King James Version
John 11
57 verses with commentary
The Death of Lazarus
Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
View commentary (4 sources)
KJV Study Commentary
This verse introduces the greatest sign in John's Gospel, foreshadowing Christ's own resurrection. Lazarus's name means 'God has helped', prophetically fitting. His identification through his sisters (Mary and Martha) shows the family's prominence in the believing community. Bethany, meaning 'house of affliction', becomes the place where Christ's glory triumphs over death itself, demonstrating His...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **Now a certain man was sick.**—This is connected with the preceding narrative to introduce the reason for our Lord’s leaving His retirement to go again into the neighbourhood of Jerusalem.
**Named Lazarus, of Bethany.**—For the name “Lazarus,” comp. Note on Luke 16:20, where it occurs as the solitary instance of a name in our Lord’s parables. It will be seen from the *Chronological Harmony of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It.
**1-5. as Jesus passed by, he saw a man which was blind from birth--**and who "sat begging" (Joh 9:8).
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
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KJV Study Commentary
This verse identifies Mary as the one who anointed Jesus, an event not yet recorded in John's narrative but described in chapter 12. The Gospel writer assumes readers' familiarity with this story, suggesting the Gospel's later composition. The mention establishes the family's devotion to Christ and foreshadows Mary's act of worship. John's retrospective reference demonstrates divine sovereignty in...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **It was that Mary which anointed the Lord.**—Comp. Notes on Matthew 26:6 *et seq.,* and Mark 14:3 *et seq.* John himself relates the anointing in John 12:3 *et seq.* Here he simply mentions it as distinguishing Mary from others of the same name. and assumes it as a well-known incident which had been, as Christ declared it should be, “told for a memorial of her wheresoever the gospel had been ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It.
**1-5. as Jesus passed by, he saw a man which was blind from birth--**and who "sat begging" (Joh 9:8).
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
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KJV Study Commentary
The sisters' message demonstrates profound faith: they address Jesus as 'Lord,' express confidence in His care ('he whom thou lovest'), yet avoid presumption by not demanding His presence. Their request is implicit, trusting Christ's wisdom and timing. This balance of reverence, intimacy, and submission models proper prayer. The emphasis on Jesus' love for Lazarus reveals that suffering comes even...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **Therefore his sisters sent unto him.**—Better, *The sisters therefore sent unto Him*—*i.e.,* because of the fact of the illness, which has been repeated at the close of the last verse, and also because of the intimacy between our Lord and this family, of which the anointing was a proof. (Comp. John 11:5.)
**Lord, behold, he whom thou lovest is sick.**—The words are given in the touching simp...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It.
**1-5. as Jesus passed by, he saw a man which was blind from birth--**and who "sat begging" (Joh 9:8).
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby .
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KJV Study Commentary
Jesus' response reveals divine omniscience—He knows Lazarus' condition and outcome before arrival. The phrase 'not unto death' is paradoxical, as Lazarus had died or would soon die. Christ means the ultimate purpose transcends physical death, pointing to resurrection and glorification. This illness would manifest God's glory and the Son's glory, demonstrating Christ's equality with the Father in g...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **When Jesus heard that, he said.**—These words are not simply an answer sent to the sisters, but the uttered thought which arose in our Lord’s mind as He heard that Lazarus was ill, and were spoken in the presence of the disciples who were with Him, and doubtless in that of the messengers also.
**This sickness is not unto death**—*i.e.,* “will not issue in death: will not have death as its fi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It.
**1-5. as Jesus passed by, he saw a man which was blind from birth--**and who "sat begging" (Joh 9:8).
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →Now Jesus loved Martha, and her sister, and Lazarus.
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KJV Study Commentary
John carefully documents Jesus' love for all three siblings, establishing the personal nature of His relationships. The Greek 'agapao' denotes divine, covenant love, not merely emotional affection. This love makes His delay (v. 6) more mysterious, teaching that divine love operates according to perfect wisdom, not human expectations. Christ's love does not guarantee immediate relief but ultimate g...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Now Jesus loved Martha.**—It is not easy to see the connection of this verse with that which precedes, or with that which immediately follows. The fact of His abiding two days where He was, seems indeed opposed to the thought of *His* special love for the family. The most probable explanation is that which connects John 11:5-7 together, and makes the love the motive for going into Judæa agai...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It.
**1-5. as Jesus passed by, he saw a man which was blind from birth--**and who "sat begging" (Joh 9:8).
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →When he had heard therefore that he was sick, he abode two days still in the same place where he was.
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KJV Study Commentary
Jesus' deliberate delay appears contrary to love but demonstrates sovereign wisdom. The two additional days ensured Lazarus had been dead four days (v. 17), exceeding Jewish belief that the soul lingered three days. This timing maximized the miracle's evidential power. Christ's delay reveals that God's timing perfects His purposes; immediate answers might diminish greater demonstrations of grace. ...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **When he had heard therefore.**—Better, *When He heard therefore* . . .
**He abode two days still.**—It is usual to explain this delay as caused by His wish to test the faith of the sisters, or by the nature of the work which He was then doing, and was unwilling to leave. But the first reason passes over the fact that their faith had been shown in their message to Him; and the second postulat...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6-7. he spat on the ground, and made clay ... and he anointed the eyes of the blind man--**These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mr 6:13 and see on Joh 7:33.)
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
The sickness of Lazarus.(1-6)
Christ returns to Judea.(7-10)
The death of Lazarus.(11-16)
Christ arrives at Bethany.(17-32)
He raises Lazarus.(33-46)
The Pharisees consult against Jesus.(47-53)
The Jews seek for him.(54-57)
**Verses 1-6**
It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corrup...
Read full commentary →Then after that saith he to his disciples, Let us go into Judaea again.
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KJV Study Commentary
After the delay, Jesus proposes returning to Judea, the region of greatest danger. The verb 'let us go' includes the disciples in the mission, demonstrating Christ's inclusive leadership. The Greek construction indicates determined purpose despite known danger. This reveals Christ's courage and sovereignty—He walks into death by divine appointment, not human circumstance. His return to Judea begin...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **Let us go into Judæa again.**—He does not mark out the place more definitely, and the word “again” recalls the dangers from which they had escaped at the close of their last visit to Jerusalem.
Jamieson-Fausset-Brown Bible Commentary
**6-7. he spat on the ground, and made clay ... and he anointed the eyes of the blind man--**These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mr 6:13 and see on Joh 7:33.)
Matthew Henry’s Concise Commentary
**Verses 7-10**
Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in ...
Read full commentary →His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
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KJV Study Commentary
The disciples' response shows human wisdom opposing divine purpose, reminiscent of Peter's rebuke (Matt 16:22). They correctly recall the recent stoning attempt but incorrectly prioritize safety over mission. The Greek construction emphasizes their incredulity: 'Are you going back there now?' This reveals how fear can masquerade as prudence. Their concern, though natural, fails to account for Chri...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Master, the Jews of late sought to stone thee.**—Better, *Rabbi, the Jews were just now seeking to stone Thee.* (Comp. Notes on John 1:39; John 10:31.) They think of the danger to Him, and are not without thought of the danger to themselves (John 11:16). It shows that the hatred of the Jews had now made it unsafe for our Lord and His disciples to be within their reach. The impression we deri...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 7-10**
Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in ...
Read full commentary →Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
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KJV Study Commentary
Jesus responds with a metaphorical teaching about walking in daylight, alluding to His earlier discourse (9:4-5). The twelve hours represent the appointed time for work; stumbling comes from walking outside God's timing. Christ walks in His Father's will (the light) and therefore does not stumble, despite danger. This teaches divine sovereignty over life's duration and safety in obedience. Those w...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Are there not twelve hours in the day?**—Or more exactly, *Are not the hours of the day twelve? *They had expressed their fears that danger and death would be the result of going into Judæa. His answer would say that the darkness of the night which they dreaded could not come yet. The natural night would come not until its appointed hour, until the twelve hours of the day had run their cours...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 7-10**
Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in ...
Read full commentary →But if a man walk in the night, he stumbleth, because there is no light in him.
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KJV Study Commentary
The contrast between day and night walking continues the metaphor. Night represents walking outside God's will or living in spiritual darkness. Without 'the light of this world' (Christ Himself, 8:12), one stumbles morally and spiritually. The physical imagery points to spiritual truth: those who reject Christ walk in darkness regardless of physical circumstances. This anticipates the disciples' l...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **But if a man walk in the night . . .**—He passes in this verse from the material to the spiritual truth. This first clause still holds of the natural night, and the danger to men who walk in it, but it holds, too, of the darkness in which men walk who do not see, as He is seeing, the light of heaven falling upon the moral path. In the second clause the moral truth is expressed with a promin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 7-10**
Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in ...
Read full commentary →These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
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KJV Study Commentary
Jesus employs euphemism, calling death 'sleep,' common in Scripture (1 Thess 4:13-14). This metaphor affirms bodily resurrection—sleep implies awakening. Christ's statement 'I go, that I may awake him' reveals His power over death and His purpose in going. The Greek verb indicates decisive action. His confident assertion demonstrates foreknowledge and authority over life and death, previewing His ...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Our friend Lazarus sleepeth.**—Better, *Our friend Lazarus is fallen asleep.* They had probably understood the words of John 11:4 to express that the illness was not mortal, and that Lazarus would recover. They have seen, therefore, no reason for facing the danger of Judæa (John 11:7-8). He now supplies that reason, and for the first time speaks of going to the family at Bethany.
His words ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →Then said his disciples, Lord, if he sleep, he shall do well.
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KJV Study Commentary
The disciples misunderstand Jesus' metaphor, taking 'sleep' literally. Their response reveals natural hope: if Lazarus sleeps, recovery is likely. The Greek 'sothesetai' (shall do well/recover) indicates physical healing. This misunderstanding serves pedagogical purpose, forcing Jesus to speak plainly. The disciples' literalism demonstrates humanity's tendency to interpret divine truth through nat...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **Then said his disciples.**—Better, *Therefore* . . . Their remark immediately arises out of what our Lord has said. They are glad to catch at any reason for not going to Judæa.
**If he sleep, he shall do well.**—More exactly, *If he be fallen asleep, he shall be saved.* There could be, therefore, no reason for His going, as the disease had passed the crisis. Sleep is given by the Rabbis as ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.
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KJV Study Commentary
John, writing retrospectively, clarifies the misunderstanding for readers. This editorial comment distinguishes between the disciples' understanding and reality. Jesus spoke of death's sleep (koimesis), but they thought natural sleep (hupnos). This hermeneutical note teaches proper biblical interpretation: understanding Jesus' words requires spiritual perception. John's clarification demonstrates ...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **They thought that he had spoken of taking of rest in sleep.**—These words forbid the thought that they really understood that Lazarus was dead, but did not wish to seem to know it. Three of them, indeed, had heard our Lord apply the word “sleep” to death before (Matthew 9:24), but this instance of misunderstanding on their part takes its place with others of a like kind, as showing that the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →Then said Jesus unto them plainly, Lazarus is dead.
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KJV Study Commentary
Jesus abandons metaphor and speaks plainly: 'Lazarus is dead.' His directness accommodates the disciples' understanding, demonstrating pastoral wisdom. Christ adjusts His communication to His audience's capacity without compromising truth. The blunt announcement prepares them for what they will witness, preventing the shock of discovering Lazarus' death upon arrival. This models clear communicatio...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **Lazarus is dead.**—The words of deeper truth, “Our friend Lazarus is fallen asleep,” have conveyed no true meaning to their minds. He uses words, therefore, which fall short of that truth, but are the only words which they can understand.
Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →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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KJV Study Commentary
Jesus expresses gladness 'for your sakes'—not about Lazarus' death but about the opportunity for strengthened faith. His absence from Bethany was providential, allowing death to occur and greater glory to result. The purpose clause 'that ye may believe' indicates the miracle's evidential design. This demonstrates God's sovereignty: even Jesus' geographical location serves divine purposes. The phra...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **And I am glad for your sakes that I was not there.**—The words are at first sound startling, as following immediately upon the plain statement, “Lazarus is dead.” The utterance is not of sorrow, but of joy; but the joy is not at the fact of death, but at the fact that He was not there. Had He been there, Lazarus would not have died (John 11:21; John 11:32), and his recovery would have added...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-15. The neighbours therefore ... said, Is not this he that sat and begged--**Here are a number of details to identify the newly seeing with the long-known blind beggar.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
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KJV Study Commentary
Thomas, called Didymus (twin), speaks with resigned courage, urging fellow disciples to accompany Jesus to death. His statement reveals both devotion and misunderstanding—he expects Jesus' death but not resurrection. Thomas' words echo Job's fatalism ('let us die') yet demonstrate loyalty. His courage deserves commendation even while his understanding remains incomplete. This previews Thomas' late...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **Then **(or, better, *therefore*) **said Thomas, which is called Didymus.**—The second of these names is the Greek translation of the first, which is Hebrew. Both mean “twin.” Both are found together again in John 20:24; John 21:2. Comp. Notes on the Catalogues of the Apostles in Matthew 10:3, Mark 3:18, Luke 6:15, in all of which he is coupled with Matthew, whose twin-brother he possibly wa...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-17. This man is not of God, &c.--**(See on Joh 5:9; Joh 5:16).
**Others said, &c.--**such as Nicodemus and Joseph.
Matthew Henry’s Concise Commentary
**Verses 11-16**
Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short res...
Read full commentary →I Am the Resurrection and the Life
Then when Jesus came, he found that he had lain in the grave four days already.
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KJV Study Commentary
Jesus arrives to find Lazarus four days dead, confirming He delayed purposefully. Jewish tradition held the soul lingered three days; the fourth day marked irreversible death and bodily decay. This timing eliminates any naturalistic explanation (coma, mistaken death). The specific detail authenticates the account and magnifies the miracle. Four days also suggests Jesus received the message, waited...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **Then when Jesus came**—*i.e.,* to the neighbourhood of Bethany. He did not at once enter the village itself (John 11:20; John 11:30).
**He found that he had lain in the grave four days already.**—The Jewish custom was to bury on the day of death. (Comp. Acts 5:6-10.) The whole tone of the narrative places the time of death at the point indicated by the summons to go into Judæa, in John 11:7...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-17. This man is not of God, &c.--**(See on Joh 5:9; Joh 5:16).
**Others said, &c.--**such as Nicodemus and Joseph.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: about: that is, about two miles
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KJV Study Commentary
John notes Bethany's proximity to Jerusalem (about fifteen furlongs/two miles), explaining the many Jews present (v. 19). This geographical detail serves apologetic purpose: the miracle occurred near the religious capital with many witnesses. The nearness to Jerusalem also heightens narrative tension—Jesus performs His greatest sign within reach of those plotting His death. This proximity is provi...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **Bethany was nigh unto Jerusalem.**—This way of speaking of places in the past tense is not found in the other Gospels. (Comp., in this Gospel, John 18:1; John 19:41; and, on the other hand, Note on John 5:2.) The explanation may be that from St. John’s point of view, writing after the destruction of Jerusalem, the buildings and gardens could no longer be described as still existing.
**About...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →And many of the Jews came to Martha and Mary , to comfort them concerning their brother.
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KJV Study Commentary
Many Jews came to comfort Martha and Mary, demonstrating the family's social standing and the Jewish custom of mourning. The Greek verb suggests continuous action—they kept coming. This gathering becomes an audience for the miracle, providing numerous witnesses from Jerusalem itself. Their presence fulfills divine purpose: they would testify to religious leaders about what they witnessed. Even mou...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **And many of the Jews came to Martha and Mary.**—Better, *and many of the Jews had come . . .—*They had come before our Lord’s arrival. The word “Jews” is to be understood in St. John’s general sense (comp. Note on John 1:19) of those opposed to our Lord, who had lately sought to stone Him (John 10:31), and afterwards to take Him by force (John 10:39). The family at Bethany was one of positi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.
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KJV Study Commentary
Martha's immediate response to Jesus' arrival demonstrates her active temperament, contrasting with Mary who 'sat still in the house.' Martha's action fulfills her character seen earlier (Luke 10:40). She goes to meet Jesus outside the village, perhaps for privacy or to intercept Him before the crowd. Her initiative demonstrates faith seeking Jesus, while Mary's stillness may indicate deeper grief...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **Then Martha, as soon as she heard that Jesus was coming . . .**—This is partly to be explained from the position in which they stood towards Him, and partly from the fact of the presence of the Jews at the house. She goes forth to meet Him in a place where she can speak her heart’s thoughts, apart from the oppressive ceremonial of the formal lamentation, and where He would not be exposed to...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
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KJV Study Commentary
Martha's statement expresses both faith and gentle reproach. 'If thou hadst been here' implies Jesus' presence prevents death, showing confidence in His power. Yet the conditional reveals disappointment—she believes He could have prevented this had He come sooner. Her words wrestle with divine sovereignty and human suffering. Martha speaks honestly to Jesus, modeling authentic prayer that expresse...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Lord, if thou hadst been here, my brother had not died.**—We have exactly the same words spoken by Mary in John 11:32. They are the utterance of the thought which had already been expressed in their message (John 11:3), and had, we may think, been spoken more than once by the sisters to each other. These sisters are among the many who had received our Lord in the fulness of a true faith, of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
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KJV Study Commentary
Martha's faith rises above disappointment. Despite what has happened, she affirms ongoing confidence: 'even now' God will grant Jesus' requests. She doesn't explicitly request Lazarus' resurrection—perhaps not daring to hope—but expresses open-ended faith. Her words demonstrate the Reformed doctrine of progressive faith: despite incomplete understanding, she trusts Christ's access to the Father an...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **But I know, that even now, whatsoever thou wilt ask of God .** **. .**—The words express a half-formed hope, which she dare not utter, perhaps dare not even think, that her brother may be restored to life again. She had heard probably of the young maid whose body was reanimated by the life which had but just left it (comp. Mark 5:35 *et seq.;* Luke 8:41-42), and of the young man whose body ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Jesus saith unto her, Thy brother shall rise again.
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KJV Study Commentary
Jesus' promise 'Thy brother shall rise again' is deliberately ambiguous, capable of two interpretations: general resurrection at the last day, or immediate resurrection. This ambiguity tests Martha's faith and understanding. Christ's words are absolutely true either way, demonstrating how divine truth operates on multiple levels. The promise's openness draws out Martha's theology (v. 24) before re...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Thy brother shall rise again.**—These words, spoken as they were by our Lord after the purpose of His journey, as expressed in John 11:11, and immediately before the accomplishment of it, cannot be taken to exclude the restoration of Lazarus to physical life. At the same time, the form of the words clearly point, as Martha understood them to point, to “the resurrection at the last day.” The...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--**Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
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KJV Study Commentary
Martha affirms orthodox Jewish belief in future resurrection at the last day, based on Daniel 12:2 and Pharisaic teaching. Her theology is sound but incomplete—she expects distant future fulfillment, not present reality. This reveals how correct doctrine can miss Christ's immediate power. Jesus doesn't correct her theology but transcends it. Her statement sets up Jesus' revolutionary self-identifi...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **I know that he shall rise again in the resurrection . . .**—Her answer expresses something of disappointment. Her whole heart had been fixed on one thought, and in all that had passed her hopes had found a support which seemed to warrant the hope for its accomplishment. She is now reminded of a general truth which she had rested in before, but this does not satisfy the expectation she had f...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
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KJV Study Commentary
<strong>Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.</strong> This verse contains one of Jesus' seven "I AM" (<em>ego eimi</em>, ἐγώ εἰμι) declarations in John's Gospel, deliberately echoing God's self-revelation to Moses as "I AM WHO I AM" (Exodus 3:14). Jesus doesn't merely promise future resurrection or teach about li...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **I am the resurrection, and the life.**—She has spoken of the resurrection as a truth which she believes, and as an event in the far-off future, so remote from the present life indeed, as to be powerless to comfort her now. The two first words of His answer, expressed in the fulness of emphasis, teach her that the resurrection is to be thought of as His person, and that it is to be thought o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →And whosoever liveth and believeth in me shall never die. Believest thou this?
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KJV Study Commentary
Jesus declares 'whosoever liveth and believeth in me shall never die' (pas ho zon kai pisteuon eis eme ou me apothane eis ton aiona). The participles 'living' and 'believing' describe continuous states, not momentary actions. The combination indicates that spiritual life and faith in Christ are inseparable - true life consists in believing in Jesus. The promise 'shall never die' employs the emphat...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **And whosoever liveth and believeth in me.**—This is to be understood of the physical life answering to “though he have died” of the last verse.
**Shall never die.**—Comp. especially Note on John 8:51. He *shall by no means die for ever.* Not through the infinite course of ages shall there be that which makes for him the sting of death. The fact of what we call physical death is not denied, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
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KJV Study Commentary
Martha's confession ranks among Scripture's greatest Christological affirmations, paralleling Peter's at Caesarea Philippi (Matt 16:16). She confesses Jesus as 'the Christ' (Messiah), 'the Son of God' (deity), and the one prophesied who 'should come into the world' (John 6:14). This threefold confession demonstrates full-orbed faith in Jesus' identity. Her confession comes before the miracle, show...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **She saith unto him, Yea, Lord.**—This is her assent to the question He asked. She believed all that He had told her. It is not that she expresses her belief, in answer to His question, in the remainder of this verse. The answer is simply “Yea, Lord.” Then she proceeds to give the foundation on which that answer rested.
**I believe that thou art the Christ.**—The word means, “I have believed...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.
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KJV Study Commentary
Martha returns and calls Mary secretly, using the term 'Master' (Didaskalos/Teacher), showing Jesus' teaching role. The secrecy may reflect desire for private conversation or concern about the hostile Jews present. Martha's words 'he calleth for thee' suggest Jesus had made a request, though not recorded. Her role as messenger shows Martha's servant heart. The sisters' different approaches continu...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **And called Mary her sister secretly.**—It was done secretly to avoid attracting the notice of the Jews who were with her (John 11:19; John 11:31). This, we have seen (John 11:20), accounts for the fact that our Lord did not Himself go to the house. That the care was not unnecessary is seen from John 11:46.
**The Master is come **(better, *is here*)*,* **and calleth for thee.**—The word here...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →As soon as she heard that, she arose quickly, and came unto him.
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KJV Study Commentary
Mary rises 'quickly' upon hearing Jesus calls for her, demonstrating eager response to Christ's summons. The Greek verb suggests immediate, urgent action. Her swift obedience contrasts with her earlier sitting (v. 20), showing how Christ's call mobilizes the grieving soul. This models the Christian life: remaining in position until Christ calls, then immediate response. Her action demonstrates tha...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **She arose quickly.**—She was sitting in the house (John 11:20), after the manner of mourners. The news she now hears tells her that their true Comforter was at hand, and she at once goes forth to meet Him.
Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Now Jesus was not yet come into the town, but was in that place where Martha met him.
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KJV Study Commentary
John clarifies that Jesus had not yet entered the village but remained where Martha met Him. This geographical detail explains the narrative sequence and maintains historical precision. Jesus' position outside the village may reflect deliberate choice—controlling the encounter's setting and timing. It also allows Martha and Mary private audience before the crowd arrives. This detail demonstrates J...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **Now Jesus was not yet come into the town.**—Better, as before, *into the village* (John 11:1).
**Where Martha met him.**—Comp. John 11:20.
Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
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KJV Study Commentary
The mourners misinterpret Mary's swift departure, assuming she goes to weep at the tomb, a common mourning practice. Their mistaken assumption leads them to follow, inadvertently becoming witnesses to the miracle. This demonstrates divine providence—even misunderstanding serves God's purposes. Their presence ensures multiple Jerusalem witnesses to Lazarus' resurrection. God's sovereignty orchestra...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **And comforted her.**—Better, *were comforting her*—*i.e.,* were engaged in the prescribed ceremonial of those who were called comforters.
**Saying, She goeth unto the grave to weep there.**—The better reading is, *thinking, She goeth .* . . The practice was and is common among the Orientals, as well as among other nations.
Their following her, defeats the object Martha had in view in callin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
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KJV Study Commentary
Mary's words exactly echo Martha's (v. 21), suggesting the sisters discussed this repeatedly during Jesus' absence: 'If only He had been here.' Her falling at His feet demonstrates humility and worship, contrasting Martha's standing conversation. Mary's posture reflects her contemplative nature (Luke 10:39). Both sisters express identical faith and disappointment, showing how different personaliti...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **Lord, if thou hadst been here.**—The words are precisely the same as those which Martha had uttered (John 11:21). She adds no more. It may be that she was prevented doing so by the presence of the Jews; but the next verse suggests rather that her emotion was too powerful for words, and that the only possible language was that of a suppliant lying at His feet and weeping.
Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 17-32**
Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary ...
Read full commentary →When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled , was troubled: Gr. he troubled himself
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KJV Study Commentary
Jesus' deep emotional response is profound. The Greek 'embrimaomai' (groaned in spirit) suggests intense indignation or strong emotion, possibly anger at sin and death. 'Troubled himself' indicates deliberate emotional engagement—Jesus chose to enter fully into human grief. His response shows both His humanity (genuine emotion) and deity (righteous anger at death's ravage). Christ doesn't merely s...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **He groaned in the spirit, and was troubled.**—The word rendered “groaned” occurs, besides in this verse and John 11:38, three times in the New Testament; in Matthew 9:30 (“and Jesus straitly charged them”); Mark 1:43 (“and He straitly charged him”); and Mark 14:5 (“and they murmured against her”). Comp. Notes at these places. The original meaning of the word is “to snort, as of horses.” Pas...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →And said, Where have ye laid him? They said unto him, Lord, come and see.
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KJV Study Commentary
Jesus asks where Lazarus was laid, demonstrating His human knowledge operating within incarnational limitations. Though omniscient as God, Jesus chose experiential knowledge as man. This question serves pedagogical purpose, drawing the crowd to the tomb and heightening anticipation. It also shows Jesus' respectful engagement with mourning customs. The invitation 'Come and see' brings witnesses to ...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **Where have ye laid him?**—The question is directed, of course, to the sisters. This is further shown by the answer, “Lord, come and see.” Both question and answer are expressed in the shortest form. Grief speaks in the fewest possible words.
Jamieson-Fausset-Brown Bible Commentary
**24-34. Give God the praise; we know that this man is a sinner--**not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Jesus wept.
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KJV Study Commentary
This verse, the shortest in Scripture, conveys profound theology through simplicity: 'Jesus wept' (edakrysen ho Iesous). The verb dakryo means to shed tears, indicating genuine emotional expression. This moment reveals Christ's full humanity - He experiences grief, sorrow, and compassion. The context shows Jesus approaching Lazarus' tomb, surrounded by mourning sisters and friends. Though Jesus kn...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **Jesus wept.**—The word is different from that which is used to express weeping in John 11:33; but this latter is used of our Lord in Luke 19:41. The present word means not the cry of lamentation nor the wail of excessive grief, but the calm shedding of tears. They are on the way to the sepulchre, near to which they have now arrived. He is conscious of the power which He is about to exercise...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. Jesus heard--**that is, by intelligence brought Him.
**that they had cast him out; and when he had found him--**by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
**he said unto him, Dost thou believe on the Son of God?--**A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Then said the Jews, Behold how he loved him!
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KJV Study Commentary
The Jews correctly interpret Jesus' tears as evidence of His love for Lazarus. Their observation affirms Christ's genuine humanity and emotional depth. These witnesses testify to authentic love, not pretense. However, they see only surface truth—Jesus weeps not merely for Lazarus but for all death's devastation. His tears demonstrate the Incarnate Word's complete identification with human sorrow. ...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **Then said the Jews**—*i.e.,* part of them. (See the next verse.) The term “Jews” is repeated with a frequency (John 11:31; John 11:33) which makes prominent their hostile position.
**Behold how he loved him!**—Or, more exactly, *how He used to love him.* The word used is the strong word for love which the sisters had themselves used in John 11:3. “How He must have loved him,” they think, “d...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. Jesus heard--**that is, by intelligence brought Him.
**that they had cast him out; and when he had found him--**by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
**he said unto him, Dost thou believe on the Son of God?--**A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
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KJV Study Commentary
Some observers question why Jesus, who opened blind eyes (chapter 9), didn't prevent Lazarus' death. Their logic is sound but limited—they assume prevention superior to resurrection. This reveals human tendency to prefer avoiding suffering over witnessing greater redemption through it. Their question anticipates Jesus' greater answer: not merely preventing death but conquering it. This parallels G...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **And some of them said.**—Better, *But some of them said*—*i.e.,* another party of the Jews, differing from those mentioned in the last verse.
**Could not this man, which opened the eyes of the blind** **. .?**—They refer to the greatest miracle which had taken place within the limits of their own knowledge. The other miracles of raising the dead they must have heard of, but had not believed...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. Jesus heard--**that is, by intelligence brought Him.
**that they had cast him out; and when he had found him--**by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
**he said unto him, Dost thou believe on the Son of God?--**A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Jesus Raises Lazarus
Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
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KJV Study Commentary
Jesus again groans deeply (same term as v. 33), demonstrating sustained emotional engagement. He comes to the tomb, a cave with a stone barrier, typical of first-century Jewish burial. Christ's approach to the tomb symbolizes His confrontation with death itself. The scene previews His own tomb experience—cave sealed by stone, soon to be opened in resurrection. Jesus' groaning may reflect righteous...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **Jesus therefore again groaning in himself.**—See Note on John 11:33. Their evil thoughts, expressed in John 11:37, are the cause of this new emotion of anger.
**Cometh to the grave.**—Comp. John 11:31. Here, as there, it would be better to render it *sepulchre.* The same word occurs again in John 12:17; John 19:41-42; John 20:1-11.
**It was a cave, and a stone lay upon it.**—The sepulchres ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35-38. Jesus heard--**that is, by intelligence brought Him.
**that they had cast him out; and when he had found him--**by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
**he said unto him, Dost thou believe on the Son of God?--**A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.
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KJV Study Commentary
Jesus commands the stone's removal, requiring human cooperation in divine miracle. Martha's protest about decay (four days dead) reflects natural human concerns. Her 'Lord' address shows respect despite objection. The Greek 'ozei' (stinks) is blunt—she expects putrefaction's odor. Martha's practical concern contrasts her earlier faith confession (v. 27), revealing how confession and trust coexist ...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **Martha, the sister of him that was dead.**—This fact of close relationship is mentioned again to account for her remark. We know, from the whole narrative, that she was his sister; but this verse would say, not simply that Martha spoke, but that that in Martha which was sister to him who was dead spoke. She thinks that the form of him she loved has now passed to corruption; she cannot bear ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39-41. Jesus said--**perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
**that they which see not might see, &c.--**rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Lu 4:18).
**that they which s...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
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KJV Study Commentary
Jesus gently rebukes Martha by recalling His earlier promise (v. 23-26). The conditional 'if thou wouldest believe' doesn't question her faith but calls for its actualization. Believing isn't passive assent but active trust that yields to God's word despite appearances. 'Thou shouldest see the glory of God' promises revelation contingent on faith. This order—believe, then see—reverses human prefer...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **If thou wouldest believe, thou shouldest see the glory of God.**—He takes her back to the promise which she had heard from the messengers (John 11:4), and which had led to her brightest hopes, and reminds her too of His own teaching and her own faith (John 11:21-27). Her last remark had more of the human and less of the divine than was contained in her earliest words (John 11:22). Then her ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39-41. Jesus said--**perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
**that they which see not might see, &c.--**rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Lu 4:18).
**that they which s...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
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KJV Study Commentary
They remove the stone at Jesus' command. Jesus lifts His eyes upward, signifying prayer to the Father. His posture demonstrates dependence and communion, modeling prayer for disciples. The address 'Father' reflects intimate relationship, not formal religious distance. Thanksgiving precedes petition—'I thank thee that thou hast heard me'—expressed in past tense, showing confidence that prayer was a...
Read full commentary →Ellicott’s Commentary for English Readers
(41) **Then they took away the stone.**—This could be done without difficulty, for it would be nothing more than a rough slab placed at the entrance of the cave, to prevent the approach of jackals or other beasts of prey.
**From the place where the dead was laid **is omitted by all the better MSS. It is an unnecessary gloss, to explain what stone is meant.
**And Jesus lifted up his eyes, and said ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39-41. Jesus said--**perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
**that they which see not might see, &c.--**rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Lu 4:18).
**that they which s...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
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KJV Study Commentary
Jesus declares His confidence: the Father 'always' hears Him. This reveals perfect communion between Father and Son, grounded in their ontological unity. Yet Jesus prays aloud 'because of the people,' making this prayer pedagogical rather than necessary for divine transaction. The purpose clause 'that they may believe' shows Jesus' public prayer serves evangelistic and discipleship purposes. This ...
Read full commentary →Ellicott’s Commentary for English Readers
(42) **And I knew that thou hearest me always.**—The meaning depends upon the emphatic position of the pronoun, “I, for My part, knew.” “It is not for My own sake that I speak these words.” This union of the will of the Father and the Son, by which every prayer of the Son was an expression of the will of the Father, and every work of the Father was in harmony with the will of the Son, was not exce...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
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KJV Study Commentary
The 'loud voice' demonstrates Christ's authority over death—He commands as Creator. Calling 'Lazarus' by name is significant: had He merely said 'Come forth', all the dead might have risen. This foreshadows John 5:28-29 where all in graves will hear His voice. The present tense urgency emphasizes immediate obedience even from death. This miracle provides irrefutable proof of Christ's claim: 'I am ...
Read full commentary →Ellicott’s Commentary for English Readers
(43) **He cried with a loud voice.**—Comp. John 5:25; John 5:28, and Notes there. These verses lead to the opinion that it was at the moment of the cry, and not before, as some have thought, that life returned. This is the only passage where the word rendered “cried” is used of our Lord. (Comp. Matthew 12:19.) It occurs again in this Gospel in John 12:13; John 18:40; John 19:6; John 19:12; John 19...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 10 Joh 10:1-21. The Good Shepherd.
**This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
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KJV Study Commentary
Lazarus emerges from the tomb still bound in burial wrappings, requiring human assistance for full liberation. Jesus commands 'Loose him, and let him go,' delegating final ministry to bystanders. This demonstrates partnership between divine power (resurrection) and human service (unwrapping). Lazarus' emergence while bound proves resurrection authenticity—no fraud could walk while wrapped. The ima...
Read full commentary →Ellicott’s Commentary for English Readers
(44) **And he that was dead came forth.**—“Wonder at a wonder within a wonder!” is Basil’s comment on these words; and many of the older expositors regard the power to move, when bound hand and foot, as itself a miracle. But this seems not to be necessary, and if not necessary, is not to be resorted to. (Comp. Note on John 6:21.) The grave-clothes may have been bound round the limbs separately, as...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 10 Joh 10:1-21. The Good Shepherd.
**This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →The Plot to Kill Jesus
Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
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KJV Study Commentary
Many Jews who witnessed the miracle believed in Jesus. The Greek 'episteusan eis' indicates genuine saving faith, not mere intellectual assent. This fulfills Jesus' stated purpose (v. 42)—the miracle produces faith. However, not all believe (v. 46), demonstrating that even resurrection evidence doesn't guarantee faith. Belief requires both witness and Spirit-wrought receptivity. This validates Ref...
Read full commentary →Ellicott’s Commentary for English Readers
(45) **Then many of the Jews which came to-Mary, and had seen . . .**—Better, *Many therefore of the Jews, which had come to Mary and seen .* . . The comma should be placed after the word Jews. The Greek cannot mean, “Then many of the Jews, *i.e., of those* which came to Mary.” It must mean, “Many therefore of the Jews, *i.e., all those* which had come to Mary.” The miracle is so utterly beyond al...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. To him the porter openeth--**that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [Calvin, Meyer, Luthardt].
**and the sheep hear his voice--**This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →But some of them went their ways to the Pharisees, and told them what things Jesus had done.
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KJV Study Commentary
Some witnesses report the miracle to the Pharisees, either from duty or malice. Their action demonstrates that evidence doesn't automatically produce faith—same event, opposite responses. These reporters likely sought to oppose Jesus rather than honestly inquire. Their report triggers the Sanhedrin's final decision to kill Jesus (v. 47-53), making this miracle the proximate cause of the crucifixio...
Read full commentary →Ellicott’s Commentary for English Readers
(46) **But some of them went their ways to the Pharisees**—*i.e.,* necessarily, some of those who had been with Mary, and had seen the things which Jesus did, and had believed. But why did they then go and tell the Pharisees? It is contrary to their position as believers to think that they did this as informers against Jesus. What they have seen has carried conviction to their own minds, and they ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 33-46**
Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and...
Read full commentary →Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
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KJV Study Commentary
The chief priests and Pharisees convene the Sanhedrin, acknowledging Jesus performs 'many miracles' (literally 'signs'). Their question 'What do we?' reveals political calculation, not spiritual inquiry. They don't dispute the miracles' reality but debate the response. This demonstrates hardened hearts—even undeniable evidence doesn't penetrate willful unbelief. Their concern is pragmatic (maintai...
Read full commentary →Ellicott’s Commentary for English Readers
[(3) LIFE, TRUTH, LIGHT, AND LOVE MORE FULLY MANIFESTED. CORRESPONDING INCREASE OF THE UNBELIEF OF THE JEWS (*continued*)*.*
(*b*)*The council of the Jews. The decree of death against the Giver of Life* (John 11:47-53).
(c)*The withdrawal to Ephraim. Many seek for Jesus* (John 11:54-57).
(*d*)*The supper at Bethany. Mary, Judas, the chief priests *(*love, selfishness, hatred*) (John 12:1-11).
(*e*...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
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KJV Study Commentary
The council fears that universal belief in Jesus will provoke Roman intervention, destroying 'our place and nation.' 'Our place' likely means the Temple and their religious authority. Their concern is self-preservation disguised as patriotism. Ironically, rejecting Messiah brings the very judgment they fear—Rome destroyed Jerusalem in AD 70. This demonstrates that human schemes to prevent God's wi...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **If we let him thus alone, all men will believe on him.**—He who but a short time since had escaped from their stones and violence, and had retired to Bethany, was now within two miles of Jerusalem. One work had carried conviction to the minds of all who had seen it, though many of them were of their own party. Another such miracle in the city itself would carry conviction, they think, to th...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all ,
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KJV Study Commentary
Caiaphas, that year's high priest, speaks with unconscious prophetic authority. His position gives weight to his pragmatic calculation despite his evil intent. The phrase 'that same year' emphasizes the providential timing—the year of Jesus' sacrifice. Caiaphas' insult 'ye know nothing at all' reveals arrogant certainty while he himself unknowingly speaks God's truth. This demonstrates how God use...
Read full commentary →Ellicott’s Commentary for English Readers
(49) **And one of them, named Caiaphas.**—Comp. Notes on Matthew 26:3; Luke 3:2. His proper name was Joseph, and the name Caiaphas is the Syriac form of Cephas. He, like Peter, took the name of “Rockman,” as a title to indicate his work! For the succession of high priests at this time, see Jos. *Ant. xviii.* 2, § 2. Caiaphas himself was priest from A.D. 26-36.
**Being the high priest that same yea...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
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KJV Study Commentary
Caiaphas articulates expedient politics: one man's death saves the nation. His calculation is coldly pragmatic—better Jesus die than risk Roman retaliation. He speaks 'not of himself' but prophetically (v. 51), unknowingly declaring substitutionary atonement's core truth: one dies for many. His evil intent can't prevent his words from carrying divine truth. This demonstrates the doctrine of verbal...
Read full commentary →Ellicott’s Commentary for English Readers
(50) **Nor consider that it is expedient for us . . .**—This remarkable counsel has linked itself in St. John’s thoughts with the name of Caiaphas. He quotes it again in John 18:14.
**Should die for the people, and that the whole nation . . .**—Different words are used here in the Greek, as in the English. The former word represents the theocratic people, those who were united together as the serv...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
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KJV Study Commentary
John provides inspired commentary: Caiaphas prophesied 'not of himself.' Despite personal evil, his high priestly office carried prophetic function. The Old Testament pattern continues—God speaks through the office regardless of the officer's character (Num 22-24). Caiaphas unknowingly prophesied that Jesus would die 'for that nation'—substitutionary atonement in precise language. This demonstrate...
Read full commentary →Ellicott’s Commentary for English Readers
(51) **And this spake he not of himself.**—There is a moral beauty in the Words, in spite of the diabolical intent with which they are uttered; and St. John adds the explanation that they had an origin higher than him who spake them. Writing after the events, he has seen them fulfilled, and regards them as an unconscious prophecy. Like another Balaam, Caiaphas was the oracle or God in spite of him...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
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KJV Study Commentary
John expands Caiaphas' prophecy beyond Israel to include gathering God's scattered children worldwide into one. This reveals the cross's cosmic scope—not merely national but universal salvation. The phrase 'children of God scattered abroad' refers to elect Gentiles destined for inclusion in Christ's church. 'Gather together in one' anticipates the one fold under one Shepherd (10:16) and fulfills A...
Read full commentary →Ellicott’s Commentary for English Readers
(52) **And not for that nation only.**—Caiaphas had said “die for the people,” using the word which meant the people of the Jews. St. John said, “die for that nation,” using the wider word which meant the nation as one of the nations of the earth. He now passes to a wider meaning still. He has lived to see a partial fulfilment of the ingathering of the “other sheep” of John 10:16, and he thinks of...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →Then from that day forth they took counsel together for to put him to death.
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KJV Study Commentary
From this day forward, the Sanhedrin formally plotted Jesus' death. Lazarus' resurrection became the tipping point—the greatest sign producing the greatest opposition. The phrase 'took counsel together' indicates official action, moving from occasional hostility to systematic conspiracy. This demonstrates the hardness of human hearts: even resurrection evidence can harden rather than soften reject...
Read full commentary →Ellicott’s Commentary for English Readers
(53) **Then from that day forth they took! counsel . . .**—On that day, then, the Sanhedrin officially decreed His death. The remaining question was how they could carry out this decree without exciting a popular tumult, or bringing themselves into collision with the Romans. (Comp. Note on Matthew 26:4.)
Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 47-53**
There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing...
Read full commentary →Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
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KJV Study Commentary
Jesus responds to the death plot by withdrawing from public ministry among hostile Jews. He goes to Ephraim, a small town near the wilderness, demonstrating wisdom in avoiding premature death. This strategic withdrawal shows divine sovereignty over timing: Jesus dies at the appointed hour, not before. His withdrawal also fulfills Scripture's pattern of the rejected prophet. The phrase 'no more ope...
Read full commentary →Ellicott’s Commentary for English Readers
(54) **Jesus therefore walked no more openly among the Jews.**—He had heard of the decree of the Sanhedrin which had been publicly made known (John 11:57), and therefore avoided persons who would have carried it into effect.
“The Jews” are, as before, the hostile party. The passage is a good illustration of St. John’s use of the term, for He was of course among Jews, in the ordinary meaning of the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 54-57**
Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and...
Read full commentary →And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
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KJV Study Commentary
The Jews' Passover approaches, bringing pilgrims to Jerusalem for ritual purification. This chronological note builds tension—Jesus' death at Passover fulfills typology. The crowds' early arrival for purification rites demonstrates religious devotion to ceremonial law while missing the substance. They cleanse externally for lamb's sacrifice, unknowingly preparing for the Lamb of God's sacrifice. T...
Read full commentary →Ellicott’s Commentary for English Readers
(55) **And the Jews’ passover was nigh at hand.**—Comp. Notes on John 2:13; John 6:4.
**Out of the country.**—Not the country near Ephraim, but the country generally, as opposed to the city.
**To purify themselves.**—The Law ordained no special purifications before the Passover, but on the general principle of ceremonial cleanness, a large number of pilgrims would necessarily go up before the feas...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 54-57**
Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and...
Read full commentary →Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
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KJV Study Commentary
The crowds seek Jesus and question His Passover attendance. Their seeking is curiosity, not faith—they want spectacle, not salvation. The question 'What think ye? Will he come?' reveals speculation about whether danger will prevent Jesus' appearance. They underestimate His sovereignty and courage. Their doubt contrasts Jesus' certain knowledge of His appointed time. This demonstrates the differenc...
Read full commentary →Ellicott’s Commentary for English Readers
(56) **Then sought they for Jesus, and spake . . .**—The words imply a continuance of seeking and speaking. They describe the scene as it took place ay after day as they stood in the Temple courts. They had heard rumours of recent events in the various parts from which they had come. Many of them had seen and heard Him at earlier feasts at Jerusalem, and they wonder whether He will come to the Pas...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7-14. I am the door of the sheep--**that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).
Matthew Henry’s Concise Commentary
**Verses 54-57**
Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and...
Read full commentary →Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
View commentary (4 sources)
KJV Study Commentary
The Sanhedrin issues official orders: anyone knowing Jesus' location must report it for arrest. This demonstrates escalating persecution—from debate to conspiracy to manhunt. The commandment corrupts justice, requiring citizens to betray a teacher. This totalitarian demand previews future Christian persecution. The order also demonstrates the council's fear and desperation—they recognize their ina...
Read full commentary →Ellicott’s Commentary for English Readers
(57) **Now both the chief priests and the Pharisees.**—If the word rendered “both” is regarded as part of the text, it would connect this verse with the fact that the people sought for Jesus—“They on the one hand sought and asked questions about Him; but besides this, the chief priests and the Pharisees had given commandment . . .” But the great majority of the best MSS. omit the word, and we must...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15-18. As the Father knoweth me, even so know I the Father--**What claim to absolute equality with the Father could exceed this? (See on Mt 11:27).
**and I lay down my life for the sheep--**How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down eve...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 54-57**
Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and...
Read full commentary →