John Chapter 11
11:1-44. The raising of Lazarus from the dead is the last and greatest miracle during the active ministry of Jesus.
The locale is the home of Mary, Martha, and Lazarus, in Bethany, a village on the Mount of Olives on the road
from Jerusalem to Jericho.
11:2. Mary: Compare this with 12:3.
11:4. Glorified: Compare this with 9:3.
11:5. Jesus loved [Gr. agapao]: In verse 3 the sisters (and the Jews in v. 36) suggest that He loves Lazarus. The
stronger word (agapao) indicates Jesus loves them more than anyone knew.
11:6. Why does Jesus linger two days? He is "beyond the Jordan" where John baptized (10:40) and not in Judea
(v. 7). The journey to Bethany would require about one day. (It was approximately 18 miles minimum.) A summary
of the four days helps answer the above question:
One the first day, the messenger travels from Bethany east across the Jordan to find Jesus. The next two days
Jesus lingers (v. 6). On the fourth day Jesus travels west across the Jordan to Bethany. Since Lazarus had
already lain in the grave four days when Jesus arrived (vv. 17, 39), he must have already been in his grave when
the messenger reaches Jesus at the end of the first day. (Jews normally buried a person on the day of the death.)
Thus, Jesus did not tarry two days waiting for Lazarus to die.
Some Jews apparently believed that the soul hovered near a body for three days hoping to reinhabit the body. By
the fourth day they believed the soul abandoned hope and left. Perhaps Jesus tarried two days so that the
resurrection would take place after the fourth day-and convince even those who felt His earlier resurrection
miracles could be explained by his theory about the soul. (The others had taken place shortly after death, or in the
case of the son of the widow of Nain in Luke 7, and Jairus's daughter in Matthew 9, apparently on the very day of
death.)
11:11. Death is often compared to sleep (cf. Matt. 9:24; Mark 5:39; Luke 8:52; 1 Thess. 4:13-17), but this
euphemism applies only to believers.
11:16. Die with him refers to with Jesus, not Lazarus. The Jews in Judea had tried to kill Jesus on His previous
visits (7:1, 19, 25; 8:37, 40, 59; 10:31, 39). Didymus means "Twin". Perhaps Thomas was a twin brother of
Matthew since they appear together in lists of the apostles. See Matthew 10:3; Mark 3:18; Luke 6:15.
11:18, 19. Jews from Jerusalem are present on this occasion. Some were enemies of Jesus. This explains why
Martha called Mary "secretly" (v. 28). Bethany was less than two miles from Jerusalem.
11:25. I am the resurrection is one of Jesus' greatest "I am" statements, signifying His power to give eternal life.
11:35. Jesus wept: The verb wept is used only here in the New Testament, meaning a shedding of tears, a deep
grief (cf. Heb. 5:7). Although Jesus was God, He was also Man. John recognizes and records this expression of a
very human emotion. He affirms the full humanity of Christ as well as His deity. John is not a Docetist, one who
believes Jesus was merely a phantom.
11:45-48. The Pharisees had tried to kill Jesus on several occasions, always by the orthodox Jewish method of
stoning. The Sadducees were willing to accomplish it through their political union with the Roman power. Thus
prophecy was fulfilled (Ps. 22:1-18). Of course the Sadducees were particularly agitated by Lazarus's resurrection,
since they did not believe in the resurrection. However, their main concern with Jesus was that He might cause a
messianic uprising (v. 48). Unlike the Pharisees, their interest were politcal, not theological: blasphemy or healing
on the Sabbath did not particularly disturb them.
11:49-52. Caiaphas (high priest, A.D. 18-36) prophesied that Jesus would die for the Jewish nation and would also
reach the Gentiles (cf. 10:16).
John Chapter 12
12:1-8. Here is a character study of Martha, Mary,and Judas. Note that Martha served (v. 2). Nothing has changed
since the earlier and similar occasion recorded in Luke 10:38-42. The place of this supper is the house of Simon
the leper. (See Matt. 26:6-13; Mark 14:3-9.) Jesus and Lazarus are honored guests. Mary worshiped (v. 3). She
anoints Jesus for His burial (cf. 19:39, 40). In John's gospel she anoints His feet, but Matthew and Mark record how
she pours the ointment on His head. Evidently she does both. There would be no time for anointing later (cf. Mark
16:1). Observe that Judas covets (vv. 4-6). The three hundred denarii was almost a year's wages; one denarius
was a day's wages for a laborer. The other disciples evidently agree with Judas that this wasteful (Matt. 26:8).
John portrays Judas as a thief. He had the bag, that is, he was the treasurer (cf. 13:29).
12:13. Hosanna is Hebrew for "save now."
12:15.Compare this verse to Zechariah 9:9. A "foal" or ass's colt was an animal that had never borne a burden. It
was therefore young and inexperienced. A king would ride such an untrained beast when he was on a mission of
peace, whereas he would ride a mature, trained horse when on a mission of war (cf. Rev. 19:11 where Jesus
comes on a white horse).
12:16-18. Glorified signifies resurrected and ascended. Witness of the raising of Lazarus give their testimony, and
people come out to see Jesus because of this miracle.
12:20-22. Compare the Magi coming at His birth in Matthew 2:1-12.
12:25. Whenever we see love and hate contrasted, we should understand that love for the one is so undivided
that it may appear as hate for the other, although it is not necessarily so (cf. Luke 14:26, disciples hating mother
and father; Rom. 9:13, God hating Esau).
12:31. Now means at the Crucifixion, not when he is bound before the Millennium, or when he is cast into the lake
of fire. Shall. . .be: because the Cross was still a future event. The prince of this world is Satan (cf. 14:30; 16:11).
12:45-47. This is a further claim to deity (cf. 10:30; 14:8-11). He came first to save, not to judge (cf. 3:17). he will
judge later at the judgement seat of Christ (2 Cor. 5:10), and at the Great White Throne (Rev. 20:11).
John Chapter 13
13:4, 5. Began to wash the disciples' feet: Washing the guests' feet was always done by the humblest of the
servants. It was considered menial task. Perhaps Jesus had waited for one of the disciples to perform this task, but
they were evidently debating who should be the greatest (cf. Luke 22:24-27). The purpose of the action was to set
an example (v. 15), not to establish an ordinance. He said, "Do as I have done to you," not "Do what I have done
to you." It was a lesson on humility and service they sorely needed.
13:9, 10. If a guest had bathed properly at home, only his feet needed cleansing. Jesus says the whole bath is not
necessary because Peter has already been washed (saved). Jesus uses Peter's comment to suggest that a traitor
was in their midst. One of them needs the whole bath, but it is not Peter. Washed (leloumenos) should be
translated "bathed." The whole body needed this. Wash (nipsasthai) is properly translated. Only the hands and
feet needed this. This same word is used in verses 5, 6, 8, 12, and 14. In verse 13, washing their feet did not
mean that He was not their Lord; rather it showed that the work of the Lord was service (cf. Phil. 2:6-8).
13:14, 15. Wash one another's feet: Jesus is merely setting an example, not establishing an ordinance. There is
little evidence that the early church practiced foot-washing, except as a social custom. The practice is not
mentioned in Acts. The only other mention in the New Testament is 1 Timothy 5:10, where widows may be
provided for by the church only if they have practiced this custom specifically on the saints.
13:23. One of his disciples: The disciple whom Jesus loved was John. Peter beckoned to him to ask Jesus to
identify the betrayer. Peter was carrying a sword (cf. 18:10). Perhaps he intended to use it on the culprit on this
occasion.
13:26. A host would often distinguish an honored guest by giving him a choice morsel dipped in the sauce and
placing it in his tongue. Contrast this with Judas's kiss in the garden. Evidently only John heard the explanation of
this act. See verse 28.
13:30. And it was night: Given the light versus darkness imagery in John's writing, this observation should not go
unnoticed. The Lord Jesus is about to engage to forces of darkness. This is the "hour" He has long awaited.
13:31. Now. . .glorified refers to Christ's death, burial, and resurrection (cf. 12:31).
13:37, 38. Peter's profession reveals his pride. Jesus predicts just the opposite response from Peter than Peter
claims would occur. This is the second of three times when John contrasts Peter with Judas. See also chapters 6
and 18.
John Chapter 14
14:1. Let not your heart be troubled refers to Peter, Jesus having just told him of his imminent denial of his Lord
(13:38). But the larger reference is to all the apostles, through whom Jesus is going to lay the foundation of the
church. His comfort also includes instruction about His departure, the sending of the Holy Spirit, the promise of
spiritual power, of answered prayer, and of peace, but especially the promise of His return.
14:6. Jesus does not tell them about the way, nor does He show them the way. He does not even guide them along
the way. He says He is the way!
14:9. Seen me. . .seen the Father: There are no attributes of deity that the Son does not possess. This statement
is most powerful. Everything that is true of God the Father is also true of the Son. The doctrine of the Trinity in the
New Testament may be inscrutable, but it is also inescapable.
14:11. Works' sake: Jesus reiterates what He had said to the Pharisees (10:38), but here His words fall on
receptive ears. The works have evidential value to the unsaved (to convince of the truth), and the saved (to
assure them of the truth).
14:12. Greater works: Greater in quantity, certainly not quality. Christ's ministry was primarily to Israel. His
followers were going to reach the limits of the world.
14:13, 14. In my name means "as My agent." The promise of answered prayer is based on the disciple acting as
the agent of Jesus' will (cf. 16:23-26). It is also for unlimited resources to do the works of God.
14:16. Another (allon) stresses that the Holy Spirit would be "another" like Jesus. A Comforter (Paraclete) is an
advocate called alongside for aid in time of trouble. See the same word in I John 2:1, "Advocate."
14:17. The Spirit. . .shall be in you: Compare with 7:37-39. The ministry of the Holy Spirit, promised to believers of
this age, is unique since it is given to all believers alike, and is permanent (dwelleth, that is, ("takes up residence").
See verse 23.
14:20. I am in my Father, and ye in me, and I in you (cf. 10:27-30): The believer is secure in Christ, and Christ is in
God.
14:23. If a man love me. . .we will come. . .and make our abode: The divine indwelling is conditional on love and
obedience to Jesus' words. The Word of the gospel is primarily (though not exclusively) in view here.
14:26. Comforter. . .whom. . .he: The Holy Spirit is a person, not a force. Bring. . .to your remembrance: The Holy
Spirit would enable the apostles to remember all the words and works of Jesus when they were writing the New
Testament.
14:28. My Father is greater than I (cf. vv. 7-11): The Father is greater in authority, not being. See also 1
Corinthians 15:27, 28.
14:30. The prince of this world is the Devil (cf. 12:31; 16:11): Perhaps Jesus is referring to Judas, that is, the Devil
within him (cf. 13:27).