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| 1 Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. |
Was sick – Probably with one of the fevers common to that part of the country, similar to the one from which our Lord recovered Peter's wife's mother. R3529:1
Lazarus – It has been supposed by some that the rich young ruler who came to Jesus for advice and subsequently went away very sorrowful was his friend Lazarus. R3529:1
It has been inferred that later on Lazarus did become a consecrated follower of the Lord. R3529:3
Some have thought that they discerned Lazarus amongst later disciples of Christ--possibly Barnabas. OV334:4
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| 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. |
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| 3 The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick. |
Sent unto him – The message was brief; it did not urge him to come nor ask a miraculous intervention; it merely stated the fact. In some respects it was a grand model of a Christian prayer. R4160:2, 3529:1
They thought it proper to send the Master word respecting Lazarus, but not proper to dictate to him what should be done in the case. OV333:T
They knew of Jesus' power to heal, even by the word of his mouth. They had faith that if he could help strangers, he would certainly be glad to assist his friend. R4552:4
They manifested their faith and submission also as to what answer would come--as to whether he would simply send word, or bless a handkerchief, or what not. They felt that he would care for them. R5230:2
Beyond Jordan, a distance of only about 30 miles. R3529:1
Whom thou lovest – For he was a special friend, and their home was his home whenever he was near Jerusalem. OV333:T
Though one whom Jesus loved, he was not one of the apostles which followed with the Lord. OV334:4
It speaks volumes for the character of Lazarus as a man that he had the love of the Lord Jesus. R3529:2
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| 4 But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.
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Not unto death – Not that our Lord was mistaken, that Lazarus would not die, rather that the result would not be continuous death, knowing that he would awaken him. R4160:3
But for the glory of God – The matter of Lazarus' death was a part of the divine program, as was also his subsequent awakening from the tomb. R3529:1
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| 5 Now Jesus loved Martha, and her sister, and Lazarus.
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Jesus loved Martha – Jesus loved all mankind to the extent that he "tasted death for every man." (Heb. 2:9) But among men he had his special loves. R439:4
Yet, when choosing his twelve apostles, and later the "seventy," he chose none of his female followers. F265
Martha comes down to us as a synonym of bustling, energetic hospitality, "busied about many things." Yet surely she was loving and loyal to the Master. OV334:4
As we note the special features of character which called forth the Master's love, we shall more and more be able to copy them in reaching our goal. OV335:2
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| 6 When therefore he heard that he was sick, he abode at that time two days in the place where he was. |
He abode two days – In order that the miracle might be more pronounced. R3529:4
It must have been a great trial of their faith when our Lord remained away. R5230:2
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| 7 Then after this he saith to the disciples, Let us go into Judea again.
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Let us go – There would be no particular danger. The miracle he intended to perform would disconcert his enemies long enough to permit of his return to Berea a little later. R4160:3
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| 8 The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again? |
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About fifteen furlongs – Just under two miles. |
| 9 Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
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Walk in the day – As though we were living in the broad daylight, so that if the world understood all about any transaction of ours, they would realize that we are honest--even as the Lord understands all about it. R5098:5
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| 10 But if a man walk in the night, he stumbleth, because the light is not in him.
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| 11 These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.
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Sleepeth – Lazarus was not dead as a brute beast, but was merely inanimate for a time, awaiting the Lord's due time to call him forth, to re-animate him. R4160:3; OV333:4
Mankind's condition would be actual death, the same as a brute beast, were it not that the Lord has provided in Jesus for their resuscitation. We are to think of the world of mankind as not being extinct, but merely asleep. R4160:5, 3529:3, 2796:5, 1377:6; PD61/72; NS751:1
The Adamic death penalty was to perish, but it has been cancelled by Christ's ransom. No longer should it regarded as a perished condition, but as a "sleep" from which the Redeemer will awaken all. R1126:2; HG293:5
In his sleep of death the four days of death were but as a moment; his awakening thought was next to the one he had when he fell asleep in death. R3531:4; E344; HG331:6
God's purpose of a resurrection is fixed, unalterable. Those whom men call dead "all live unto him." (Luke 20:38) From God's standpoint they are asleep, and not destroyed. R5611:5
Throughout the Scriptures we find death repeatedly mentioned as sleep: Abraham slept with his fathers; so did all the prophets and kings of Israel. R3529:4, 3027:6, 2959:1, 2197:6, 2172:3, 1881:1, 678:2; E345; HG332:2; 194:1; 121:6; OV333:1; SM38:2; NS830:6
All mankind fall asleep to wait for the morning of the great Millennial day, when the Sun of Righteousness shall arise. R5166:5; OV333:4
Many who use the term sleep, and who place it upon the tombstones, overlook entirely the fact that it implies that the sleeping one is unconscious, that he will not be conscious until the waking time, the resurrection. R2959:4
The Scriptures say also that all live unto God (Luke 20:38), for from his standpoint they only sleep. R5073:2
Did we suppose that the good "sleep" in heaven? We were told that the bad go to a place too warm for sleep. OV333:4; SM39:T
Out of sleep – A sleep that otherwise would have lasted until the dawn of the Millennial day when the general resurrection would be due, but a sleep that was interrupted temporarily. HG136:1
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| 12 The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. |
He shall do well – The disciples had not understood the Master's words. R5611:6
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| 13 Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep. |
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| 14 Then Jesus therefore said unto them plainly, Lazarus died.
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Lazarus is dead – Coming down to their ordinary use of language. SM39:1; R3027:6, 1880:6
It is actually death, but it was likened to a sleep in view of the resurrection. R1017:6*
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| 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
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I am glad – Because it will give me an opportunity to demonstrate to you and through you to all who shall be my disciples in the future the great power of God that is vested in me in respect to the resurrection of the dead. OV333:T; R4552:5
Remembering that their tears and troubles may be made to them, under the Lord's providence, a great blessing. R4160:6
So with us, the Lord will be glad to permit our trials, sorrows, tears and difficulties for our sakes, that we may thus receive some important lessons which we could not otherwise so well learn. R4161:1
Let us go – Manifesting a change in Jesus' attitude; discarding caution, he went directly to the house of Lazarus and his sisters. He knew that his hour was come; that the end of his ministry was at hand. NS629:5
With his disciples, he began the three days' journey to Bethany. R4552:5
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| 16 Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him. |
That we may die – This was the spirit of courage which the twelve shared, and it helps to reconcile us to their apparent cowardice on the night of his betrayal, a cowardice which was incited by our Lord's own refusal to accept assistance. R4161:1
Some of us who feel courageous for the Lord and his cause and ready to die therefor need indeed to watch and pray that we maintain this disposition and not succumb in the hour of stress. R4161:2
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| 17 So when Jesus came, he found that he had been in the tomb four days already. |
When Jesus came – Portions of two more days were spent in reaching Bethany. R3529:4
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| 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off; |
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| 19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. |
To comfort them – It was the custom of the time to have a funeral service of mourning for seven days. R4161:2
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| 20 Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house. |
Went – Evidently in the direction of the tomb, for the Jews who were mourning with her in the house, followed her. R4161:4
And met him – Jesus did not consider it the part of wisdom to go to the home, which he knew would be crowded with mourners. R4161:2
Mary sat still – Mary was so overcome because he had not sent some help in her brother's case, that she did not feel that she even wished to see the Lord. She did not feel like honoring him. R5230:3
Bowed with her grief and perhaps disappointed that the Lord's word, "This sickness is not unto death, but unto the glory of God" (verse 4), had apparently failed. R4161:2
It has been assumed that there was a special heart-fellowship between our Lord and Mary, and it is in full harmony with this thought that we find her remaining at home until she received the message that the Lord inquired for her. R3529:6
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| 21 Martha therefore said unto Jesus, Lord, if thou hadst been here, my brother had not died. |
If thou hadst – If thou hadst come when we sent thee word. OV334:1; SM39:2
There was in this remark something of the suggestion of chiding. R4161:3
We cannot blame the sorrowing sisters that they felt hurt that the Messiah should apparently neglect their interests. R4552:5
How apt we all are, while laboring under the weight of sorrow, to wonder why the Lord's omnipotent power does not intervene on our behalf, feeling that as his special friends we should have special consideration. R3529:4
Had not died – The sisters were greatly disappointed. They had not thought of the possibility of their brother's dying, because they so thoroughly believed in the power of Jesus. SM39:2
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| 22 And even now I know that, whatsoever thou shalt ask of God, God will give thee. |
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| 23 Jesus saith unto her, Thy brother shall rise again.
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Shall rise – Notice that our Lord did not say, "Thy brother is not dead; thy brother is more alive than he ever was; he is in heaven or in purgatory." R4552:5, 4161:3, 3530:1; HG194:2; OV213:5
He did not tell Martha and Mary that Lazarus was in heaven, with a harp in his hands. R5611:6; OV334:2
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| 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. |
In the resurrection – The disciples and followers of Jesus were Jews who, as a people, believed the dead were dead, and placed their hopes in a resurrection. R2795:4
While the doctrine of redemption is the central doctrine of the Christian system, the doctrine of resurrection is the end of our faith, our glorious hope through Christ. R1774:2
To those that believe that the dead are more alive now than when they were alive, the doctrine of the resurrection must, of necessity, be foolishness. SM35:3
The resurrection is contrary to the laws of nature, according to all the history of the past. Only those who have an implicit faith in the Creator will be able to receive this doctrine. SM36:1
At the last day – The great day, the seventh thousand-year day, the day of Christ's Kingdom, when all the dead will be due to come forth. R5611:6, 5339:4, 4552:5, 4161:3, 2795:5
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| 25 Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live;
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I am the resurrection – Speaking of the intended results of his sacrifice. F696
There will be no resurrection except by my power--why not ask me now? R5611:6, 4552:5, 4161:3; OV334:2; SM39:3
Jesus is God's appointed channel by which the world may obtain reconciliation, restitution, life everlasting, or, refusing it at his hand, their portion will be the second death. HG96:3
Even then he suspended temporarily the power of death, restoring Lazarus again, and thus illustrating the resurrection power which will be used in much fuller measure and degree. R2795:5; OV214:4
Resurrection power resided in our Lord Jesus because in the divine plan it was he who was to redeem the world by the sacrifice of himself and consequently to restore it. R3754:3, 846:1
He only hath the keys of hades and can re-create from nothing the beings that before existed and give them back the boon he purchased for every son and daughter of Adam. R822:6*
Then he gave an illustration of his power in the awakening of Lazarus to life. R846:5
All the hope of the world is in the resurrection, yet even Christians now have little or no faith in it. R846:4
Not merely an awakening from death, but also such vitalization as would overcome the dying process of disease and ultimately bring the revived one up to the full perfection of being enjoyed in Eden. R3754:3, 3529:5, 1118:5*
A deeper thought is that we who now believe in the Lord are sometimes spoken of as already having a new life, the resurrection life, as already having passed from death into life. R4162:6
Anastasis here has the Greek article, showing emphasis and indicating the first or special resurrection. The emphasis when used with anastasis always marks the chief or spiritual resurrection. R1512:1
All of these procedures are of the Father, though through the Son and through the Church. F399
Contrary to Christian Science teachings. HG700:1*
And the life – Others may indeed think that they have eternal life in themselves, that by some inherent, immortal principle they will live forever. R3795:2
He that believeth – All mankind, through Jesus, will be made alive. No one will come up to full perfection of life without faith and obedience. Q591:4; R1232:4
Only believers shall be resurrected, made to live, which is the full force of the words "resurrection" and "life." R1231:3
Belief in the ransom will be necessary to the full acquirement of the favor purchased, life. R1231:5
The preaching of the Gospel to all who hear it now is a savor of life unto life or of death unto death, knowledge proving our condemnation if we do not accept the free gift. R1965:4*
Yet shall he live – Adam and Eve lived, had life in perfect measure, before sin entered. When death entered, dying commenced. It was a process of ceasing to live. R1231:3
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| 26 and whosoever liveth and believeth on me shall not die forever. Believest thou this?
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Whosoever liveth – The class referred to are reckoned dead to the human will, nature, hope, etc., and are alive toward God as new creatures. R473:3, 293:6
And believeth – Then, after "living." F665
When awakened from death and brought to a knowledge of the truth, those who believe in Jesus and who walk in obedience to his commandments, may have life everlastingly. R846:5; Q592:T; NS670:5
If they believe, they will "never die." R1856:2
We make no claims of universal salvation; for the Scriptures speak of some who will die the second death, having proven themselves not sufficiently in harmony with righteousness to be worthy of eternal life. SM442:3
Shall never die – Referring to those who will be fully made alive in the resurrection. R1856:2
Not only is the resurrection power vested in our Lord, but also power to keep the resurrected believers alive everlastingly. R1856:2
It is God's assurance that any who reach the condition of life may retain it forever, if they shall forever continue to be believers. R1232:4
We have everlasting life by faith and must wait for its actual reception until the resurrection. R1856:1
Will not die, but immediately, in the twinkling of an eye, be transferred to the new body like unto Christ's spiritual body. R473:6, 294:1
Believest thou this? – "Only believe" was the keynote of our Lord's reply to Martha. So each of us must learn the lesson of faith and confidence in the Lord's wisdom, love and power. R3529:5
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Shall never die – KJV reads this way but it gives the wrong impression. The corrected translation reads "shall not die forever." This makes so much more sense. If it was truly "shall never die" then we would be lead into some very strange conclusions. For example:
Either Jesus did not believe in Himself (because He did die) or, at the minimum, the Apostle Paul lied when he said "Christ died for our sins according to the scriptures." 1 Cor. 15:3
It would also mean that there will be no resurrection of those believers who died, because, according to the faulty KJV, they "shall never die." It also means again the the Apostle Paul was incorrect in what he stated in 1 Cor. 15:12-18.
Several other scriptures would become invalid if "shall never die" was correct. Those texts which speak of God raising Jesus from the dead would now be called into question. - Acts 3:15; 4:10; 13:30,34; 17:31; Rom. 4:24; 6:4,9; 7:4; 8:11; 10:9; Gal. 1:1; Eph. 1:20; 2 Tim. 2:8; Heb. 11:19; 1 Pet. 1:21 |
| 27 She saith unto him, Yes, Lord: I have believed that thou art the Christ, the Son of God, even he that cometh into the world. |
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| 28 And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calleth thee. |
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| 29 And she, when she heard it, arose quickly, and went unto him. |
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| 30 (Now Jesus was not yet come into the village, but was still in the place where Martha met him.) |
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| 31 The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there. |
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| 32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. |
If thou hadst been – The same expression Martha had used. If the words contain a measure of chiding or suggestion of wounded hopes, it was a very delicate one. R3530:1
Likewise we are more or less inclined to think of what might have been if something had been different, apt to forget that our Lord has full charge of all our affairs, that no "if" or chance has to do with the Little Flock. R3530:2
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| 33 When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled. |
Weeping – According to the Greek original, wailing. R4161:4
At the very moment of death, a wild, piercing shriek, high and prolonged, a quavering wail announced the fact. The mourning continues violently for three days. R3530:2
While a certain amount of the emotion was perfunctory, nevertheless it had the element of sympathy for the bereaved, and illustrated the Apostle's words, "The whole creation groaneth and travaileth in pain together, waiting." (Rom. 8:22,23) R3530:2
Groaned in the spirit – He was touched with a feeling of man's infirmities. His perfect mind would make all his sensibilities more active than ours, his sympathy would be stronger, his sense of pain keener. R5103:6
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| 34 and said, Where have ye laid him?
They say unto him, Lord, come and see. |
Where have ye laid him? – Not an indication that he did not know, but rather that it was his polite manner of saying, Shall we now go to the tomb? Lead the way. R4161:4
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| 35 Jesus wept. |
Jesus wept – While the word used in connection with the weeping of the others indicates wailing, it is not so with the Greek word which refers to our Lord's weeping; he shed tears, but lifted not up his voice in grief. R4161:5
Theirs was the weeping of wailing or emotion, our Lord's was the silent tear of sympathy. R3530:3
In sympathy, not only with his bereaved friends, but also with the many similar scenes of sorrow which must thus afflict mankind before the dawning of the then far distant glorious day of resurrection. R1774:5; OV212:9
Entering deeply into the affliction that is resting upon our race. Our Lord is sympathetic, he knoweth our frame and remembereth that we are dust. (Psa. 103:14) R4161:5, 3530:3
The tear of sympathy is not to be understood as a sign of weakness. R3530:3
How unlike all the great ones of this world, whose greatness is so often represented in their coldness, stoicism, and really represents their lovelessness, their lack of sympathy. R3530:3
Our Master himself has bidden us to weep with those who weep and rejoice with those who rejoice. (Rom. 12:15) R3530:4
It was our helpless and pitiable condition as condemned sinners that induced his tears. NS189:1
Our Lord's tears were shed chiefly in sympathy on behalf of others. He forbade others to weep for him. (Luke 23:28) We also should be strong to bear our own griefs, and tender to feel the sorrows and sins of others. R1886:5*
Nevertheless great weeping and wailing are not appropriate to us, for, as the Apostle says, "We sorrow not as others who have no hope." (1Thess. 4:13) R3530:4
The tears of Jesus forbid the thought that Lazarus had been in heaven. R3531:4
There is not a word throughout the Scripture to the effect that Jesus laughed; the surroundings as viewed from his standpoint were too serious. NS189:1
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| 36 The Jews therefore said, Behold how he loved him! |
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| 37 But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die? |
Could not this man – So there are some today inclined to criticize the Lord for permitting sickness, sorrow and death, and inquire whether the power of God is lacking or the willingness of God lacking that he does not restrain these adverse influences. R4161:5
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| 38 Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it. |
To the grave – A cave, the doorway of which was closed by a large stone. R3530:4
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| 39 Jesus saith, Take ye away the stone.
Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been dead four days. |
Take ye away – Of course, the same power that could awaken the dead, would have been sufficient to roll away the stone also; but it is a rule of the Lord never to do anything by miraculous power which could be as well done by human agency. R4161:6, 3530:4
So when we come to our Lord with our griefs and ask for his blessing, we should not expect any special intervention in matters that are possible to us. Indeed, we doubtless would lose a blessing thereby. R4161:6, 3530:5
Martha – The same Martha who a little while before had said, Even now I know that whatsoever thou shalt ask of God, he will hear thee. R4161:6
He stinketh – Decomposition has set in. OV334:3; R5578:2
We may assume that it was not the custom to embalm all the dead. R2795:6
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| 40 Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?
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See the glory – Greek, optomai. The general significance of the word is recognize. R140:6
Mary saw no glory; but she did see Lazarus raised, and in the power thus displayed, she recognized the glory of God. R141:1
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| 41 So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.
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Lifted up his eyes – In acknowledgment of the Father's power and that he was acting as the Father's agent and representative. R3530:5, 4162:1
Father, I thank thee – Here our Lord gave sanction to public prayer, showing that when he objected to the prayers of the Pharisees on the street corners it was because the time and place were unsuitable, and because they prayed to be seen and heard of men. R4162:1
The Lord's prayers could not have been recorded if they had not been heard; and the very object of their utterances in their presence was evidently for their benefit and blessing. R2251:6
As the world return from the tomb, our thought is that they will come back in answer to prayer, very much the same as did Lazarus. SM226:2
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| 42 And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me.
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And I knew – The Father was in loving sympathy with the Son, not leaving him to bear any trial alone, but always granting him the light of his countenance and a joyful sense of admiring approval. R3161:1
His prayer was in the nature of a conversation, as between a Son and his Father. R3530:5
Thou hearest me always – He never had a refusal because he always asked the things in harmony with the Father's will. R5708:1
Our Lord kept the incense continually burning, and thus could say this. So the under-priests will be heard always if they continually offer the incense of faith, love and obedience to God. (Rev. 8:3) T120
A small minority who, in Christ, endeavor to do always those things which please him, are able to approximate this sentiment expressed by him. R1903:1
Because of the people – That they might know that he did nothing of himself, that he claimed nothing of himself. R3530:5
He was acknowledging the Father that all those who stood by might take knowledge that not by his own power, but by the Father's power, as the Finger of God, he worked these miracles. R4162:1, 3530:5
From this we may assume that it would have been entirely consistent on our Lord's part to have proceeded to speak as the Father's representative without offering prayer. R3530:5
For the same reason Pastor Russell permitted his friends to express themselves with considerable freedom and laudation, as an offset to the calumnies of the "false brethren" before the minds of newer readers. R1659:3
That they may believe – It is proper to pray before believers. R3698:5
Our Lord himself set us the example of offering prayer in public; not only in the presence of his disciples frequently, but also in the presence of unbelievers. R2023:3, 4162:1, 2251:6
Prayer influences all who join in it. Jesus and the apostles indicate that it should be uttered in such a voice and manner as to enable those about to appreciate and intelligently join it. R799:6, 2251:6
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| 43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.
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He cried – Or, commanded in a loud voice. No secret mumbling, nor incantation, or legerdemain. R4162:1
Come forth – Jesus did not say, Lazarus, come down from heaven, nor did he say, Lazarus, come up from below. R5611:6, 4552:6, 3531:4; HG135:6; OV334:3; SM40:T
These restorations are never called a resurrection in Scripture. Its meaning is broader and fuller than these partial resurrections. R360:2, 3531:1; OV352:1
Lazarus was not resurrected, he was merely awakened from the sleep of death. Resurrection would signify the complete raising up out of sin and death conditions, to perfection and life conditions. R3530:6, 5578:2
"The hour is coming in the which all that are in their graves shall hear his voice and shall come forth" ( John 5:28), but, unlike him, to be then granted an opportunity for anastasis, raising up complete out of sin and death conditions to the full perfection of human nature. R4162:4, 3531:1
The Church class will come forth to perfection of life on the spirit plane. The world of mankind will come forth from the tomb imperfect, and will have to prove their worthiness of eternal life. SM40:1
Coming forth is one thing, resurrection is another. R4552:6
Though it is true that all that are in their graves shall "come forth," they will come forth with a small measure of life, such as men now have. R1231:3
"Thou shalt call and I will answer thee, thou wilt have respect to the work of thy hands." (Job 14:15) NS234:1
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| 44 He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
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He that was dead – Mark well that it was not the living that came forth, but that Lazarus was really dead. R4552:6
Came forth – The most notable miracle which our Lord performed. R4552:4
Where was Lazarus? What account did he give of himself? Not a word is there written on the subject. He had no account to give of himself; he was nowhere, he was dead. R4162:3, 3531:4, 1880:6
How strange it would be, if after he had been in heaven for several days, Jesus should do him the unfriendly act of calling him back to earth life. R4162:4; E345; HG332:1
He was quickened by our Lord's power and authority. OV214:1
But later Lazarus died again. This is proof that the death of the condemned one does not make reconciliation for sin, nor entitle to a release from its penalty. R392:1
A picture, a demonstration, of the power of the Lord to testify in advance of how he eventually will be the resurrection power to the whole world. R4162:3, 4335:6
A foreshadowing, and therefore in a sense as typifying or illustrating the resurrection. R4603:4, 4552:4
Bound hand and foot – In a measure bound, though loosely; what we would call, swathed. R3530:4
With graveclothes – Or, the winding sheet customary at that time. R3530:4
Loose him – For in his burial his jaw had been bound and his limbs wrapped. R4162:2
This case, and that of Jairus' daughter (Mark 5:43), indicate that the revived ones will require clothing, nourishment and assistance, and will acquire strength gradually. R734:2
A refutation of the claim that it would be impossible to provide food and raiment for so many. SM36:1
This miracle was intensified by the fact that he permitted those about him to do as much as was in their power in connection with the miracle: first, the rolling away of the stone; and here the loosing of the binding sheet. R3530:4
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| 45 Many therefore of the Jews, who came to Mary and beheld the things which he did, believed on him. |
Which came to Mary – After Jesus had called forth Lazarus from the tomb, Mary's faith, love and zeal were revived and intensified. Her faith had been sorely tried and tested, and had finally triumphed. R5230:3
Believed on him – No wonder. It would be wonderful indeed that they could disbelieve under such conditions. R3530:6
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| 46 But some of them went away to the Pharisees, and told them the things which Jesus had done. |
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| 47 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs. |
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| 48 If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation. |
All men will believe – Fancying that the teachings of Jesus, if allowed to proceed, would certainly awaken the people to a faith in the Messianic Kingdom. They thought of Jesus as an imposter, but feared that his teachings would incite some kind of fanatical uprising. R5541:1
Fearing that the people would be so influenced by Jesus' teaching that they themselves would avail nothing; that Rome would pay no attention to the rabble, and that if they failed, God's cause in the earth would be blotted out. R5676:3, 4162:2
Our place – The clergy are as anxious now to perpetuate the institutions of nominal Christianity as were the scribes and Pharisees and Doctors of the Law anxious to perpetuate Judaism; and for the same reasons. D163
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| 49 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, |
Caiaphas – Evidently the ringleader in the conspiracy against Jesus. R2780:6
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| 50 nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not. |
It is expedient – Being outwardly and nominally a religious man and a representative of justice, he felt constrained to put the murder of Jesus, which he felt to be a necessity for the public good, in the light of an act of justice. R2780:3
For us – Caiaphas was probably only thinking of human expediency. R2780:3
For the people – For the good of the people. R1633:3, 4162:3
One man should die – Not because they believed him a bad man, but because they were so thoroughly wrapped up in their own plans and purposes in connection with their nation. R4162:2
They seem to have been unanimous in believing that his destruction would be for the good of the Lord's cause, as they understood that cause. R5540:6
Nation perish not – He realized that the teachings of Jesus were opposed to the general traditions of Judaism, and that their acceptance must mean a religious revolution. This, he reasoned, would mean the loss of prestige of the nation with the Romans, and the abrogation of all their rights and privileges. R2780:3, 5676:3
The difficulty was that they had a wrong view of God's cause and of their nation. They were leaving God out of the account. They were thinking that they must do the whole thing. R5676:3, 4162:3
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| 51 Now this he said not of himself: but being high priest that year, he prophesied that Jesus was about to die for the nation; |
He prophesied – Illustrating how God may at times use the thoughts and intentions of wicked men to express prophetically profound truths. R2780:3, 2470:2
But we have no intimation in the Scriptures, nor any reason for supposing, that God ever used or recognized that church-nation, its rulers and representatives after it was cast off. C181
The same is true in connection with Babylon. She is "spewed out" of the Lord's mouth; and neither the voice of the Bridegroom nor of the Bride shall be heard in her any more forever. (Rev. 3:16; 18:23) C181
It is not sufficient that we see certain facts; it is necessary also that we be in heart-harmony with the Lord, else we might, like Caiaphas, aid in fulfilling the Lord's plan, but nevertheless, taking a wrong position, may be bringing ourselves, with others, under a curse. R2470:2
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| 52 and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. |
That nation only – It was indeed expedient, not only for the Jews, but also for the whole world, that a ransom should be given for Adam and his race. R2780:3; E446
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| 53 So from that day forth they took counsel that they might put him to death. |
They took counsel – Conspiring against the Master, as they supposed, for God's glory. R5315:4
Similarly, in the end of this Gospel age, religious leaders, moved by similar motives of self-preservation, may conspire for the smiting, the injury, of some of the Lord's followers. R5315:4, 4162:3
What the Sanhedrin there did in determining to oppose Jesus, the federation of churches will probably do in the way of opposing Present Truth. R4162:3
To put him to death – The religious leaders had murder in their hearts. It was merely a question of how they could accomplish the murder and deceive the people, so as not to provoke those who had begun to exercise faith in Jesus. R5541:1
But this determination was to be kept quiet. The chief priests and rulers worked secretly. R5230:5
We are not to suppose that these learned men got out into the streets with the people and hurrahed for Barabbas and shouted against Jesus; but rather that they incited the rabble, and themselves assumed a more dignified line of conduct. R5676:2
Jesus continued his work until the whole city was in an uproar and the order-loving scribes and Pharisees had him executed. R1633:3 11:55
To purify themselves – The appropriateness of the still greater purifying of all who accept the New Covenant must be evident. R2022:4
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| 54 Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples. |
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| 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. |
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The Jews' passover – An unusual expression. Why did John refer to this as 'the Jews' passover?' Who, other than the Jews, celebrated the passover? We suggest the answer can be found in the fact that elsewhere in scripture it is referred to as 'the LORD's passover' or simply 'the passover.'
When we remember that the Jews celebrated the Passover one day later than did Jesus and his disciples, this expression makes sense. Hereafter John simply refers to it as the passover. |
| 56 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will not come to the feast? |
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| 57 Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him. |
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