that you may believe; but let us go to him. " i[na (cs; intro. the result behind the cause of happiness; this clause comes first in the Greek and is emphatic; "that") pisteu,shte( pisteu,w (vsaa--2p; "you may believe"; the core issue behind Jesus' happiness is the potential for solidifying faith) avlla, (strong adver.) a;gwmen a;gw (v-hortatory-spa--1p; "let us go") pro,j (pa) auvto,nÅ auvto,j (npam3s)

GNT John 11:16 ei=pen ou=n Qwma/j o` lego,menoj Di,dumoj toi/j summaqhtai/j( :Agwmen kai. h`mei/j i[na avpoqa,nwmen metV auvtou/Å

NAS John 11:16 Thomas therefore, who is called Didymus, said to his fellow disciples, Qwma/j (n-nm-s; "Thomas" of the 12; Mat.10:3; Mar.3:18; Luk.6:15) ou=n (infer. conj.) o` lego,menoj le,gw (d.a. + adj. ptc./p/p/nm-s; "who is called") Di,dumoj (n-nm-s; "Didymus"; nickname given to him meaning "twin"; use of him also in 20:24; 21:2) ei=pen le,gw (viaa--3s) toi/j o` summaqhtai/j( summaqhth,j (d.a. + n-dm-p; "fellow disciples/to be disciples with"; hapax) "Let us also go, that we may die with Him." :Agwmen a;gw (v-hortatory-spa--1p; "Let us go") kai, (adjunct. "also") h`mei/j evgw, (npn-1p; "we ourselves"; emphatic) i[na (conj. purpose) avpoqa,nwmen avpoqnh,|skw (vsaa--1p; "we may die") metV meta, (pg) auvtou/Å auvto,j (npgm3s)

ANALYSIS VERSIS 14 – 16:

At this point then in the discussion, Jesus therefore drops all metaphors and said to them plainly, "Lazarus is dead".

There is no doubt that there is a trace of rebuke in the force of these words.

It is clear from time to time that the lack of understanding and application expressed by those that followed Jesus was irritating and disturbing to Him. Mat.15:15-16; 16:5-12, 21-23; 17:14-20; 26:36-46; Joh.14:7-9

His irritation is an expression of righteous indignation towards these men that should at this point in their lives be exuding a higher lever of understanding and application.

This points out that there is nothing wrong or sinful with expecting those that have heard the doctrine to be able to bring it forth and apply it when the time is right.

By now, the disciples should have readily understood that Jesus did not always speak literally and believed in the integrity of all that He said and proposed to do.

However, Jesus never let this type of anger turn into sin anger by harboring any grudges, perpetuating the anger to hatred or other sin abuse or using it to rationalize a discontinuance of patience in His responsibility of ministering and teaching to others.

The culpability factor as well as degree and type of evil employed obviously plays a direct role in the expression of righteous indignation.

Again we see that Jesus displays supernatural knowledge regarding the state of Lazarus, an obvious insight the disciples again fail to acknowledge or even question.

He then goes on to declare joy about how things have turned out as He states, "and I am glad for your sakes that I was not there, so that you may believe".

Most would consider this an unusual statement in light of the fact that they all seem to have been friends of Lazarus and now he is dead.

This linking of such contradictory ideas i.e., death and rejoicing, is designed to produce the same shock in us as the disciples likely felt when they heard these words.

It is obvious that Jesus knows that it is the Father’s will for Him to travel to Bethany and raise Lazarus from the dead.

His statement looks to the fact that His absence from Lazarus and his recent death is a state of affairs that will work out to be the best thing for the immediate disciples.

The Greek syntax denotes that the cause for Jesus’ happiness is due to these men and the resulting affect of their actions that they may believe.

This is not a statement that they will become believers, since they all already are believers excepting Judas. Joh.6:66-71

It is a statement recognizing that the impact of Lazarus’ death and Jesus’ intent to go and resuscitate him, will be an opportunity for application that will inspire the potential for greater faith in His Person, than they possessed at this time.

This points to another purpose for the miracles that Jesus performed; to inspire confidence in Him among those that had already believed in Him.

It points to the fact that Ph₁ faith is not to be the end of faith for the Christian, but rather he/she is called to deeper levels of trust and confidence in the Son of God.

The basis for greater faith is the activity of Christ that is the foundation on which our faith is built.

God does not call on us to believe and draw confidence from that which has not happened, but to draw confidence from that which is clearly obvious.

Our confidence of faith-rest for the future promises of God is built upon the confidence of all that has in reality already occurred and seen as evidence in our lives.

As we look around us in the cosmos and compare what we see to the light of BD, we see the evidence of the truth of BD and therefore we are to have increased faith in the entire realm of BD.

All of Jesus’ miracles does not lessen the demand for faith from His followers, but increases it.

The strong adversative "avlla,/but" in the final phrase of vs. 15, "but let us go to him", is in stark contrast to the happiness and potential increased faith this miracle will result in.

This phrase looks at the existing reality of lack of faith in His disciples and could be stated, "Oh well, back to reality!" or "In the mean time under your current situation of lack of faith", "let us go to him".

And that the disciple’s faith continues to be deficient in application is made clear in vs. 16, "Thomas therefore, who is called Didymus, said to his fellow disciples, ‘Let us also go, that we may die with Him’".

We are introduced for the first time in John to one of the 12 disciples named Thomas.

He is the one and same "doubting Thomas" recorded in Joh.20:24-29.

He is listed in the list of the 12 and had the nickname of "Didymus/the twin". (See exegesis notes for documentation.)

He is not consistently linked with any other disciple in the NT and therefore any conjecture about whether he is a twin of one of them is futile.

It is only prudent to observe he had a twin sibling.

He takes the initiative on this occasion to speak for the entire group and thus relates their overall attitude regarding Jesus’ plans to return to Bethany.

His statement has been taken by some to mean that they should go to Bethany with Jesus, face the consequence and end up dead with Lazarus.

While grammatically this is possible, it makes better sense contextually to stick with their expressed attitude of vs.8 that denotes they expect Jesus to get killed and thus they will end up like Him.

Thomas’ statement is paradoxical and reveals the self induced misery brought on by the failure to faith-rest.

He basically feels that if it is time for them to die, they should go with Jesus and die with Him, a commendable support of loyalty.

However, while the loyalty may be there, his statement betrays a total lack of confidence in terms of Jesus’ mission and is extremely pessimistic.

His statement is not a true call to "rally" behind Jesus, but one of an "if we have too" attitude and a resignation to expect the worst case scenario.

It betrays that there are no symptoms of growth in these men with any gain of confidence that God will continue to deliver Jesus and them from "tight" situations, as they have already observed consistently throughout His ministry. Exs. Jesus walking on the water-6:16-21; cp. 7:30,32 cf.45-46; 8:59; 10:31,39

It denotes that whatever motivation the believer may call upon in their applications, apart from the total confidence/faith in the power behind God’s directives, the believer at best will be resigned to expect the worst that could happen.

It denotes that apart from faith-rest, the produced outcome will be no more than pessimism and self induced misery.

This verse shows the consequences for the believer that does not consistently apply BD as he goes through life and learn from the experiences and tests God puts him through.

And that is he will generally be nothing more than a gloomy "Gus" believer that has no true encouragement to offer others as he continues to tag along.

The cynical nature reflected in Thomas points to the alienation of faith from fully believing beyond doubt that:

The direction his Teacher is taking them is truly prudent and the best for them.

God will take care and protect them from the evils of the cosmos as they follow their Leader and run their course.

All of the previous evidence of God’s deliverances for them was fully by Divine design and thus has not built upon the intended opportunities for a strengthening of the encouragement and confidence provided.

God, His word and the power of it is absolute and truly leads, guides and protects all that adhere to it.

Because Thomas doubts Jesus (and thus God and BD), his outlook on life is misery and he is void of the inner happiness inherent in those faith-resting God’s will.

So while Thomas’ loyalty is commendable (just as any believer’s faithful attendance in Bible class is), his failure to draw confidence and further application from all of the doctrine that he has heard and experienced voids the benefits they were designed to provide, and his attitude and overall demeanor is not commendable.

Thomas is commensurate to the lukewarm believer without true zeal for BD and is seen as only an additional pressure on others around him when tests do occur.

Because he doubts and does not employ faith-rest under this test, his attempt to exhort the others to stay by Jesus’ side has the affect of lowering "troop" moral and is worth "spit" to himself and others.

Observation: To the degree we do not have our spiritual act together, continually on top of BD employing faith-rest in our tests and have all confidence in the veracity and power of doctrine, we will fall under self induced misery and spiritually will be a "downer" to others in our periphery.

Until believers get over fear, worry and anxiety our STA produces and put their faith in toto into BD, they will constantly miss the exhilaration and joy that God has for those that choose the adventure of the life that are +V and adjusted.

If you want to commiserate and stew in your own maladjustment to BD, then fine! But at least keep it to yourself and you can avoid bringing others "down" around you.

Remember, you impact people around you one way or the other, whether you recognize it or not.

EXEGESIS VERSES 17 – 22:

GNT John 11:17 VElqw.n ou=n o` VIhsou/j eu-ren auvto.n te,ssaraj h;dh h`me,raj e;conta evn tw/| mnhmei,w|Å

NAS John 11:17 So when Jesus came, He found that he had already been in the tomb four days. ou=n (infer. conj.; "Therefore/So") o` VIhsou/j (d.a. + n-nm-s) VElqw.n e;rcomai (circ. ptc./a/a/nm-s; "when or after He came") eu-ren eu`ri,skw (viaa--3s) "that supplied" auvto.n auvto,j (npam3s; "he = Lazarus") h;dh (adv.; "already") e;conta e;cw (circ. ptc./p/a/am-s; "having been"; with the adverb it is idiomatic and expresses time) evn (pL) tw/| to, mnhmei,w|Å mnhmei/on (d.a. + n-Ln-s; "tomb/grave"; same as 5:28; Jewish custom was to bury on the same day as death) te,ssaraj te,ssarej (card. adj./af-p) h`me,raj h`me,ra (n-af-p)

GNT John 11:18 h=n de. h` Bhqani,a evggu.j tw/n ~Ierosolu,mwn w`j avpo. stadi,wn dekape,nteÅ

NAS John 11:18 Now Bethany was near Jerusalem, about two miles off; de, (cs) h` Bhqani,a (d.a. + n-nf-s) h=n eivmi, (viIPFa--3s) evggu,j (pg; "near/in close proximity to") tw/n to, ~Ierosolu,mwn ~Ieroso,luma (d.a. + n-gn-p) w`j (adv.; "in comparison" +) avpo, (pg; "from"; idiom to denote "about/approximately") dekape,nteÅ (card. adj./gm-p; "fifteen") stadi,wn sta,dioj (n-gm-p; "stadia"; one stadia = 600 ft.; thus 9000 ft. with 5,280 ft. = one mile; so just under two miles)

GNT John 11:19 polloi. de. evk tw/n VIoudai,wn evlhlu,qeisan pro.j th.n Ma,rqan kai. Maria.m i[na paramuqh,swntai auvta.j peri. tou/ avdelfou/Å

NAS John 11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. de, (cs) polloi. polu,j (ap-nm-p) evk (pAbl) tw/n o` VIoudai,wn VIoudai/oj (d.a. + ap-Ablm-p) evlhlu,qeisan e;rcomai (viPluPFa--3p) pro,j (pa; "to"; denotes the encounter was face to face.) th.n h` (d.a.; governs both nouns; denotes that both were equal recipients of the Jew's actions; +) Ma,rqan Ma,rqa (n-af-s) kai, (cc) Maria.m Mari,a (n-af-s) i[na (conj. purpose; "to/ in order to) paramuqh,swntai paramuqe,omai (vsad--3p; "console/comfort"; seeking to exhort in order to lift the spirits; used 4x ) auvta.j auvto,j (npaf3p) peri, (pg) "their" supplied tou/ o` avdelfou/Å avdelfo,j (d.a. + n-gm-s)

GNT John 11:20 h` ou=n Ma,rqa w`j h;kousen o[ti VIhsou/j e;rcetai u`ph,nthsen auvtw/|\ Maria.m de. evn tw/| oi;kw| evkaqe,zetoÅ

NAS John 11:20 Martha therefore, when she heard that Jesus was coming, went to meet Him; but Mary still sat in the house. h` Ma,rqa (d.a. + n-nf-s) ou=n (infer. conj.) w`j (temp. conj.; "when") h;kousen avkou,w (viaa--3s) o[ti (ch; intro. indir. disc.) VIhsou/j (n-nm-s) e;rcetai e;rcomai (vipd--3s) u`ph,nthsen u`panta,w (viaa--3s; "went to greet/meet"; same as 4:51) auvtw/|\ auvto,j (npdm3s) de, (cs) Maria.m Mari,a (n-nf-s) evkaqe,zetoÅ kaqe,zomai (viIPFd--3s; "sat/remained sitting") evn (pL) tw/| o` oi;kw| oi=koj (d.a. + n-dm-s)

GNT John 11:21 ei=pen ou=n h` Ma,rqa pro.j to.n VIhsou/n( Ku,rie( eiv h=j w-de ouvk a'n avpe,qanen o` avdelfo,j mou\

NAS John 11:21 Martha therefore said to Jesus, "Lord, if You had been here, my brother would not have died. h` Ma,rqa (d.a. + n-nf-s) ou=n (infer. conj.) ei=pen le,gw (viaa--3s) pro,j (pa) to.n o` VIhsou/n( VIhsou/j (d.a. + n-am-s) Ku,rie( ku,rioj (n-vm-s) eiv (part. intro. 2nd class cond.; "if...and you were not") h=j eivmi, (viIPFa--2s) w-de (adv.; "here/in this place") a;n (part.; intro. the apodosis/conclusion; "then"- not translated) mou\ evgw, (npg-1s) o` avdelfo,j (d.a. + n-nm-s) ouvk ouv (neg. +) avpe,qanen avpoqnh,|skw (viaa--3s; "would not have died")

GNT John 11:22 kai. nu/n oi=da o[ti o[sa a'n aivth,sh| to.n qeo.n dw,sei soi o` qeo,jÅ

NAS John 11:22 "Even now I know that whatever You ask of God, God will give You." kai, (ascensive; "Even") nu/n (adv. "now/presently/at this time") oi=da (viPFa--1s; "I know") o[ti (cc; intro. indir. disc.) o[sa o[soj (quantitative pro./an-p; "as many things as" +) a;n (part. expresses the quantitative fulfilled, hence; "whatever") aivth,sh| aivte,w (vsam--2s; "You Yourself might ask/request") to.n o` qeo.n qeo,j (d.a. + n-am-s) o` qeo,jÅ (d.a. + n-nm-s) dw,sei di,dwmi (vifa--3s) soi su, (npd-2s)

ANALYSIS VERSES 17 – 22:

As noted in the phrase, "So when Jesus came", John continues to advance the narrative, skipping any details of the journey and jumping straight to His arrival, just outside the village of Bethany. cp. 11:30

When He arrived, He found that Lazarus had already been in the tomb four days.

The Jewish custom was to bury the deceased as soon as possible after death.

One commentary made mention of the fact that the four days that had elapsed is viewed as significant by some interpreters that note there was a Jewish belief circa 200 AD that stated, "for three days the soul hovers over the body, intending to re-enter it, but as soon as it sees the body’s appearance change, it departs".

The intent of this belief is to denote that when decomposition began to occur, any future chance for any miraculous resuscitation had become impossible.

However, there is no conclusive evidence that this view was current at the 1^st advent.

It does bring to light though, that by now, decomposition of Lazarus body was obviously in process. Cp. 11:39

This points to the veracity of the miracle as there can be no doubt that he was truly dead and not in a coma or other advanced state of sleep.

There is absolutely no chance for his recovery, other than direct Divine intervention.

The topographic note in vs.18, "Now Bethany was near Jerusalem, about two miles off" may seem insignificant, but actually serves to note:

By citing such a point in the middle of a very important story denotes a mark of historical authenticity by an eyewitness account.

And it explains how many of the Jews had come to Martha and Mary, to console them concerning their brother.

The term "the Jews" in the broader sense denotes the familial camaraderie maintained in general by the Jews amongst their own.

However, it still maintains its distinctiveness of religiosity of the Jews in view in their reversionism, as at least the majority of mourners are indicated as unbelievers until after the miracle and some continue to manifest a hostile posture even after the miracle. Cp. vss.45-46

Their stated purpose of visit was to provide comfort and consolation to Martha and Mary in their time of sorrow.

The Jewish custom of mourning as reflected in the Talmud states that "three days are for weeping, seven for lamenting and thirty to refrain from cutting the hair and donning pressed clothes".

Such recorded history indicates that the Jews were not coming for a brief visit, but an extended period of commiserating with Martha and Mary over their loss.

We note the order of their names in this verse that gives further support that Martha was the oldest of the two and thus considered the more prominent by the Jews.

As the Luk.10:38-42 account revealed, it is Martha that can’t sit still and seems to have a need to always be doing something.

Therefore, it should be of no surprise that when she heard that Jesus was coming, she does not loose the opportunity for activity and went to meet Him.

This too is in perfect accord as to her being the oldest, since any message about approaching visitors would be delivered to her as the head of the household.

And as true to character as Martha is now revealed, Mary, the more introspective and focused on the dominant situation at hand remains true to character, as she still sat in the house.

The recorded postures of each sister reveals how each of the two women were dealing with the loss of their brother in their own way; Martha, detached being the busy hostess, while Mary was fully engrossed in being the sorrowful mourner.

On this occasion neither is chided by Jesus, however Martha comes across best.

We would acknowledge that there is a time for mourning (Ecc.3:4), but there is a tendency among some people to give into their emotional despair and wallow in their sorrow.

However, we are not to grieve as the unbelievers that are without hope, but to draw on the comfort and encouragement of the doctrine provided. 1The.4:13

It is obvious that these women have heard the doctrine of resurrection and understood the implications of it. Cp.vs.24

Now is the time for them to articulate these truths and bring them to bear on the death of Lazarus, thus glorifying God in this period of testing.

As is hinted to here and will be further revealed, Mary was allowing herself to be consumed with grief, running full blast with her emotions and was not receiving the comfort that comes to those under such testing.

Therefore, she remains in the house with the negative Jews and her grief, while Martha separates herself from that scenario and moves out to meet Jesus.

And be so doing, she will hear what had to be the most glorious words ever spoken to one that had just lost a loved one. Vss.25-26a

As she approached Him she speaks what is foremost in her mind as she therefore said to Jesus, "Lord, if You had been here, my brother would not have died".

She demonstrates faith in the fact that she believes Jesus had the power to keep her brother from dying.

She does not accuse or question Him about any delay of arrival as one might expect, since Lazarus died quickly after the message was dispatched to Jesus.

Her omission in this regard again implies that the family would probably not have blamed Jesus for not coming at all considering the hostile situation surrounding Him.

Her statement simply expresses the regret that is to be expected from one that thought her only hope was Jesus, and He was not present.

She believes that if Jesus could have been present that He would have intervened and healed Lazarus and circumvented his death.

She continues her expression of faith in vs.22 as she states, "Even now I know that whatever You ask of God, God will give You".

This is a logical conclusion to observing Jesus over a period of time and Martha figured out that Jesus could get God to do anything He requested.

While on the surface, her final expression seems to be a statement of absolute faith and a subtle request from Jesus to intervene even now, under the required application of total faith-rest that He would intervene she will be seen to lack. Vss.39-40

In fact, she presents one of the occupational hazards that believers face i.e., while recognizing and intellectually believing the doctrine, there is not complete faith when it comes time to apply it.

It is clear that Martha, as the disciples, believes that Jesus is Deity. Vs.27

It is just as clear that she knows that if it is God’s will, Jesus can still intervene on their behalf.

However, her weakness of absolute faith in this regard is subtly revealed when we recognize that:

Per vs.21, she relates any action of healing to Christ physically having to be present at the scene.

Per vss.39-40, she reveals that she didn’t really expect Jesus to actually resuscitate Lazarus.

These observations note that she did not have a full appreciation of faith in God and His power and did not truly believe that God wanted the best for her and her family.

Though these verses express that Martha did not abandon all hope, her eyes are still at least in part physically focused on circumstances of life and the BD within is not fully developed to faith-rest all that she did know.

And when the time of application for her comes later in the chapter, her "flinch" of doubt exposing her own lack of confidence in God’s plan becomes obvious.

The lesson is this; you can believe BD at even a high intellectual level and espouse the same, but our true colors of faith will be revealed, when it comes time to actually apply the doctrine we do know.

And Jesus will now relate the very doctrine that she believes, as the required application of her faith in the miracle itself in vss.23-27.

While some may argue that Martha just was seeking God’s will in this matter regarding whether Jesus might raise Lazarus from the dead in vs.22, it is obvious that Jesus regards His questions and teaching in the following verses, as ample for Martha to at least then understand that it was God’s will.