1At this time a man named Lazarus was sick. He lived in Bethany, the village of Mary and her sister Martha.
2(Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.)
3So the sisters sent word to Jesus, “Lord, the one You love is sick.”
4When Jesus heard this, He said, “This sickness will not end in death. No, it is for the glory of God, so that the Son of God may be glorified through it.”
5Now Jesus loved Martha and her sister and Lazarus.
6So on hearing that Lazarus was sick, He stayed where He was for two days,
7and then He said to the disciples, “Let us go back to Judea.”
8“Rabbi,” they replied, “the Jews just tried to stone You, and You are going back there?”
9Jesus answered, “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world.
10But if anyone walks at night, he will stumble, because he has no light.”
11After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”
12His disciples replied, “Lord, if he is sleeping, he will get better.”
13They thought that Jesus was talking about actual sleep, but He was speaking about the death of Lazarus.
14So Jesus told them plainly, “Lazarus is dead,
15and for your sake I am glad I was not there, so that you may believe. But let us go to him.”
16Then Thomas called Didymus said to his fellow disciples, “Let us also go, so that we may die with Him.”
17When Jesus arrived, He found that Lazarus had already spent four days in the tomb.
18Now Bethany was near Jerusalem, a little less than two miles away,
19and many of the Jews had come to Martha and Mary to console them in the loss of their brother.
20So when Martha heard that Jesus was coming, she went out to meet Him, but Mary stayed at home.
21Martha said to Jesus, “Lord, if You had been here, my brother would not have died.
22But even now I know that God will give You whatever You ask of Him.”
23“Your brother will rise again,” Jesus told her.
24Martha replied, “I know that he will rise again in the resurrection at the last day.”
25Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies.
26And everyone who lives and believes in Me will never die. Do you believe this?”
27“Yes, Lord,” she answered, “I believe that You are the Christ, the Son of God, who was to come into the world.”
28After Martha had said this, she went back and called her sister Mary aside to tell her, “The Teacher is here and is asking for you.”
29And when Mary heard this, she got up quickly and went to Him.
30Now Jesus had not yet entered the village, but was still at the place where Martha had met Him.
31When the Jews who were in the house consoling Mary saw how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.
32When Mary came to Jesus and saw Him, she fell at His feet and said, “Lord, if You had been here, my brother would not have died.”
33When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled.
34“Where have you put him?” He asked. “Come and see, Lord,” they answered.
35Jesus wept.
36Then the Jews said, “See how He loved him!”
37But some of them asked, “Could not this man who opened the eyes of the blind also have kept Lazarus from dying?”
38Jesus, once again deeply moved, came to the tomb. It was a cave with a stone laid across the entrance.
39“Take away the stone,” Jesus said. “Lord, by now he stinks,” said Martha, the sister of the dead man. “It has already been four days.”
40Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?”
41So they took away the stone. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me.
42I knew that You always hear Me, but I say this for the benefit of the people standing here, so they may believe that You sent Me.”
43After Jesus had said this, He called out in a loud voice, “Lazarus, come out!”
44The man who had been dead came out with his hands and feet bound in strips of linen, and his face wrapped in a cloth. “Unwrap him and let him go,” Jesus told them.
45Therefore many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him.
46But some of them went to the Pharisees and told them what Jesus had done.
47Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs.
48If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.”
49But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all!
50You do not realize that it is better for you that one man die for the people than that the whole nation perish.”
51Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation,
52and not only for the nation, but also for the scattered children of God, to gather them together into one.
53So from that day on they plotted to kill Him.
54As a result, Jesus no longer went about publicly among the Jews, but He withdrew to a town called Ephraim in an area near the wilderness. And He stayed there with the disciples.
55Now the Jewish Passover was near, and many people went up from the country to Jerusalem to purify themselves before the Passover.
56They kept looking for Jesus and asking one another as they stood in the temple courts, “What do you think? Will He come to the feast at all?”
57But the chief priests and Pharisees had given orders that anyone who knew where He was must report it, so that they could arrest Him.
John 11 Section and Chapter Commentary
John 11:1-44
Realized Eschatology in John
John's Gospel presents a 'realized eschatology,' suggesting that the benefits of the end times, such as resurrection and abundant life, are available in the present through belief in Jesus. This contrasts with the synoptic gospels' emphasis on a future eschatological event. The narrative, particularly with Jesus's declaration 'I am the resurrection and the life' and the raising of Lazarus, illustrates that spiritual fulfillment and eternal life can be experienced immediately, rather than waiting for a future event.
Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip
Women as Distinct Literary Characters in John
The Gospel of John portrays women as distinct and engaging literary characters who play crucial roles in advancing the plot and revealing Christology. Unlike the disciples, who often have limited dialogue, women like the mother of Jesus, the Samaritan woman, Martha, and Mary Magdalene actively converse with Jesus, deepening the theological understanding. John's use of the term 'woman' for these characters highlights their presence and significance, challenging interpretations that view them as secondary or subpar.
Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip
Jesus Raising Lazarus
A common motif in early Christian catacomb art is Jesus raising Lazarus from the dead. This scene, often depicted with Lazarus as a 'little mummy' in a tomb-like structure, symbolizes hope and resurrection for the deceased buried in the catacombs.
Summarized by AI · Roman Catacombs and Early Christian Art · Roman Catacombs and Early Christian Art · watch the clip
John's distinctiveness from the Synoptics
John's Gospel is fundamentally different from the Synoptic Gospels (Matthew, Mark, and Luke). It contains substantively different material, such as the stories of the Samaritan woman (John 4), the man born blind (John 9), and Lazarus (John 11), which are not found in the Synoptics. Additionally, John features far less verbatim agreement with the Synoptics, a different structural emphasis on Jerusalem, and a theological shift where Jesus himself becomes the 'good news,' evidenced by his 'I am' sayings.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 1: What is a "Gospel"? What Are the "Synoptic" Gospels? · watch the clip
John's unique teachings and stories
John introduces extensive new teaching material, often in long discourses following miracles, which are absent from the Synoptic Gospels. Furthermore, only about 9% of John's content overlaps with the Synoptics, omitting key events like Jesus' temptations, transfiguration, Peter's recognition of Jesus as the Messiah, and the Last Supper. Instead, John includes unique and well-known stories such as Jesus turning water into wine and raising Lazarus from the dead.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 11: John | Reimagining Jesus · watch the clip
Miracles as Signs in John
In John's Gospel, Jesus' great deeds are explicitly called 'signs' (semeia), serving to prove his divine claims. This contrasts with the Synoptics, where miracles (dunamis) demonstrate God's power and the coming kingdom, and Jesus refuses to perform signs to prove his identity. John's seven miracles, such as turning water into wine or raising Lazarus, directly illustrate his 'I Am' statements.
Summarized by AI · Bart D. Ehrman · YouTube · John the Maverick Gospel · watch the clip
Miraculous Healings Address Incurable Ailments
The New Testament, particularly the Gospels, features numerous miraculous healings that address conditions for which ancient Roman medicine offered no reliable cure. These include the hemorrhaging woman, the man with the withered hand, the raising of Lazarus, and the healing of lepers, all of which would have led to despair in antiquity.
Summarized by AI · Bart D. Ehrman · YouTube · Exploring Ancient Roman Medicine in the New Testament · watch the clip
Secret Gospel's Narrative and Homoerotic Overtones
The most significant passage from the Secret Gospel of Mark describes Jesus raising a young man from the dead in Bethany, similar to the Lazarus account. After the resurrection, Jesus spends six days at the man's house, and on the sixth night, the young man comes to Jesus wearing only a linen cloth. Jesus then spends the night with him, teaching him the mysteries of the kingdom of God. This narrative, particularly the detail of the young man's attire and the overnight encounter, is interpreted by Smith as having homoerotic implications.
Summarized by AI · Bart D. Ehrman · YouTube · Was A Secret Gospel of Mark Discovered? · watch the clip
Terminology for Miracles in the Gospels
In Matthew, Mark, and Luke, Jesus's miraculous acts are referred to as 'dunamis,' meaning powerful acts, emphasizing their display of power rather than a violation of natural law. In contrast, the Gospel of John calls them 'signs,' indicating their purpose is to reveal Jesus's identity and claims, such as being the bread of life or the light of the world.
Summarized by AI · Bart D. Ehrman · YouTube · Newly Discovered PROOF: Jesus Was an Illusionist · watch the clip
Unique Miracles in the Gospel of John
The Gospel of John contains several unique miracles not found in the Synoptic Gospels. These include the raising of Lazarus from the dead and the transformation of water into wine at a wedding feast. John presents only seven such 'signs,' each carefully chosen to convey specific theological messages about Jesus's identity.
Summarized by AI · Bart D. Ehrman · YouTube · Newly Discovered PROOF: Jesus Was an Illusionist · watch the clip
John 11 Verse Notes
John 11:1-2
Presupposition of Mary and Martha's Identity
In John 11:1-2, John introduces Lazarus as being from 'Bethany, the village of Mary and Martha,' and refers to Mary as 'the one who had anointed the Lord with ointment and wiped his feet with her hair.' This phrasing presupposes the reader already knows Mary and Martha, and the anointing event, which is only narrated later in John 12. This suggests John expects his readers to be familiar with these characters and events from other Gospels, particularly Luke 10 (for Mary and Martha) and the Synoptic anointing stories.
Summarized by AI · Face to Face on the Bible: John · Did John Know the Synoptics? Bart Ehrman and Mark Goodacre · watch the clip
John 11:1
Resurrection vs. Resuscitation in the Gospels
The speaker distinguishes between resuscitation, where someone is brought back to life but will die again (like Lazarus or Jairus's daughter), and resurrection, where someone is raised never to die again (like Jesus). While the Gospels contain several resuscitation stories performed by Jesus, true resurrections are rare and unique to Jesus's own experience.
Summarized by AI · Bart D. Ehrman · YouTube · Night of the Living Dead: Matthew's Forgotten Resurrection · watch the clip
Purpose of Jesus' Resuscitation Miracles
Jesus's acts of raising people from the dead, such as Lazarus or Jairus's daughter, serve to demonstrate his extraordinary power over life and death. These miracles signify that he is not merely an average healer but possesses divine power, as raising the truly dead is an act requiring God's intervention.
Summarized by AI · Bart D. Ehrman · YouTube · Night of the Living Dead: Matthew's Forgotten Resurrection · watch the clip
John 11:3
Who is the disciple whom Jesus loved in John 21:24?
Méndez says the Gospel of John presents itself as an eyewitness account written by an unnamed figure it calls the disciple whom Jesus loved, the claim made in John 21:24. Christian tradition identifies him as John the son of Zebedee, but scholars also weigh another John later confused with him, Lazarus, whom chapter 11 calls the one Jesus loved, or a literary device standing for the ideal disciple.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 1: The Sources · watch the clip
John 11:5
Lazarus as the Beloved Disciple
Some scholars propose Lazarus as the beloved disciple, noting that John 11:5 states Jesus loved Martha, Mary, and Lazarus. Since the beloved disciple is male and appears in the narrative after Lazarus is introduced, it's argued that subsequent references to the beloved disciple might refer to Lazarus.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 12: Three Enigmatic Letters | 1, 2, and 3 John · watch the clip
John 11:23-24
Debate on Resurrection
In the first century, the concept of resurrection was a debated topic among Jews. The Sadducees, for instance, did not believe in resurrection, a point highlighted in the Gospels. However, the Gospel of John shows Martha's clear belief in a future resurrection on the last day, reflecting a common Jewish eschatological view.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 2: Samaritans, Priests, and Levites | How History Impacts Parable Interpretation · watch the clip
John 11:25-26
Vertical dualism replaces horizontal apocalypticism in John
Unlike Matthew, Mark, and Luke, where Jesus preaches a horizontal apocalyptic message about an evil present age and a coming good kingdom, John transforms this into a vertical dualism. In John, the focus shifts from 'now and then' to 'down here and up there,' emphasizing earthly versus heavenly ways of thinking. Christ is presented as coming from above, and eternal life is achieved through belief in him now, rather than a future resurrection at the end of an age.
Summarized by AI · Bart D. Ehrman · YouTube · Is The Gospel of John Anti-Semitic? · watch the clip
John 11:25
Realized Eschatology in John
John's Gospel presents a 'realized eschatology,' suggesting that the benefits of the end times, such as resurrection and abundant life, are available in the present through belief in Jesus. This contrasts with the synoptic gospels' emphasis on a future eschatological event. The narrative, particularly with Jesus's declaration 'I am the resurrection and the life' and the raising of Lazarus, illustrates that spiritual fulfillment and eternal life can be experienced immediately, rather than waiting for a future event.
Summarized by AI · Face to Face on the Bible: John · History, Theology, and Propaganda in John: Amy-Jill Levine and Hugo Méndez · watch the clip
Jesus' Divine Claims in the Gospel of John
The Gospel of John, written significantly later than the Synoptics, portrays Jesus making explicit claims of divinity. He repeatedly uses 'I am' statements, identifying himself as the 'bread of life,' 'light of the world,' 'resurrection and the life,' and 'the way, the truth, and the life.'
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 1: Who Was Jesus According to Jesus? · watch the clip
John 11:55
Jesus' Age at Death: 30 vs. 33
The common belief that Jesus died at 33 years old stems from conflating two different gospel accounts. Luke's Gospel states Jesus was 'about 30' when his ministry began. The Gospel of John, which does not mention his age, describes Jesus' ministry spanning three Passovers, implying a duration of at least two years, often rounded to three. Combining Luke's 'about 30' with John's 'three years of ministry' leads to the age of 33. Historically, however, it is impossible to determine Jesus' exact age, as Luke's account is likely guesswork.
Summarized by AI · Bart D. Ehrman · YouTube · Why Fundamentalism is Not (Always) Such a Bad Thing. Take Bart for example... · watch the clip