The MacArthur Study Bible, NKJV

by John MacArthur

  10:24 tell us plainly. In light of the context of vv. 31–39, the Jews were not seeking merely for clarity and understanding regarding who Jesus was, but rather wanted Him to declare openly that He was Messiah in order to justify attacking Him.

  10:26, 27 This clearly indicates that God has chosen His sheep and it is they who believe and follow (see notes on vv. 3, 16; cf. 6:37–40, 44, 65).

  10:28, 29 The security of Jesus’ sheep rests with Him as the good shepherd, who has the power to keep them safe. Neither thieves and robbers (vv. 1, 8) nor the wolf (v. 12) can harm them. Verse 29 makes clear that the Father ultimately stands behind the sheep’s security, for no one is able to steal from God, who is in sovereign control of all things (Col. 3:3). See notes on Rom. 8:31–39. No stronger passage in the OT or NT exists for the absolute, eternal security of every true Christian.

  10:30 I and My Father are one. Both Father and Son are committed to the perfect protection and preservation of Jesus’ sheep. The sentence, stressing the united purpose and action of both in the security and safety of the flock, presupposes unity of nature and essence (see 5:17–23; 17:22).

  10:31 For the third time John records that the Jews attempted to stone Jesus (see 5:18; 8:59). Jesus’ assertion (v. 30) that He was One with the Father affirmed His claim to deity and caused the Jews to seek His execution (v. 33). Although the OT permitted stoning in certain instances (e.g., Lev. 24:16), the Romans reserved the right of capital punishment for themselves (18:31). Nevertheless, out-of-control Jews attempted a mob action in lieu of legal proceedings (see Acts 7:54–60).

  10:33 make Yourself God. There was no doubt in the minds of those Jews that Jesus was claiming to be God (cf. 5:18).

  10:34–36 Quoted from Ps. 82:6 where God calls some unjust judges “gods” and pronounces calamity against them. Jesus’ argument is that this psalm proves that the word “god” can be legitimately used to refer to others than God Himself. His reasoning is that if there are others whom God can address as “god” or “sons of the Most High,” why then should the Jews object to Jesus’ statement that He is “the Son of God” (v. 36)?

  10:35 Scripture cannot be broken. An affirmation of the absolute accuracy and authority of Scripture (see notes on Matt. 5:17–19).

  10:38 believe the works. Jesus did not expect to be believed merely on His own assertions. Since He did the same things that the Father does (see notes on 5:19), His enemies should consider this in their evaluation of Him. The implication is, however, that they were so ignorant of God that they could not recognize the works of the Father or the One whom the Father sent (see also 14:10, 11).

  10:40 He went away again beyond the Jordan. Because of the increasing hostility (see v. 39), Jesus went from the region of Judea into the unpopulated area across the Jordan. to the place where John was baptizing at first. Cf. Matt. 3:1–6; Mark 1:2–6; Luke 3:3–6. This is probably a reference to either Perea or Batanea, the general area in the tetrarchy of Philip in the E and NE of the Sea of Galilee. The statement is ironic, since the area where John first began became the last area in which Jesus stayed before He left for Jerusalem and crucifixion. The people remembered John’s testimony to Christ and affirmed their faith in Him (vv. 41, 42).

  John 11

  11:1—12:50 The previous passage (10:40–42) marked the end of John’s treatment of Jesus’ public ministry. At that point, He began to move into seclusion and minister to His own disciples and those who loved Him as He prepared to face death. Israel had her day of opportunity; the sun was setting and the night was coming. These two chapters form the transition to chaps. 13–21 which record the passion of Christ, i.e., the events surrounding the cross.

  11:1–57 As chap. 11 begins, Jesus stands in the shadow of facing the cross. The little time that He had in the area beyond the Jordan came to an end. John picked up the story after He moved back into the area of Jerusalem and His death on the cross was only a few days away. In those last few days before His death, the scene in John’s gospel changes from hatred and rejection (10:39) to an unmistakable and blessed witness of the glory of Christ. All the rejection and hatred could not dim His glory as displayed through the resurrection of Lazarus. That miracle evidences His glory in 3 ways: 1) it pointed to His deity; 2) it strengthened the faith of the disciples; and 3) it led directly to the cross (12:23). The chapter can be divided as follows: 1) the preparation for the miracle (vv. 1–16); 2) the arrival of Jesus (vv. 17–37); 3) the miracle itself (vv. 38–44); and 4) the results of the miracle (vv. 45–57).

  11:1 Lazarus. The resurrection of Lazarus is the climactic and most dramatic sign in this gospel, and the capstone of His public ministry. Six miracles have already been presented (water into wine [2:1–11], healing of the nobleman’s son [4:46–54], restoring the impotent man [5:1–15], multiplying the loaves and fishes [6:1–14], walking on the water [6:15–21], and curing the man born blind [9:1–12]). Lazarus’ resurrection is more potent than all those and even more monumental than the raising of the widow’s son in Nain (Luke 7:11–16) or Jairus’ daughter (Luke 8:40–56) because those two resurrections occurred immediately after death. Lazarus was raised after 4 days of being in the grave with the process of decomposition already having started (v. 39). Bethany. This Bethany is different from the other “Bethany beyond the Jordan” in 1:28 (see note there). It lies on the E side of the Mt. of Olives about two mi. from Jerusalem (v. 18) along the road leading toward Jericho. Mary…Martha. This is the first mention of this family in John. John related the story of Mary’s anointing of Jesus in 12:1–8, but this reference may indicate that the original readers were already familiar with the event. Cf. Luke 10:38–42.

  11:3 sent to Him. Since Jesus was in the Transjordan and Lazarus was near Jerusalem, the message to Jesus would most likely have taken one whole day to reach Him. Surely by omniscience, Jesus already knew of Lazarus’ condition (see v. 6; 1:47). He may have died before the messenger reached Jesus, since he was dead 4 days (v. 17) when Jesus arrived, after a two day delay (v. 6) and a one day journey. he whom You love. This phrase is a touching hint at the close friendship that Jesus had with Lazarus. Cf. 13:1.

  11:4 the Son of God may be glorified. This phrase reveals the real purpose behind Lazarus’ sickness, i.e., not death, but that the Son of God might be glorified through his resurrection (cf. v. 4; see note on 9:3).

  11:6 He stayed two more days. The decision to delay coming did not bring about Lazarus’ death, since Jesus already supernaturally knew his plight. Most likely by the time the messenger arrived to inform Jesus, Lazarus was already dead. The delay was because He loved the family (v. 5) and that love would be clear as He greatly strengthened their faith by raising Lazarus from the dead. The delay also ensured that Lazarus had been dead long enough that no one could misinterpret the miracle as a fraud or mere resuscitation.

  11:7, 8 The disciples realized that the animosity toward Jesus was so great that His return could result in His death because of the murderous Jews (cf. 8:59; 10:31).

  11:9, 10 During the light of the sun, most people did their work safely. When darkness came, they stopped. The proverbial saying, however, had a deeper meaning. As long as the Son performed His Father’s will (i.e., during the daylight period of His ministry when He is able to work), He was safe. The time would soon come (nighttime) when, by God’s design, His earthly work would end and He would “stumble” in death. Jesus was stressing that as long as He was on earth doing God’s will, even at this late time in His ministry, He would safely complete God’s purposes.

  11:11–13 sleeps. A euphemistic term used in the NT to refer to death, particularly with reference to believers who will be physically raised to eternal life (cf. 1 Cor. 11:30; 15:51; 1 Thess. 4:13).

  11:14, 15 The resurrection of Lazarus was designed to strengthen His disciples’ faith in Him as the Messiah and Son of God in the face of the strong Jewish rejection of Him.

  11:16 Thomas’ words reflect loyal devotion and, at the same time, pessimism over the fact that they
would probably all die. His fears were not unrealistic in the face of bitter hostility toward Jesus, and had not the Lord protected them in the garden (18:1–11), they may also have been arrested and executed. Cf. 20:24–29.

  11:17 in the tomb. The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38). The evangelist made special mention of the fourth day (see note on v. 3) in order to stress the magnitude of the miracle, for the Jews did not embalm and by then the body would have been in a state of rapid decomposition.

  11:18, 19 The implication of these verses is that the family was rather prominent. The mention of the Jews also heightens the reader’s awareness of the great risk that Jesus took in coming so close to Jerusalem, which was seething with the leaders’ hatred for Him.

  11:21 if You had been here. Cf. v. 32. Not a rebuke of Jesus but a testimony of her trust in His healing power.

  11:22 whatever You ask of God. Based on her statement in v. 39, she was not saying she believed Jesus could raise Lazarus from the dead, but that she knew He had a special relationship to God so that His prayers could bring some good from this sad event.

  11:25, 26 This is the fifth in a series of 7 great “I AM” statements of Jesus (see 6:35; 8:12; 10:7, 9; 10:11, 14). With this statement, Jesus moved Martha from an abstract belief in the resurrection that will take place “at the last day” (cf. 5:28, 29) to a personalized trust in Him who alone can raise the dead. No resurrection or eternal life exists outside of the Son of God. Time (“at the last day”) is no barrier to the One who has the power of resurrection and life (1:4) for He can give life at any time.

  11:27 She said to Him. Her confession is representative of the very reason John wrote this inspired gospel (cf. 20:30, 31). See Peter’s confession in Matt. 16:16.

  11:32 See note on v. 21.

  11:33 the Jews who came with her weeping. According to Jewish oral tradition, the funeral custom indicated that even a poor family must hire at least two flute players and a professional wailing woman to mourn the dead. Because the family may have been well-to-do, a rather large group appears present. He groaned in the spirit and was troubled. The phrase here does not mean merely that Jesus was deeply touched or moved with sympathy at the sight. The Gr. term “groaned” always suggests anger, outrage, or emotional indignation (see v. 38; cf. Matt. 9:30; Mark 1:43; 14:5). Most likely Jesus was angered at the emotional grief of the people because it implicitly revealed unbelief in the resurrection and the temporary nature of death. The group was acting like pagans who had no hope (1 Thess. 4:13). While grief is understandable, the group was acting in despair, thus indicating a tacit denial of the resurrection and the Scripture that promised it. Jesus may also have been angered because He was indignant at the pain and sorrow in death that sin brought into the human condition.

  11:35 Jesus wept. The Gr. word here has the connotation of silently bursting into tears in contrast to the loud lament of the group (see v. 33). His tears here were not generated out of mourning, since He was to raise Lazarus, but out of grief for a fallen world entangled in sin-caused sorrow and death. He was “a Man of sorrows and acquainted with grief” (Is. 53:3).

  11:39 stench. Although Jews used aromatic spices, their custom was not to embalm the body but to use the spices to counteract the repulsive odors from decomposition. They would wrap the body in linen cloth, adding spice in the layers and folds. The Jews did not wrap the body tightly like Egyptian mummies, but rather loosely with the head wrapped separately. This is indicated by the fact that Lazarus could move out of the tomb before he was unwrapped (v. 44; cf. 20:7).

  11:41, 42 Jesus’ prayer was not really a petition, but thanksgiving to the Father. The reason for the miracle was to authenticate His claims to be the Messiah and Son of God.

  11:43 This was a preview of the power to be fully displayed in the final resurrection when all the dead hear the voice of the Son of God and live (5:25, 28, 29).

  11:45, 46 Jesus’ teaching and actions often divided the Jews (e.g., 6:14, 15; 7:10–13, 45–52). While some believed (cf. v. 40), others, apparently with malicious intent, informed the Pharisees of Jesus’ action.

  11:47 gathered a council. Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (former High-Priests and members of High-Priestly families) and Pharisees, called the Sanhedrin to session. The Pharisees could not by themselves take any judicial action against Jesus. Though subject to Roman control, the Sanhedrin was the highest judicial body in Israel and exercised judicial, legislative, and executive powers at that time. In Jesus’ day, the 70 members of the Sanhedrin were dominated by the chief priests, and virtually all the priests were Sadducees. The Pharisees constituted an influential minority. While the Pharisees and Sadducees were often in conflict, their mutual hatred of Jesus united them into action.

  11:48 the Romans will come. The Jews were not willing to believe in Jesus as the Son of God even though Lazarus had been raised. They feared that escalating messianic expectations could start a movement against Roman oppression and occupation that would cause the Romans to come and take away all their rights and freedoms.

  11:49 Caiaphas. Caiaphas became High-Priest ca. A.D. 18, being appointed by the Roman prefect, Valerius Gratus. His father-in-law was Annas who had previously functioned in that same position from ca. A.D. 7–14 and who exercised great influence over the office even after his tenure (see 18:12–14). Caiaphas remained in office until A.D. 36 when, along with Pontius Pilate, he was removed by the Romans. He took a leading part in the trial and condemnation of Jesus. In his court or palace, the chief priests (Sadducees) and Pharisees assembled “and plotted to take Jesus by trickery and kill Him” (see Matt. 26:3, 4).

  11:50 one man should die for the people. He only meant that Jesus should be executed in order to spare their own positions and nation from Roman reprisals, but Caiaphas unwittingly used sacrificial, substitutionary language and prophesied the death of Christ for sinners. Cf. 2 Cor. 5:21; 1 Pet. 2:24.

  11:51 he prophesied. Caiaphas did not realize the implications of what he spoke. While he uttered blasphemy against Christ, God parodied his statement into truth (cf. Ps. 76:10). The responsibility for the wicked meaning of his words belonged to Caiaphas, but God’s providence directed the choice of words so as to express the heart of God’s glorious plan of salvation (Acts 4:27, 28). He actually was used by God as a prophet because he was the High-Priest and originally the High-Priest was the means of God’s will being revealed (2 Sam. 15:27).

  11:52 gather together in one the children of God. In context, this had reference to believing Jews of the dispersion who would be gathered together in the Promised Land to share the kingdom of God (Is. 43:5; Ezek. 34:12). In a wider sense, this also anticipated the Gentile mission (see 12:32). As a result of Christ’s sacrificial death and resurrection, both Jew and Gentile have been made into one group, the church (Eph. 2:11–18).

  11:53 from that day on. The phrase indicates that their course of action toward Jesus was then fixed. It remained only to accomplish it. Notice that Jesus was not arrested to be tried. He had already been judged guilty of blasphemy. The trial was a mere formality for a sentence already passed (Mark 14:1, 2).

  11:54 Ephraim. This probably refers to the OT city of Ephron (see 2 Chr. 13:19). Its modern village name is Et-Taiyibeh, and it is located 4 mi. NE of Bethel and about 12 mi. from Jerusalem. The location was far enough away for temporary safety until the time of Passover (v. 55).

  11:55 Passover. This is the third Passover mentioned in John (see 2:13; 6:4) and the last in Jesus’ earthly ministry at which His sacrificial death occurred. For the chronology of the Passover Week, see Introduction to Luke: Outline.

  11:56 they sought Jesus. The Jews
who filled Jerusalem for Passover were wondering if Jesus would show Himself at this time and were actively seeking to find Him. The plot of the chief priests and Pharisees (see v. 47; 7:12) was known widely enough to pique their curiosity as to whether Jesus would dare show Himself in Jerusalem.

  11:57 if anyone knew. The plotters ensured that the whole city was filled with potential informants.

  John 12

  12:1–50 This chapter focuses on the reactions of love and hate, belief and rejection toward Christ, leading to the cross.

  12:1 six days before the Passover. This most likely was the previous Saturday with Passover coming 6 days later on Thursday evening through sunset Friday. See Introduction: Interpretive Challenges.

  12:3 a pound of very costly oil of spikenard. The term used for “pound” actually indicates a weight around three-fourths of a pound (approximately 12 ounces). “Spikenard” was an oil extracted from the root of a plant grown in India. anointed the feet of Jesus. Since those who were eating reclined at the table, their feet extended away from it making it possible for Mary to anoint the feet of Jesus. The act symbolized Mary’s humble devotion and love for Him.

  12:5 three hundred denarii. Since one denarius was a day’s wage given to common laborers, 300 was equivalent to a year’s wages (no money was earned on the Sabbath or other holy days).

  12:6 a thief. Judas’ altruism was really a front for his own personal avarice. Because he was the apostolic band’s treasurer, he was able to secretly pilfer the group treasury for his own desires.

  12:7 kept this for the day of My burial. Mary performed this act to signal her devotion but, as in the case of Caiaphas (11:49–52), her act revealed more than she realized at the time. During the first century, lavish sums were spent on funerals, which included costly perfumes to cover the smell of decay (see note on 11:39).

  12:8 This does not mean that alms should not be distributed to the poor (Deut. 15:11) but was a reminder that, while the poor would remain, Jesus would not always be with them. See Matt. 26:11; Mark 14:7.