GNT John 11:23 le,gei auvth/| o` VIhsou/j( VAnasth,setai o` avdelfo,j souÅ

NAS John 11:23 Jesus said to her, "Your brother shall rise again." o` VIhsou/j( (d.a. + n-nm-s) le,gei le,gw (vipa--3s) auvth/| auvto,j (npdf3s) souÅ su, (npg-2s) o` avdelfo,j (d.a. + n-nm-s) VAnasth,setai avni,sthmi (vifm--3s; "will himself rise up"; middle voice is intransitive; this verb generally in John refers to the resurrection of believers; however, it can refer to the act of physically standing or rising up of the individual in their current state of body, cp. Joh.11:31; the future tense denotes the concept of "again")

GNT John 11:24 le,gei auvtw/| h` Ma,rqa( Oi=da o[ti avnasth,setai evn th/| avnasta,sei evn th/| evsca,th| h`me,ra|Å

NAS John 11:24 Martha said to Him, "I know that he will rise again in the resurrection on the last day." h` Ma,rqa( (d.a. + n-nf-s) le,gei le,gw (vipa--3s) auvtw/| auvto,j (npdm3s) Oi=da (viPFa--1s) o[ti (intro. indir. disc.) avnasth,setai avni,sthmi (vifm--3s; "he will rise again") evn (pL) th/| h` avnasta,sei avna,stasij (d.a. + n-Lf-s; "the resurrection"; used technically of the resurrection cp. 5:29) evn (pL) th/| h` evsca,th| e;scatoj (d.a. + a--df-s; "the last") h`me,ra|Å h`me,ra (n-df-s; other than Martha's comment here, only Jesus in His teaching uses the term "the last day" technically to refer to the time of the resurrection; cp. Joh.6:39,40,44,54; 7:37; 12;48)

GNT John 11:25 ei=pen auvth/| o` VIhsou/j( VEgw, eivmi h` avna,stasij kai. h` zwh,\ o` pisteu,wn eivj evme. ka'n avpoqa,nh| zh,setai(

NAS John 11:25 Jesus said to her, "I am the resurrection and the life; o` VIhsou/j( (d.a. + n-nm-s) ei=pen le.gw (viaa--3s) auvth/| auvto,j (npdf3s) VEgw, evgw, (npn-1s) eivmi, (vipa--1s) h` avna,stasij (d.a. + n-nf-s; "the resurrection") kai, (cc) h` zwh,\ (d.a. + n-nf-s; "the life"; substance of life) he who believes in Me shall live even if he dies, o` pisteu,wn pisteu,w (d.a. + subs. ptc./p/a/nm-s; "he who believes") eivj (pa) evme. evgw, (npa-1s) zh,setai( za,w (vifm--3s; "shall live") ka;n (ab&cs; "even if"; condition of concession) avpoqa,nh| avpoqnh,|skw (vsaa--3s; "he might die physically")

GNT John 11:26 kai. pa/j o` zw/n kai. pisteu,wn eivj evme. ouv mh. avpoqa,nh| eivj to.n aivw/na\ pisteu,eij tou/toÈ

NAS John 11:26 and everyone who lives and believes in Me shall never die. Do you believe this? " kai, (cc) pa/j (a--nm-s) o` zw/n za,w (d.a. governs both ptcs. + adj. ptc./p/a/nm-s; "who live") kai, (cc) pisteu,wn pisteu,w (adj. ptc./p/a/nm-s) eivj (pa) evme. evgw, (npa-1s) ouv mh, (neg. + neg.; "in no way/never") avpoqa,nh| avpoqnh,|skw (vsaa--3s; "might die"; denotes any potential of death is negated totally) eivj (pa) to.n o` aivw/na\ aivw,n (d.a. + n-am-s; "into the age"; hence, "ever/forever") pisteu,eij pisteu,w (vipa--2s; "Do you believe?") tou/toÈ ou-toj (near dem. pro./an-s; "this principle")

1. Jesus comment to Martha is considered by some commentaries to only relate to the spiritual reality of the resurrection of all believers, as He said to her, "Your brother shall rise again".
2. However, to restrict His meaning to simply resurrection avoids the following contextual and grammatical considerations:

1. It is not Jesus that puts a time frame of Lazarus being raised from the dead in the resurrection in vs.23, but Martha in her response to His words in vs.24.
2. John the author in his recording of the responses of conversation between Jesus and Martha, beginning vs.21, uses the verb "le,gw/said" four times i.e., "Martha said (vs.21)"; "Jesus said (vs.23)"; "Martha said (vs.24)" and "Jesus said (vs.25)".
3. John uses the aorist tense of "said" to begin the conversation in vs.21, switches to the present tense for vss.23 and 24, and then back to the aorist in vs.25.
4. His purpose for doing so is to denote that there is a continuity of thought inherent in vss.23 and 24 as it pertains to Martha’s beginning comments of vss.21 and 22.
5. This is further substantiated, as John once again will switch to the present tense in vs.27 with Martha’s final response to Jesus’ question in vs.26, which response obviously maintains continuity of the question.

1. Jesus’ statement of vs.23 is purposefully ambiguous to the concept of time because it is a truth that relates to Martha’s brother both in the upcoming miracle of his resuscitation as well as his future resurrection.
2. Jesus’ response of vs.23 is designed to stimulate, enhance and directly answer Martha’s hint of faith in believing that Jesus could still intervene on Lazarus’ behalf as she insinuated in vs.22.
3. Jesus is not only stating the fact of Lazarus future resurrection, but is telling Martha that it is His desire and God’s will that Jesus intervene now in raising him from death.
4. Jesus’ comment is a subtle test to see to what degree that Martha truly believes that Christ has the power to resuscitate Lazarus.
5. It is a test to see if Martha will take the spiritual principles she knows regarding Christ and BD and now fully apply it to the physical situation at hand.
6. In other words, His comment is designed to ask the question, "How much faith-rest in My Person as God do you really possess per your insinuation of vs.22?"
7. His comment is of such a direct nature that if Martha truly had full faith-rest confidence that God/Jesus could and would answer her subtle request that she would have responded differently.
8. If she had had full confidence of belief she would have responded with something like, "Do You mean now!" or at least "When?" if she was not certain of Jesus’ intent.
9. Though Jesus’ statement is not restrictive in meaning, Martha’s response and faith is as she said to Him, "I know that he will rise again in the resurrection on the last day".
10. Martha’s response reflects one of the occupational hazards that believers face.
11. She recognizes the doctrine that God loves you and wants the best for you in the spiritual realm, but not really believing that He will intervene on your behalf now, in time, in the physical realm.
12. As important as it is to believe all of the spiritual truths of doctrine and their eternal ramifications, it is just as important to exude that same faith-rest regarding our tests and situations in the Christian walk.
13. The promise is, "ask according to BD and you will receive". Mat.21:22 cp. Jam.4:3; 1Joh.3:21-22
14. This principle is not to promote "positive thinking", but rather points to the fact that many times we state that we believe God and the power of His word, but fail to translate that belief to the actual application of it when indeed it is God’s will.
15. Martha fails to apply her belief in Christ and His power in the spiritual realm to truly faith-resting the fact that Jesus just answered the desire of her heart in vs.22.
16. She reflects the attitude that "God just wouldn’t do that for me", another pit fall in the failure to faith-rest.
17. However, not to diminish the faith she does have, vs.24 betrays a solid faith in the doctrine of resurrection.
18. It is of no doubt that she had heard Jesus teach on this subject as her very words reflect language unique to His teaching, as seen in the term, "the last day". (See exegesis notes.)
19. While the Sadducees were not believers in the resurrection, the general theology in Israel was much more influenced by the Pharisees that were orthodox in regard to this issue. Mar.12:18 cp. Act.23:6-8
20. This doctrine merely states that while physical death is a reality, it is not the end of the existence of a person and that after physical death, the person is raised and given an eternal body.
21. The NT revelation demonstrates that there are 5 waves of resurrection:

1. The resurrection of Christ. 1Cor.15:20,23
2. The resurrection of the Church. 1Cor.15:23; 1The.4:13ff
3. The resurrection of OT believers including tribulational saints. Rev.20:5,6
4. The resurrection of millennial believers. Implied via precedence.
5. The resurrection of all unbelievers. Rev.20:11-15

1. In vss.25-26, Jesus then responds to the faith that Martha has revealed she possesses regarding resurrection.
2. He does so by declaring one of the 7 "I am’s" recorded in John as He said to her, "I am the resurrection and the life".
3. He couples together the principles of resurrection and life.
4. He adjoins the physical concept of resurrection to the spiritual concept of eternal life.
5. By so doing, He illustrates the harmony of these two principles and the fact that they go hand-in-hand.
6. He does not say that He gives resurrection, but that He is resurrection and hence of necessity must be the source/substance of life.
7. It is the resuscitation of Lazarus that will document His astonishing claim.
8. His claim of titles emphasizes His person as Deity.
9. Only God in His essence can be resurrection and the substance of life.
10. His statement is amplified by the two statements that follow.
11. His claim to be the resurrection is explained by the fact that "he who believes in Me shall live even if he dies".
12. This clause relates Christ as the resurrection to the concept of physical life and physical death.
13. It is our resurrection that is the overt or physical evidence that Christ is the source of all life and that our mortal bodies will be replaced with an immortal body. 1Cor.15:53-55
14. It emphasizes the reality of continuing tangible life after death in resurrection glory.
15. Hence, as the administrator of resurrection, He must control all life, past, present and future.
16. The believer is told explicitly by Jesus that he need not fear physical death since Jesus Himself guarantees that death will not be the final disposition, just as it will not be here for Lazarus.
17. The next clause in vs.26, "and everyone who lives and believes in Me shall never die" relates His Person as the life to the concept of eternal life.
18. It is eternal life that is the spiritual reality behind the physical and tangible reality of resurrection.
19. It is obviously spiritual in nature as it equates our present existence in life (and everyone who lives) to the reality that they shall never die.
20. It denotes that there is no eternal condemnation in the life He possesses and imparts to mankind from their point of faith in Christ onward.
21. It views life and death on a spiritual plane and that spiritual death has been eradicated and replaced with spiritual life. Rom.5:12-21
22. Eternal life that was with the Father was manifested to us in Christ. 1Joh.1:2
23. Since Jesus is the life, "He who has the Son has the life; he who does not have the Son of God does not have the life". 1Joh.5:12
24. And it is the issue of faith that makes the dual concept of resurrection and life a reality for the believer, as seen in the two participial phrases, "He who believes (Lit. -into) Me".
25. The participle’s denotes the full ramifications of the individual’s act of faith in making the SAJG as applied in both the physical and spiritual realms.
26. And their position grammatically, in their individual clauses, penetrates the principle of faith as it is to be applied by the believer.
27. For the believer to fully enjoy the concept of salvation, they must have faith in the fact that Christ as God is the source of and controls all substance of life including our present physical state of life.
28. This is the force of the participle in the first clause that demands one to believe in Him to perpetuate their life physically in resurrection, even if he dies physically.
29. This act of faith draws off of the reality of believing in Him as the source of eternal life spiritually, which is the force of the participle in the second clause of vs.26.
30. It is the clause in verse 26 that brings to light the bottom line reality of the faith exercised for salvation and that is no matter what one may lack in faith regarding the physical reality and ramifications salvation produces, the spiritual reality remains intact and they shall never die.
31. In other words, the gospel message is, believe in Me and you will be delivered from eternal condemnation and have eternal life. Joh.3:16
32. It is the doctrine of resurrection that directly attaches itself to the spiritual reality of the eternal life that all believers receive upon faith.
33. For the believer to fully appreciate Jesus as both the resurrection and the life:

1. He/she must not only exercise faith that He as God exercises His Deity in the spiritual aspect of imparting eternal life,
2. But that He also exercises His Deity in the physical realm of life effecting resurrection.

1. Jesus statement to Martha by Divine design seeks to orient her faith to both the physical as well as the spiritual realities of God’s plan that she has just articulated.
2. And that is, He as God possesses power in the spiritual realities of life that is equally as powerful and true in the physical realities of life, as evidenced in resurrection.
3. Not until Martha is willing to convert her faith in Jesus as God from the spiritual realities she so readily accepts and apply it now to the physical reality around her, will she be able to completely exploit the faith she possesses.
4. Though Jesus’ words are an obvious encouragement to the faith she possesses, not until she is willing to bring it into the real world and apply it now will she fully enjoy the principle of faith-rest in her current situation and testing.
5. Jesus’ statement to her is an open declaration that His Person as true Deity has power over both the physical and spiritual aspects of all life.
6. It is designed to address all believers that are inclined to restrict the POG and BD to only a spiritual experience and fail to penetrate their faith in Him by applying what they do believe spiritually to every facet of their tangible and mortal lives.
7. Jesus then challenges Martha’s faith with a direct question, "Do you believe this?"
8. It is one thing to believe that God will generally provide a resurrection body for people at the end of time and quite another step to believe He will exercise that same power in the Man standing before her in terms of her dead brother.
9. Just as it is one thing for believers to believe that BD has spiritual consequences and ramifications and quite another step to incorporate and depend upon those beliefs into everything we think, say and do.
10. Jesus’ question is apropos for every believer in evaluating the faith we have in every doctrine, precept and principle of the Bible; Do you believe this?
11. The evidence as to what degree of faith we really possess will be manifested to the extent of our applications of His word in all that we do.
12. And the confidence of our applications will be manifested to the degree we are able to faith-rest the applications that we do make.
13. Jesus is teaching Martha and all believers that the spiritual principles of BD are designed to be incorporated into our faith in the physical realities of life as well as the spiritual realities.
14. Not until the believer is willing to transfer their faith in BD to the very thinking, words and actions in their present physical state of being will they fully enjoy and appreciate the power of God in their lives.
15. By doing so the believer manifests a true understanding of the faith-rest technique.

GNT John 11:27 le,gei auvtw/|( Nai,( ku,rie( evgw. pepi,steuka o[ti su. ei= o` Cristo.j o` ui`o.j tou/ qeou/ o` eivj to.n ko,smon evrco,menojÅ

NAS John 11:27 She said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world." le,gei le,gw (vipa--3s) auvtw/|( auvto,j (npdm3s) Nai,( nai, (part. of affirmation; "Yes/truly") ku,rie( ku,rioj (n-vm-s) evgw, (npn-1s) pepi,steuka pisteu,w (viPFa--1s; "have believed") o[ti (intro. indir. disc. of content of faith) su, (npn-2s; "You Yourself") ei= eivmi, (vip--2s; "keep on being") o` Cristo,j (d.a. + n-nm-s) o` ui`o,j (d.a. + n-nm-s) tou/ o` qeou/ qeo,j (d.a. + n-gm-s) "even" supplied o` evrco,menojÅ e;rcomai (d.a. + adj. ptc./p/d/nm2s; "He who comes") eivj (pa) to.n o` ko,smon ko,smoj (d.a. + n-am-s)

GNT John 11:28 Kai. tou/to eivpou/sa avph/lqen kai. evfw,nhsen Maria.m th.n avdelfh.n auvth/j la,qra| eivpou/sa( ~O dida,skaloj pa,restin kai. fwnei/ seÅ

NAS John 11:28 And when she had said this, she went away, and called Mary her sister, saying secretly, Kai. kai, (cc) eivpou/sa le,gw (circ. ptc./a/a/nf-s; "when she had said/after saying") tou/to ou-toj (near dem. pro./an-s) avph/lqen avpe,rcomai (viaa--3s; "she went away/departed") kai, (cc) evfw,nhsen fwne,w (viaa--3s; "she called to/made a sound") Maria.m Mari,a (n-af-s) auvth/j auvto,j (npgf3s) th.n h` avdelfh.n avdelfh, (n-af-s) eivpou/sa( le,gw (circ. ptc./a/a/nf-s; "while saying") la,qra| (adv.; "secretly/in private/covertly"; used 4x ) "The Teacher is here, and is calling for you." ~O dida,skaloj (d.a. + n-nm-s; "the Teacher") pa,restin pa,reimi (vipa--3s; "is here/is present/to be with") kai, (cc) fwnei/ fwne,w (vipa--3s; "is calling for") seÅ su, (npa-2s)

GNT John 11:29 evkei,nh de. w`j h;kousen hvge,rqh tacu. kai. h;rceto pro.j auvto,n\

NAS John 11:29 And when she heard it, she arose quickly, and was coming to Him. de, (ch; "Now") w`j (cs; "when/so as"; denotes manner to response) evkei,nh evkei/noj (remote dem. pro./nf-s; "that one/she") h;kousen avkou,w (viaa--3s) hvge,rqh evgei,rw (viam--3s; "arose/got herself up"; from where she was sitting cp. vs.20; originally used to denote arousing from sleep) tacu. tacu,j (adv.; "quickly/speedily/ immediately"; used 18x) kai, (cc) h;rceto e;rcomai (viIPFd--3s) pro,j (pa) auvto,n\ auvto,j (npam3s)

GNT John 11:30 ou;pw de. evlhlu,qei o` VIhsou/j eivj th.n kw,mhn( avllV h=n e;ti evn tw/| to,pw| o[pou u`ph,nthsen auvtw/| h` Ma,rqaÅ

NAS John 11:30 Now Jesus had not yet come into the village, but was still in the place where Martha met Him. de, (cs) o` VIhsou/j (d.a. + n-nm-s) ou;pw (adv.; "still not/had not yet") evlhlu,qei e;rcomai (viPluPFa--3s) eivj (pa) th.n h` kw,mhn( kw,mh (d.a. + n-af-s; "the village") avllV avlla, (strong adv.) h=n eivmi, (viIPFa--3s) e;ti (adv.; "as yet/still") evn (pL) tw/| o` to,pw| to,poj (d.a. + n-Lm-s; "the place") o[pou (adv. of place; "where") h` Ma,rqaÅ (d.a. + n-nf-s) u`ph,nthsen u`panta,w (viaa--3s; "had met/had gone to meet") auvtw/| auvto,j (npdm3s)

1. After Jesus proclaimed His Person as having the necessary essence to provide both physical and spiritual life and asks Martha if she believes, she responds with an answer that begins with an affirmative, as she said to Him, "Yes, Lord".
2. The present tense of "she said" denotes the continuity of her response complying with the "big picture" of His statement that He was God.
3. However, any indication that she fully understood and accepted the underlying intent and the true purpose of why He was saying what He said, is void.
4. Her answer merely focuses on the fact that she realized that one was saved by believing in Messiah as God, and that she has made that adjustment in her thinking.
5. This is the force of the perfect tense of the phrase, "I have believed" that denotes a decision made in the past that has current existing results.
6. She makes three direct doctrinal assertions that indicates her understanding of His unique Person:

1. "That You are the Christ".
2. "The Son of God".
3. "Even He who comes into the world".

1. The first is that Jesus is the Christ, the promised Messiah of the Jewish Scriptures.
2. This points to her understanding that Messiah would be physically manifested as humanity and the anointed King of Israel. Dan.9:25-26
3. The second assertion is that He is the Son of God, a statement that He stood in a unique relationship with the Father.
4. When Jesus used this term of Himself, it was clear to those people around Him that it was a claim to Deity. Cp.John.10:36; 19:7
5. While unbelievers understood what He was claiming, they obviously refused to believe it, but the term used by believers were personal affirmations of their faith in this fact. Cp. JTB – Joh.1:34; 1:49; our author – 20:31
6. That Martha truly accepted the principle of the condescension of God the Son is noted in the third assertion, "even He who comes into the world".
7. This assertion is an extended Messianic title that was used by the Jews with regard to that fact that Moses and the prophets foretold of one coming into the world to establish the kingdom of God.
8. Martha’s use contextually points to the fact that she understands that the One foretold is indeed Yahweh of the OT, interestingly enough translated Lord, the very title Martha responded to Jesus with.
9. Of the 6,825x that "hwhy /Yahweh" is used in the OT, 6,510 x it is translated "Lord" and 315x translated "God".
10. Martha has as high a view of Jesus as anyone else has espoused as recorded in this gospel, excepting John the Baptist.
11. However, her failure to fully assimilate the intent of Jesus’ claims to her as a believer is obvious:

1. She only understands His question as "Do you believe in Me for salvation?"
2. She responds in such a fashion that there can be no question as to her faith in that regard.
3. She should have recognized that His emphasis as the resurrection and the life had further reaching implications.
4. Due to the fact that she is weak in extending her faith in Him as God and applying it now in the current situation, she only relates to His words as having ph₁ spiritual meaning and fails to translate these spiritual realities to the ph₂ physical realities at hand.
5. She is an example of a believer that does not take the spiritual realities of faith and make them physical realities in time.
6. The full force of Jesus’ statement was to generate complete faith-rest in His Person, while granting the desire of her heart, but she falls short of the faith necessary to have the full confidence and satisfaction it could have provided.

1. Though Martha has her shortcomings and lacks complete understanding, just as even many other +V Christians; her statement here definitely reflects a settled faith in Jesus as the fulfillment of all God’s plan.
2. And that faith will act as a "springboard" for further faith in her when she becomes an eyewitness to watching Jesus literally resuscitate her brother now, in time.
3. John then records that after this brief conversation, Martha returns to the house to get Mary and inform her of Jesus presence in vs.28, "And when she had said this, she went away, and called Mary her sister, saying secretly, ‘The Teacher is here, and is calling for you’".
4. Whether or not Jesus told her to keep His presence a secret is not stated, but it is obvious that caution was used to not draw attention by the others to Himself and Mary at this point.
5. Some have suggested that Jesus wants to avoid the Jews due to the potential hostile situation, however this premise pictures Him as naive to fact that the miracle will attract them like "flies" anyway.
6. Martha refers to Jesus as "the Teacher" indicating a primary function of His ministry.
7. Her change of title from "Lord" to "Teacher" supports the premise of a technical use of "Lord" as focusing upon Christ’s Deity.
8. It further indicates that this family accepted the authority of Christ in all that He had to say.
9. Even with their shortcomings and dullness of hearing they recognized that whatever Jesus had to say was designed to advance them spiritually and they readily oriented to that fact.
10. The term "Rabbi" also designated one as a teacher. Joh.1:38
11. One of the major differences between Jesus and the regular Rabbis is that they would not instruct women, while Jesus did not discriminate in this regard.
12. Martha mentions to Mary that Jesus is personally calling for her.
13. Martha’s complete statement implies the following of which applications can be extracted:

1. The instruction of BD is now present and available.
2. As with Martha, it is of no doubt that what is desired by the Teacher is to address the issue and testing at hand as it pertains to Mary.
3. It is the audible voice/fwvne,w of the Teacher that will communicate what Mary needs to hear now in the midst of her testing.
4. In order for her to benefit in this regard, Mary must physically separate herself from her current situation and respond to Christ.
5. This points to the principle that when the communicator of BD is ready to teach (Bible class), he will make it known to those that adhere to his teaching and it is their responsibility to respond.
6. Though others too are with Mary, she is the only one that Jesus seeks out to speak to.
7. This fact relates to the secretive nature of Martha’s words.
8. The adverb "secretly/la,qra|" has the nuance of hiding something to avoid public or overt embarrassment or disgrace. Cp. Mat.1:19
9. Furthermore, it reflects that whatever Jesus wants to say to her is for her "ears" only.
10. The secretive nature of this message is twofold:

1. As we will see, it is designed to give Mary the opportunity to avoid any embarrassment she might have of Jesus walking in on a situation that is emotionally totally out of control. Vs.31
2. The intent of His audience with her is for the purpose of providing exhortation and/or instruction strictly to her, apart from any other emotional or human viewpoint distractions of –V around her.

1. This understanding points to critical issues regarding the communication of BD and +V that is called to it.
2. First and foremost, Bible class is designed as an opportunity for the believer to remove him/herself from the everyday concerns, tests and CHP’s of life.
3. It is opportunity for the believer to "shuck" the load of pressure in their life and reorient to BD and the encouragement, exhortation and instruction it is designed to instill.
4. Bible class is intended to function as a "stop" to further perpetuation of a stumbling believer running under their emotions and STA due to failures in life that could obviously cause future embarrassments in their Christian walk.
5. BD at this level is designed for those that are +V and have a history of adherence to the teaching.
6. BD is personal and deals with believers on a personal level, concerning his or her own individual Christian walk.
7. The primary purpose of Bible class is not to communicate to as many people as you can, but to weed out the +V from –V and ensure +V is taken care of.
8. While the unbelieving Jews will follow Mary and some will even make the SAJG (vs.45), contextually they are seen as secondary players in the overall emphasis of this passage that is dealing with faith-rest for believers.
9. This points to the #1 priority of the P-T; to teach and spiritually take care of those that are +V first and foremost and others that may be +V that "drop in" will see all that’s necessary to also "believe".

1. And as true to Mary’s nature when she heard the call of the Teacher, she arose quickly, and was coming to Him.
2. But as we will see, though physically she orients to Christ, her spiritual demeanor and orientation to Him falls way short of what would be expected from one that otherwise has a history of making doctrine her MPR. Cp. Luk.10:38
3. John informs us in vs.30 that "Jesus had not yet come into the village, but was still in the place where Martha met Him".
4. Some have suggested that this was due to the fact that He was near the cemetery (vs.31c), where His real business lay, but vs.34 indicates that Jesus did not know where they had placed the body.
5. Vs.30 is included by John to reinforce the fact that Jesus Himself remained totally aloof from the situation at the house for the very principles that have been outlined.

GNT John 11:31 oi` ou=n VIoudai/oi oi` o;ntej metV auvth/j evn th/| oivki,a| kai. paramuqou,menoi auvth,n( ivdo,ntej th.n Maria.m o[ti tace,wj avne,sth kai. evxh/lqen( hvkolou,qhsan auvth/| do,xantej o[ti u`pa,gei eivj to. mnhmei/on i[na klau,sh| evkei/Å

NAS John 11:31 The Jews then who were with her in the house, and consoling her, oi` o` VIoudai/oi VIoudai/oj (d.a. + ap-nm-p) ou=n (infer. conj.; "then/therefore") oi` o` o;ntej eivmi, (d.a. governs both ptcs. + subs. ptc./p/a/nm-p; "who were /the ones being") metV meta, (pg) auvth/j auvto,j (npgf3s) evn (pL) th/| h` oivki,a| oivki,a (d.a. + n-df-s; "the house") kai, (cc) paramuqou,menoi paramuqe,omai (subs. ptc./p/d/nm-p; "consoling/comforting"; same as 11:19) auvth,n( auvto,j (npaf3s) when they saw that Mary rose up quickly and went out, followed her, ivdo,ntej o`ra,w (circ. ptc./a/a/nm-p; "when or after they saw") o[ti (intro. content of vision) th.n h` Maria.m Mari,a (d.a. + n-af-s) avne,sth avni,sthmi (viaa--3s; "rose up/got up/stood up") tace,wj (adv.; "quickly/immediately") kai, (cc) evxh/lqen( evxe,rcomai (viaa--3s; "went out/to go out from") hvkolou,qhsan avkolouqe,w (viaa--3p; "they followed/accompanied") auvth/| auvto,j (npdf3s) supposing that she was going to the tomb to weep there. do,xantej doke,w (circ. ptc./a/a/nm-p; "while supposing/thinking/imagining") o[ti (intro. content of thinking) u`pa,gei u`pa,gw (vipa--3s; "was going/departing") eivj (pa) to, mnhmei/on (d.a. + n-an-s; "the tomb"; same as 11:17) i[na (conj. of purpose; "in order that/to") klau,sh| klai,w (vsaa--3s; "she might weep audibly/mourn/shed tears"; used 40x; an old verb sometimes used to "wail or howl") evkei/Å (adv.; "there/in that place")

GNT John 11:32 h` ou=n Maria.m w`j h=lqen o[pou h=n VIhsou/j ivdou/sa auvto.n e;pesen auvtou/ pro.j tou.j po,daj le,gousa auvtw/|( Ku,rie( eiv h=j w-de ouvk a;n mou avpe,qanen o` avdelfo,jÅ

NAS John 11:32 Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, ou=n (infer. conj. + ) w`j (temp. conj.; "when") h` Maria.m Mari,a (d.a. + n-nf-s) h=lqen e;rcomai (viaa--3s) o[pou (conj.; "where/to the place") VIhsou/j (n-nm-s) h=n eivmi, (viIPFa--3s) ivdou/sa o`ra,w (circ. ptc./a/a/nf-s; "after seeing /she saw") auvto.n auvto,j (npam3s) "and" supplied e;pesen pi,ptw (viaa--3s; "she fell/fell down/prostrated/throw oneself down"; used here to add emphasis to the already overt grief being displayed; used 90x ) pro,j (pa; "toward/at") auvtou/ auvto,j (npgm3s) tou.j o` po,daj pou,j (d.a. + n-am-p; "feet") saying to Him, "Lord, if You had been here, my brother would not have died." le,gousa le,gw (circ. ptc./p/a/nf-s; "while saying") auvtw/|( auvto,j (npdm3s) 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. used in 2nd class conds. to denote what could or would have happened; not translated) mou evgw, (npg-1s) o` avdelfo,jÅ (d.a. + n-nm-s) ouvk ouv (neg. +) avpe,qanen avpoqnh,|skw (viaa--3s; "would not have died")

1. As John relates this incident he moves from one person to another as they come to have a place of prominence in the story.
2. Having dealt with Martha and incorporating Mary into the mix, he now refocuses on the Jews who were with Mary in the house, and consoling her.
3. It is important at this point to understand, at least in part, the custom of the Jews in the role of mourning at funerals.
4. The assembly and procession of mourners is made up largely, of course, of relatives and friends of the deceased.
5. However, the mourning process is led by professional mourning women that make the air resound with their shrieks and lamentations.
6. Amos 5:16 alludes to this fact; Therefore, thus says the Lord God of hosts, the Lord, "there is wailing in all the plazas, and in all the streets they say, ‘Alas! Alas!’ They also call the farmer to mourning and professional mourners to lamentation", as well as Jer.9:17,18; Thus says the Lord of hosts, "Consider and call for the mourning women, that they may come; And send for the wailing women, that they may come! And let them make haste, and take up a wailing for us, that our eyes may shed tears and our eyelids flow with water".
7. As is obvious, the objective of these professionals is to appeal to and stimulate the emotions of those around them as a facet of consolation in their grief.
8. Their approach to death is to emotionally paint the darkest picture possible of the loss of the deceased, playing on the already stirred up emotions of the family and friends, and eventually wrap them into an emotional frenzy of grief without hope.
9. Eyewitnesses to funerals that engage in this custom are able to vividly remanufacture for our imaginations the scene now at hand in John’s account:

1. Dr. Fred Bliss tells of a mourning delegation at the mahal, or mourning house of a great man. "No matter how gaily they may be chatting upon approach, when they reach the house they rush forward, handkerchiefs to face, sobbing, weeping, with utmost demonstration of grief, going through them time after time as occasion requires."
2. Amelia Edwards gives a vivid account of her first experience with such mourning: "It rose like the far-off wavering sound of many owls. It shrilled, swelled, wavered, dropped, and then died away like the moaning of the wind at sea."

1. It is this environment that Mary has allowed herself to become a part of and the predominate influence the Jews with her have managed to "sucker" (pun) into.
2. Though the message was given to Mary discreetly, her immediate departure does not go unnoticed by these leeches, and when they saw that Mary rose up quickly and went out, followed her, supposing that she was going to the tomb to weep there.
3. It is their actions now that solidly reveals that Mary has totally capitulated to their agenda.
4. Her departure is obviously interpreted by the Jews as an action to amplify the circumstances to a higher level by relocating to the burial site to help enhance her emotional display.
5. The issue here is that Mary is a believer that instead of applying doctrine to the situation, is wallowing in her sorrow, comforted by the cosmos.
6. As one sound interpreter has so aptly asked, "What is wrong with this picture????"
7. While there is nothing wrong with a legitimate display of emotion during the difficult trial of losing a loved one, to abandon all hope and wallow in self-pity and misery does nothing to bring glory to God or the doctrine we believe.
8. If Martha could articulate the doctrine of the resurrection, then unquestionably so could have Mary.
9. Beyond that, what true comfort can the cosmos offer a believer if the Word of God does not help or comfort them?
10. Do religious reversionists and the cosmos love the believer more that God, or have something more to provide in terms of comfort than the God of all comfort? 2Cor.1:3-5
11. The spiritual portfolio of these two sisters, now is expanded.
12. While the Luk.10:38 account reveals a weakness in Martha in allowing distractions of life to interfere with her MPR and John’s account reveals Mary’s weakness as allowing her emotions to govern her soul.
13. And guess what doctrine she should have applied, but didn’t, and now she is reaping the consequences? Separation!
14. The very affect of failing to separate has taken its toll on Mary as she has now been "dragged down" to a level commensurate to the very mentality of the –V she has embraced. 1Cor.15:33, "Do not be deceived: Bad company corrupts good morals."
15. The "good morals" of BD she has so readily accepted and through which she should be operating, has been effectively replaced through the influence of the idiots she has chosen to "hang out with".
16. The irony of both the Luke and John accounts can’t be missed i.e., Martha should have followed Mary’s lead in Luke and Mary should have stuck with Martha in John’s account.
17. It is so obvious that Martha has not allowed herself to be dragged into this quagmire of emotional "fundiesville", and her astuteness in this regard has already paid off by receiving true encouragement from Christ.
18. If Mary had just clung to Martha on this occasion, what emotional weakness she does have would have been tempered by the strength of Martha’s ability to keep her composure and her emotions at bay.
19. However, Mary has allowed the emotions of the moment and the pressure of her testing to rule, and it has caused her to abandon the Divine viewpoint and to make a spectacle of herself, as a complete emotional wreck.
20. That she was inappropriately emotional is further observed by her approach to Jesus in vs.32, "Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, ‘Lord, if you had been here, my brother would not have died’".
21. The verb "pi,ptw/she fell" indicates a forceful action of casting herself down in front of Jesus.
22. As she and her entourage of reversionistic "friends" come up to where Jesus was, Mary continues to "play the role" of a blubbering and crying baby while throwing herself down at His feet.
23. If ever a more disgusting and stomach turning scenario of a spiritual weakling, even from an emotionally weak female, seeking sympathy from someone, has been recorded elsewhere in Scripture, I do not know where that is.
24. It is totally pathetic how Mary is now trying to play her emotions on Jesus in this pitiful attempt to solicit support and compassion for her "weaker vessel" condition.
25. While it will stimulate an emotional response from Jesus, as we will see it is not for the reasons that the emotional fundies of this world would like for people to believe.
26. While Mary’s statement to Him in the English is verbatim Martha’s statement in vs.21, there is one teeny tiny little difference in the Greek.
27. And that is the emphatic position of Mary’s use of the personal pronoun in the phrase, "my/evgw, brother", which comes at the beginning of the apodosis or concluding clause in vs.32, but retains its normal position at the end of the clause in Martha’s statement in vs.21.
28. While this difference is indeed minute, it points to another STA failure that Mary is engaged in and that is her eyes are on self i.e., Me! Me! Me! MY!!!!! brother.
29. All Mary is truly concerned about is her own feelings and reveals an underlying selfishness and self-pity grid with an influence of approbation in her STA.
30. Beyond that, it is the corresponding statements of both sisters that reveals again the spiritual failure doctrinally in their thinking and that is both regard Jesus’ physical presence as mandatory in preventing the death of Lazarus, "if You had been here".
31. The core problem of faith in both sisters is seen in the fact that they did not "plug in" their faith in Christ as God into the situation at hand and truly operate under testing by that faith.
32. Neither sister totally put together the spiritual realities of their faith as it needed to be applied in time, and hence both failed at utilizing the faith-rest technique, though Martha better than Mary on this occasion.
33. The sisters together serve to recognize that though believers may generally hit on all cylinders, at times they will fail and succumb to the STA, but we are not to be too quick in an overall evaluation of their spiritual lives.

GNT John 11:33 VIhsou/j ou=n w`j ei=den auvth.n klai,ousan kai. tou.j sunelqo,ntaj auvth/| VIoudai,ouj klai,ontaj( evnebrimh,sato tw/| pneu,mati kai. evta,raxen e`auto,n\

NAS John 11:33 When Jesus therefore saw her weeping, and the Jews who came with her, also weeping, w`j (temp. conj.; "When/As") VIhsou/j (n-nm-s) ou=n (infer. conj.) ei=den o`ra,w (viaa--3s) auvth.n auvto,j (npaf3s) klai,ousan klai,w (circ. ptc./p/a/af-s; "weeping/wailing/overt mourning/emotionally carrying on") kai, (cc) tou.j o` (d.a./amp; governs both ptcs. and the noun +) VIoudai,ouj VIoudai/oj(ap-am-p) sunelqo,ntaj sune,rcomai (adj. ptc./a/a/am-p; "who came with/who arrived with") auvth/| auvto,j (npdf3s; ref. Mary) "also" - supplied klai,ontaj( klai,w (adj. ptc./p/a/am-p; "the ones weeping/wailing") He was deeply moved in spirit, and was troubled, evnebrimh,sato evmbrima,omai (viad--3s; "He was deeply moved/deeply indignant"; used 5x; the verb is used to denoted the snorting of horses, Aeschylus in Septem contra Thebas; in the LXX, Dan.11:30, it denotes an extreme or violent displeasure; there is definately an element of anger or indignant displeasure in this word.) tw/| to, pneu,mati pneu/ma (d.a. + n-Ln-s; "in the spirit") kai, (cc) evta,raxen tara,ssw (viaa--3s; "He troubled/agitated/disturbed"; agitated as in water being stirred up, cp. 5:7) e`auto,n\ e`autou/ (reflex. pro./am3s; "Himself"; the verb is not passive or middle voice; it denotes an inward commotion of righteous indignation that was ready to loose its "cool; Jesus was "boiling" inwardly)

GNT John 11:34 kai. ei=pen( Pou/ teqei,kate auvto,nÈ le,gousin auvtw/|( Ku,rie( e;rcou kai. i;deÅ

NAS John 11:34 and said, "Where have you laid him?" They *said to Him, "Lord, come and see." kai, (cc) ei=pen( le,gw (viaa--3s) Pou/ (interr. adv.; "Where?") teqei,kate ti,qhmi (viPFa--2p; "have you laid/put/placed") auvto,nÈ auvto,j (npam3s; ref. Lazarus) le,gousin le,gw (vipa--3p; "They - plural - said") auvtw/|( auvto,j (npdm3s) Ku,rie( ku,rioj (n-vm-s) e;rcou e;rcomai (vImppd--2s) kai, (cc) i;deÅ o`ra,w (vImpaa--2s)

GNT John 11:35 evda,krusen o` VIhsou/jÅ

NAS John 11:35 Jesus wept. o` VIhsou/jÅ (d.a. + n-nm-s) evda,krusen dakru,w (viaa--3s; "wept/cried/shed tears"; hapax; this verb never means to wail; it denotes an emotional reaction of the pressure He felt in vs.33, though in a quiet and subdued fashion;)

GNT John 11:36 e;legon ou=n oi` VIoudai/oi( :Ide pw/j evfi,lei auvto,nÅ

NAS John 11:36 And so the Jews were saying, "Behold how He loved him!" ou=n (infer. conj.; "And so/Therefore"; looks back to Jesus' emotional display) oi` o` VIoudai/oi( VIoudai/oj (d.a. + ap-nm-p) e;legon le,gw (viIPFa--3p) :Ide (part. of interjection; "Behold/Look!") pw/j (interr. adv. used as an indirect/rhetorical question assuming a yes answer, but stated as a fact; "how much/in what way") evfi,lei file,w (viIPFa--3s; "He loved/He had an emotional affection for") auvto,nÅ auvto,j (npam3s; ref. Lazarus)

GNT John 11:37 tine.j de. evx auvtw/n ei=pan( Ouvk evdu,nato ou-toj o` avnoi,xaj tou.j ovfqalmou.j tou/ tuflou/ poih/sai i[na kai. ou-toj mh. avpoqa,nh|È

NAS John 11:37 But some of them said, "Could not this man, who opened the eyes of him who was blind, have kept this man also from dying?" de, (ch) tine.j ti.j (indef. pro./nm-p; "some") evx evk (pAbl.) auvtw/n auvto,j (npgm3p) ei=pan( le,gw (viaa--3p) Ouvk ouv (neg. +) evdu,nato du,namai (viIPFd--3s; Lit. "was not able/could not"; there is a sense of sarcasm or incredulity) ou-toj (near dem. pro./nm-s) o` avnoi,xaj avnoi,gw (adj. ptc./a/a/nm-s; "who caused to open") tou.j o` ovfqalmou.j ovfqalmo,j (d.a. + n-am-p; "the eyes") tou/ o` tuflou/ tuflo,j (ap-gm-s; "of the blind man/of him who was blind") poih/sai poie,w (compl. inf./aa-; "to do something/have kept") i[na (cc; "in order that/for the purpose of"; not translated but the sense is there) ou-toj (near dem. pro./nm-s) kai, (adjunctive; "also") mh, (neg. +) avpoqa,nh|È avpoqnh,|skw (vsaa--3s; "might not have died/from dying"; entire clause = "Was He not able, this man who caused to open the eyes of the blind man, to do something in order that this man also might not have died?")

1. As God the Holy Spirit via John records, "When Jesus therefore saw her weeping, and the Jews who came with her, also weeping, He was deeply moved in spirit, and was troubled".
2. The terms "weeping" in vs.33 can be better translated as "wailing", as that would be the natural follow-up to Mary’s rendition of "Heartbreak Hotel" in front of Jesus and the Jews in vs.32.
3. As Jesus observes this spectacle of emotionalism from Mary and these professional mourners, it provokes a violent reaction.
4. There are many, if not most, that seek to explain Jesus’ reaction by trying to tone it down and not give the Greek words the full force of their meaning.
5. Some will try to suggest that His reaction was due to the reality of death and the obvious suffering with which He was confronted.
6. However, Jesus had been confronted with death and grief on other occasions and there is absolutely no indication that He ever reacted in this manner. Mar.5:22-24, 35-42; Luk.7:12-15; 8:41ff
7. The words used here in the Greek text indicate that Jesus became very upset by what He was seeing and that the root cause of His reaction was due to anger.
8. The word translated, "moved deeply" is used 5x and has the root meaning "to snort", denoting an extremely stern or angry demeanor.
9. His anger was directed towards Mary and the unbelieving masses.
10. Their emotional display denotes those that give all appearance of no hope for the current situation.
11. The masses represent the cosmos in unbelief and Mary represents the believer that acts like her/his unbelieving counterpart.
12. The sight of Mary behaving under her emotions and STA in conjunction with her association with these cosmic religious reversionists, had such an impact on Jesus the "He snorted/was angry in spirit".
13. "In the spirit" refers to His doctrinal response to such unbelief and total lack of spiritual and emotional self-control.
14. Christ’s human spirit represents His +R and the realm of doctrine by which He operates and is in perfect harmony with God the Holy Spirit, Whom was given to Him without measure. Joh.3:34; note the nature of the human spirit: it operates in tandem with the H.S., Rom.8:16; it is created in +R and set apart in truth, Eph.4:24
15. This phrase denotes that it was the doctrine within that erupted into righteous indignation towards this maudlin scene.
16. The phrase, "and was troubled" is literally translated, "and He troubled Himself".
17. The term "troubled" is used of the agitation of water or other physical things and comes to mean the overt response of one that is inwardly angry, scared, confused, etc.
18. This denotes that His physical being was overtly "stirred up" as the inner man reacted to this bombardment of human viewpoint and unbelief.
19. It is the very essence of BD that is Christ that causes this overt display of anger.
20. To suggest that Jesus is just upset, because He is observing the sorrow of these people, is to totally miss the point of what is happening here.
21. His reaction denotes that the scenario at hand and action of Mary and her words has violated the very doctrine of His Person to such a degree that physically His anger was manifest.
22. And before one seeks to blame His righteous indignation solely towards the unbelieving Jews in their shenanigans, doctrine begs to differ.
23. Contextually, it is the combination of Mary and the Jews that invoked Jesus’ feelings.
24. While the Jews are part of the equation, it is the resultant affect of their company upon Mary that is the real turmoil twister for Jesus.
25. It is the fact that Mary has associated herself with these people and has totally capitulated to their agenda that He is now so incensed over.
26. It is Mary’s display of grief that is indicative of the cosmos that has no hope and doesn’t know better that is the match that has lit the fire.
27. Mary has perfect opportunity in the witness of the life to display an application of faith and what BD does for a person in this situation, but completely fails.
28. Rather than embrace in application the very truths for which she claims to stand for, she in reality expresses faith in Christ that personifies Him as weak, powerless and of no true impact in her life.
29. While Paul points out there is an appropriate measure of grief and mourning that are acceptable for the believer, there is that type of unrestrained misery and sorrow that is indicative of those that walk in unbelief. 1Thess.4:13
30. Mary has not only violated the doctrine of separation with these people, she has caved into their brand of religious reversionism.
31. Jesus’ very reaction to Mary and this situation points out that the adjusted believer can have very strong emotional responses of righteous indignation towards violations of doctrine, especially from those that should know better.
32. To consider Jesus’ reactions as anything less is only promoted by believers that are totally off balance with regard to the principles of love, righteousness and justice.
33. As is clear, Mary is obviously in no condition for any encouragement that Jesus otherwise would have provided, and He simply said, "Where have you laid him?"
34. And that Jesus is under righteous indignation, to picture Him saying this with clenched teeth, while still temporarily maintaining composure, would not textually violate anything.
35. That Mary is totally under her emotions and with all of the distractions and influence of these negative emotional types around her, Bible class for her is moot at this point.
36. This points to the reality of failure to isolate one’s emotions and STA; to try and provide any verbal doctrinal encouragement is useless and would be tantamount to "beating your head against a brick wall".
37. Those able to respond to His question readily do so as they said to Him, "Lord, come and see".
38. It is at this point where obviously everyone reorients and heads out to the tomb.
39. Vs.35 is known to be the shortest verse in the Bible and while one would expect the easiest to understand, is sadly one misunderstood by most people, as John records that "Jesus wept".
40. The first thing the student of Scripture must note is that the term for "weeping/ dakru,w" here is a different word that the one that has been used for the type of "weeping/klai,w" that Mary and the Jews were engaging in.
41. This term simply means to "cry or shed tears" and is used of silent weeping as opposed to the loud and noisy mourning/wailing of the Jews.
42. The three primary views worth consideration that have been advanced as to why Jesus wept at this point are:

1. He felt sorry for the death of Lazarus.
2. He felt sorry for Mary and/or Martha.
3. He was sickened by the lack of faith and inappropriate behavior He was observing.

1. The first view is totally illogical since Jesus knew He was going to raise Lazarus from death.
2. The second view has no teeth contextually and goes against the very grain of terminology expressed.
3. While Jesus may be experiencing extreme displeasure in these sisters for their failure to faith-rest etc., there is no indication of feeling so sorry for them as to make Him cry.
4. It is the third view that relates the perfect and natural reaction for one under extreme emotional anger, and that is it was sufficient to produce tears.
5. The righteous indignation of the Teacher, coupled with the reality of "time loss" for doctrine, is all that would be necessary to move His humanity to tears.
6. As is typical for unbelievers not focused on spiritual realities, they cannot penetrate into the thinking and reactions of the God/Man and attribute His tears to the fact that He is sorrowful over His friend Lazarus’ death, "And so the Jews were saying, ‘Behold how He loved him!’"
7. It is this same spiritual blindness that produces interpretations of Jesus’ crying such as related in point 42, A.
8. It is this view that represents the majority of the Jews watching Jesus.
9. While Jesus did in fact love Lazarus, it is not why He wept.
10. And as is typical in the midst of –V, there are those that dive into cynicism regarding Jesus as vs.37 states, "But some of them said, ‘Could not this man, who opened the eyes of him who was blind, have kept this man also from dying?’"
11. While their assessment is correct, and will be proven thus, their sense is not merely inquisitive, but has an overtone of being derogatory and disrespectful in nature.
12. These words are spoken from unbelief and are seen to be "cocky" in attitude as in their thinking, "Lazarus has been dead four days and this man that can heal even him who was blind has fallen short here and missed the potential to deliver Lazarus".
13. In their eyes, Jesus is only a mere man and He in all of His glorious miracles can’t possible save His friend Lazarus now.
14. Their remark is a direct slam against and dig towards Jesus based on the love others say He had for Lazarus in vs.36.
15. Their words do not go unheeded by Jesus and their mouths in this regard will be shut.

GNT John 11:38 VIhsou/j ou=n pa,lin evmbrimw,menoj evn e`autw/| e;rcetai eivj to. mnhmei/on\ h=n de. sph,laion kai. li,qoj evpe,keito evpV auvtw/|Å

NAS John 11:38 Jesus therefore again being deeply moved within, *came to the tomb. VIhsou/j (n-nm-s) ou=n (infer. conj.) pa,lin (adv.) evmbrimw,menoj evmbrima,omai (circ. ptc./p/d/nm-s; "while being deeply moved/snorting/being indignant; same as vs.33) evn (pL +) e`autw/| e`autou/ (reflex. pro./Lm3s; "in Himself/within") e;rcetai e;rcomai (vipd--3s) eivj (pa) to, mnhmei/on\ (d.a. + n-an-s; "the tomb") Now it was a cave, and a stone was lying against it. de, (cs) h=n eivmi, (viIPFa--3s) sph,laion (n-Pred.nn-s; "a cave/cavern"; used 6x; our term "spelunker") kai, (cc) li,qoj (n-nm-s; "a stone/rock"; obviously large enough to cover an entry big enough to place a body) evpe,keito evpi,keimai (viIPFd--3s; "was lying/covering"; used 7x) evpV evpi, (pL; "upon/against") auvtw/|Å auvto,j (npdn3s; ref. the cave)

GNT John 11:39 le,gei o` VIhsou/j( :Arate to.n li,qonÅ le,gei auvtw/| h` avdelfh. tou/ teteleuthko,toj Ma,rqa( Ku,rie( h;dh o;zei( tetartai/oj ga,r evstinÅ

NAS John 11:39 Jesus *said, "Remove the stone." Martha, the sister of the deceased, *said to Him, o` VIhsou/j( (d.a. + n-nm-s) le,gei le,gw (vipa--3s) :Arate ai;rw (vImpaa--2p; "Remove/lift away") to.n o` li,qonÅ li,qoj (d.a. + n-am-s) Ma,rqa( (n-nf-s) h` avdelfh, (d.a. + n-nf-s; "the sister") tou/ o` teteleuthko,toj teleuta,w (subs. ptc./PF/a/gm-s; "of the deceased/the dead/the finished/one brought to an end"; used 11x) le,gei le,gw (vipa--3s) auvtw/| auvto,j (npdm3s) "Lord, by this time there will be a stench, for he has been dead four days." Ku,rie( ku,rioj (n-vm-s) h;dh (adv; "already/by this time") o;zei( o;zw (vipa--3s; "there is a stench/smell/odor"; hapax; can refer to a good or bad smell; here ref. to the repugnant/offensive smell of a decomposing/decaying body) ga,r (introductory conj.; "for"; introduces the reason for the odor) evstinÅ eivmi, (vipa--3s; "he keeps on being/he has been" supply "dead") tetartai/oj (ord. adj.-nm-s; from tetartos - "fourth"; Lit. "For he is a fourth-day man.")

GNT John 11:40 le,gei auvth/| o` VIhsou/j( Ouvk ei=po,n soi o[ti eva.n pisteu,sh|j o;yh| th.n do,xan tou/ qeou/È

NAS John 11:40 Jesus *said to her, "Did I not say to you, if you believe, you will see the glory of God?" o` VIhsou/j( (d.a. + n-nm-s) le,gei le,gw (vipa--3s) auvth/| auvto,j (npdf3s; ref. Martha) Ouvk ouv (neg. +) ei=po,n le,gw (viaa--1s; "Did I not say") soi su, (npd-2s) o[ti (intro. indir. disc.; not translated) eva,n (part. intro. 3rd class cond.) pisteu,sh|j pisteu,w (vsaa--2s; "you might believe") o;yh| o`ra,w (vifd--2s; "you will see") th.n h` do,xan do,xa (n-af-s; "the glory"; ref. God's essence) tou/ o` qeou/È qeo,j (d.a. + n-gm-s)

1. The same verb as used in vs.33, "evmbrima,omai/deeply moved/to snort" is again attributed to Jesus as John states, "Jesus therefore again being deeply moved within, came to the tomb".
2. As noted earlier, this verb indicates a reaction of righteous indignation caused by circumstances that violated the doctrine within Christ.
3. The term "again", indicates a reoccurrence of this inward and spiritual reaction noting that the first occurrence had subsided.
4. It is obvious that during the process of the group heading out to the gravesite that Jesus had recovered from the previous emotions exuded and now something else has once again evoked anger within.
5. The perpetrator on this occasion is brought out by the inferential conjunction, "therefore" that looks back to the preceding conversation of the cynical and obnoxious Jews of vs.37.
6. It becomes clear that after Jesus regains His composure and during their trek that the conversations of the Jews takes place and is overheard by Him.
7. And as noted, it was some of these Jews that now look at Christ as someone, though with the reputation of unbelievable powers, that now finds Himself unable to save a dear friend that died.
8. Upon further reflection of their statement, there is only one other person in their immediate periphery that has helped promote this kind of thinking, since most of the Jews only considered Jesus tears as an expression of love.
9. And that person was Mary, who in her emotional free for all and lack of faith relates to all that could hear her, "Lord, if you had been here, my brother would not have died".
10. As was brought out, Mary in her statement limited Jesus to being only a man that would have to actually be present at Lazarus’ side in order to help him.
11. Now, these unbelieving Jews have fed off of her "witness" and draw their own conclusion.
12. And that conclusion is "Here is a case where Jesus is powerless".
13. This is why Jesus once again swells within in anger.
14. Mary, a believer and by all accounts +V, has given a witness to the unbelievers around her that Jesus is not truly the God/Man that she has believed in.
15. Her bad witness in this regard has now opened the doors for some of these –V unbelievers to further rationalize their unbelief and has given them opportunity to openly criticize the truth of the Word.
16. This does not mean that they could not have done this anyway or to say they have any legitimate excuse, but to relate to the affect that believers have on those that are negative when they fail in their applications of faith-rest and articulation of the truth.
17. If Mary had applied the doctrine she knew correctly in this situation and believed fully in Christ and His Person, she would have presented a whole different message than the one delivered.
18. Because Mary failed to faith-rest her doctrine within and apply separation relying solely on the doctrine, she has been dragged down to the level of thinking of these reversionists and the ramifications of her failures are now taking its toll.
19. Her associations and follow-up demeanor of absolutely no hope has sent the wrong message to others around her that Jesus (read Bible Doctrine) is not really everything +V says He is suppose to be.
20. These Jews have jumped on Mary’s actions and words like a frog on a June bug and now regurgitate the very essence of the message she has sent.
21. And as Jesus hears the cynicism and skepticism towards His Person, which her poor witness overall has promoted, He again experiences righteous indignation.
22. This should be a valuable lesson for all that say they are positive:

1. First and foremost, this whole situation with Mary could have been avoided if she had applied the doctrine of separation and told these religious reversionistic idiots to get the hell out of her house and take their emotional human viewpoint approach back to the garbage dump it came from. (That reversionists are viewed as spiritual fools/idiots is not your P-T’s or another believer’s idea, but God’s. Cp. Pro.10:8,10 of people that will not accept the dictates of BD, but emit their own ideas and views or doesn’t take BD serious in general; Pro.12:15 of people that think they know better than those who submit to the direct counsel of sound BD; Pro.12:16 of people who openly flaunt their failures to others rather than practice discretion in their failings; Pro.14:7,16 of people who will not separate from spiritual idiots; Pro.15:5 of people that reject righteous rebukes of their spiritual authority; Pro.17:24 of people that walk by sight and not faith-rest; Pro.18:2 of people that only want to promote their own ideas and agenda revealing they have no regard for what BD says about it; Pro.19:1 of people that distort the truth of BD or its intent; Pro.23:9 of people who want to take issue with sound BD; Pro.26:4-5 people that cater to the human viewpoint and STA’s of spiritual idiots and don’t throw BD back in their face as appropriate set themselves up to become like them; Pro.26:8 people that embrace and give respect to spiritual idiots restrict the power of their weapon of defense, BD; Pro.26:10 people spiritually misfire when they look to spiritual idiots or others not part of their own doctrinal core (local church) for spiritual ammunition in life and spiritually wound others around them by passing that advice around; Pro.26:11 of people that don’t learn from their failings and persist in their spiritual debauchery; Pro.26:12; 29:20 people that think they know better than BD and don’t think things fully through doctrinally are the biggest spiritual idiots of all, et al.)
2. Our author John comes to a full recognition of the importance of separation from religious reversionists to such an extent he forbids even the application of hospitality and greetings towards these people that fly false banners. 2Joh.9-11
3. As John makes note in 2Joh.11 and as Mary is now the prime example, failure in this regard makes the believer an accomplice to the reversionist’s evil.
4. As judgment for her failure to separate, Mary in turn has embraced their agenda.
5. By so doing, she has given a witness that these reversionists approach to the situation is OK and has virtually destroyed the opportunity she had to prove otherwise.
6. This does not mean that God’s will in the matter of Lazarus will otherwise be thwarted or is rendered any less in the effect it will have on those that are otherwise +V.
7. Only that in the matter of God’s will, Mary on this occasion has separated herself from being on God’s side even in light of the fact that His plan to resuscitate Lazarus will still be fulfilled.
8. This points to the fact that even though believers may fail in their representation of the truth, God’s word and plan will still be accomplished.
9. What the believer truly misses when they do fail in their witness is the opportunity for God to use them personally and in a positive way in the vindication and evidence that He provides the cosmos as to His plan.
10. Mary is a perfect example of a believer whose eyes are on self and not BD in their approach to people and circumstances.
11. Our witness of the life and stand for the truth is observed by those around us.
12. How we present ourselves and the doctrine of faith we speak impacts how others will in turn evaluate what doctrine is all about.
13. When we capitulate to our STA’s and emotions in such a gross failure as presented by Mary, especially in front of a bunch of reversionists, it sends the message that BD is powerless in coping with the situation at hand.
14. When we emit verbally, human viewpoint (a distortion of the truth), -V will key off of that and use it to further rationalize their own human viewpoint thinking.
15. Our failure to apply BD both overtly and verbally destroys the real impact that it is designed to have on others around us.
16. When we exude the gross failure of no faith in the BD we know in front of others, we provide them with more excuses as to why they don’t need to come to the truth.
17. It helps to reverse this picture:

1. If Mary had told these people she did not want any of their emotional services and that her Savior, Who is God, has complete control of the situation, a separation would have naturally occurred, at least ideologically and mentally.
2. In turn, when Jesus did arrive, He would have had a student pre-focused on doctrine, ready and expecting encouragement and comfort.
3. Their experience of going to the tomb would have obviously been different minus the angry posture of the God in whom they believe.
4. Rather than a sad and depressing state of affairs, this whole scenario could have been filled with great excitement and expectation.
5. Any of the cosmos that did witness their actions would have had no one to blame for any idiotic thinking regarding Christ, other than themselves.

1. But as it is, doctrine has been axed for emotions, doubt and human viewpoint and Jesus must deal with not only fighting to maintain composure due to failure of those that should know better, but again dealing with His composure in dealing with the fallout of their failure.
2. Any believer that seeks to tune out, tone down or disregard God’s anger with the full force of interpretation as presented is guaranteed to be a believer that:

1. Refuses to accept "across the board" the doctrine of separation and/or is blatantly refusing to apply it towards someone in their life.
2. Is a believer that has their eyes on self and is leading at least to some degree with their emotions, whether they recognize or will admit it or not.
3. Is a believer that is not placing their full trust and confidence in God’s word in their life through the faith-rest technique.

1. This does not mean that the believer is necessarily not +V; only that their failure in this regard is counter productive to the power of BD and the witness it is suppose to present to others and God is obviously displeased with this activity.
2. In turn, we are not to be taken aback when the ire of righteous indignation is manifested by those adjusted believers, to include the shepherd, when they are placed in situations with other believer(s) that should know better and fail in this regard.
3. It is in this "mood" that Jesus arrives at the tomb.
4. The tomb of Lazarus is described as being a type familiar in the NT as John continues, "Now it was a cave, and a stone was lying against it".
5. For those that could afford or had access to the real estate consisting of a natural or man-made cave, they would place the body within the cavern and a large stone, which sealed the crypt, then covered the opening.
6. Jesus then commands and said, "Remove the stone".
7. We will find no doubt from those that are eyewitnesses of this miracle that it is Lazarus that comes out from the grave, as compared to the doubts expressed regarding the blind man related in Joh.9:9
8. John now brings Martha, the sister of the deceased, back into the picture.
9. She, practical as ever, readily points out to Jesus that there will be an offensive odor that will obviously permeate the air as she said to Him, "Lord, by this time there will be a stench, for he has been dead four days".
10. However, practicality in this case flies in the face of what Jesus previously said to Martha in vss.25-26 and is born of unbelief.
11. There are conflicts between interpreters whether or not Jesus’ words in vs.40 are reference to vss.25-26 or are words that were spoken separately to Martha as He said to her, "Did I not say to you, if you believe, you will see the glory of God?"
12. The conflict arises because of the potential aspect of faith that Jesus now alludes to in the 3^rd class condition of "if you believe" and the fact that He did not say explicitly "the glory of God" in those verses.
13. However, the potential of faith He is referring now too, equates to the full measure of faith potentially that He was challenging Martha with in those verses to include faith-rest.
14. And the phrase, "the glory of God" is an explicit reference to His essence and that equates directly to His claim as "the resurrection and the life"; the source of all life both physically and spiritually and in eternity and the present.
15. To say that this verse is not a direct reference back to vss.25-26 is stating that Jesus separately and explicitly told Martha a second time that He was going to raise Lazarus from death and further decreases her faith-rest in Christ beyond that initially exposed.
16. In addition, Jesus has already explicitly told her that Lazarus would be resuscitated in vs.23, when He said, "Your brother shall rise again".
17. Since Martha did not catch on then and has already expressed her doubts in this regard, it makes better sense that Jesus let the subject drop and awaits until now with perfect timing and a clear overt demeanor of raising Lazarus to allow the force of His previous words truly sink in.
18. It is wiser to let the contextual flow and advancement of this narrative dictate its interpretation and what Jesus now is doing is interpreting exactly the full force of what He did mean back in vss.25-26.
19. In other words, He is stating that if she would fully believe in the ramifications of His claims as "the resurrection and the life", through the faith-rest technique (and this aspect of her faith is still a potential, maybe she will or maybe she won’t), her spiritual insight will be rewarded with the physical participation of beholding the essence of His Deity manifested.
20. This was the true force of His question regarding her faith i.e., a full penetration of faith to include faith-rest, when He asked in vs.26, "Do you believe this?"
21. And carrying through with His demeanor of righteous indignation coupled with her continued lack of faith in this regard, His words are to be taken as a reproach for the purpose of "waking her up" to what He has really been referring too and to what is now getting ready to happen.
22. Now He is explicitly telling her that if she would exercise the faith that is already grounded in her and apply it to the situation at hand, the future result will be vindicated by the power of God Himself, Jesus Christ.
23. This points to the principle that the glory of God cannot be seen by the physical eye, but must be preceded by faith through our spiritual eyes, which then will result by physically seeing the evidence of His power and glory.
24. That His point is finally driven home to Martha becomes clear, as she concedes to His demand in vs.41.

GNT John 11:41 h=ran ou=n to.n li,qonÅ o` de. VIhsou/j h=ren tou.j ovfqalmou.j a;nw kai. ei=pen( Pa,ter( euvcaristw/ soi o[ti h;kousa,j mouÅ

NAS John 11:41 And so they removed the stone. And Jesus raised His eyes, ou=n (infer. conj.; "And so/therefore") h=ran ai;rw (viaa--3p; "they removed/lifted up/took away") to.n o` li,qonÅ li,qoj (d.a. + n-am-s) de, (ch) o` VIhsou/j (d.a. + n-nm-s) h=ren ai;rw (viaa--3s; "raised/lifted up") a;nw (adv.; "above/upwards/higher"; incorporated in the English conceptually in the verb "raised") tou.j o` ovfqalmou.j ovfqalmo,j (d.a. + n-am-p) and said, "Father, I thank You that You did hear Me. kai, (cc) ei=pen( le,gw (viaa--3s) Pa,ter( (n-vm-s) euvcaristw/ euvcariste,w (vipa--1s; "I thank You/give thanks/am grateful"; same as 6:11,23) soi su, (npd-2s) o[ti (cc; intro. indir. disc.) h;kousa,j avkou,w (viaa--2s; "You did hear") mouÅ evgw, (npg-1s)

GNT John 11:42 evgw. de. h;|dein o[ti pa,ntote, mou avkou,eij( avlla. dia. to.n o;clon to.n periestw/ta ei=pon( i[na pisteu,swsin o[ti su, me avpe,steilajÅ

NAS John 11:42 "And I had known that You hear Me always; de, (cc; "Now/And") evgw, (npn-1s +) h;|dein oi=da (viPluPFa--1s; "I Myself had known"; indicates knowledge received in the past; Jesus did not pray without this knowledge) o[ti (cc; intro. content of the knowledge possessed) avkou,eij( avkou,w (vipa--2s; "You keep on hearing"; indicates that Jesus was aware that God always listened to Him) mou evgw, (npg-1s) pa,ntote (adv.; "always/at all times") but because of the people standing around I said it, avlla, (strong adver.; "but in stark contrast") dia, (pa; "because of") to.n o` o;clon o;cloj (d.a. + n-am-s; "the people/multitude/masses") to.n o` periestw/ta perii<sthmi (d.a. + adj. ptc./PF/a/am-s; in the active voice, "standing around/surrounding"; used 4x) ei=pon( le,gw (viaa--1s) that they may believe that You sent Me." i[na (cs; "in order that/for the purpose that") pisteu,swsin pisteu,w (vsaa--3p) o[ti (cc; intro. content of belief) su, (npn-2s; +) avpe,steilajÅ avposte,llw (viaa--2s; "You Yourself did send with a commision") me evgw,(npa-1s)

GNT John 11:43 kai. tau/ta eivpw.n fwnh/| mega,lh| evkrau,gasen( La,zare( deu/ro e;xwÅ

NAS John 11:43 And when He had said these things, He cried out with a loud voice, " Lazarus, (corrected transl.) come out here. " kai, (cc) eivpw.n le,gw (circ. ptc./a/a/nm-s; "after saying/when He had said") tau/ta ou-toj (near dem. pro./an-p) evkrau,gasen( krauga,zw (viaa--3s; "He cried out/shouted/screamed"; used of the baying of dogs; used 9x) mega,lh| me,gaj (a--Inst.f-s; "with a great/elevated/loud") fwnh, (n-Instr.f-s) La,zare( La,zaroj (n-vm-s) deu/ro deu/ro (adv. of interjection; "here!/be here!/come on!"; used 9x +) e;xwÅ (adv.; "outside"; hence, "come out here")

GNT John 11:44 evxh/lqen o` teqnhkw.j dedeme,noj tou.j po,daj kai. ta.j cei/raj keiri,aij( kai. h` o;yij auvtou/ soudari,w| periede,detoÅ le,gei auvtoi/j o` VIhsou/j( Lu,sate auvto.n kai. a;fete auvto.n u`pa,geinÅ

NAS John 11:44 He who had died came forth, bound hand and foot with wrappings; o` (dnms; governs both ptcs. +) teqnhkw.j qnh,|skw (subs. ptc./PFa/nm-s; "He who had died") evxh/lqen evxe,rcomai (viaa--3s; "came forth/came out from (the cave)") dedeme,noj de,w (subs. ptc./PFp/nm-s; "having been bound"; PF = existing results of past action; passive = outside agent; ptc. = existing state of affairs; verb used 43x) ta.j h` cei/raj cei,r (d.a. + n-af-p; "the hands") kai, (cc) tou.j o` po,daj pou,j (d.a. + n-am-p; "the feet") keiri,aij( keiri,a (n-Instr.f-p; "with wrappings"; bands of cloth/bandages used here for wrapping a corpse; hapax) and his face was wrapped around with a cloth. kai, (cc) auvtou/ auvto,j (npgm3s) h` o;yij (d.a. + n-nf-s; "face/appearance"; same as 7:24) periede,detoÅ peride,w (viPluPFp--3s; "was wrapped around/tied around"; hapax) soudari,w| souda,rion (n-Instr.n-s; "with a cloth/handkerchief; a piece of cloth wrapped separately around the head of the deceased; used 4x) Jesus *said to them, "Unbind him, and let him go." o` VIhsou/j( (d.a. + n-nm-s) le,gei le,gw (vipa--3s) auvtoi/j auvto,j (npdm3p) Lu,sate lu,w (vImp./aa--2p; "Unbind/Release/Set loose") auvto.n auvto,j (npam3s; ref. Lazarus) kai, (cc) a;fete avfi,hmi (vImp./aa--2p; when followed by the infinitive "allow/permit/to not hinder") auvto.n auvto,j (npam3s) u`pa,geinÅ u`pa,gw (compl. inf./pa-; "to go/to depart freely where he wishes")

1. After Jesus proclaims in no uncertain terms that "the glory of God" is expected to be revealed, the go ahead by Martha is obviously given and so they removed the stone.
2. As John’s recording of the miracle unfolds, we will see 3 things that Jesus does to ensure maximum effect upon the bystanders (and us):

1. The removal of the stone.
2. Prayer.
3. His command and the exit of Lazarus from the cave.

1. The eyewitnesses on hand will have occasion to exercise four of the five afferent senses to ascertain the validity and evidence of the miracle i.e., smell, hearing, sight and touch.
2. The first action of removing the stone provided the "wake up call" for those around the tomb as obviously the stench of a four-day dead corpse would immediately cause suppression of a "gag" reflex.
3. This would leave no doubt that indeed Lazarus was dead and highlights the hopeless state of the corpse.
4. His second move prayer, is designed to bring to everyone’s attention Jesus’ unique relationship with God.
5. He assumes a typical posture for prayer as seen in the Bible, and raised His eyes.
6. There is no correct or incorrect posture in prayer and one can pray in any and every position as they see fit.
7. Though we may tend to bow our head and close our eyes as a symbol of humility and concentration, this is not necessary to gain God’s attention.
8. Jesus here raises His eyes towards the heavens to emphasize that God is not of this world and thus all communication with Him must be spiritual in nature.
9. He addresses God as Father to indicate His acceptance and acclimation to the authority of the Godhead in their relationship.
10. Jesus teaches in the model prayer that the proper protocol of all prayer is to address the Father. Mat.6:9
11. It further emphasizes the fact Jesus always deferred to the Father in all things. Joh.5:19,30
12. Jesus then engages in thanksgiving to God and said, "I thank You that You did hear Me".
13. It is obvious that Jesus had shot up a prayer(s) with regard to Lazarus before the current situation at hand as brought out by the aorist tense of "You did hear".
14. The content of His prayer is unrecorded, but context indicates that Christ petitioned God on His own behalf, requesting His permission to perform this miracle.
15. This points again to the fact that Jesus never engaged in activities via His own agenda.
16. Some commentaries say that His prayer to resuscitate Lazarus has already been answered and that Lazarus is now alive.
17. However, this supposition fails to consider the fact that Jesus had obviously prayed at the minimum some two days prior, as He knew that God had granted Him permission even before He left to come to Bethany. 11:11,15
18. Jesus here is simply thanking God for hearing His petition and granting Him approval.
19. Jesus then continues in His prayer by expressing the full amount of faith-rest that He possessed regarding God’s will as He states, "And I had known that You hear Me always".
20. He reflects the fact that He has total confidence that God always hears His prayers.
21. He clarifies that there is not at any time that He prays that God does not hear Him.
22. This reflects back to Martha’s declaration in vs.22 when she said, "Even now I know that whatever You ask of God, God will give You".
23. This illustrates that the miracle at hand was as much for the benefit of the believers present as the unbelievers.
24. Jesus recognizes that God hears the prayers of those adjusted to His plan at all times and even before we ask of Him.
25. He then relates as to exactly why He is now praying publicly in vs.42b, c, "but because of the people standing around I said it, that they may believe that You sent Me".
26. Jesus does not pray here to impress people, but to impress upon them that God is the source of the miracle and that His prayer is answered due to the fact of His unique relationship with Him.
27. The stated purpose of both His prayer and the miracle is to inspire any potential +V to faith in His Person.
28. This miracle, as with all His miracles, was done as evidence that Jesus is the Christ, The Son of the living God and to bring those that so choose to maximum potential of faith in Him.
29. That Jesus’ prayer is on behalf of those standing around Him reflects His prayer as a whole to be intercessory.
30. It is designed to leave no doubt in the thinking of others that God was with Him and for Him in the greatest of ways and that Jesus knew without a doubt that God would ipso facto answer His request.
31. This is because Jesus was in perfect tune with the Father’s will for Him in every aspect of His life.
32. And when He had completed the prayer and said these things, He cried out with a loud voice, "Lazarus, come out here".
33. Upon His command and at this point, Lazarus’ soul that had been in Paradise the last 4 days was reunited with his revitalized and restored body and resuscitation was complete.
34. The loud clear command was for all to hear and to remove any doubt that the miracle was produced through anything less that His mere words.
35. This also contrasts the Lord with the various sorts of magicians and those that practice secret arts, since they tended to whisper and mutter their spells or incantations. Isa.8:19
36. John reemphasizes the reality of Lazarus’ previous demise as he then states, "He who had died came forth".
37. The intriguing aspect of Lazarus’ exit from the tomb is seen in the fact that he was bound hand and foot with wrappings; and his face was wrapped around with a cloth.
38. Not only does he appear still in the grave clothes of his burial, but his torso from the neck down had been wrapped "mummy" or "spool" style.
39. Some have suggested that the limbs were wrapped individually, but this is not the obvious force of the Greek.
40. In fact, the Greek text emphasizes that both feet as a unit (d.a. + plural for feet – o` po,doj) were bound together and mentions them first in the word order.
41. As some may think, Lazarus did not merely walk out of the tomb, but was supernaturally brought outside in the presence of all assembled.
42. There was a miracle within a miracle.
43. That Lazarus was brought out in this fashion was to remove any doubt and possibility that might suggest a "swoon" theory or other possible disclaimers.
44. Every aspect of the miracle was to impress upon all that were present the reality of what actually occurred.
45. That Lazarus was bound in such a restrictive manner is further made obvious as Jesus gives His final commands to the people and said to them, "Unbind him, and let him go".
46. That he was bound in such a way as presented would obviously require the help of others to release him from his wrappings.
47. That they were physically a part of releasing Lazarus in this regard would provide the tangible evidence that the body that just a half a minute ago was making them gag, is the same body that is now alive and no magical/deceptive switches had occurred.
48. The reaction of Martha, Mary and Lazarus are never recorded, but to assume that they were ecstatic is probably an understatement.
49. What was once mourning is now turned into joy and whatever lack of faith existed in Martha and Mary as to faith-rest in their Savior, will probably be hard pressed to resurface.
50. While some may think tests in life are hard-core, the very process of the tests, even in the midst of our failures, and the deliverance’s ultimately provided, are all designed to cause spiritual growth and faith in the very things that +V accepts as truth.
51. This is the final public miracle that is recorded by John and the ultimate proof that the Son of God has command over life and death.
52. Review Doctrine of Prayer.

GNT John 11:45 Polloi. ou=n evk tw/n VIoudai,wn oi` evlqo,ntej pro.j th.n Maria.m kai. qeasa,menoi a] evpoi,hsen( evpi,steusan eivj auvto,n\

NAS John 11:45 Many therefore of the Jews, who had come to Mary and beheld what things He had done, believed in Him. Polloi. polu,j (a--nm-p) ou=n (infer. conj.) evk (pAbl) tw/n o` VIoudai,wn VIoudai/oj (d.a. + ap-Ablm-p) oi` o` evlqo,ntej e;rcomai (d.a. + adj. ptc./a/a/nm-p) pro,j (pa) th.n h` Maria.m Mari,a (d.a. + n-af-s; Where's the mention of Martha?) kai, (cc) qeasa,menoi qea,omai (circ. ptc./a/d/nm-p; "after beholding/watching as a spectator") a] o[j (rel. pro./an-p; "what things"; in the plural) evpoi,hsen( poie,w (viaa--3s) evpi,steusan pisteu,w (viaa--3p) eivj (pa; "into") auvto,n\ auvto,j (npam3s; ref. Christ)

GNT John 11:46 tine.j de. evx auvtw/n avph/lqon pro.j tou.j Farisai,ouj kai. ei=pan auvtoi/j a] evpoi,hsen VIhsou/jÅ

NAS John 11:46 But some of them went away to the Pharisees, and told them the things which Jesus had done. de, (ch) tine.j ti.j (indef. pro./nm-p) evx evk (pAbl) auvtw/n auvto,j (npAblm3p) avph/lqon avpe,rcomai (viaa--3p; "went away/departed") pro,j (pa) tou.j o` Farisai,ouj Farisai/oj (d.a. + n-am-p) kai, (cc) ei=pan le,gw (viaa--3p) auvtoi/j auvto,j (npdm3p) a] o[j (rel. pro./an-p; "what things/the things which") VIhsou/jÅ (n-nm-s) evpoi,hsen poie,w (viaa--3s)

1. This final sign climaxes the public ministry of Jesus as recorded in John’s gospel of the Incarnate Word, demonstrating His authority and power over death.
2. It is evidence that the greatest problem that faces the human race is no obstacle for the God-man.
3. This small and singular exhibition of raising the dead is only a teaser and will be repeated on a universal scale at the resurrections of the church, OT and millennial saints and a final time at the great white throne judgment.
4. This miracle serves as an historical proof text that "...all who are in the tombs shall hear His voice, and shall come forth;...". Joh.5:28-29
5. The actions of Jesus have the same effect that we have seen repeatedly in this gospel as John. records, "Many therefore of the Jews, who had come to Mary and beheld what things He had done, believed in Him".
6. We have noted on any number of previous occasions that John has stated that people believed "into" Jesus.
7. It is obvious that the recordings of these statements fall under the principle of inspiration via God the Holy Spirit, since faith is not visible to the naked eye.
8. It can’t be missed that the Jews are seen to have had come to Mary and that Martha is dismissed from John’s view of association.
9. The answer as to why lies in the preceding analysis of the natures and applications or lack of regarding Mary and Martha.
10. Martha, as has been seen, being the more active and preoccupied with things that need to be done, obviously remained detached from the "3 ring circus" going on in the house and has managed to keep her emotions at bay and under control.
11. Mary, on the other hand, had totally capitulated to her STA and emotions, with the resulting embracing of the Jews in their human viewpoint approach to the situation.
12. John records the actions of the Jews in the fashion he does here, to underline the fact that it was Mary that became the primary target for these religious reversionists to employ their agenda.
13. Whatever lack of faith Martha may have had, it was Mary that overtly was expressing her lack of faith through her emotional grid and she became the prey for these unbelieving traditionalists.
14. Martha obviously stayed aloof and the implied message sent to those around her was "I’m not interested".
15. Mary failed to separate, revealed her lack of faith and weakness of emotional dependency and bingo, "there’s our captive".
16. This realization points out one of the means that religious reversionists will seek in their proselytizing of others into their agendas.
17. And that is, the easiest sheep to potentially steal are those that fail to stay aloof from them (listen to strangers; Joh.10:5) and reflect lack of faith-rest in the principles and doctrines they believe.
18. This should be a warning to all believers that the easiest targets for attacks from religious reversionists will be directed towards those that are:

1. Prone to be emotionally dependent while looking to others to stroke their emotions.
2. Spiritually weak and vacillating in their applications of the doctrine of separation.
3. Putting their eyes upon self rather than keeping focused on the BD in their soul.

1. But even though Mary has grossly failed in this regard, through the solid application of Her Lord and Savior and via divine intervention, many of these unbelievers come to salvation.
2. This points to the fact that even though believers may fail in their witness and applications, God’s plan is in no way thwarted.
3. In spite of the bad witness that Mary presented to these Jews, God has taken the situation and brought many to faith in Christ.
4. This points to the following realities:

1. Salvation is not ultimately dependent upon men, but upon God. Joh.10:29
2. Even when +V fails in their witness, God can and does take up the slack to ensure that other +V will see the evidence of truth and believe.
3. This is not to rationalize our failures, only to clearly articulate the fact that even in the midst of our failures, those who are otherwise +V will be given sufficient evidence of the gospel and believe.
4. As faithful or unfaithful witnesses, God is able to use us as a tool in bringing others to salvation. (God is not limited to our fidelity in promotion of His Sovereign will.)
5. But it is the faithful witness (here, the perfect standard, Jesus Christ), that glorifies God in their witness and allows God to utilize them as the evidence of the power of His word.
6. Though Mary failed, through direct Divine intervention of the true and faithful Witness (Rev.3:14), the whole situation had its purposed effect upon those that were +V.

1. Many of the Jews beheld what things Jesus did and came to saving faith.
2. The plural of the relative pronoun, "what things" is in reference to all of the actions, prayer, commands, words, etc., which accompanied this miracle.
3. John utilizes his normal expression that their faith was literally exercised "eij + autoj/into Him".
4. However, there were those among the crowd that remained negative and did not believe, "But some of them went away to the Pharisees, and told them the things which Jesus had done".
5. This points to the fact that there is truly no excuse for people not to believe, whether they blame it on other’s failures or not.
6. God provides all the evidence necessary for +V to come to faith and the only reason why some don’t is because they are –V.
7. While it is not specifically stated, there is an underlying sense of hostility on the part of those that are mentioned in vs.46.

GNT John 11:47 sunh,gagon ou=n oi` avrcierei/j kai. oi` Farisai/oi sune,drion kai. e;legon( Ti, poiou/men o[ti ou-toj o` a;nqrwpoj polla. poiei/ shmei/aÈ

NAS John 11:47 Therefore the chief priests and the Pharisees convened a council, and were saying, ou=n (infer. conj.) oi` o` avrcierei/j avrciereu,j (d.a. + n-nm-p; "the chief priests"; according to the Law there was really only suppose to be one. This group consisted of the actual reigning chief priest and others that had held the office before and were still living and exercising great power) kai, (cc) oi` o` Farisai/oi Farisai/oj (d.a. + n-nm-p) sunh,gagon suna,gw (viaa--3p; "convened/gathered, assembled, collected together") sune,drion (n-an-s; "a council/board/assembly" of magistrates, judges, rulers, etc.; used 22x; word that we get Sanhedrin from) kai, (cc) e;legon( le,gw (viIPFa--3p; denoting the predominate issue and discussion at hand ) "What are we doing? For this man is performing many signs. Ti, ti,j (interr. pro./an-s; "what") poiou/men poie,w (vipa--1p; "are we doing?"; idiomatic to mean, "What are we going to do?" relating that their present course of action is ) o[ti (causal conj.; "For/Because") ou-toj (near dem. pro./nm-s) o` a;nqrwpoj (d.a. + n-nm-s) poiei/ poie,w (vipa--3s) polla. polu,j (adj--an-p) shmei/aÈ shmei/on (n-an-p)

GNT John 11:48 eva.n avfw/men auvto.n ou[twj( pa,ntej pisteu,sousin eivj auvto,n( kai. evleu,sontai oi` ~Rwmai/oi kai. avrou/sin h`mw/n kai. to.n to,pon kai. to. e;qnojÅ

NAS John 11:48 "If we let Him go on like this, all men will believe in Him, eva,n (cs; intro. 3rd class cond.) avfw/men avfi,hmi (vsaa--1p; "let go/discharge/ omit/disregard"; hence, allow to "go on") auvto.n auvto,j (npam3s) ou[twj( ou[tw (adv.; "like this/in this manner") pa,ntej pa/j (ap-nm-p; "all men") pisteu,sousin pisteu,w (vifa--3p) eivj (pa) auvto,n( auvto,j (npam3s) and the Romans will come and take away both our place and our nation." kai, (ch) oi` o` ~Rwmai/oi ~Rwmai/oj (d.a. + ap-nm-p; "the Romans/one from Rome"; used 12x, 11x in Acts) evleu,sontai e;rcomai (vifd--3p) kai, (cc) avrou/sin ai;rw (vifa--3p; "lift up/remove/take away") kai, (cc; "both") h`mw/n evgw, (npg-1p) to.n o` to,pon to,poj (d.a. + n-am-s; "the place"; has a sense of their position of rule geographically and has Jerusalem in focus) kai, (cc) to, e;qnojÅ (d.a. + n-an-s; "the nation"; all that consists of it to include land, people, etc.; used 162x)

1. The news regarding Lazarus that came to the leaders of Israel caused them to take immediate action and "Therefore the chief priests and the Pharisees convened a council".
2. A council was assembled to discuss the current state of affairs and what might be done about these matters.
3. The two specific groups that were represented at the meeting were the chief priests and the Pharisees.
4. The chief priests were those men (predominately of the Sadducean sect) that had occupied the office of high priest and were still alive, but not in the office, as well as the existing high priest in office.
5. The office of high priest belonged to the man that was honored above all the priests with the title chief of priests. Lev.21:10ff
6. He wore a special set of garments that set him apart from the priests in general. Exo.28:1-38 cp. Lev.21:10
7. All priests were to be the descendants of Aaron only. Exo.28:1,40
8. The high priest was to serve in that capacity until the time of his death. Num.35:25; Jos.20:6
9. It appears that the office of high priest was determined by physical descent from Aaron, since his son Eleazar became the high priest at Aaron’s death and his son Phinehas was next to succeed him. Exo.6:25 cp. Num.3:32; 20:28 cp. Deu.10:6; Josh.24:33 cp. Jud.20:27-28
10. While the high priest performed all the duties of the priesthood, his chief duty was once a year on the day of atonement to enter the Most Holy Place and offer sacrifice for his own sins and the sins of the people. Lev.16 cp. Heb.9:7,25
11. Again, no one could occupy this office unless he was a descendant of Aaron and a descendant of the high priest’s family.
12. However, from the time of Antiochus Epiphanes, when the kings of the Seleucids began to take this power upon themselves, the high priesthood was not determined by these Biblical factors, but was conferred on one by the political powers at that time.
13. The Herodian family and the Romans continued this practice of appointing a high priest according to the will of civil or military rulers.
14. The office no longer was bestowed for life and in fact, during the 107 years from Herod the Great to the destruction of Jerusalem in 70 AD, 28 persons held this office.
15. This explains the plural of "chief priests" and according to Josephus, indicates those that had previously held the office and had been discharged, but still continued to retain great political power in the State.
16. The actual ruling high priest at this time is Caiaphas. Joh.11:49
17. However, his father-in-law, Annas, who ruled from 6-15 AD, was the virtual head of the priestly party in Jerusalem.
18. His power and influence was so great that five of his sons, as well as his son-in-law Caiaphas, and his grandson Matthias, likewise became high priests.
19. The second group of antagonists is the Pharisees, the most legalistic sect of Judaism that have resisted and hounded Jesus many times during the 3-½ years of His public ministry.
20. They were not particularly friendly with the ruling party of the Sadducees that dominated the Sanhedrin, but were willing to combine forces with anyone to thwart the ministry and popularity of Jesus.
21. They are the group that appear most often in the gospels, but fade somewhat into the background during the final months of Jesus’ life when the chief priests take the major initiative to eliminate Jesus.
22. That these two groups convened a council is not to be taken in the sense of a formal meeting of the Sanhedrin.
23. This is ascertained based on the following:

1. This is no mention of any opposing views, which we know did exist.
2. Caiaphas is referred to only as "one of them" in vs.49, and he would have been the president of the full Sanhedrin.
3. The term is used without the definite article.

1. This meeting was called by the inner circle of those most antagonistic and hostile to the cause of Jesus.
2. Their question betrays a self-recrimination of their established agenda as they basically express the fact that they are not doing enough with regard to getting rid of Jesus and they were saying, "What are we doing? For this man is performing many signs."
3. Their question is expressed in the present tense that indicates that they are not planning a future course of action, but bemoaning the fact of the present unsuccessful nature of their existing plans.
4. They contrast their relative inactivity with the miraculous activity of Jesus, who is doing miracle after miracle.
5. Based on the preceding miracle of Lazarus, it has the sense of "We are idle while this man (a completely derogatory term) is still going full steam and even raising the dead right next door to Jerusalem".
6. That they recognize the many signs Jesus has performed indicates that they were well aware of the supernatural manifestations surrounding Him.
7. Once again we observe that those that have made up their minds to oppose the truth will not be swayed by any sort of objective evidence.
8. They next express their fear that "If we let Him go on like this, all men will believe in Him".
9. Their fear that "all men will believe in Him" is an exaggeration indicating the depth of their concern and used to hype-up the sense of urgency they feel is needed.
10. The real fear behind these ruthless leaders is expressed in the remainder of vs.48, "and the Romans will come and take away both our place and our nation".
11. These religious leaders are not truly concerned that Jesus might be deceiving people spiritually, but for their own political positions and power.
12. What they are scared of is a political messianic uprising that will initiate retaliation from Caesar in Rome.
13. And the irony is, the distorted belief in what they were looking for in Messiah through the current system of Judaism, is the very ammunition causing their frenzy and fear.
14. At no time has Jesus ever claimed to be a political Messiah and rival to Caesar and in fact refused to become a party to the very idea. Joh.6:16
15. But, because of the religious reversionism of Judaism at the time and the predominate –V established in leadership, all spiritual realities regarding Messiah are lost upon them and all that can be seen in their eyes is the physical consequences of what they believe.
16. They see Jesus as a threat because of how they believe concerning Messiah and because they are –V and only have eyes on self.
17. That they are selfish is emphasized in the word order of how they consider the consequences of any Roman intervention, as the concern is first on their "place" politically and then on the national state of affairs.
18. They like many modern politicians of today make the fate of the country turn on their getting the jobs they want and seek to hold.
19. The religious reversionism of Judaism has produced leaders that are selfish, power concerned and at the same time constantly under fear for their loss of positions.
20. There is some evidence from Josephus that the authorities of Israel were somewhat nervous for quite some time before the Jewish war of the Zealots in 70 AD.
21. They recognized that Rome would not remain indifferent if there was a Messianic uprising caused by popular support of a political figure, which they conceived could and would occur.
22. They knew that Rome did not tolerate any threats to their rule and these men are willing to do anything necessary to avoid this possibility and keep secure their cushy niches of power.
23. The term "our place" refers to the seat and capital of power in Israel, Jerusalem.
24. These men are not true patriots any more than they are true spiritual leaders and all that they are concerned about is the decimation of political reign due to some Messianic uprising.
25. Interestingly enough, this is precisely what happens, but not due to belief in Jesus, but due to the nation’s rejection of Him.
26. What they fear happens, but not in the way they perceive it will happen. Pro.10:24

GNT John 11:49 ei-j de, tij evx auvtw/n Kai?a,faj( avrciereu.j w'n tou/ evniautou/ evkei,nou( ei=pen auvtoi/j( ~Umei/j ouvk oi;date ouvde,n(

NAS John 11:49 But a certain one of them, Caiaphas, who was high priest that year, de, (cc) ti.j (indef. pro./nm-s) ei-j (card. adj./nm-s; "one") evx evk (pAbl) auvtw/n auvto,j (npAbl.m3p) Kai?a,faj( (n-nm-s; reigning high priest having office from 18 - 36AD) w'n eivmi, (circ. ptc./p/a/nm-s; "who was/being") avrciereu.j avrciereu,j (n-nm-s) tou/ o` evniautou/ evniauto,j (d.a. + n-gm-s; "a period of a year") evkei,nou( evkei/noj (remote dem. pro./gm-s; "that one") said to them, "You know nothing at all, ei=pen le,gw (viaa--3s) auvtoi/j( auvto,j (npdm3p) ~Umei/j su, (npn-2p; "You all") ouvk ouv (neg. + ) oi;date oi=da (viPFa--2p) ouvde,n( ouvdei,j (card. adj./an-s; Lit. "You all do not know one thing")

GNT John 11:50 ouvde. logi,zesqe o[ti sumfe,rei u`mi/n i[na ei-j a;nqrwpoj avpoqa,nh| u`pe.r tou/ laou/ kai. mh. o[lon to. e;qnoj avpo,lhtaiÅ

NAS John 11:50 nor do you take into account that it is expedient for you that one man should die for the people, ouvde, (cc; "nor") logi,zesqe logi,zomai (vipd--2p; "do you take into account/reckon/consider/suppose/calculate through inward deliberation or reasoning"; used 40x) o[ti (cc; intro. indir. disc.) sumfe,rei sumfe,rw (vipa--3s; it is expedient/profitable/of benefit"; to carry or bear together hence to make something go more smoothly or to be better; used 15x) u`mi/n su, (npd-2p; "for you all") i[na (cc; "in order that/for the purpose that") ei-j (card. adj./nm-s; "one") a;nqrwpoj (n-nm-s) avpoqa,nh| avpoqnh,|skw (vsaa--3s; "should/might die") u`pe,r (pAbl; "for/on behalf of"; prep. of substitution) tou/ o` laou/ lao,j (d.a. + n-Ablm-s; "people/ tribe or nation of the same stock or heritage) and that the whole nation should not perish. " kai, (cc) "that" supplied o[lon o[loj (a--nn-s; "whole/entire") to, e;qnoj (d.a. + n-nn-s; "the nation") mh, (neg. +) avpo,lhtaiÅ avpo,llumi (vsam--3s; "should not itself perish/be destroyed")

GNT John 11:51 tou/to de. avfV e`autou/ ouvk ei=pen( avlla. avrciereu.j w'n tou/ evniautou/ evkei,nou evprofh,teusen o[ti e;mellen VIhsou/j avpoqnh,|skein u`pe.r tou/ e;qnouj(

NAS John 11:51 Now this he did not say on his own initiative; de, (cs) tou/to ou-toj (near dem. pro./an-s) ouvk ouv (neg. +) ei=pen( le,gw (viaa--3s) avfV avpo, (pAbl; "from" +) e`autou/ (reflex. pro./Ablm3s; "himself"; on his own initiative) but being high priest that year, avlla, (strong. adver.) w'n eivmi, (circ. ptc./p/a/nm-s; "being") avrciereu,j (n-nm-s) tou/ o` evniautou/ evniauto,j (d.a. + n-gm-s; "the year") evkei,nou evkei/noj (remote dem. pr./gm-s; "that one") he prophesied that Jesus was going to die for the nation, evprofh,teusen profhteu,w (viaa--3s; "he prophesied/spoke truth in accordance with that which is correct in God's plan/to interpret God"; used 28x; note this is not saying he has the gift or office) o[ti (cc; intro. indir. disc.) VIhsou/j (n-nm-s) e;mellen me,llw (viIPFa--3s; "was going/was about to do something/was destined; +) avpoqnh,|skein avpoqnh,|skw (compl. inf./pa-; "to die) u`pe,r (pAbl; "on behalf of") tou/ to, e;qnouj( e;qnoj (d.a. + n-Abln-s)

GNT John 11:52 kai. ouvc u`pe.r tou/ e;qnouj mo,non avllV i[na kai. ta. te,kna tou/ qeou/ ta. dieskorpisme,na sunaga,gh| eivj e[nÅ

NAS John 11:52 and not for the nation only, but that He might also gather together into one the children of God who are scattered abroad. kai, (cc) ouvc ouv (neg. ) u`pe,r (pAbl) tou/ to, e;qnouj e;qnoj (d.a. + n-Abln-s) mo,non mo,noj (adv.; "only/alone") avllV avlla, (strong advers.) i[na (cs; "in order that") kai, (adjunctive; "also") sunaga,gh| suna,gw (vsaa--3s; "He might gather together") eivj (pa) e[nÅ ei-j (card. adj./an-s; "one") ta. to, te,kna te,knon (d.a. + n-an-p) tou/ o` qeou/ qeo,j (d.a. + n-gm-s) ta. to, dieskorpisme,na diaskorpi,zw (d.a. + adj. ptc./PF/p/an-p; "the ones scattered abroad/dispersed"; the sense here is not the Diaspora of the Jews, but all potential sheep throughout the world; the PF denotes existing results; the passive denotes outside agent and the ptc. denotes an ongoing reality; used 9x; in the Greek it precedes the verb "might gather together")

GNT John 11:53 avpV evkei,nhj ou=n th/j h`me,raj evbouleu,santo i[na avpoktei,nwsin auvto,nÅ

NAS John 11:53 So from that day on they planned together to kill Him. ou=n (infer. conj.) avpV avpo, (pAbl) evkei,nhj evkei/noj (remote dem. pro./Ablf-s; John is looking back in time while writing) th/j h` h`me,raj h`me,ra (d.a. + n-gf-s) evbouleu,santo bouleu,omai (viad--3p; "they planned together/deliberated/purposed/ counseled"; used 6x; here in the sense of "schemed") i[na (cs; purpose; "in order to"; not translated) avpoktei,nwsin avpoktei,nw (vsaa--3p; "potentially kill"; the subjunctive denotes a premeditation) auvto,nÅ auvto,j (npam3s)

1. John now introduces us to the reigning high priest of the chief priests in vs.49, as he states, "But a certain one of them, Caiaphas, who was high priest that year".
2. Caiaphas was the son-in-law of Annas, who still retained considerable power, and ruled for 18 years, an unusually long time during this period of history.
3. No doubt, his stability in the office was related to the political power that his father-in-law possessed.
4. The statement that he was high priest "that year" denotes the historical time frame of reference looking back from John’s writing of the gospel and emphasizing the dramatic nature of that particular year and the importance of events that occurred during that time.
5. John makes the point in Joh.18:16 that he was personally acquainted with Caiaphas, further documenting his knowledge of persons and events recorded.
6. Caiaphas takes the floor in the council and makes what the average reader might consider a harsh and blunt statement and said to them, "You know nothing at all".
7. This condescending approach to his peers however, was not uncommon amongst the Sadducees, who were well known to despise those that were not considered their equals and in indeed, even had a reputation for rudeness among themselves.
8. According to Josephus, "the Sadducees are even among themselves, rather boorish in their behavior, and in their speech with their peers are as rude as to aliens".
9. He arrogantly dismissed the council as stupid and goes on to insinuate that they have not thought things through properly as he continues in vs.50, "nor do you take into account that it is expedient for you that one man should die for the people, and that the whole nation should not perish".
10. His rebuke is condescending in fashion because they have not come to the same conclusion as he has regarding Jesus and their situation and therefore they are mentally weak and confused.
11. His ruthless assessment is that there is only one possible solution and course of action that can eliminate the problem and ensure the status of both the Pharisees and the Sadducess.
12. His plan was that if one man was a source of danger to them and the nation, then that one man must die.
13. As a shrewd worldly politician, he immediately points out that if their position is in jeopardy, political expedience demands that they eliminate the opposition.
14. Obviously, his cynical course of action does not focus on the importance of right and wrong and is not truly concerned about the nation as a whole.
15. Rather, as a member of the privileged elite in Israel and who basically despised and disdained those beneath him, Caiaphas is only concerned with maintaining the status quo, his position and lifestyle.
16. For him, the end justified the means.
17. That the guilt or innocence of Jesus does not enter into the picture reveals a change of strategy regarding the murder plot and explains why John in vs.53 declares, "So from that day on they planned together to kill Him".
18. That John inserts this affirmation is in light of the fact that a murder plot has already been in existence from early on in Jesus ministry. Joh.5:18; 7:1,19,25; 8:36,40
19. The difference is not in the fact that the chief priests are now involved with the Pharisees in the murder plot, as they have been all along. Cp. Joh.7:32
20. What sparks a newness of scheming in this particular council is that the highest echelon of religious rulers has determined to pull all stops to ensure Jesus’ murder in a concerted agreement that the forfeit of His life is an expedient necessity to "save the whole nation".
21. They have essentially transferred their cause for murder from needing any Biblical reasoning to a strictly political stance and have openly with one another removed any "masks" or facade of religiosity as their true motivation.
22. By moving forward under this "patriotic banner" they have resolved that there are no grounds for any future defense of innocence on Jesus behalf from this time forward and by "whatever" means necessary His death must be ensured.
23. And as we know, they stoop so low as to infiltrate the ranks of Jesus’ followers and find one conducive for a pay-off in order to attain their goal.
24. While Caiaphas exposes their political line of reasoning, John relates his words to a deeper meaning as he states, "Now this he did not say on his own initiative".
25. His words turned out to be an accurate explanation of exactly what God was doing, in total contrast as to his thinking behind them, and are attributed to the fact of his being high priest that year.
26. The high priest’s office was associated with prophecy (articulating the will or plan of God) and the Jews believed that what they spoke was sometimes an unconscious act.
27. The Urim and Thummin were committed to the high priest and these oracular items were used to communicate the will of God in matters. Cp. Exo.28:30; Num.27:21; 1Sam.28:6
28. David calls Zadok the high priest a seer. 2Sam.15:27
29. In this case, based on his office, the words of Caiaphas spoken with disdain and political intrigue are actually Divinely inspired and express the exact purpose of God for His Son as he prophesied that Jesus was going to die for the nation.
30. The fact that one man should die for the people, articulates the substitutionary death of Jesus on behalf of the Jews.
31. Caiaphas uses the preposition of substitution "u`per/on behalf of" to point out that either Jesus dies or the nation dies.
32. The death of Christ will secure the future of Israel, but not as Caiaphas suspects.
33. Even the –V evil Caiaphas states the reality that god’s plan is for Jesus to die for the nation.
34. This points out that the plan and purpose of God is not thwarted, even by evil opposition, and in fact, the evil that Caiaphas plans will bring glory to God by the execution of God’s Sovereign will. Rom.3:3; 2Cor.13:8
35. In vs.52, John goes on to explain that the death of Christ will be not for the nation of Israel only, but for all the sheep (+V) that exists in the world.
36. The death of Christ on the cross is also for the purpose that He might gather together into one the children of God who are scattered abroad.
37. This refers to the ultimate Ph₃ sanctification of all believers as one flock and one group. Rev.21:3
38. The words of Caiaphas galvanize this group and make their focus clear as to their future plans.
39. There is now a common resolve with a common motivation in the highest offices of the land to eliminate Jesus.
40. All superficial and extraneous religious masks have been removed and political policy has been established.
41. They began to discuss in earnest, ways and means that might be employed to terminate this national "enemy #1".
42. Through covert operations that will by-pass Jesus’ supporters, they will produce a plan in seeking to ensure their positions of power and political interest.

GNT John 11:54 ~O ou=n VIhsou/j ouvke,ti parrhsi,a| periepa,tei evn toi/j VIoudai,oij( avlla. avph/lqen evkei/qen eivj th.n cw,ran evggu.j th/j evrh,mou( eivj VEfrai.m legome,nhn po,lin( kavkei/ e;meinen meta. tw/n maqhtw/nÅ

NAS John 11:54 Jesus therefore no longer continued to walk publicly among the Jews, ou=n (ch) ~O VIhsou/j (d.a. + n-nm-s) ouvke,ti (adv.; "no longer/no more") periepa,tei peripate,w (viIPFa--3s; "was walking around") parrhsi,a (n-df-s; "publicly/openly") evn (pL) toi/j o` VIoudai,oij( VIoudai/oj (d.a. + ap-Lm-p) but went away from there to the country near the wilderness, into a city called Ephraim; avlla, (strong adver.) avph/lqen avpe,rcomai (viaa--3s; "went away/departed") evkei/qen (adv.; "from there/that place") eivj (pa) th.n h` cw,ran cw,ra (d.a. + n-af-s; "the country/region/province") evggu,j (pg; "near") th/j h` evrh,mou( e;rhmoj (d.a. + ap-gf-s; "the wilderness/desert") eivj (pa) po,lin( po,lij (n-af-s; "a city/town") legome,nhn le,gw (circ. ptc./p/p/af-s; "being called") VEfrai,m (n-am-s) and there He stayed with the disciples. kavkei/(cc&ab; "and there"; kai + ekei) e;meinen me,nw (viaa--3s) meta, (pg) tw/n o` maqhtw/nÅ maqhth,j (d.a. + n-gm-p)

GNT John 11:55 +Hn de. evggu.j to. pa,sca tw/n VIoudai,wn( kai. avne,bhsan polloi. eivj ~Ieroso,luma evk th/j cw,raj pro. tou/ pa,sca i[na a`gni,swsin e`autou,jÅ

NAS John 11:55 Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves. de, (cc) to, pa,sca (d.a. + n-nn-s; "the Passover") tw/n o` VIoudai,wn( VIoudai/oj (d.a. + ap-gm-p) +Hn eivmi,(viIPFa--3s) evggu,j (adv.; "at hand/near") kai, (cc) polloi. polu,j (ap-nm-p; "many") avne,bhsan avnabai,nw (viaa--3p; "went up/ascended") eivj (pa) ~Ieroso,luma (n-an-p) evk (pAbl) th/j h` cw,raj cw,ra (d.a. + n-gf-s; "the country/region") pro, (pAbl) tou/ to, pa,sca (d.a. + n-gn-s) i[na (cs; "in order to/that") a`gni,swsin a`gni,zw (vsaa--3p; "they might purify/cleanse ceremonially/make holy"; used 7x) e`autou,jÅ e`autou/ (reflex. pro./am3p; "themselves".)

GNT John 11:56 evzh,toun ou=n to.n VIhsou/n kai. e;legon metV avllh,lwn evn tw/| i`erw/| e`sthko,tej( Ti, dokei/ u`mi/nÈ o[ti ouv mh. e;lqh| eivj th.n e`orth,nÈ

NAS John 11:56 Therefore they were seeking for Jesus, and were saying to one another, as they stood in the temple, ou=n (cc) evzh,toun zhte,w (viIPFa--3p; "they were seeking for") to.n o` VIhsou/n VIhsou/j (d.a. + n-am-s) kai, (cc) e;legon le,gw (viIPFa--3p) metV meta, (pg) avllh,lwn (reciprocal pro./gm3p; "one another") e`sthko,tej( i[sthmi (circ. ptc./PF/a/nm-p; "while or as they stood") evn (pL) tw/| to, i`erw/| i`ero,n (d.a. + ap-Ln-s) "What do you think; that He will not come to the feast at all?" Ti, ti,j (interr. pro./nn-s; "What?") dokei/ doke,w (vipa--3s; "think/suppose/surmise") u`mi/nÈ su, (npd-2p) o[ti (cc; indir. disc.) ouv mh, (neg. + neg.; +) e;lqh| e;rcomai (vsaa--3s) eivj (pa) th.n h` e`orth,nÈ e`orth, (d.a. + n-af-s; "the feast") "at all" supplied for English sense

GNT John 11:57 dedw,keisan de. oi` avrcierei/j kai. oi` Farisai/oi evntola.j i[na eva,n tij gnw/| pou/ evstin mhnu,sh|( o[pwj pia,swsin auvto,nÅ

NAS John 11:57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he should report it, that they might seize Him. de, (cs) oi` o` avrcierei/j avrciereu,j (d.a. + n-nm-p; "the chief priests") kai, (cc) oi` o` Farisai/oi Farisai/oj (d.a. + n-nm-p) dedw,keisan di,dwmi (viPluPFa--3p; "had given") evntola.j evntolh, (n-af-p; "orders/commands/injunctions") i[na (conj.; intro. purpose; "in order that") eva,n (part.; intro. 3rd class) ti.j (indef. pro./nm-s; "anyone") gnw/| ginw,skw (vsaa--3s) pou/ (adv.; "where/in what place") evstin eivmi, (vipa--3s) mhnu,sh|( mhnu,w (vsaa--3s; "he should report it/make known/disclose/reveal"; used 4x) o[pwj (cs; denotes purpose, end, design/manner; "that by what design/manner") pia,swsin pia,zw (vsaa--3p; "they might seize/apprehend") auvto,nÅ auvto,j (npam3s; ref. Jesus)

1. This verse introduces the final withdrawal of Jesus from the public eye during the final 2-3 months before Passover.
2. He recognizes the murderous intentions of the religious hierarchy and therefore no longer continued to walk publicly among the Jews.
3. His withdrawal is designed to preclude a premature confrontation and arrest that will result in His death if He does not avoid contact with them.
4. It is the Father’s will for His Son to remove Himself from danger by a strategic retreat.
5. While the Sadducees and Pharisees may accomplish what they set out to do, as with everything else in history, it will only be according to Divine timing.
6. God’s plan is perfect and there is nothing that men can do to preclude an exact fulfillment of His plan at any precise moment in history.
7. No one can or will catch God off guard and God provides this same protection for those that orient to His plan.
8. John, with his customary precision, notes the precise place to where Jesus withdrew as he states, "but went away from there to the country near the wilderness, into a city called Ephraim".
9. The city, whose site is not specifically known, is generally regarded to be the same Ephron of 2Chr.13:19
10. This may be the place named along with Bethel by Josephus (BJ, IV, ix, 9).
11. This village is located about 15 miles north of Jerusalem and 5 miles ENE of Bethel and is identified by some as the modern day eT-Taiyebeh.
12. The antiquity of the site is attested by the cisterns and rock tombs.
13. It stands on a high hill with a wide outlook including the plains of Jericho and the Dead Sea.
14. This area became God’s geographical will for Jesus during this time and there He stayed with the disciples.
15. Though the disciples were never completely comfortable with Jesus’ agenda, to their credit they did not abandon Him.
16. They certainly were aware of the murderous intentions of the Jews (Joh.11:8) and probably were not argumentative on this occasion with Jesus’ resolve to get away from the danger zone.
17. John completely omits the final 2-3 months of Jesus’ ministry from his gospel, but a harmony of the Gospels indicates that Jesus was still quite busy. Mat.19:1ff; Mar.10:1ff; Luk.17:11ff
18. It appears that Jesus will make a circuitous journey back to Jerusalem during this period to include an itinerary of Northern Judea, Galilee and Samaria.
19. His final trip South will take Him through Jericho (Luk.19:1) and back into Bethany just before the Passover. Joh.12:1
20. During this period, Jesus (as well as before, Mat.16:21-23) made it very clear to the disciples that things were not going to go well in their return to Jerusalem. Luk.18:31-34
21. Because the disciples rejected the doctrine of Passion they continued to hold to the idea that somehow this was all going to issue in the public acceptance of Jesus and the establishment of the kingdom.
22. In vs.55, John advances the time frame to some 2-3 weeks before the Passover in 33AD as he records, "Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves".
23. That John refers to this feast of the Passover "of the Jews" implies that he had a gentile audience in mind as he wrote the Gospel.
24. Josephus indicates that people began going to Jerusalem at least a week or more in advance before the feast in order to undergo the prescribed ritual purification in order to participate in the Passover.
25. Ritual defilement disqualified one from participating in the feasts of the Lord. Lev.7:21; Num.9:6; 2Chr.30:17
26. That the people ascended to Jerusalem denotes the higher elevation of the capital and is not saying that only people South of Jerusalem are in view.
27. The point of John’s note here is to inform us that Jerusalem was already crowded with people well before the feast actually begins.
28. As the people amassed themselves in the temple for purification, news of His impending arrest had circulated as John makes clear in vs.57, "Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he should report it, that they might seize Him".
29. Being the hot topic for discussion among the ranks, it is of no little wonder that the curiosity of the crowds centers on whether He will show His face at all for this feast as therefore they were seeking for Jesus, and were saying to one another, as they stood in the temple, "What do you think; that He will not come to the feast at all?"
30. Their question in vs.56 is one that expects a "no" answer and reveals that they would consider His appearance as foolhardy and no one in their right mind would willingly place themselves in a hostile situation with the religious leaders of Israel.
31. As is often the case, the masses are totally out of step with God’s plan.
32. As much as they were engaging in ritual without reality in unbelief in the temple, just as much they did not understand the spiritual reality of the sacrificial Lamb at the Passover.
33. They were not interested whether Jesus would show up in order to hear His doctrine, they were only interested in the "show" that would obviously follow if He did arrive.
34. The order of the leadership was for anyone with information concerning Jesus’ whereabouts to immediately make it known to the authorities.
35. Failure to do so would implicate one as an accomplice and the pressure of this reality would cause people to supply information and facilitate Jesus’ arrest.
36. There is no indication that the populace at large was aware that His arrest order was issued in order to murder Him.