Bible Study Guide: John Volume II: Ancient Words Bible Study Series

By Andrew J. Lamont-Turner

Welcome to the second volume of the Verse-By-Verse Study of the Gospel of John. Deep within the pages of "Bible Study Guide: John Volume II," an extraordinary journey awaits. It's a journey that invites you to embark on a profound exploration of the Gospel of John, chapters 11 to 21, and to foster an unparalleled relationship with Christ as the Son of God.

 

This guide is not just a book; it's a key to unlock the treasures hidden within Scripture. As you delve into its chapters, you'll walk in the footsteps of those who witnessed Jesus' divine presence, and you'll be captivated by His powerful "I Am" statements that unveil His true nature. Miraculous signs and teachings will unveil His sovereignty and boundless love for all of humanity.

 

But this guide is more than just a study; it's a bridge to deeper, more meaningful encounters with Christ. Through diligent reflection, prayer, and contemplation, you'll deepen your connection with the Savior. Each verse is a stepping stone towards a relationship that transcends words, drawing you closer to the divine.

 

"Bible Study Guide: John Volume II" is your trusted companion, leading you through the profound teachings, miracles, and truths contained in the Gospel of John. It's an opportunity for you to strengthen your faith, enhance your understanding of Christ, and embark on a journey toward a deeper relationship with Him.

Prepare to embark on a life-altering expedition—a journey that will unearth the depths of your relationship with our Savior. "Bible Study Guide: John Volume I" is not just a book; it's an extraordinary encounter with Christ Himself.

• Language: English
• Publisher: Andrew J. Lamont-Turner
• Release date: May 11, 2024
• ISBN: 9798224219971

Andrew J. Lamont-Turner

Andrew Lamont-Turner is a theological scholar, author, and Bible teacher who has dedicated his life to pursuing theological knowledge and disseminating spiritual wisdom. With a profound understanding of the scriptures and a passion for teaching, Andrew has emerged as a leading voice in the field of theology. His extensive academic qualifications and love for God and his family have shaped him into a multifaceted individual committed to nurturing spiritual growth and intellectual exploration. Academic Journey: Andrew's academic journey reflects his thirst for theological understanding. He holds a Bachelor of Theology, Bachelor of Theology (Honours), Master of Theology, and a Doctor of Philosophy in Theology. These qualifications represent years of rigorous study and a commitment to excellence in his field. Furthermore, Andrew's intellectual curiosity extends beyond theology, as he also possesses a Bachelor of Education (Honours) and several Postgraduate Certificates in various commercial fields. This interdisciplinary approach has enriched his perspective and broadened his ability to connect theological principles with everyday life. Teaching and Writing: Andrew's knowledge of theology has been expressed through his teaching and writing endeavours. As an educator, he has inspired countless students through his engaging lectures and insights into the scriptures. His ability to distil complex theological concepts into accessible teachings has garnered him a reputation as an exceptional communicator. In addition to his teaching, Andrew is a prolific author who has published several books and a comprehensive Bible study series. His books delve into various aspects of Christian theology, offering insights, practical guidance, and thought-provoking reflections. With meticulous research, clear exposition, and a genuine desire to bridge the gap between academic theology and everyday faith, Andrew's writings have touched the lives of many, nurturing their spiritual growth and deepening their understanding of God's Word. Pastoral Leadership: Living his faith ensures Andrew takes his Pastoral Leadership very seriously. He is the Pastor of a community church in rural South Africa, where he ensures the flock entrusted to him by God is well-fed and looked after.

Book preview

Foreword

Welcome to Volume II of the Verse-By-Verse Study of the Gospel of John. This study encompasses chapters 11 to 21. In the timeless journey of faith, there is a path that leads us ever closer to our Savior. It is a path paved not with mere footsteps but with a significant understanding of Christ as the Son of God. As we embark on this sacred expedition, we invite you to delve into the pages of this study guide, where the significant nature of your relationship with our Savior can truly come alive.

The Gospel of John is a remarkable tapestry that weaves together the divinity of Christ with the tapestry of our humanity. It is a significant testament to the Word made flesh, a story of God's love revealed to us through His Son. Yet, to fully appreciate this divine narrative, we must be willing to journey into the depths of the Scriptures, exploring the significant teachings, miracles, and truths that John has lovingly preserved for us.

As you embark on this study, you will find that it is not merely an intellectual pursuit but a spiritual odyssey. The Gospel of John calls us to a deeper, more intimate relationship with our Savior. It beckons us to understand Christ's identity, mission, and love for us in ways that transform our hearts and minds.

Through diligent study and contemplation, you will discover the significant nature of Christ as the Son of God. You will encounter the I Am statements, each a facet of His divine character. You will witness the miraculous signs that testify to His authority over creation and His power to transform lives. And you will hear His intimate conversations, where He reveals His love, compassion, and purpose.

This study guide is your compass on this significant journey. It is designed to help you comprehend the Gospel of John and encounter the living Christ within its pages. With each chapter, each verse, and each reflection, you will draw nearer to the heart of our Savior, building a relationship that transcends the written words and enters the realm of the divine.

The Gospel of John is a love letter from God to humanity, and through diligent study, prayer, and reflection, you can read it as such. The significant relationship that awaits you is transformation, grace, and everlasting love. As you embark on this journey, your understanding of Christ as the Son of God may deepen, and your relationship with Him may be forever enriched.

May this study guide be your companion and guide, and may the significant nature of your relationship with our Savior become a source of joy, peace, and unwavering faith.

In His love and grace,

Andrew

Introduction to this Study

Embark on a significant journey of reflection and understanding as we delve into the sacred verses of the Gospel of John, Chapters 11 to 21. This Volume II comprehensive study guide is designed to illuminate this cherished scripture's timeless wisdom and spiritual insights.

Part 1: Setting the Stage Our journey begins in Part 1, where we lay the foundation for a deeper exploration of Chapters 11 to 21. Here, we unearth essential background information about this book. Discover the writer's identity, uncover the intended audience, and gain insights into the historical context, including the time and place of the writing. We provide the knowledge needed to fully grasp the book's contents.

Part 2: Verse-by-Verse Exploration In Part 2, we embark on a comprehensive verse-by-verse study of Chapters 11 to 21. Each verse is a wellspring of spiritual wisdom waiting to be unveiled. We encourage you to immerse yourself in these verses, absorbing their significant teachings and messages.

Part 3: Knowledge Check Part 3 offers a Knowledge Check, consisting of a diverse range of questions designed to test your comprehension of Chapters 11 to 21. This section invites you to engage with the material, reinforcing your understanding of the scriptures.

Guidance for Your Journey We recommend using a workbook or journal to record your answers, providing a tangible record of your spiritual exploration. The study includes extensive research questions and additional tasks, encouraging you to delve deeper into the text.

While access to commentaries can be helpful, it is not essential for answering the questions. The focus here is on your direct engagement with the Bible itself. The verses and, in some cases, accompanying commentary will guide you towards significant and thoughtful responses.

A Spiritual Odyssey Remember, this is not a race. Take your time to craft meaningful answers, particularly when considering how these scriptures apply to your life. Engaging in a Bible study reflects your recognition of the importance of understanding Scripture and the significant wisdom it imparts. It's a spiritual journey that requires careful investigation of the verses, seeking their intended meaning, and contemplating their relevance to your life. Begin each step with prayer, inviting the Holy Spirit to guide you and opening your heart and mind to divine knowledge.

Relevance to Daily Living This study matters because it holds the potential to profoundly impact your daily life. We delve into the Book's theology and extract principles that can be applied within the framework of contemporary living. As you uncover the deeper meanings of these verses, you'll find guidance for navigating the challenges and joys of life.

Not a Commentary, but a Personal Encounter It's essential to clarify that this study is not a commentary in the traditional sense. While it does provide specific information about each book, it refrains from engaging in textual criticism. Instead, it encourages you to have a personal and intimate encounter with the text, allowing the scripture to speak directly to your heart and soul.

PART 1: Summary:

Chapters 1 to 10

The Gospel of John, Chapters 1 to 10, provides a comprehensive account of the life and teachings of Jesus Christ. Here is a general summary of these chapters:

Chapters 1-2: The Word Incarnate and Early Miracles

Chapter 1 opens with the significant statement, In the beginning was the Word, and the Word was with God, and the Word was God. This introduces Jesus as the divine Word (Logos) incarnate. John the Baptist testifies to the coming of the Messiah.

The chapter includes the call of the first disciples: Andrew, Peter, Philip, and Nathanael. Nathanael's encounter with Jesus leads to his declaration that Jesus is the Son of God.

Chapter 2 presents Jesus's first miracle at the wedding in Cana, where He turns water into wine. This event reveals Jesus' divine power and inaugurates His ministry.

Chapters 3-7: Conversations and Miracles

Chapter 3 features the conversation between Jesus and Nicodemus, emphasising the necessity of being born again. It contains one of the most famous verses in the Bible, John 3:16, expressing God's love for the world.

Chapters 4-6 depict various conversations and miracles. Jesus encounters the Samaritan woman at the well, revealing His living water and identity as the Messiah. He heals an official's son and feeds the multitudes with a few loaves and fishes, signifying His role as the Bread of Life.

Chapter 7 shows Jesus attending the Feast of Tabernacles, teaching in the temple, and proclaiming Himself as the Light of the World.

Chapters 8-10: Light of the World and Good Shepherd

Chapter 8 contains the story of the adulterous woman and Jesus' declaration, I am the light of the world. He has confrontations with the Pharisees, asserting His divine identity.

Chapter 9 narrates the healing of a blind man on the Sabbath. This miracle sparks debates about Jesus' identity and authority.

Chapter 10 is known for the Good Shepherd discourse. Jesus describes Himself as the shepherd who cares for His sheep and contrasts Himself with false shepherds.

Chapters 1 to 10 of the Gospel of John collectively establish Jesus as the divine Word Incarnate, emphasise His role as the Savior and Messiah, and showcase His teachings and miracles. These chapters lay the foundation for the deeper theological and spiritual exploration of Jesus' mission and identity as the Gospel unfolds.

Outline

I. Prologue: The Word Became Flesh (John 1:1-18)

The Word's Pre-existence (1:1-5)

The Word Incarnate (1:6-14)

The Word's Revelation (1:15-18)

II. Early Ministry and Miracles (John 1:19 - 4:54)

John the Baptist's Testimony (1:19-34)

The Calling of the Disciples (1:35-51)

Turning Water into Wine (2:1-11)

Cleansing the Temple (2:12-25)

Nicodemus and Being Born Again (3:1-21)

John's Last Testimony (3:22-36)

The Samaritan Woman at the Well (4:1-42)

Healing the Official's Son (4:43-54)

III. Signs, Teachings, and Opposition (John 5:1 - 7:52)

Healing at the Pool of Bethesda (5:1-15)

Jesus' Equality with God (5:16-47)

Feeding the Five Thousand (6:1-15)

Walking on Water (6:16-21)

Bread of Life Discourse (6:22-59)

Opposition and Unbelief (6:60-71)

Jesus at the Feast of Tabernacles (7:1-13)

Teaching at the Feast (7:14-44)

Division and Debate (7:45-52)

IV. Light, Life, and Opposition (John 8:1 - 10:42)

The Adulterous Woman (8:1-11)

Jesus as the Light of the World (8:12-30)

Children of Abraham and the Truth (8:31-59)

Healing the Man Born Blind (9:1-41)

Jesus, the Good Shepherd (10:1-21)

Division Over Jesus' Words (10:22-42)

V. Beyond the Jordan (John 10:43 - 12:50)

Jesus Withdraws (10:43-42)

Raising Lazarus from the Dead (11:1-44)

The Plot to Kill Jesus (11:45-57)

Mary Anoints Jesus (12:1-11)

The Triumphal Entry (12:12-19)

Greeks Seek Jesus (12:20-36)

The Unbelief of the People (12:37-43)

Belief and Unbelief (12:44-50)

VI. The Last Supper and Farewell Discourse (John 13:1 - 17:26)

Washing the Disciples' Feet (13:1-20)

Jesus Predicts His Betrayal (13:21-30)

The New Commandment (13:31-38)

Jesus, the Way, the Truth, and the Life (14:1-14)

The Promise of the Holy Spirit (14:15-31)

The Vine and the Branches (15:1-17)

The World's Hatred (15:18-16:4)

The Work of the Holy Spirit (16:5-15)

Sorrow and Joy (16:16-33)

Jesus' Prayer for His Disciples (17:1-26)

VII. The Passion and Resurrection (John 18:1 - 21:25)

The Betrayal and Arrest (18:1-11)

Jesus Before the High Priest (18:12-27)

Jesus Before Pilate (18:28-40)

The Crucifixion (19:1-37)

The Burial (19:38-42)

The Empty Tomb (20:1-10)

Jesus Appears to Mary Magdalene (20:11-18)

Jesus Appears to His Disciples (20:19-23)

Jesus Appears to Thomas (20:24-29)

The Purpose of John's Gospel (20:30-31)

Jesus Appears to His Disciples by the Sea (21:1-14)

Jesus Restores Peter (21:15-25)

Conclusion

The conclusion of the Gospel of John, spanning chapters 11 to 21, is a significant and spiritually rich culmination of the narrative. In these chapters, we witness the final acts and teachings of Jesus as He prepares His disciples and followers for His imminent departure. The events leading up to and including His crucifixion, resurrection, and post-resurrection appearances provide essential insights into the core tenets of the Christian faith and the transformative power of belief.

Chapter 11: The Raising of Lazarus is pivotal in the Gospel, showcasing Jesus' divine authority over death and foreshadowing His resurrection. It highlights His claim as the Resurrection and the Life and calls us to a significant faith in Him.

Chapters 12 to 17: This section delves into Jesus' farewell discourse and His high priestly prayer. He imparts crucial teachings about His identity, the role of the Holy Spirit, and the unity of believers. Jesus prays for His disciples, and His words reveal His love and concern for all who follow Him.

Chapters 18 to 19: We witness the arrest, trials, and crucifixion of Jesus. These chapters highlight the significant sacrifice He made for humanity's redemption, fulfilling God's plan for salvation. They also reveal the juxtaposition of human rejection and divine fulfilment of God's will.

Chapter 20: The Resurrection chapter is a climactic moment in the Gospel. It affirms the reality of Jesus' victory over death and the fulfilment of His promises. It leads to Thomas's belief and confession: My Lord and my God.

Chapter 21: This post-resurrection appearance of Jesus to His disciples by the Sea of Galilee emphasises Peter's restoration and highlights the Church's ongoing mission to feed Christ's sheep. It reminds us of the call to follow Him faithfully.

The Gospel of John chapters 11 to 21, not only narrates the events leading to Jesus' crucifixion and resurrection but also provides significant teachings, prayers, and moments of belief. It emphasises the core message of Christianity: belief in Jesus as the Son of God, the source of eternal life, and the way to a deep and transformative relationship with God. This conclusion invites readers to reflect on the significance of Christ's sacrifice and His ongoing presence in the lives of believers, inspiring unwavering faith and commitment to His teachings.

PART 2: Verse-By-Verse Study

John 11:1-57

These chapters delve deeply into the central theme of the Gospel, emphasising the divine nature of Jesus as the Son of God. Understanding Jesus' true identity was crucial for the general populace and his disciples to grow in their faith and awareness. The narrative unfolds as Jesus departs from Jerusalem (John 11:1–12:11) and later returns for his triumphant entry, making a final impassioned plea for people to trust him (John 12:12–50). The section culminates with Jesus leaving Jerusalem for the last time (John 11:12–50), marking a significant moment in his public ministry where belief and disbelief intersect profoundly. These chapters emphasise the pivotal nature of this period, highlighting the significant impact of Jesus' message on those who encountered him.

Jesus conveyed his role as the source of life through three distinct metaphors: the Bread of Life, the Water of Life, and the Light of Life. However, he made an extraordinary revelation at this juncture, declaring himself as the Resurrection and the Life. This proclamation marked the culmination of Jesus' miraculous signs, as reported by John, which were the most compelling evidence of his divine identity. It showcased Jesus' authority over humanity's greatest adversary, death, as mentioned in John 5:21, 25, and 28.

The resurrection of Jesus is a pivotal event, considered by many scholars as a sign left by Jesus himself. Some argue it should be distinguished from the miracles performed during Jesus' earthly ministry. Among these perspectives, the latter holds greater weight, underscoring the uniqueness of Jesus' resurrection, transcending the bounds of his earthly ministry. This viewpoint emphasises the significant theological significance of Jesus' resurrection, affirming his victory over death and validating his claims to divine authority.

The Jews' attempt to stone Jesus proved futile (John 10:31) due to his assertion of a significant connection with his Father while carrying out his mission. In John's gospel, Jesus' claim to grant believers eternal life through resurrection from spiritual death ultimately precipitated his crucifixion (John 11:53).

Sin's consequence in the spiritual realm manifests as physical death, a divine lesson illustrated in John 1:4 as the separation of individuals from God, resulting in the loss of spiritual life. Just as physical death severs relationships and terminates earthly existence, spiritual death severs the bond between individuals and God. Jesus, in his mission, aimed to restore the fullness of life to humanity (John 10:10).

The first and seventh signs in John's gospel share noteworthy parallels. Both occur within the context of family life, serving to strengthen faith (John 2:11; 11:15) and are declared as manifestations of God's glory (John 2:11; 11:4, 40). Jesus performs four signs in Galilee and three in Judea, illustrating his ministry's breadth and impact across different regions.

Mark recounts the miraculous raising of Jairus's daughter, who had recently passed away. At the same time, Luke documents the resurrection of the widow of Nain's son, who had not yet been buried. In stark contrast, the case of Lazarus in John's gospel presents a more significant scenario: not only had Lazarus been entombed, but his body had already succumbed to decay.

The traditional sequence of John's 'signs' mirrors the deteriorating state of humanity. The verse They have no wine (John 2:3) symbolises the sinner's alienation from God's joy, as depicted in Judges 9:13. The term sick (John 4:46) reflects the sinful soul's diseased state, deprived of its original spiritual health. The 'impotent man' (John 5:7) illustrates the sinner's utter powerlessness, echoing Romans 5:6, emphasising the inability to improve one's condition. The multitude lacking sustenance in verse 6 highlights humanity's deficiency in finding strength independently.

The disciples' plight on the storm-tossed sea (John 6:18) symbolises the sinner's perilous journey on the destructive broad road. The blind man in John 9:1 signifies humanity's inability to recognise its own wretchedness or the need for redemption.

However, John chapter 11 presents a profoundly sombre reality: the spiritual death of the natural man, described as dead in trespasses and sins. This portrayal highlights humanity's lowest point, emphasising the complete impotence faced with death. Even the wisest and wealthiest are humbled by mortality. John 11 conveys the message of humanity's dire need for spiritual revival and redemption.

The Death of Lazarus

In this passage, John highlights the reality of Lazarus's death and the deliberate intention behind Jesus allowing it to happen.

¹¹:¹ Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. ¹¹:² It was Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother, Lazarus, was sick. 

Lazarus likely derives from the Hebrew Eleazar, meaning God Helps. Interestingly, while the Synoptic Gospels do not mention him, John appears to identify Lazarus as the brother of Mary and Martha. This marks the first mention of Mary and Martha in John's Gospel. However, they are referenced in all three preceding Synoptic Gospels (Matthew 26:6–12, Mark 14:3–9, Luke 10:38–42).

The Bethany mentioned in this passage differs from the one previously discussed in Perea (John 1:28), referring to a location nearly two miles east of Jerusalem. John alludes to a subsequent incident in chapter 12, verses 1-8, as he continues to describe Mary in verse 2, possibly assuming his readers' familiarity with this event as recorded in Matthew 26:6–12 and Mark 14:3–9 or seeking to establish a connection between his mentions of Mary.

¹¹:³ The sisters therefore sent to him, saying, Lord, behold, he for whom you have great affection is sick. 

The term Lord, from the Greek word kyrie, was used respectfully during biblical times but did not necessarily indicate a belief in Jesus' divinity. Jesus shared a close relationship with Lazarus and his sisters, to the extent that the sisters appealed to Jesus' tender affection (Greek: phileis) for their brother when they implored him to come. They believed that Jesus could heal Lazarus, a sentiment reflected in their plea and reminiscent of Psalm 50:15.

The passage teaches us that the Lord's love for a believer remains steadfast even during illness. Some may mistakenly interpret illness as a sign of God's anger, but the story of Lazarus dispels such misconceptions. Even Christ's closest friends experienced sickness and eventually succumbed to death.

Attempting to measure God's love based on temporary circumstances demonstrates a significant misunderstanding. Whether in health or sickness, God's love for Christians remains unwavering.

¹¹:⁴ But when Jesus heard it, he said, This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it. 

It seems that Jesus spoke these words to the messenger who brought news of Lazarus' death, anticipating that the messenger would convey them to Mary and Martha (cf. John 11:40). Despite Lazarus's illness leading to his death, Jesus reframed the situation, indicating that Lazarus's passing was not final. Rather, it would serve as a catalyst for Jesus's resurrection and the revelation of his glorified status as the Son of God (cf. John 9:3).

Throughout John's Gospel, references to God's glory typically signify a revelation of God to the reader (cf. John 1:14–18; 5:23; 12:28; 17:4), in contrast to the acclaim given by others. It is ironic that while this miracle served to demonstrate Jesus's identity as the Son of God, it also precipitated his own death, ultimately revealing his true majesty and authority.

The Gospel of John provides insight into the objectives of a sovereign God in allowing suffering through three specific instances.

Jesus exemplified the transformative power of forgiveness by healing a sick man at the pool of Bethesda (John 5), highlighting the interconnectedness of sin and suffering. In the case of the man born blind, Jesus clarified that neither the man nor his parents were to blame for his condition. Still, rather, it existed so that God's work could be revealed (John 9:3). Jesus intentionally delayed his arrival at Bethany, knowing that it would ultimately lead to the honour and glorification of himself and his Father through the miraculous resurrection of Lazarus (John 11:4). This strategic timing allowed Jesus to bring glory not only to himself but also to his Father, showcasing the divine purpose behind his actions.

¹¹:⁵ Now Jesus loved Martha, and her sister, and Lazarus. ¹¹:⁶ When he heard that he was sick, he stayed two days in the place where he was. 

John leaves no doubt regarding the genuine love (Greek: agape) that Jesus had for this family. His delay in coming to them was not due to a lack of concern but rather a deliberate divine plan (cf. John 2:4; 7:3-10). He predetermined the timing of his journey to Jerusalem and his eventual death (see John 11:3–4, 7–9).

This teaches us that when God makes us wait, it's a sign that He intends to bless us, albeit in His unique way—often different from what we desire or expect (cf. Isaiah 30:18). Let us learn this important lesson.

There are moments when God allows our loved ones to pass away. In these times, we must affirm that God is good and His ways are infallible. Jesus, guided by love, remained steadfast and unwavering in his purpose. This contrasts how human emotions often sway us, leading to indulgence and spoilage. Instead, Jesus's love is aimed at the betterment of individuals and the glorification of God.

¹¹:⁷ Then, he said to the disciples, Let’s go into Judea again. ¹¹:⁸ The disciples told him, Rabbi, the Jews were just trying to stone you, and are you going there again? 

The disciples expressed concern when Jesus decided to return to the Jerusalem area in Judea, reminding him of the recent attempt by the Jews there to stone him (John 10:31, 39). To them, Jesus's decision seemed imprudent and irresponsible. At this point, they had yet to grasp the extent of the Father's protection over Jesus until the appointed time, nor did they fully comprehend the inevitability of Jesus's impending death.

¹¹:⁹ Jesus answered, Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble because he sees the light of this world. ¹¹:¹⁰ But if a man walks at night, he stumbles because the light isn’t in him. 

When Jesus spoke of the twelve hours of daylight, he used a metaphor familiar to Jews and Romans, who believed in twelve daylight and twelve nighttime hours. In this metaphor, the daylight hours symbolise the will of the Father.

He was protected as long as Jesus aligned with the Father's plans. Similarly, as the disciples followed Jesus, the Light of the World, they were safe as long as they remained obedient. Conversely, walking at night symbolised behaviour devoid of divine guidance, representing the perilous realm of darkness and evil (cf. 1 John 1:6).

Spiritual darkness inevitably leads to mistakes, emphasising the importance of acknowledging Jesus as the true Light of the World rather than relying on perceived internal illumination (John 8:12; 9:5).

¹¹:¹¹ He said these things, and after that, he said to them, Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. ¹¹:¹² The disciples said, Lord if he has fallen asleep, he will recover. ¹¹:¹³ Jesus had spoken of his death, but they thought he spoke of resting in sleep. 

Jesus explained his need to go to Bethany, using the metaphor of sleep to describe Lazarus's passing. In the Old Testament, the phrase slept with his fathers often represented death. Still, the concept of emerging from this sleep after death was not widely held. Therefore, the disciples' confusion and John's clarification are understandable.

The disciples should have recalled Daniel 12:2, where Daniel wrote about the resurrection of the dead, some to everlasting life and others to shame and contempt. Jesus's reference to sleep should have prompted them to consider this passage and question whether he intended to fulfil what Daniel prophesied.

Interestingly, Jesus previously used the term sleep when referring to Jairus's daughter, whom he later raised from the dead (Matthew 9:24; Mark 5:39; Luke 8:52). While the disciples may not have made this connection at the time, both they and later readers recognised that Jesus claimed to fulfil what God had promised, implying his divinity.

The New Testament authors often likened death to sleep for Christians, highlighting the significant assurance of resurrection to eternal life (cf. Acts 7:60; 1 Corinthians 15:6, 20, 51; 1 Thessalonians 4:13-18).

In the Bible, the term sleep is used to convey various meanings, including bodily rest (Genesis 2:21-22), sloth and indifference (Romans 13:11), a state of being unsaved (Ephesians 5:14), and death (Daniel 12:2; 1 Thessalonians 4:14).

Seven implications of the metaphor of sleep can be identified, as noted by Pink: (1) Sleep implies safety and security. (2) After the day's toils, a restful night's sleep is welcomed. (3) Sleep precedes awakening, suggesting resurrection. (4) Sleep provides physical rest. (5) During sleep, life's troubles are forgotten. (6) Comparing death to sleep emphasises the ease with which the Lord can revive us. (7) Sleep prepares the body for the next day's activities.

The passages in Luke 16:19–31 clearly refute the idea of soul sleep. This doctrine posits that after death, the soul enters a state of unconsciousness until the resurrection of the body. However, the parable of the rich man and Lazarus in Luke 16 vividly portrays individuals retaining their consciousness after death but before their resurrection.

This teaching of soul sleep is central to the beliefs of some religious groups, such as Jehovah's Witnesses and Seventh-Day Adventists. Yet, the parable of the rich man and Lazarus starkly contrasts this doctrine, affirming the continued awareness of individuals after death.

¹¹:¹⁴ So Jesus said to them plainly then, Lazarus is dead. ¹¹:¹⁵ I am glad, for your sakes, that I was not there, so you may believe. Nevertheless, let’s go to him. 

Jesus seemed content with not being present when Lazarus passed away because he foresaw the powerful lesson that Lazarus's resurrection would impart to the disciples. The resurrection of Lazarus, made possible by his death, would serve as a compelling sign confirming Jesus's identity as the Son of God, convincing many people of his divine nature.

While the disciples already had some belief before Christ's arrival (John 2:11, 6:69), each new test presented an opportunity for their faith to grow. Fresh challenges allowed their faith to evolve from mere possibility to concrete reality. Indeed, faith is dynamic and continuously expanding, incapable of remaining static or being exhausted.

¹¹:¹⁶ Thomas, therefore, who is called Didymus, said to his fellow disciples, Let’s go also, that we may die with him. 

This passage marks the first recorded words of Thomas in any of the Gospels. John provides additional insight into this disciple, referring to him as the Twin, likely derived from the Hebrew or Aramaic words for twin (Matthew 10:3, Mark 3:18, Luke 6:15, Acts 1:13).

The Greek word Didymus also means twin, further emphasising Thomas's association with this concept. While it's uncertain whether Thomas had an actual twin sibling, the name Didymus has been interpreted as a symbolic representation of Thomas's dual nature, embodying faith and scepticism.

In contrast to Peter, who typically spoke on behalf of the Twelve, John depicts Thomas as a vocal disciple in this passage and others (John 14:5; 20:24-29; 21:2).

While we may not know whose twin Thomas was, many can relate to his moments of doubt and despair, feeling akin to him in our own struggles with disbelief and despondency.

While Thomas is often remembered for his initial disbelief in Jesus's resurrection (John 20:24-29), this particular instance highlights his courage and loyalty to Jesus. As Jesus moved obediently by his Father's will (John 11:9–10), Thomas may not have fully grasped the potential danger facing the disciples as they journeyed to Bethany. Similarly, he may not have understood that Jesus's impending death would lead to a period of separation from his disciples, at least temporarily (John 1:29, 36).

Nevertheless, Thomas's challenge, recorded by John, likely served as a metaphorical call to the disciples to embrace the sacrificial path of following Jesus, as referenced in John 12:25, Mark 8:34, and 2 Corinthians 4:10. Despite any perceived lack of intellect, Thomas demonstrated a deep emotional connection to Jesus, prompting his sincere questioning and commitment to understanding.

I Am the Resurrection and the Life

¹¹:17 So when Jesus came, he found that he had already been in the tomb for four days. 

There is evidence to suggest that later Jewish rabbis held the belief that the spirit of a deceased person lingered above the body for three days or until the onset of decomposition, whichever occurred first. According to this belief, once decomposition began, the spirit departed, rendering resuscitation impossible. During the first three days after death, there was thought to be a chance of revival. However, some scholars question whether this accurately reflects Jewish beliefs at the time of Jesus.

Regardless of these beliefs, the fact that Jesus raised a man who had been dead for four days would have left little room for doubt regarding his ability to resurrect the deceased. In Jewish custom, due to the warm climate and rapid decomposition, bodies were typically buried on the day of death (see Acts 5:5–6, 10).

The wealthy and those with moderate means typically had their own graves, prepared well in advance and treated as private property. These tombs, often hewn from rock or in caves, were adorned with spices such as myrtle aloes and later additions like hyssop, rose oil, and rose water. The bodies themselves were anointed with myrtle and aloes.

Despite various perspectives from commentators, the exact timeline of events surrounding Lazarus's death and Jesus's response remains unclear. While a messenger informed Jesus of Lazarus's illness (John 11:3), the duration between this notification and Lazarus's passing and Jesus's journey to Bethany cannot be precisely determined.

Traditionally, paying respects to the deceased, particularly within the first three days, was customary. However, the specifics of these customs and their observance in the case of Lazarus are not explicitly detailed in the biblical account.

¹¹:¹⁸ Now Bethany was near Jerusalem, about fifteen stadia away. ¹¹:¹⁹ Many Jews joined the women around Martha and Mary to console them concerning their brother. 

The narrative shifts to Bethany, situated in Judea rather than the region near Bethany of Perea (John 1:28; 10:40). Both towns were Christian faith centres with inhabitants who followed Jesus's teachings.

Bethany lay approximately one and three-quarters miles east of Jerusalem, a short distance reflected in John's account. Many friends of the family travelled from Jerusalem to offer condolences to Mary and Martha, indicating the widespread impact of Lazarus's death and the ensuing events.

In the ancient Near East, mourning customs often involved extended grief lasting several days. Consequently, many individuals from Jerusalem either witnessed Jesus's miraculous act or heard of it, underscoring the widespread attention and impact of Lazarus's resurrection.

¹¹:²⁰ When Martha heard that Jesus was coming, she met him, but Mary stayed in the house. 

This portrayal of Martha as the more proactive of the two sisters aligns with Luke's depiction of them (Luke 10:38-42), where Martha is busy serving. At the same time, Mary sits at Jesus's feet, listening attentively.

In contrast, Mary is portrayed as the more contemplative and receptive of the two sisters, as seen in her desire to learn from Jesus's teachings by sitting at his feet. This characterisation highlights the family's diversity of personalities and roles, showcasing Martha's industriousness and Mary's introspective nature.

¹¹:²¹ Therefore, Martha said to Jesus, Lord, if you had been here, my brother wouldn’t have died. ¹¹:²² Even now, I know that whatever you ask of God, God will give you. 

Martha addresses Jesus with the respectful title Lord, indicating reverence but perhaps not the utmost reverence. While some readers have interpreted verse 21 as a rebuke, Martha's phrases do not necessarily imply criticism. Rather, they convey her deep sorrow and unwavering faith in Jesus's ability to heal the sick. However, considering verses 24 and 39, Martha's statement in verse 22, Martha believed that Jesus could raise Lazarus back to life then and there, likely does not mean she doubted Jesus's power.

It is more plausible that Martha reaffirmed her faith in Jesus, which remained steadfast despite her recent loss. Her words echoed the beliefs of many others who trusted in Jesus. However, the context suggests that Martha may have believed that physical distance limited Jesus's power. Yet, Jesus had previously demonstrated his ability to heal at a distance, such as when he healed the centurion's servant and the nobleman's son.

¹¹:²³ Jesus said to her, Your brother will rise again. ¹¹:²⁴ Martha told him, I know that he will rise again in the resurrection on the last day. 

Jesus's response to Martha was characteristic of his style, containing layers of truth beyond the literal interpretation. This reflects John's writing style, often using words with multiple meanings.

In consoling Martha, Jesus quoted passages from the Old Testament that promised God's resurrection of those who placed their faith in him (Isaiah 26:19; Daniel 12:2; see John 5:28-29). Martha, like the Pharisees, held to this Old Testament revelation in contrast to the Sadducees (Acts 23:7-8). In Jewish theology, the last day referred to the period preceding the Messiah's arrival, heralding the kingdom age (John 6:39–40, 44, 54; 12:48).

In times of adversity, such as illness or death, the Word of God is our ultimate source of encouragement.

¹¹:²⁵ Jesus told her, "I am the resurrection and the life. He who believes in me will still live, even if he dies. 

Following this, Jesus asserted another of his I am declarations, signifying his role as the source of resurrection and eternal life (John 5:21, 25-29). He encouraged Martha to focus on him as the Person responsible for resurrection rather than solely on the event itself. Just as bread satisfies on a physical level, Jesus satisfies spiritually and is the primary agent of resurrection. Without him, resurrection and life are impossible.

At first glance, Jesus's claim to be the resurrection and the life may seem contradictory. However, he meant that he also sustains life as the one who triumphs over death. This distinction becomes evident in the subsequent conversation, where Jesus addresses resurrection and life in distinct contexts.

Even if a person's physical body perishes, their spirit persists eternally through faith in Jesus (John 5:21). Believers in Jesus receive the gift of eternal life, as he is the source and sustainer of their spiritual existence. Thus, he embodies life itself. While Jesus brings about resurrection for believers after physical death, he also bestows eternal life during their earthly lives, beginning at the moment of salvation.

In times of illness, one seeks a doctor, not merely medical literature. Similarly, consulting an attorney is more beneficial than studying law books when facing legal matters. Likewise, in confronting death, the ultimate foe, one seeks the Savior rather than relying solely on theological texts. Through Jesus Christ, every aspect of doctrine can be personally applied to one's life (1 Corinthians 1:30).

¹¹:²⁶ Whoever lives and believes in me will never die. Do you believe this?" 

Those who have faith in Jesus will never face the calamity of eternal spiritual death (John 8:51; Revelation 20:6), guaranteeing eternal security.

It becomes evident that Jesus intended to convey the insignificance of death to those who embrace eternal life. Martha's affirmation of confidence in Jesus as the One who resurrects the dead and offers eternal life emphasises faith in him rather than mere ideologies. Her belief in the resurrection theology was clear (v. 24). Jesus affirmed his ability to fulfil what Daniel prophesied God would accomplish (Daniel 12:1-2).

¹¹:²⁷ She said to him, Yes, Lord. I have come to believe that you are the Christ, God’s Son, he who comes into the world. 

Martha openly affirmed her faith in Jesus as the resurrected Lord and the source of life. Her response reflected not only the doctrines of Judaism but also her personal conviction about Jesus Christ (John 20:28, 30-31). She demonstrated a deep understanding of Jesus's self-revelation and wholeheartedly believed it. Recognising Jesus's claim to transmit spiritual life and resurrect the dead, Martha concluded that he must be the divine Messiah.

Martha's conception of the Messiah went beyond the common expectation of a revolutionary leader; instead, she embraced the biblical revelation of a God-man promised by God (Psalms 2:1, 7; Psalms 1:9, 49; 6:14; 2 Samuel 7:14). Her faith in Jesus's saving power was initially grounded in factual knowledge about him, but she also placed personal trust in his promises.

Martha's confession of faith marks a significant moment in the Gospel of John, akin to Peter's confession in Matthew 16:16. It stands as one of the most significant expressions of the saving power of faith within this Gospel.

John likely recorded Martha's confession because it aligns with his primary aim of convincing his audience that Jesus is the Christ, the Son of God, offering them the opportunity for eternal life through belief in Him (John 20:31). Martha's use of these same terms mirrors John's purpose statement for the Gospel, emphasising Jesus as The Christ and the Son of God.

Jesus Weeps

¹¹:28 When she had said this, she went away and called Mary, her sister, secretly, saying, The Teacher is here and is calling you. 

Martha's response serves as a commendable example of evangelism. Following her own conversion, she sought to bring others to Jesus, confident in His ability to help them (compare and contrast John 1:40–45; 4:28–29). Much like Andrew had introduced her to Jesus (John 1:41-42), Martha now took the initiative to bring her sister to the Savior.

In addressing Mary, Martha referred to Jesus as the Teacher, likely because they shared a close relationship with Him. She discreetly arranged the encounter, allowing Mary to personally converse with Jesus. Martha's role in bringing Mary to Jesus illustrates her understanding of His significance and willingness to facilitate others' encounters with Him.

While traditional rabbis refrained from approaching women, Jesus broke with convention by initiating contact with them, underscoring His unique approach and inclusivity.

¹¹:²⁹ When she heard this, she arose quickly and went to him. 

Mary's response to Jesus's invitation to join Him does not necessarily indicate an immediate conversion or commitment to follow Him. However, it is clear from the broader context of the Gospels that Mary eventually placed her faith in Jesus, much like her sister Martha did (see Matthew 26:6-12 and Mark 14:3-9).

In this passage, the emphasis is on Jesus's compassion in the face of the devastating effects of sin in the world. Despite the sorrow and suffering caused by sin, Jesus offers hope and redemption through His presence and teachings. This highlights His role as the solution to the brokenness and pain caused by sin, demonstrating His divine compassion and love for humanity.

¹¹:³⁰ Now, Jesus had not yet come into the village, but was where Martha met him. ¹¹:³¹ Then the Jews with her in the house were consoling her when they saw Mary, and she rose up quickly and went out. They followed her, saying, She is going to the tomb to weep there. ¹¹:³² Therefore, when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, Lord, if you would have been here, my brother wouldn’t have died. 

Mary's demeanour towards Jesus revealed her emotional temperament, which appeared more expressive than Martha's response. This is evident in her actions of sitting at Jesus' feet, a gesture of humility and intimacy, as seen previously in Luke 10:39. Interestingly, her words echoed those of Martha's (v. 21), indicating a shared faith and understanding of Jesus' power and presence.

In contrast to Martha's private conversation with Jesus, Mary encountered Him in a public setting outside the village. This difference in context likely influenced Jesus' response to each woman.

Mary's interactions with Jesus throughout the Gospel narratives consistently highlight her posture of humility and receptiveness to His teachings. On three separate occasions, she is depicted sitting at Jesus' feet—expressing her sorrow, attentiveness to His words, and offering worship and praise. Her words, though few, reflect a deep understanding and faith in Jesus, echoing sentiments previously expressed by Martha (John 11:21).

In Luke chapter 10, the woman at Christ's feet acknowledges Him as the Prophet after hearing His word (verse 39). However, in this passage from John 11, she addresses Christ in his role as Priest. She refers to him as the great high priest who can be touched with the feeling of our infirmities, sharing our sufferings and dispensing grace to us in times of need.

In John 12:3, Mary is depicted acknowledging Jesus as King while at His feet. This insight is gained by comparing John 12:3 with Matthew 26:7, where it is mentioned that she anointed the head of the rejected King of the Jews. Mary's actions and words thus reflect a significant understanding of Jesus' roles and titles—Prophet, Priest, and King.

¹¹:³³ When Jesus, therefore, saw her weeping, and the Jews weeping who came with her, he groaned in the spirit and was troubled, 

The term he groaned derives from the Greek word enebrimesato, indicating a state of intense emotional agitation. In the Gospels, this term consistently conveys a sense of anger, outrage, or indignation (cf. v. 38; Matt. 9:30; Mark 1:43; 14:5). As Jesus surveyed the unfolding events before Him, a tumult of emotions stirred within His spirit. John also employs the word troubled (Greek: etaraxen) to depict Jesus, conveying a significant disturbance of His emotions (see 5:7; 12:27; 13:21; 14:1, 27).

Despite John's emphasis on Jesus' divinity, his Gospel also highlights Jesus' humanity. Jesus experienced exhaustion from His journey (4:6), significant emotional distress (here), shed tears (11:35), and even felt physical thirst while on the cross (19:28).

What, then, stirred Jesus' wrath? The surrounding context sheds light on the source of His anger. Jesus witnessed the pain and grief inflicted by death upon individuals and their loved ones, leading Him to contemplate the root cause of this suffering: sin. Many of the Jews present had travelled from Jerusalem, a city steeped in unbelief. The sin of disbelief, resulting in spiritual death, lay at the heart of the perpetual sorrow and mourning Jesus observed.

Jesus likely experienced anger as a response to encountering the consequences of sin, particularly the sin of unbelief. Another possible explanation for His outburst of rage could be resentment at being pressured into performing a miracle, as seen in previous instances (cf. 2:4). However, it's worth noting that Jesus deliberately delayed His journey to Bethany to perform a miracle there (v. 11). The text does not suggest dishonesty on the part of the mourners. Hence, it's unlikely that Jesus perceived their grief as hypocritical. Nonetheless, some interpret John's account as indicating that Jesus was deeply affected by the events, particularly the attitude of the mourners who failed to recognise His true identity. In this view, the lack of faith displayed by the Jews and Mary may have been the cause of Jesus' anger.

¹¹:³⁴ and said, Where have you laid him? They told him, Lord, come and see. ¹¹:³⁵ Jesus wept. 

Jesus wept, shedding tears that conveyed the depth of His anguish, as indicated by the Greek word dakryo, meaning to shed tears (compare Isaiah 53:3). His tears were a significant expression of compassion for humanity's plight (see Luke 19:41). While Jesus knew He would soon raise Lazarus from the dead and transform Martha and Mary's sorrow into joy, His tears were not solely about their immediate circumstances. Instead, they reflected His deep empathy and sorrow over the devastating impact of sin and its consequences on humanity.

Martha's declaration of Jesus's divinity (v. 27) was followed by His tears, underscoring the dual nature of Christ as both fully divine and fully human. In the New Testament, Jesus wept on three occasions: at Lazarus's tomb, over Jerusalem (Luke 19:41), and in Gethsemane (Heb. 5:7). Each instance reveals the depth of His humanity and His