Chapter 11

1 Christ raiseth Lazarus, four days buried. 45 Many Jews believe. 47 The high priests and Pharisees gather a council against Christ. 49 Caiaphas prophesieth. 54 Jesus hid himself. 55 At the passover they enquire after him, and lay wait for him.

1. A certain man. [The Raising of Lazarus, John 11:1–45. See Closing Peraean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] For the chronology of this event see on Matt. 19:1; Luke 17:1, 11.

Lazarus. This name is derived from the Heb. ХElФazar, signifying probably “whom God helps,” “whose help is God,” or “God helps.” Lazarus is not mentioned in the Synoptic Gospels, though Luke refers to the visit of Jesus to the home of Mary and Martha (ch. 10:38–42). Luke, however, takes no note of the fact that these sisters had a brother who was greatly beloved by Jesus. The beggar in the parable of Luke 16:19–31 was named Lazarus. Some see a possible connection between the present incident and the choice of the name for the beggar (see on Luke 16:20).

Bethany. A village about 15 furlongs (about 1.7 mi., or 2.7 km.) from Jerusalem (see v. 18), on the eastern slope of the Mount of Olives. The place is generally identified with the modern elРФAzariyeh, meaning “Lazarus’ [village].”

Mary. For the identification of Mary see Additional Note on Luke 7.

Martha. For a character sketch of Martha see on Luke 10:41.

2. Anointed the Lord. See on ch. 12:1–7. See Additional Note on Luke 7. Though John does not mention the incident until later, he apparently assumes that his readers are familiar with the narrative.

3. Sent unto him. That is, sent a messenger.

Lovest. Gr. phileoµ, “to love as a friend.” For a distinction between phileoµ and agapaoµ, the love of admiration, respect, and esteem, see on Matt. 5:43, 44. Agapaoµ is used in John 11:5 for the love of Jesus for Lazarus and his sisters. The sisters’ prayer for their sick loved one was uttered in simple words indicative of their intimate friendliness and love. They felt that Jesus needed simply to be informed of their need and He would come immediately to their aid. When He tarried they could not understand His delay. Grief filled their hearts when their brother passed away. Their prayers appeared to be unanswered. Yet He who understood all and who was acquainted with the future had in view a more glorious answer than they anticipated.

4. Not unto death. The sickness did result in death, but in this instance death was of only short duration and soon gave way to life.

But for. Gr. hina, here properly understood as a result clause (see on ch. 9:3). That is, glory would accrue to the name of God as a result of the sickness and death of Lazarus. God delights to take the devices of the enemy and overrule them for purposes of mercy in behalf of “them that love” Him (Rom. 8:28; DA 471).

5. Loved. Gr. agapaoµ, the love of admiration, respect, and esteem (see on Matt. 5:43, 44). For the love of Jesus for Lazarus alone the word phileoµ is used (see on John 11:3). Some commentators see evidence in vs. 3, 5 that John here uses phileoµ and agapaoµ synonymously. This is not a necessary conclusion. In fact agapaoµ may have been designed chosen in v. 5, where the sisters are involved, to obviate a possible deduction that merely human affection was meant. Agapaoµ is frequently employed in the writings of John to describe the love that Christians are to manifest toward one another (John 13:34; 15:12; 1 John 4:7, 11; etc.).

6. Abode two days. The delay was for a purpose known to Jesus but unknown to the anxious family in Bethany. If Jesus permitted Lazarus to fall under the dominion of death, it would be possible for Him to demonstrate His divinity and to give irrefutable evidence that He was indeed the resurrection and the life. By the miracle of raising Lazarus to life Jesus aimed to give crowning evidence to the disbelieving Jews that He was the Messiah, the Saviour of the world.

From Christ’s headquarters in Peraea to Bethany in Judea, a distance of perhaps 25 mi. (40 km.), was about a day’s journey. Jesus’ journey may have been more measured, perhaps occupying two days. It was His custom to minister to those along the way (see DA 529). Lazarus was apparently still alive when the messenger returned from Jesus (see DA 526), but must have died shortly afterward, for when Jesus arrived Lazarus had been dead four days (v. 17). It is thus possible to fit the various time elements of the chapter together, and it is not necessary to conclude, as some have, that Lazarus was already dead when the messenger arrived was already to inform Jesus.

7. Into Judжa again. Jesus had recently left Judea because of the hostility of the Jews (John 10:39, 40; see on Matt. 19:1). In His suggestion that they return, He did not mention Lazarus, and apparently Lazarus was not in the disciples’ mind, as their reply would seem to indicate (see John 11:8).

8. Master. Gr. rhabbi, a title applied to eminent teachers, meaning literally, “my great one” (see on ch. 1:38).

Stone thee. See ch. 10:39.

Thither again. It seemed sheer folly to the disciples for Jesus to risk His life in the land of unbelief and deadly enmity.

9. Twelve hours. The Jewish day was reckoned from sunrise to sunset and was divided into twelve parts. As the length of the day varied with the seasons, from about 14 hours and 12 minutes at the time of the summer solstice to about 10 hours and 3 minutes at the time of the winter solstice, so the length of the hour varied. The maximum variation in the length of an hour was some 20 minutes.

Walk in the day. Compare the thought in vs. 9, 10 with that expressed in ch. 9:4 (see comment there). There the emphasis is on the thought of labor while opportunity lasts; here on the fact that Jesus’ hour had not yet come (see on ch. 7:6).

11. Our friend. Lazarus is here represented as a friend of the disciples as well (see on v. 3).

Sleepeth. Gr. koimaoµ, a word used both of ordinary sleep (Matt. 28:13; Luke 22:45; etc.) and of the sleep of death (Matt. 27:52; 1 Cor. 7:39; etc.). The disciples understood Jesus to speak of natural sleep (see p. 105).

The following comparisons demonstrate the suitability of sleep as a figure by which to represent death: (1) Sleep is a state of unconsciousness. “The dead know not any thing” (Eccl. 9:5, 6). (2) Sleep is rest from all outward activities of life. “There is no work, nor device, nor knowledge, nor wisdom, in the grave” (Eccl. 9:10). (3) Sleep renders conscious thought impossible. “His breath goeth forth … his thoughts perish” (Ps. 146:4). (4) Sleep continues until one is awakened. “So man lieth down … till the heavens be no more” (Job 14:12). (5) Sleep prevents association in the activities of those who are awake. “Neither have they any more a portion for ever in any thing that is done” (Eccl. 9:6). (6) Sleep renders inoperative the emotions of the soul. “Their love, and their hatred, and their envy, is now perished” (Eccl. 9:6). (7) Sleep comes normally and inevitably to all. “The living know that they shall die” (Eccl. 9:5). (8) Sleep causes all praise of God to cease. “The dead praise not the Lord” (Ps. 115:17; cf. Isa. 38:18).

12. Do well. Gr. soµzoµ, of sickness, “to get well,” “to recover.”

13. Howbeit. Christ’s reference to sleep was not comprehended. The disciples were hopeful that Lazarus had now passed the crisis and was recuperating in a wholesome sleep.

14. Plainly. Jesus no longer spoke in a metaphor.

15. Not there. The implication is that death would not have occurred if Jesus had been there.

Ye may believe. The faith of the disciples in Jesus as the Son of God would be strengthened by the crowning miracle of Jesus’ ministry (cf. on v. 6).

16. Thomas. A transliteration of the Heb. teХom, “twin” (see on Mark 3:18).

Didymus. A transliteration of the Gr. Didumos, also meaning “twin.” The ancient tradition found, for example, in the apocryphal Acts of Thomas, that he was a twin of Jesus is entirely without foundation. Thomas plays a comparatively prominent role in John (see chs. 14:5; 20:24–29; 21:2). He appears in his characteristic nature “truehearted, yet timid and fearful” (see DA 296). Since his Master was bent on going to Bethany, his loyalty led him to follow, though to him, with his mind full of the darkest apprehension, it appeared that they were walking into the jaws of death.

17. Four days. See on v. 39. For the relation of this time period to the “two days” see on v. 6.

18. Bethany. See on v. 1.

Nigh unto Jerusalem. Doubtless mentioned to show that it would be convenient for many visitors from Jerusalem to be present (see v. 19). Among these visitors were some bitterly hostile to Jesus.

Fifteen furlongs. About 1.7 mi. (2.7 km.) (see p. 50).

19. To comfort. Comforting the bereaved was reckoned among the works of love to which an Israelite was obligated. Great rewards were believed to come to those who carried out the obligation, and those who neglected their responsibilities were warned of punishments to follow.

20. Then Martha. Martha reflects the same character traits noted concerning her in Luke 10:38–42. She is impulsive, energetic, and given to practical duty. Mary, on the other hand, who was contemplative, pensive, but with a great store of love, “sat still in the house.” Jesus was outside the village when Martha met Him (see John 11:30).

21. If thou hadst. The same words were spoken by Mary when she first met Jesus (v. 32). Doubtless this sentiment had been oft upon the lips and hearts of the sisters since the death of their brother. The sisters were correct in their observation (see on v. 15; see DA 528).

22. Thou wilt ask. Martha acknowledged Jesus to be the Son of God (v. 27), and believed that God always heard the petitions of His Son. It is not certain to what extent she dared entertain the hope that Jesus would raise her brother to life. She had doubtless heard of the raising of the young maid to life (Mark 5:35–43), and of the restoration of the widow’s son (Luke 7:11–15). She felt assured that Jesus would do something to bring consolation.

23. Rise again Though the Sadducees denied the resurrection (see on Matt. 22:23), the Pharisees, the more numerous of the two parties, boldly confessed their belief in the resurrection and the future life (see Acts 23:8). Doubtless many belonging to this persuasion had sought to comfort Martha with the words used by Jesus on this occasion.

24. At the last day. Martha’s confidence in the future resurrection was strong and helped to mitigate her sorrow (cf. 1 Thess. 4:13–18). But that day seemed far distant; she was looking for something more immediate to assuage her grief (see on John 11:22).

25. I am the resurrection. This is another of the “I am” sayings of Jesus (cf. chs. 6:35, 51; 8:12; 10:7, 9, 11, 14; 14:16; 15:1, 5). Jesus here declares Himself to be the Life-giver. In Him is “life, original, unborrowed, underived” (DA 530). He who receives Him receives life (1 John 5:11, 12) and is assured of a future resurrection to eternal life (cf. 1 Cor. 15:51–55; 1 Thess. 4:16; etc.).

Believeth. Jesus was seeking to turn attention away from the resurrection in the remote future and to direct it to Himself. Only those who fix their faith on Him during the period of their earthly sojourn can expect to receive life in that day. Faith in Christ is the matter of immediate concern.

Though he were dead. Rather, “even if he should die”

26. Shall never die. The negative is strongly expressed in the Greek (see on ch. 4:48). The reference here is clearly to the second death and not to the cessation of life that comes to all at the end of their earthly pilgrimage (see on ch. 10:28). This latter experience is implied in ch. 11:25 in the expression “though he were dead,” which is better rendered, “even though he should die.” The second death is synonymous with the expression “perish” in ch. 3:16. From this experience those who live and believe in Jesus will be delivered (Rev. 20:6).

27. I believe. Martha reaffirms her faith in Jesus as the Messiah, and thus indirectly in what He has just asserted.

Christ. See on Matt. 1:1.

Son of God. For the meaning of this phrase as applied to Jesus see on Luke 1:35; see Additional Note on John 1.

Come into the world. Compare with this expression Matt. 11:3; John 1:9; 3:31; 6:14; 9:39; 16:28; 18:37.

28. Secretly. Doubtless so that mourners would not follow Mary to the place where Jesus was and that Mary might meet Him alone. The sisters knew also of the plot to kill Jesus and so exercised caution in not divulging the fact that He was in the vicinity. Possibly, also, this consideration may have led them to avoid making a direct request (see on v. 3) for Him to come.

Master. Gr. didaskalos, literally meaning “teacher,” a common title of Jesus (see ch. 13:13; see on ch. 1:38).

29. Arose quickly. She had been seated in the house (v. 20).

30. Not yet come. Doubtless because of the hostility of the Jews (see v. 8), and further that He might meet the sisters alone.

31. Followed her. Their following is significant, for they thus became witnesses to the miracle that Christ was about to perform.

32. Fell down. She was more demonstrative than her sister (cf. vs. 20, 21).

Hadst been here. Precisely what Martha had said (see on v. 21). But apparently no conversation took place as in the case of Martha. Mary lay prostrate at the feet of Jesus, weeping. Perhaps her emotion was too great for words.

33. Jews also weeping. Mary’s weeping and that of the close friends of Lazarus was genuine, but much of the other weeping was probably the perfunctory wailing characteristic of Oriental funerals. The word here translated “weep” occurs in Mark 5:39 to describe the affected wail of the hired mourners.

Groaned. Gr. embrimaomai, which basically means “to pant” or “to snort [in anger].” This word occurs in the LXX of Dan. 11:30 in a context that suggests indignation. This idea seems to be present also in Mark 14:5. The associated phrase, “and was troubled” (John 11:33), suggests the same idea here. Hence embrimaomai describes a disturbance of mind, a strong emotional experience, here of righteous indignation, doubtless caused by the hypocritical sorrow of the Jews assembled, some of whom would soon plan the death of him for whom they now mourned, and of Him who was soon to impart life to the dead (see DA 533).

34. Laid. Gr. titheµmi, a common word for the disposition of a dead body (see chs. 19:41, 42; 20:2, 13, 15), hence roughly equivalent to “bury.”

35. Wept. Gr. dakruoµ, “to shed tears.” The word occurs only here in the NT. In the LXX it occurs in Job 3:24; Eze. 27:35; Micah 2:6. The word for “weeping” in John 11:33 is klaioµ, a word that describes not only subdued weeping but also the wailing that commonly accompanied Oriental mourning for the dead (see on v. 33). Klaioµ, however, appears in Luke 19:41, but in another sense.

In His humanity Jesus was touched with human sorrow, and wept with the sorrowing. “Wherefore in all things it behoved him to be made like unto his brethren” (Heb. 2:17). Because of His identification with humanity “he is able to succour them that are tempted” Heb. 2:18. For a discussion of the humanity of Jesus see on Luke 2:52; John 1:14. For a discussion of the cause of Jesus tears see DA 533, 534.

36. Loved. Gr. phileoµ (see on vs. 3, 5).

37. Could not this man? On the surface these words appear to be a repetition of the idea expressed by both Martha and Mary that if the Lord had been present Lazarus would not have died (vs. 21, 32). However, in their context (see on v. 38) it seems more natural to interpret them as expressing skepticism and doubt, in fact, even derision, as though they had said: “If He were truly the miracle worker He claims to be, surely He would have done something for one of His closest friends.” The inference they would draw is that after all, the present failure is proof that He did not open the eyes of the blind.

38. Groaning. See on v. 33. The note of unbelief introduced by a segment of the Jews (see v. 37) contributed to the disturbance of mind.

Grave. Gr. mneµmeion, literally, “a memorial,” from mneµmoneuoµ, “to remember,” used frequently of a memorial for the dead, but mostly of the grave or grave chamber itself (Mark 16:5; etc.).

Cave. Natural caves, further prepared by hewing, were common burying places in Palestine (cf. Gen. 23:19; Isa. 22:16). The Mishnah describes what was probably a typical family tomb: “The central space of the grotto must contain [an area of] six cubits by eight. And thirteen chambers are to open out into it; four on one side, four on the other, three in front [of the entrance], and one on the right of the entrance and one on the left. Outside the entrance to the grotto is to be made a court of six [cubits] by six, [which is] the space the bier and those who bury it occupy. Two grottos are to be opened out into it; one on the one side and one on the other” (Baba Bathra 6. 8, Soncino ed. of the Talmud, pp. 421, 422). Archeological discoveries show that the entrances to tombs were usually on a horizontal plane.

Stone. These stones, often circular so that they might be rolled, covered the opening of the vault. Often a buttressing stone held the circular stone securely in place (see Mishnah Oholoth 2. 4, Soncino ed. of the Talmud, p. 156).

39. Take ye away. Jesus could have removed the stone by a miracle. But the task was something that human hands could perform. Men are to cooperate with God and not to expect God to do for them that which they can do themselves (see p. 209).

He stinketh. This impulsive outburst shows that Martha’s faith was too feeble to grasp the full significance of what was implied in vs. 23–26 (see on v. 22). Her reaction provided positive evidence to the Jews that no deception was being practiced, and that Lazarus was really dead. the fact that Martha feared that putrefaction had already set in suggests that the body had not been embalmed, although v. 44 indicates a careful preparation of the body.

Four days. Jewish tradition of the 3d century a.d., probably reflecting elements of belief in the time of Jesus, taught that for three days the soul returns to the body in the hope of entering into it again. When at the end of the period the soul observes that the countenance has become disfigured, it departs and never returns. Hence for three days the relatives would visit the tomb, in the hope that the person was probably only in a coma, and not actually dead. When the fourth day arrived there was no longer any question about death. If these traditions were current in the time of Jesus, the fact that it was the fourth day would be convincing evidence that Lazarus was really dead. Jesus may have had this popular concept in mind when He delayed His arrival until the fourth day.

40. Said I not? The exact words are not found in vs. 21–27, but are implied when these verses are compared with the message dispatched by Jesus when He was first informed of Lazarus’ illness (v. 4; cf. DA 526).

41. Stone. See on v. 38.

From the place. Textual evidence favors the omission (cf. p. 146) of the explanatory phrase, “from the place where the dead was laid.”

Lifted up his eyes. A common attitude of Jesus in prayer (cf. Mark 6:41; John 17:1). As far as the people were concerned the custom is seldom mentioned. More commonly, at least according to a tradition of the 2d century a.d., which, however, probably reflected earlier custom, the eyes were directed toward the Temple (see, for example, Mishnah Berakoth 4. 5, Soncino ed. of the Talmud, p. 174).

Father. Jesus’ customary form of address (see Luke 22:42; John 12:27; 17:1, 11, 25). In the Lord’s Prayer Jesus taught His followers to address God by this title (see on Matt. 6:9).

Thou hast heard me. Jesus was in constant communion with His Father. The incidents of His life were in accordance with a plan agreed to before Jesus left heaven (see on Luke 2:49). The outworking of that plan called for a crowning evidence of Christ’s divinity to be given. The prayer was simple, in marked contrast with the incantations of workers of magic. There was no request, simply an expression of thankfulness, but with it was a tacit acknowledgement of the Son’s complete harmony with the will of the Father.

42. Because of the people. Otherwise, there was no need of the prayer. The resurrection of the widow’s son at Nain (Luke 7:11–17) had taken place in a small and obscure town in Galilee. The raising of Jairus’ daughter (Luke 8:41–56) took place in the seclusion of the bedchamber, with only a few witnesses present. Furthermore, she had been dead but a short time (see on John 11:39). The present miracle was performed in the open daylight, with friends and foes alike as witnesses. Every possible reason that might give ground for doubt, was met. The Pharisees had charged that Jesus cast out devils by the prince of the devils (Matt. 12:24). Jesus openly acknowledged His union with the Father, without whom He claimed to do nothing (see John 5:19–30; 7:28, 29), and now declared His objective to be, “that they may believe that thou hast sent me.”

43. Cried. Gr. kraugazoµ, “to call out loudly.” The verb appears elsewhere in the NT in (Matt. 12:19; 15:22; John 18:40; 19:6, 15; Acts 22:23.

Loud voice. Gr. phoµneµ megaleµ. These two Greek words appear together also in Matt. 24:31; Mark 15:34, 37; Rev. 1:10.

Lazarus. Jesus addressed him as we would a familiar friend to arouse him from sleep.

Come forth. Gr. deuro exoµ. Deuro, meaning “hither,” has the force of “come,” and is thus translated in Matt. 19:21; Mark 10:21; Acts 7:34; etc. Exoµ means “out.”

There is no hint in the entire narrative that the soul of Lazarus left his body at the moment of death and ascended to heaven. If such had been the case, we might have expected Jesus to address the conscious soul rather than the lifeless body. He could have said, “Lazarus, come down and live again in the flesh.” But like David, Lazarus had “not ascended into the heavens” (Acts 2:34). The past four days had been to him a period of oblivion and unconsciousness (see Ps. 146:4). If anyone expected to learn from him a glorious account of the exploits of the soul after death, he was doomed to disappointment, for Lazarus had nothing to relate.

44. Hand and foot. There has been much speculation as to how Lazarus could move, under the circumstances. There is no doubt that his movements were impeded, for Jesus ordered that he be loosed (cf. DA 536).

Graveclothes. Gr. keiriai, “bandages.” The Mishnah speaks of “a corpse,” and its “coffin and shrouds” (Shabbath 23. 4, Soncino ed. of the Talmud, p. 769). Compare ch. 19:40.

Napkin. Gr. soudarion from the Latin sudarium, literally, “a cloth for wiping perspiration.” The word is used elsewhere in Luke 19:20; John 20:7; Acts 19:12.

45. Believed on him. With many, the miracle, so utterly beyond expectation, accomplished its objective (v. 42; cf. chs. 2:23; 7:31). This response must have brought encouragement to Jesus and His disciples.

46. To the Pharisees. [Withdrawal to Ephraim, John 11:46–57. See Closing Peraean Ministry.] See p. 51. Among the informers were doubtless some of the spies who constantly dogged the footsteps of Jesus. Others may simply have felt that so notable an event should come to the attention of the religious leaders. They may have desired counsel as to how they should relate themselves to it.

47. The chief priests. These were for the most part Sadducees (see p. 52). The Sadducees denied the possibility of the resurrection (Matt. 22:23; Acts 23:8). They were greatly disturbed at having one of their principal theories so summarily disproved. They now joined the Pharisees in open hostility to Jesus. In fact the chief priests played a leading role in the arrest, trial, and condemnation of Jesus (see Matt. 20:18; 21:15, 23, 45; 26:3; etc.).

Pharisees. See p. 51.

Council. Gr. sunedrion, derived from sun, “together,” and hedra, “seat,” transliterated into the English as “Sanhedrin.” On this council see p. 67.

What do we? They felt that matters had reached a pass that would permit no further delay. Opponents had become believers, enemies had become friends, and there were some in their own ranks under deep conviction. Their influence with the people was rapidly diminishing.

48. The Romans shall come. Ironically, when this Gospel was written (see p. 179) the Romans had done precisely what is here feared (see pp. 73-77), but for a very different reason. If Jesus had been the political messiah of Jewish expectations, Roman reprisals would have speedily followed any attempt to set Him on the throne. But Jesus never claimed to be a national deliverer. When the multitudes sought to take Him by force and make Him king He summarily dismissed them and withdrew from the scene (ch. 6:15).

Our place. Probably the Temple (see Jer. 7:15; 2 Macc. 5:19), or in a larger sense Jerusalem.

Nation. Despite the appointment of a Roman procurator (see p. 66) and the presence on the Temple mountain itself of the Roman fortress of Antonia (see Betrayal, Trial and Crucifixion of Jesus), the Jews enjoyed a considerable degree of freedom as far as their local affairs were concerned. This liberty they stood in danger of forfeiting, and actually did forfeit some 40 years later.

49. Caiaphas. See on Matt. 26:57; Luke 3:2.

That same year. This does not mean that the high priest held office for one year only. Anciently the office was for life, but under the Romans the high priest was deposed and a new priest installed at will. Caiaphas held office from about a.d. 18 to 36 (see on Luke 3:1). “That same year” evidently means that decisive or memorable year in which our Lord was crucified.

50. One man should die. This principle is attested in rabbinical literature. Midrash Rabbah, on Gen. 43:8 (Soncino ed., p. 846), says, “Better one life should be risked than that all should be certain [to die].” The same Midrash, on Gen. 46:26f. (Soncino ed., p. 879), says, “‘Better that you should be executed rather than that the whole community should be punished on account of you.’” The implication of Caiaphas’ argument was that even if Jesus was innocent, it would be to Israel’s well being to have Him removed.

51. Not of himself. True, Caiaphas had a knowledge of the prophecies, but the divine predictions were but dimly understood. He was concerned about the retention of his power and of the continuance of the national life of the Jews. Nevertheless his words were remarkably prophetic of what Jesus was about to do. Jesus would die, but ironically, the nation that Caiaphas hoped would thereby be saved from dissolution, miserably perished.

52. Not for that nation only. This is a comment added by John. Caiaphas had referred only to the nation of the Jews. However, Jesus’ death would be for all, and from every nation those who accepted Him would be united into one great body of believers (Eph. 2:11–22). These were the “other sheep” that the Good Shepherd would bring (John 10:16).

53. Took counsel. The Sanhedrin officially agreed to put Jesus to death. The remaining problem was how they could execute their plan without exciting a popular tumult. There had been earlier attempts on the life of Jesus (ch. 5:18; etc.), but the raising of Lazarus had brought the issue to a crisis. Caiaphas’ suggestion of a way out without necessarily establishing the guilt or innocence of Jesus (see on v. 50) seemed to be the solution the members of the council were looking for.

54. Ephraim. Generally identified with the modern etРTaiyibeh, a place about 4 mi. (6.4 km.) northeast of Bethel (see 2 Sam. 13:23; 2 Chron. 13:19; JosephusWar iv. 9. 9 [551]). It was near the wilderness extending along the Jordan valley.

55. The Jews’ passover. Considering the unnamed feast of ch. 5:1 (see comment there) to be a Passover feast, this is the fourth Passover mentioned by John (see pp. 193, 247; The Duration of Christ’s Ministry).

Country. That is, the region of Palestine generally, although Jews from all parts of the world attended the Passover.

Purify themselves. On ceremonial purity as a requisite to eating the Passover see 2 Chron. 30:17–20; cf. Num. 9:10. The priests at the trial of Jesus refused to enter the judgment hall lest they should be defiled and prevented from eating the Passover (John 18:28).

56. Then sought they. As they had done earlier at the Feast of Tabernacles (ch. 7:11). But now with the united efforts of the Sadducees and Pharisees (see on ch. 11:47) their search was greatly intensified.

He will not come. In view of the recent command for the arrest of Jesus there was considerable doubt as to whether He would be present at the feast. The Greek may be interpreted as conveying the idea, “He would not dare come to the feast, would He?” They apparently hoped that He would do so, and thus facilitate His arrest.

57. Chief priests. See on v. 47.

Knew. That is, “found out.”

Shew. Gr. meµnuoµ, “to disclose,” “to report”

Ellen G. White comments

1 DA 525

1–44DA 524–536

3–7DA 526

5 ML 208

8–16DA 527

9, 10 FE 471; 3T 108; 6T 167

14, 15 DA 528

19–21DA 529

21–28DA 530

25 GC 299; ML 349; PK 627; 6T 230

25, 26 ML 295

29–35DA 533

36–39DA 534

39–41DA 535

40 COL 145

41–44DA 536

45–47DA 537

47 DA 539

7–54DA 537–542

48 DA 540; GC 27

49, 50 DA 539

50 GC 615

51, 52 DA 540

54 DA 541

56 DA 558