John Chapter 11
Jesus Raises Lazarus from the Dead
A. The death of Lazarus
(John 11:1-3) A request is brought to Jesus.
“Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. Therefore the sisters sent to Him, saying, ‘Lord, behold, he whom You love is sick.’”
The story begins with Lazarus, a man from Bethany, who was ill. This event leads into what is perhaps the most remarkable miracle in John’s Gospel, the raising of a man who had been dead four days. Barclay rightly observed that there is no parallel for such a miracle, as this sign went beyond all others in its demonstration of divine power. Clarke suggested that perhaps the Synoptic writers omitted this account out of concern for Lazarus’ safety during his lifetime, fearing it would incite greater hostility from the Jews. Morris added that Peter, the main eyewitness source for the Synoptics, may not have been present during this event.
Bethany was home to Lazarus and his sisters Mary and Martha. John clarified that this was the same Mary who later anointed Jesus with oil and wiped His feet with her hair (John 12). This family was close to Jesus, and it was natural that they would turn to Him in their time of crisis. Their message to Him was simple: “Lord, behold, he whom You love is sick.” They did not command Him to act or even request His immediate presence. Instead, they trusted that informing Him of the situation was enough.
Spurgeon insightfully remarked that the love of Jesus does not exempt His people from the normal infirmities of life. Mary, Martha, and Lazarus were beloved by the Lord, yet still faced sickness and sorrow. This shows us that love from Christ does not mean escape from trials, but rather His presence through them.
(John 11:4-6) Jesus responds with a delay.
“When Jesus heard that, He said, ‘This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it.’ Now Jesus loved Martha and her sister and Lazarus. So, when He heard that he was sick, He stayed two more days in the place where He was.”
Jesus’ response was paradoxical. He declared that Lazarus’ sickness was “not unto death,” even though Lazarus had already died. Jesus spoke with divine foresight, seeing not only the present reality but the final outcome. The end of this sickness would not be tragedy but the glory of God, displayed in both Lazarus’ resurrection and ultimately in Jesus’ own death and resurrection. Alford observed that Christ knew the entire sequence of events from the beginning and spoke accordingly.
Spurgeon emphasized that Jesus speaks of things not merely as they appear, but as they will ultimately be. What seemed to others like certain death, Jesus saw as an opportunity for divine glory. This principle holds true for believers: present sorrow and delay may be part of God’s greater plan to reveal His glory in due time.
John carefully reminded readers of Jesus’ love for this family: He loved Martha, He loved Mary, and He loved Lazarus individually. Their suffering was not evidence of a lack of love but of a deeper purpose. Morris noted the deliberate mention of each name, showing that His love was personal, not merely for the family as a unit. Spurgeon also remarked that there was no jealousy among the beloved—John, who often referred to himself as “the disciple whom Jesus loved,” freely acknowledged that Jesus loved Lazarus too.
Yet, Jesus stayed two more days where He was. His delay, though agonizing for Mary and Martha, was purposeful. He intended to allow Lazarus’ death so that His power over the grave would be revealed beyond doubt. Maclaren wrote that sorrow is prolonged for the same reason it is sent: to fulfill God’s purpose. Dods referenced a Jewish tradition that the spirit hovered near the body for three days but departed after decomposition set in. By waiting until the fourth day, Jesus ensured that no one could deny Lazarus was truly dead.
This was consistent with Jesus’ pattern in John’s Gospel. When asked to intervene, He often delayed, refusing at first but later fulfilling the request in a way that revealed God’s glory rather than man’s timing (John 2:1-11; 7:1-10). His delays were never denials; they were divine opportunities for greater displays of His power and love.
Summary
In John 11:1-6, the stage is set for the climactic sign of Jesus’ ministry before His own death and resurrection. Lazarus of Bethany, beloved by Jesus, became gravely ill. His sisters Mary and Martha sent word to the Lord, confident in His love and power, but without dictating His response. Jesus declared that the sickness was not unto death but for the glory of God, even as Lazarus died. Out of deep love for this family, Jesus delayed His coming, allowing their sorrow to deepen so that His power over death would be displayed more fully. This passage reminds us that Christ’s delays are not neglect but design. He permits seasons of grief and waiting so that His glory may be revealed in greater measure, and so that faith in Him might be strengthened.
(John 11:7-10) Jesus courageously decides to go to Judea and Jerusalem.
“Then after this He said to the disciples, ‘Let us go to Judea again.’ The disciples said to Him, ‘Rabbi, lately the Jews sought to stone You, and are You going there again?’ Jesus answered, ‘Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if one walks in the night, he stumbles, because the light is not in him.’”
When the message of Lazarus’ illness came, Jesus waited two days before deciding to act. Then, in resolute courage, He announced to His disciples, “Let us go to Judea again.” The disciples were shocked, knowing that just recently the Jews had tried to stone Him. The region was hostile, dangerous, and full of enemies waiting for an opportunity to destroy Him. Yet Jesus did not hesitate. Though He could have healed Lazarus from a distance, He chose to go personally, fully aware of the cost.
His response revealed His understanding of divine timing: “Are there not twelve hours in the day?” This expression referred to the fixed period of time allotted by God for a man’s work. For Jesus, His earthly ministry had a set span determined by the Father. Until that time was complete, no threat could end His life. He would walk safely in the light of His Father’s will. The night—representing the time of His arrest and crucifixion—was coming, but until then, He walked securely.
This saying has broad application. Nothing can shorten the time God has appointed for our service. There is enough time for all that He intends us to do, but not a moment to waste. As Barclay noted, a man must finish his day’s work while it is day, for night comes when work is ended. Morrison added that sunset arrives sooner than we expect, so we must use every hour to accomplish God’s will. Alford observed that Jesus Himself walked in this assurance: He had a fixed time to labor, during which no danger could prevail against Him.
(John 11:11-15) Jesus tells them plainly of Lazarus’ death.
“These things He said, and after that He said to them, ‘Our friend Lazarus sleeps, but I go that I may wake him up.’ Then His disciples said, ‘Lord, if he sleeps he will get well.’ However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep. Then Jesus said to them plainly, ‘Lazarus is dead. And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him.’”
Jesus next described Lazarus’ condition using the metaphor of sleep: “Our friend Lazarus sleeps, but I go that I may wake him up.” Throughout Scripture, death is often pictured this way. Jesus said the same about Jairus’ daughter (Matthew 9:24), and when Stephen was martyred, it was said that he “fell asleep” (Acts 7:60). The image is tender and hopeful, emphasizing the temporary nature of death for the believer, for Christ has power to awaken the dead.
The disciples misunderstood, thinking He meant natural rest. John explained that Jesus was speaking of Lazarus’ death, so He told them plainly: “Lazarus is dead.” Yet, astonishingly, He added, “And I am glad for your sakes that I was not there.” Jesus did not rejoice in His friend’s death but in what the outcome would produce. From this sorrow would come a greater revelation of His power, comfort for grieving hearts, faith for the disciples, and the unfolding of events that would lead to His own necessary sacrifice.
Morgan noted that Jesus often permits His people to endure deeper trials so that His power may be revealed more fully. This delay and the resulting death of Lazarus were not evidence of failure but of purpose. Clarke calculated that Jesus likely left Bethabara the day Lazarus died or shortly after. By the time He reached Bethany, Lazarus had been in the tomb four days, leaving no doubt that the miracle would be a true demonstration of resurrection power.
Summary
In John 11:7-15, Jesus displayed both courage and divine purpose. Despite danger, He determined to return to Judea, knowing His work could not be cut short before its appointed time. His disciples feared for His life, but Jesus assured them that His steps were ordered by the Father’s will. When He told them of Lazarus’ death, He first used the gentle metaphor of sleep, then declared plainly that Lazarus had died. Yet He was glad for what this trial would accomplish: a greater revelation of His glory, a strengthening of His disciples’ faith, and the preparation for His own redemptive sacrifice.
A. The death of Lazarus
(John 11:16) Thomas’ bold faith.
“Then Thomas, who is called the Twin, said to his fellow disciples, ‘Let us also go, that we may die with Him.’”
At this point, Thomas—identified as “the Twin”—spoke with striking loyalty. Church tradition holds that he was called the Twin because of his resemblance to Jesus, which may have placed him at particular risk of persecution. If anyone among the disciples could have been mistaken for Jesus and targeted by enemies, it was Thomas. Barclay explained that like other Jews of the time, Thomas carried two names: his Hebrew name “Thomas” and his Greek name “Didymus,” both meaning “twin.”
Thomas’ declaration, “Let us also go, that we may die with Him,” revealed both pessimism and devotion. He seemed convinced that returning to Judea meant certain death, given the hostility of the Jewish leaders. Yet despite his bleak outlook, he was unwilling to let Jesus go alone. Tasker aptly described Thomas’ words as “a cry of loyal despair.” Dods observed that he was the pessimist among the disciples, but even in his gloom, his deep affection for Christ outweighed his fears.
Thomas did not yet understand the power of resurrection that Jesus was about to demonstrate, but his willingness to share in Christ’s danger was commendable. His statement foreshadowed the kind of commitment Jesus would later demand of all His followers: a readiness to take up the cross and follow Him, even at the cost of life itself.
Summary
In John 11:16, Thomas displayed a mix of pessimism and courage. Though he expected that returning to Judea would lead to death, he resolved to go with Jesus regardless. His words revealed a loyal heart, willing to face danger and even death alongside his Master. While his understanding of resurrection and hope was limited, his devotion was unwavering. This moment reminds us that true discipleship often calls for a willingness to follow Christ even when the road ahead looks dark and dangerous.
B. Jesus meets with Martha and Mary
(John 11:17-22) Martha greets Jesus as He comes to Bethany.
“So when Jesus came, He found that he had already been in the tomb four days. Now Bethany was near Jerusalem, about two miles away. And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. Then Martha said to Jesus, ‘Lord, if You had been here, my brother would not have died. But even now I know that whatever You ask of God, God will give You.’”
When Jesus arrived, Lazarus had already been in the tomb four days. This detail was crucial, for the Jews believed the soul hovered near the body for three days, but on the fourth, all hope of resuscitation was gone. By delaying, Jesus ensured that His coming miracle would leave no room for doubt—it would be a true demonstration of resurrection power.
Bethany’s proximity to Jerusalem (about two miles) meant that many Jews from the city came to comfort the sisters. Mourning in that culture was a communal duty; friends, relatives, and often professional mourners would accompany the family and stay for several days. Tenney noted this was both custom and obligation. Mary, in her sorrow, sat in the house in the traditional posture of grief, immovable under the weight of loss. Clarke observed that this sitting reflected deep distress, a way of embodying grief.
Martha, characteristically active, went out to meet Jesus. Her first words reflected her pain: “Lord, if You had been here, my brother would not have died.” She believed in His power to heal, but her hope did not extend to resurrection now. As Morgan observed, disease could be fought and sometimes conquered, but death seemed final, unconquerable. Yet Martha’s faith still shone: “Even now I know that whatever You ask of God, God will give You.” She did not expect Jesus to raise Lazarus, but she trusted Him despite her disappointment. Spurgeon commended such prayers—short, humble, resting on confidence in Christ’s will rather than dictating what must be done. Her “even now” faith stands as an example to all who feel their situation is beyond hope.
(John 11:23-27) I am the resurrection and the life.
“Jesus said to her, ‘Your brother will rise again.’ Martha said to Him, ‘I know that he will rise again in the resurrection at the last day.’ Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’ She said to Him, ‘Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.’”
Jesus began by offering hope: “Your brother will rise again.” Martha took His words as referring to the final resurrection at the last day, a belief held by most Jews under Pharisaic teaching. While true, her hope was distant and abstract. What she longed for was a present solution to her grief. Spurgeon observed that this distant promise gave her little comfort—she needed resurrection brought near.
Jesus’ response was one of the greatest declarations in Scripture: “I am the resurrection and the life.” He did not simply say He could give resurrection or reveal its secrets. He declared Himself to be the source and essence of both resurrection and life. Dods rightly noted that apart from Him, there is neither. Clarke emphasized that it was as easy for Jesus to raise Lazarus now as at the last day, for He is the author of life itself.
Jesus continued, “He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die.” Here, Christ presented Himself as the conqueror of death. Physical death may still touch believers, but it cannot hold them. Spurgeon beautifully explained that for Christians, death is not annihilation but an entrance into fuller life—an undressing for glory rather than a penal execution. Morris clarified that Jesus was not promising physical immortality, but eternal security: death has no eternal significance for the believer.
Then came the pointed challenge: “Do you believe this?” Jesus pressed Martha not for theological agreement but for personal faith. Trapp noted the wording—“He saith not, Understandest thou this?” For the miracle that was about to follow, faith was not an intellectual exercise but trust in Christ’s person and power.
Martha responded with a confession as great as Peter’s: “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.” Though her faith may not have grasped the immediate resurrection of Lazarus, it rested firmly on who Jesus was—the Messiah, the Son of God, and the One sent into the world. Morris observed that her “I” is emphatic; whatever others believed, she personally trusted Him. Boice called this the foothold of faith, a foundation from which she could rise higher.
Summary
In John 11:17-27, Jesus met Martha in her grief and turned her sorrow into a profound encounter with His identity. Though Lazarus had been in the tomb four days and all human hope was gone, Jesus pointed Martha to Himself as the source of life and resurrection. Martha began by expressing her disappointment, yet still trusted Jesus with an “even now” faith. Jesus then declared that He is the resurrection and the life, promising that those who believe in Him will live eternally, even if they die physically. Confronted with this truth, Martha confessed her faith in Jesus as the Christ and Son of God. These verses show that when faced with loss, the true comfort of the believer is not merely in the distant hope of resurrection, but in the present reality of Christ Himself as life.
B. Jesus meets with Martha and Mary
(John 11:28-32) Mary’s regret.
“And when she had said these things, she went her way and secretly called Mary her sister, saying, ‘The Teacher has come and is calling for you.’ As soon as she heard that, she arose quickly and came to Him. Now Jesus had not yet come into the town, but was in the place where Martha met Him. Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, ‘She is going to the tomb to weep there.’ Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, ‘Lord, if You had been here, my brother would not have died.’”
After Martha’s confession of faith, she went quietly to summon her sister Mary. John notes that she did so secretly, perhaps to allow Mary a private moment with Jesus before the crowd of mourners gathered around. She identified Jesus to Mary as “the Teacher,” a title used reverently by His followers. Morris emphasized the significance of this term: among His disciples, He was recognized first and foremost as the Teacher—the One unlike any other. It is especially noteworthy that a woman used this title, since the Rabbis of that day refused to teach women. Yet Jesus welcomed women as disciples and learners, breaking with cultural expectations.
When Mary heard, she immediately rose and went to Him. For her, Martha’s message was not merely an invitation but a command. Tenney observed that Mary wasted no time, eager to respond to the call of her Lord. However, the crowd of mourners noticed her sudden departure and followed, assuming she was going to the tomb to weep. Thus, even this private moment became public.
When Mary reached Jesus, she fell at His feet. This posture is consistent with every scene in which Mary appears in the Gospels—she is always found at the Lord’s feet, whether listening, learning, worshiping, or grieving (Luke 10:39; John 12:3). Her words echoed those of Martha: “Lord, if You had been here, my brother would not have died.” Bruce suggested that the sisters had likely repeated this sentiment to each other many times during the days of grief.
Her statement was layered with both faith and sorrow. On one hand, it was a noble expression of confidence: she was certain that had Jesus been present, Lazarus would have been healed. On the other, it may have carried an undertone of disappointment, even gentle reproach, for His delay. Much depends on the tone of voice in which she spoke—whether it was one of trustful lament or quiet accusation. Either way, Mary laid her burden at His feet, expressing her grief with honesty.
Summary
In John 11:28-32, Martha quietly brought Mary to Jesus, calling Him “the Teacher,” a title that reflected His role as the incomparable instructor of truth. Mary responded immediately, rising to go to Him and falling at His feet, just as she did in other encounters with Him. Her words mirrored Martha’s—“Lord, if You had been here, my brother would not have died”—expressing both faith in His power and sorrow over His delay. This scene demonstrates how grief often mingles confidence in God’s ability with questions about His timing. Yet in both Martha and Mary, the heart of faith remained: they trusted that Jesus was Lord, even in their sorrow.
C. Lazarus is raised
(John 11:33-38) A deeply moved Jesus comes to the tomb.
“Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled. And He said, ‘Where have you laid him?’ They said to Him, ‘Lord, come and see.’ Jesus wept. Then the Jews said, ‘See how He loved him!’ And some of them said, ‘Could not this Man, who opened the eyes of the blind, also have kept this man from dying?’ Then Jesus, again groaning in Himself, came to the tomb. It was a cave, and a stone lay against it.”
When Jesus saw Mary’s weeping, and the loud lamentations of the crowd with her, He was deeply moved. The grief of His friends touched Him profoundly, for God is not unmoved by human sorrow. He sees our tears, He remembers them, and He acts in His own time to wipe them away.
The Jews of that time were not restrained in mourning. As Barclay observed, their weeping was often loud and demonstrative, a public expression of grief that honored the dead. Mary’s tears were described with a word meaning wailing, while Jesus’ tears—“Jesus wept”—were quiet, subdued, and deeply personal. Morris pointed out that this word for weeping appears only here in the New Testament, emphasizing its uniqueness.
Jesus’ emotional reaction went further: “He groaned in the spirit and was troubled.” The phrase literally means “to snort like a horse,” a word often used for anger. This was not mere sadness but indignation—anger at the tyranny of death and the devastation it brings. Barclay and Calvin both described this moment as Jesus standing not as a passive onlooker but as a warrior preparing for battle. Death, the great enemy of humanity, stood before Him, and He was moved with holy indignation to confront it.
Yet John also records, “Jesus wept.” These two words, the shortest verse in Scripture, carry profound meaning. They show that Jesus was fully human, acquainted with grief, and not ashamed of His tears. He dignified human sorrow by entering into it Himself. Abraham wept for Sarah, Jacob wept at Peniel, David and Jonathan wept together, Hezekiah wept in his sickness, Josiah wept over Judah’s sin, Jeremiah was known as the weeping prophet—and Jesus Himself wept at the tomb of a friend. Spurgeon reminded us that tears are not incompatible with faith. Even knowing He would raise Lazarus, Jesus still entered into the sorrow of the moment.
The crowd saw His tears and said, “See how He loved him!” His compassion was evident. Clarke noted that the cross would later give an even greater demonstration of His love—when He poured out His life for mankind. Others in the crowd expressed confusion: “Could not this Man, who opened the eyes of the blind, also have kept this man from dying?” Their words were not mockery but a sorrowful reflection on what they thought was the limit of His power. Spurgeon warned that such “what if” questions often deepen grief instead of relieving it. They failed to realize that Jesus’ delay had a divine purpose, and that His power was not diminished simply because Lazarus had died.
Once more Jesus groaned within Himself as He approached the tomb, a cave sealed with a stone. The scene set the stage for His greatest sign—a demonstration of resurrection power that would glorify God, strengthen faith, and set into motion the final events leading to His own sacrificial death.
Summary
In John 11:33-38, Jesus displayed the fullness of His humanity and the depth of His divinity. He was moved by the sorrow of His friends, shedding real tears that dignified human grief. Yet His groaning showed not only sadness but righteous anger at death itself—the enemy He had come to conquer. His love was evident to all, though some questioned why He had not prevented Lazarus’ death. As He approached the tomb, the stage was prepared for His greatest miracle before the cross. This passage reveals a Savior who both weeps with His people and stands ready to defeat the power of death.
C. Lazarus is raised
(John 11:39-40) Jesus commands the stone to be removed.
“Jesus said, ‘Take away the stone.’ Martha, the sister of him who was dead, said to Him, ‘Lord, by this time there is a stench, for he has been dead four days.’ Jesus said to her, ‘Did I not say to you that if you would believe you would see the glory of God?’”
At the tomb, Jesus issued a startling command: “Take away the stone.” To those present, this must have seemed both strange and unnecessary. Martha, ever practical, quickly objected: “Lord, by this time there is a stench, for he has been dead four days.” In the King James Version, her words are translated vividly: “Lord, by this time he stinketh.” Death was final, and decay had already set in. Clarke noted that the Greek verb used here, ozō, simply means “to smell,” but the context makes it clear that it referred to the foul odor of decomposition. This condition of the body was undeniable proof that Lazarus was truly dead.
Jesus’ reply cut through Martha’s fears: “Did I not say to you that if you would believe you would see the glory of God?” His words reminded her that this moment was not about decay, but about glory. Though Jesus could have raised Lazarus without anyone’s faith, unbelief would have blinded them to God’s glory revealed in this miracle. Faith was not required for the miracle to happen, but it was required for them to perceive its significance. Without belief, they might celebrate the restoration of Lazarus but miss the greater reality—that the glory of God was being revealed in Christ.
(John 11:41-42) Jesus prays at the tomb of Lazarus.
“Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, ‘Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.’”
In obedience, they rolled away the stone. This was a remarkable act of faith, especially for Martha and Mary. Their willingness to obey Jesus’ strange request showed their trust in Him, even when it defied reason. In this moment, their faith was stretched step by step: Jesus gave them a promise, drew their attention to Himself, called for a confession of faith, and finally required them to act in faith.
Jesus then prayed aloud. His posture was traditional—hands raised, eyes lifted toward heaven. His words were simple and confident: “Father, I thank You that You have heard Me.” He prayed not because the Father needed convincing, but for the sake of the crowd. As Dods observed, there was no pomp, no magical incantation, no dramatic struggle—only thanksgiving, as though Lazarus were already alive.
This public prayer revealed the intimacy between the Son and the Father. Jesus was always heard, always in fellowship with His Father. Alford explained that during His earthly ministry, Jesus laid aside the glory of independent power, and His miracles were done through the Father’s working in Him and in response to prayer. By praying aloud, Jesus made it clear to the onlookers that what they were about to witness was not human trickery but the power of God.
Summary
In John 11:39-42, Jesus called for the stone to be rolled away, stretching Martha’s and Mary’s faith to its breaking point. Martha hesitated, reminding Him of the stench of death after four days, but Jesus assured her that belief was the key to seeing God’s glory. When the stone was removed, Jesus prayed publicly, not to call down power, but to reveal His constant communion with the Father. His simple thanksgiving prayer was spoken for the sake of the crowd, so that they would believe He was sent from God. These verses teach us that faith is not only trusting Christ with words but obeying Him in action, even when His commands seem unreasonable, because His glory is revealed through our belief.
C. Lazarus is raised
(John 11:43-44) Jesus raises Lazarus from the dead.
“Now when He had said these things, He cried with a loud voice, ‘Lazarus, come forth!’ And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, ‘Loose him, and let him go.’”
With commanding authority, Jesus cried out, “Lazarus, come forth!” Unlike the prophets of old, who often employed elaborate rituals, prayers, or gestures when raising the dead, Jesus simply spoke a few words. Trench noted that the loud cry carried the decisive tone of divine authority. Morris pointed out that it was not because the dead needed a loud voice to hear but so that the crowd would know this was not secret magic or muttered incantation, but the open, undeniable power of God. Tenney connected this moment to Jesus’ earlier declaration in John 5:28—that the hour was coming when all in the graves would hear His voice. This miracle was a preview of that ultimate resurrection power.
When He commanded, “Lazarus, come forth,” He spoke to a dead man as though he were alive, because He is God, who gives life to the dead and calls things that do not exist as though they did (Romans 4:17). Tenney described it vividly: it was as though Jesus shouted into a dungeon of darkness, “Lazarus! This way out!” Trapp remarked that if Jesus had not specified Lazarus by name, His voice would have emptied the entire graveyard.
John then records simply, “And he who had died came out.” At Jesus’ word, death was forced to release its grip. Lazarus, though bound in graveclothes, shuffled out alive. Spurgeon suggested that Lazarus may have moved awkwardly, bound tightly as if in a sack, but this too displayed the completeness of the miracle. Jesus had plundered the grave. This was not resurrection in the sense of eternal glorification, but resuscitation—Lazarus was restored to mortal life and would eventually die again. Unlike Lazarus, Jesus would one day rise leaving His graveclothes behind, never to need them again.
Finally, Jesus commanded, “Loose him, and let him go.” He called upon the bystanders to remove the wrappings of death. Spurgeon noted the spiritual symbolism: Lazarus was alive but still bound, needing others to help him walk in freedom. God does what only He can do—raise the dead—but He entrusts His people to cooperate in the work of setting the freed soul at liberty. The same principle applies to ministry today: Christians must do all they can to help release others from what still binds them, trusting God to provide the life only He can give.
Summary
In John 11:43-44, Jesus demonstrated His divine power with commanding simplicity. By His authoritative word alone, Lazarus came forth from the grave after four days of death. Unlike the prophets, Jesus did not rely on rituals—He revealed His deity as the resurrection and the life. Lazarus emerged alive but still bound in graveclothes, a picture of how God raises the dead to life but calls His people to assist in their freedom. This miracle not only proved Jesus’ authority over death but also previewed His own resurrection and the final resurrection yet to come.
D. Two reactions
(John 11:45) The reaction of faith: many of the Jews… believed in Him.
“Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.”
The raising of Lazarus was such a clear and undeniable work of God that many who witnessed it placed their faith in Jesus. They had come to Bethany intending to comfort Mary and Martha in their grief, but instead they saw their mourning turned into joy. For these people, the miracle was the final confirmation of Jesus’ identity: His words and His works aligned perfectly. John emphasizes this consistent theme throughout his Gospel—that the miracles of Jesus were not merely displays of power but signs meant to lead people to believe that He is the Christ, the Son of God.
(John 11:46-48) The worry of the religious leaders.
“But some of them went away to the Pharisees and told them the things Jesus did. Then the chief priests and the Pharisees gathered a council and said, ‘What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.’”
Not all responded in faith. Some went immediately to the Pharisees to report what Jesus had done. John again presents the dividing line: the same miracle that led some to believe led others to plot. Clarke found it astonishing that anyone could witness such a display of divine love and power and still harden their hearts, even conspiring against the Savior. Spurgeon went further, calling their behavior “some of the meanest conduct ever recorded,” for they turned a testimony of grace into grounds for betrayal.
The chief priests and Pharisees convened a council, almost certainly a meeting of the Sanhedrin. Trench suggested that John’s record of this meeting likely came from members such as Nicodemus or Joseph of Arimathea, who later followed Christ. In that meeting, the leaders admitted privately what they denied publicly: “This Man works many signs.” Their problem was not lack of evidence but the implications of that evidence. If they allowed Jesus’ ministry to continue, they knew people would inevitably believe in Him.
Their fear was not theological but political. They worried that the Romans would interpret Jesus’ growing following as a revolutionary movement. “Our place and nation,” they said, referring especially to the temple and to their national identity under Roman rule. Bruce noted the revealing language—they thought of the temple as “our place,” as if it belonged to them. This attachment to position and privilege blinded them to the One the temple was meant to glorify.
Tragically, the very thing they feared came to pass. Within a generation, the Romans destroyed both the temple and the nation in A.D. 70. Bruce observed that the destruction was not because of Jesus’ ministry but because of their rejection of Him. What they thought they were preserving through unbelief, they ultimately lost because they turned against the true Messiah.
Summary
In John 11:45-48, the miracle of Lazarus’ resurrection produced two opposite reactions. Many believed in Jesus, recognizing His divine authority and placing their faith in Him. Others, however, hardened their hearts, reporting the event to the Pharisees and fueling the leaders’ growing hostility. The Sanhedrin convened to discuss how to stop Him, admitting His miracles but fearing His influence. Their concern was not truth but power—the fear that Rome would strip them of their temple and nation. Ironically, by rejecting Jesus, they brought upon themselves the very destruction they sought to avoid. This passage shows how the same act of God that softens some hearts can harden others, depending on whether there is faith or unbelief.
D. Two reactions
(John 11:49-52) The counsel of Caiaphas.
“And one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.”
In the midst of the council, Caiaphas the high priest spoke with a tone of contempt: “You know nothing at all.” Bruce notes that according to Josephus, Sadducees were known for their rudeness, and Caiaphas’ bluntness here matches that reputation. He insisted that it was expedient for one man to die so that the whole nation might be spared. On a purely political level, his reasoning seemed logical. If Jesus continued to draw crowds, the Romans might view Him as a revolutionary leader and crush the nation. Yet Caiaphas’ reasoning was pragmatic, not moral. He was willing to sacrifice an innocent man, indeed the Messiah, to preserve his position and the temple system.
John adds that Caiaphas spoke more than he realized. As high priest, his words carried an unconscious prophetic weight. Trench observed that while Caiaphas intended murder, the form of his words was prophetic. Trapp captured the irony: “Wholesome sugar may be found in a poisoned cane.” Caiaphas meant only that Jesus should die for political expedience, but in God’s plan, his words pointed to substitutionary atonement: Jesus would die not only for Israel, but to gather into one the children of God scattered abroad. This was the sheep of other folds Jesus mentioned earlier (John 10:16), the Gentiles who would be united with believing Jews in one flock. Morris rightly noted that Caiaphas’ vision was too small—John saw the worldwide scope of Christ’s saving death.
(John 11:53-54) The plot to put Jesus to death.
“Then, from that day on, they plotted to put Him to death. Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.”
This council marked a turning point. Before, lesser officials and individuals sought Jesus’ life, but now the highest authorities resolved to kill Him. Morgan noted that the raising of Lazarus was the final sign that pushed His enemies into decisive action. Maclaren summarized their reasoning: “Never mind about His miracles, or His teaching, or the beauty of His character. His life is a perpetual danger to our prerogatives. I vote for death!”
From this point forward, Jesus no longer moved publicly among the people. This was not out of fear but in accordance with divine timing. His hour had not yet come (John 7:30), but it was near. He withdrew with His disciples to Ephraim, a city near the wilderness, north of Jerusalem, close to Samaria. Trench identified it with Ophrah in Joshua 18:23 and Ephrain in 2 Chronicles 13:19, a place that often changed hands in ancient wars. Here Jesus remained, preparing His disciples for the events to come, even as His enemies solidified their plot.
Summary
In John 11:49-54, the miracle of Lazarus’ resurrection led not only to faith among many but also to the hardened resolve of Israel’s leaders. Caiaphas, the high priest, cynically declared it better that one man should die than that the nation should perish. Yet his words, meant politically, carried an unintended prophecy of Christ’s atoning death, which would gather together the children of God from every nation. From that day forward, the Sanhedrin openly plotted Jesus’ death. Knowing His hour was near but not yet come, Jesus withdrew with His disciples to Ephraim, awaiting the appointed time. These verses reveal the contrast between human schemes and God’s sovereign plan: even the counsel of wicked men unwittingly served to announce the saving purpose of God in Christ.
(John 11:55-57) Looking for Jesus at the Passover feast.
“And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. Then they sought Jesus, and spoke among themselves as they stood in the temple, ‘What do you think — that He will not come to the feast?’ Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.”
As Passover drew near, pilgrims from all over Israel began traveling to Jerusalem. It was the most important of the Jewish feasts, commemorating God’s deliverance of His people from Egypt through the blood of the lamb. John notes that many went up early to undergo purification rituals, which could vary from washing clothes to more extended rites lasting up to a week (Dods). It is striking that while the people busied themselves with outward ceremonial cleansing, the true Lamb of God, who takes away the sin of the world (John 1:29), was preparing to offer Himself as the ultimate Passover sacrifice.
The crowds in the temple wondered aloud whether Jesus would appear at the feast. Their question—“Will He not come?”—seems to have carried the expectation that He would avoid it. Morris observed that many considered it unlikely that He would risk His life by appearing in such a public setting when the authorities were openly hostile toward Him. Yet Jesus’ life was perfectly timed by the Father. He would not avoid the feast, but instead would go to fulfill the very purpose for which He came—to be the Passover Lamb.
Meanwhile, the religious leaders united in their opposition. Normally, the chief priests (mostly Sadducees) and the Pharisees were bitterly divided on theological and political issues. But here they found common cause in their hatred of Jesus. They issued an official order: if anyone knew where He was, they must report Him so He could be arrested. This shows how deeply the leaders’ hearts were hardened. Instead of preparing to worship God in sincerity at the Passover, they were scheming to murder the One to whom the entire feast pointed.
Summary
In John 11:55-57, the stage is set for the climactic events of the Gospel. Pilgrims gathered in Jerusalem for Passover, preparing through ceremonial purifications, even as the true Lamb of God prepared to lay down His life. The people speculated whether Jesus would appear, expecting Him to stay away because of the danger. Yet Jesus would indeed come, not as a victim of chance, but as the Passover Lamb destined to be slain. The chief priests and Pharisees, normally divided, joined forces in their plot to seize Him. These verses reveal the contrast between outward ritual and true redemption, and they foreshadow the moment when God’s plan of salvation would be fulfilled in Christ.
