More strictly, does it not stand written.

Law (νόμῳ)

The word is sometimes used in the New Testament of other scriptures. See John 12:34; John 15:25; Romans 3:19; 1 Corinthians 14:21.

I said, etc.

The reference is to Psalm 82:6.

The passage of scripture. See on John 2:22; see on John 5:47.

Broken (λυθῆναι)

Literally, loosened. Wyc., undone. The word is characteristic of John. He uses it of the destruction of the temple (John 2:19); the breaking of the Sabbath (John 5:18); the violation of the law (John 7:23); the destruction of Satan's works (1 John 3:8), besides elsewhere in the physical sense.

Better, as Rev., in margin, consecrated. The fundamental idea of the word is separation and consecration to the service of Deity. See note on Acts 26:10, on the kindred adjective ἅγιος, holy or consecrated.

The Son of God

There is no article. Its absence directs us to the character rather than to the person of Jesus. The judges, to whom the quotation in John 10:35 refers, were called gods, as being representatives of God. See Exodus 21:6; Exodus 22:8, where the word rendered judges is elohim, gods. In Exodus 22:28, gods appears in the A.V. Jesus' course of reasoning is, if these judges could be called gods, how do I blaspheme in calling myself Son of God, since the Father has consecrated me and sent me on a special mission to the world?

Notice believe, with the simple dative; believe me, not on me. It is a question of faith in His testimony, not in His person. See on John 1:12.

The best texts read ἐν τῷ πατρί, in the Father.

Pointing back to John 7:30, John 7:32, John 7:44, where the word πιάσαι, to seize, is found.

Escaped out of (ἐξῆλθεν ἐκ)

Rev., literally, went forth out of. The phrase occurs only here.

Into the region called Peroea, from πέραν, beyond. It was on the east side of the river, and was the ancient possession of Gad and Reuben. It corresponds, in an enlarged sense, to the region round about Jordan (Matthew 3:5; Luke 3:3). Compare Matthew 19:1; Mark 10:1.

Marking the interruption to Jesus' retirement (John 10:40).

Lazarus

See on Luke 16:20.

Three words for anointing are found in the New Testament: ἀλείφω, χρίω, and its compounds, and μυρίζω. The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω, which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3.

See on John 5:20. "They do not say, come. He who loves needs but know" (Bengel).

Not to have death as its final issue.

For the glory (ὑπὲρ)

Here, as elsewhere in John, in behalf of. Canon Westcott remarks: "The sickness is regarded in a triple relation; unto, in respect of the actual result; in behalf of, in respect of the suffering born; in order that, in respect of the divine purpose."

Notice the verb here: not φιλεῖς, as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38 sqq.

Rev., much better, giving the true force of νῦν, now, and of the imperfect: were but now seeking.

Goest (ὑπάγεις)

Dost thou withdraw from this safe retreat? See on John 6:21; see on John 8:21.

Walk about, in the pursuit of his ordinary business. Wyc., wander.

More correctly, as Rev., hath fallen asleep. See on Acts 7:60; see on 2 Peter 3:4.

Awake him out of sleep (ἐξυπνίσω αὐτόν)

Only here in the New Testament.

Literally, shall be saved. Rev., he will recover. Wyc., shall be safe. Tyndale's Version of the New Testament, shall he do well enough.

Akin to the verb in John 11:11. Wyc., the sleeping of sleep. Tyndale's Version of the New Testament, the natural sleep.

These two clauses, which are separated in the A.V. and Rev., are, in the Greek order, placed together: for your sakes, to the intent ye may believe; the latter clause being explanatory of the former.

That I was not there

Bengel's comment is beautiful and characteristic. "It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, John 11:21, John 11:32, attains loftier meaning; and the Lord's joy at His own absence is explained."

Unto him (πρὸς αὐτόν)

Most touching. To him, as though he were yet living. Death has not broken the personal relation of the Lord with His friend.

Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mark 3:18. The word occurs only in John's Gospel.

Fellow-disciples (συμμαθηταῖς)

Only here in the New Testament.

We may die

"He will die for the love which he has, but he will not affect the faith which he has not" (Westcott).

Literally, found him having already four days in the tomb.

About two miles.

Rev., rightly, had come. The tense is the pluperfect. Lazarus' friendship with Jesus had not caused him to be regarded as an apostate, at whose burial every indignity would have been shown. People were even to array themselves in white, festive garments in demonstration of joy. Here, on the contrary, every token of sympathy and respect seems to have been shown.

To Martha and Mary (πρὸς τὰς περὶ Μάρθαν καὶ Μαρίαν).

Literally, to those about Martha and Mary; a Greek idiom for Martha and Mary and their companions, or attendants. Compare οἱ περὶ Παῦλον, Paul and his companions (Acts 13:13). Somewhat analogous is our familiar idiom when we speak of going to visit a household: I am going to Smith's or Brown's, by which we include the head of the household with its members. Westcott and Hort and Tregelles, however, read πρὸς τὴν Μάρθαν κ. Μ., to Martha and Mary. So also the Revisers' text.

Literally, is coming. The exact words of the message: Jesus is coming.

Went and met (ὐπήντησεν)

The verb means to go to meet.

The verb αἰτέω is used of the asking of an inferior from a superior. Ἑρωτάω is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, "plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking (αἰτεῖσθαι) to Him which He never ascribes to Himself" ("Synonyms"). Bengel says: "Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated." See on Matthew 15:23.

Wyc., the again rising.

The words I am are very significant. Martha had stated the resurrection rather as a doctrine, a current tenet: Jesus states it as a fact, identified with His own person. He does not say, I raise the dead; I perform the resurrection, but I am the resurrection, In His own person, representing humanity, He exhibits man as immortal, but immortal only through union with Him.

The life

The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. "Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said: In me death is certain to live, and the living is certain never to die" (Godet). On ζωή, life, see on John 1:4.

He were dead (ἀποθάνῃ)

The aorist denotes an event, not a condition. Hence, much better, Rev., though he die.

Literally, I have believed. The perfect tense. So Rev. Martha goes back to her previous belief, which consists in the recognition of Christ as her Lord. Whatever faith she has in this new revelation of Christ rests upon the truth that He is the Anointed, the Son of God, even He that cometh into the world.

Literally, the teacher. Westcott remarks that this title opens a glimpse into the private intercourse of the Lord and the disciples: so they spoke of Him.

Is come (πάρεστιν)

Literally, is present. Rev., is here.

The aorist, arose, marks the single, instantaneous act of rising. The imperfect, was coming, the progress towards Jesus.

The best texts read δόξαντες, supposing. So Rev.

She goeth (ὑπάγει)

Withdraweth from our company. See on John 6:21; see on John 8:21.

To weep (ἵνα κλαύσῃ)

Rev., in margin, wail. The word means loud weeping. See Matthew 2:18; Mark 5:38; and on Luke 6:21; Luke 7:32.

See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι, the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death.

The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit.

Was troubled (ἐτάραξεν ἑαυτὸν)

Literally, troubled Himself. Probably of the outward manifestation of His strong feeling.

A different verb from that in John 11:31. From δάκρυ, tear, and meaning to shed tears, to weep silently. Only here in the New Testament. Κλαίω, to weep audibly, is once used of our Lord in Luke 19:41. "The very Gospel in which the deity of Jesus is most clearly asserted, is also that which makes us best acquainted with the profoundly human side of His life" (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a superficial study of the classics. Homer's gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity (see on John 3:16). "The gods," says Gladstone, "while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplinary purpose, take care to keep themselves beyond all touch of grief or care."

"The gods ordain

The lot of man to suffer, while themselves

Are free from care."

"Iliad," xxiv., 525.

So Diana, when appealed to by the wretched Hippolytus for sympathy, replies:

"I see thy love, but must not shed a tear."

Euripides, "Hippolytes," 1396.

The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Savior, in the words: "Nature confesses that she gives the tenderest of hearts to the human race by giving them tears: this is the best part of our sensations" (Juvenal, "Satire" xv., 131-133).

Not the word in John 11:5. See on John 5:20, and compare John 20:2.

Referring to the restoration of the blind man in ch. 9. The A.V. is too indefinite. Rev., rightly, of him that was blind.

Have caused, etc.

This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (John 11:33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely.

This would be the meaning if the tomb were a vertical pit; but if hollowed horizontally into the rock, it may mean lay against. The traditional tomb of Lazarus is of the former kind, being descended into by a ladder.

The stone was placed over the entrance mainly to guard against wild beasts, and could easily be removed.

The sister of him that was dead

An apparently superfluous detail, but added in order to give point to her remonstrance at the removal of the stone, by emphasizing the natural reluctance of a sister to have the corrupted body of her brother exposed.

Stinketh (ὄζει)

Only here in the New Testament. Not indicating an experience of her sense, which has been maintained by some expositors, and sometimes expressed in the pictorial treatment of the subject, but merely her inference from the fact that he had been dead four days.

He hath been dead four days (τεταρταῖος ἐστιν)

A peculiar Greek idiom. He is a fourth-day man. So Acts 28:13, after one day: literally, being second-day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight.

Omit.

In view of the distinction which John habitually makes between the Jews and the multitude, the use of the latter term here is noticeable, since Jews occurs at John 11:19, John 11:31, John 11:36. It would seem to indicate that a miscellaneous crowd had gathered. Rev., the multitude. See on John 1:19.

Literally, hither forth.