3 The sisters therefore sent to him, saying, “Lord, behold, he for whom you have great affection is sick.”
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.”
5 Now Jesus loved Martha, and her sister, and Lazarus.
6 When therefore he heard that he was sick, he stayed two days in the place where he was.
7 Then after this he said to the disciples, “Let’s go into Judea again.”
8 The disciples asked him, “Rabbi, the Jews were just trying to stone you. Are you going there again?”
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.
10 But if a man walks in the night, he stumbles, because the light isn’t in him.”
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.”
12 The disciples therefore said, “Lord, if he has fallen asleep, he will recover.”
13 Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep.
14 So Jesus said to them plainly then, “Lazarus is dead.
15 I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let’s go to him.”
16 Thomas therefore, who is called Didymus, said to his fellow disciples, “Let’s also go, that we may die with him.”
17 So when Jesus came, he found that he had been in the tomb four days already.
18 Now Bethany was near Jerusalem, about fifteen stadia away.
19 Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother.
20 Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house.
21 Therefore Martha said to Jesus, “Lord, if you would have been here, my brother wouldn’t have died.
22 Even now I know that whatever you ask of God, God will give you.”
23 Jesus said to her, “Your brother will rise again.”
24 Martha said to him, “I know that he will rise again in the resurrection at the last day.”
25 Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies.
26 Whoever lives and believes in me will never die. Do you believe this?”
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.”
28 When she had said this, she went away and called Mary, her sister, secretly, saying, “The Teacher is here and is calling you.”
29 When she heard this, she arose quickly and went to him.
30 Now Jesus had not yet come into the village, but was in the place where Martha met him.
31 Then the Jews who were with her in the house and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, “She is going to the tomb to weep there.”
32 Therefore when Mary came to where Jesus was and saw him, she fell down at his feet, saying to him, “Lord, if you would have been here, my brother wouldn’t have died.”
33 When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit and was troubled,
34 and said, “Where have you laid him?” They told him, “Lord, come and see.”
35 Jesus wept.
36 The Jews therefore said, “See how much affection he had for him!”
37 Some of them said, “Couldn’t this man, who opened the eyes of him who was blind, have also kept this man from dying?”
38 Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it.
39 Jesus said, “Take away the stone.” Martha, the sister of him who was dead, said to him, “Lord, by this time there is a stench, for he has been dead four days.”
40 Jesus said to her, “Didn’t I tell you that if you believed, you would see God’s glory?”
41 So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes and said, “Father, I thank you that you listened to me.
42 I know that you always listen to me, but because of the multitude standing around I said this, that they may believe that you sent me.”
43 When he had said this, he cried with a loud voice, “Lazarus, come out!”
44 He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Free him, and let him go.”
45 Therefore many of the Jews who came to Mary and saw what Jesus did believed in him.
46 But some of them went away to the Pharisees and told them the things which Jesus had done.
47 The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs.
48 If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”
49 But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all,
50 nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”
51 Now he didn’t say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation,
52 and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:41–42He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: … His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.
He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: … His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:41–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:43–44He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father’s name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to show His power by acts. This is His general way. His words show humility, His acts power. … He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus said to them, Loose him, that by going near and touching him they might be certain he was the very person.
He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father’s name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to show His power by acts. This is His general way. His words show humility, His acts power. … He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus said to them, Loose him, that by going near and touching him they might be certain he was the very person.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:41–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:3–5They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom you love is sick. As if to say, It is enough that you know it, you are not one to love and then to desert whom you love. … He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick.
They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom you love is sick. As if to say, It is enough that you know it, you are not one to love and then to desert whom you love. … He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:1–5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:11–14It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as you awake a sleeper from his bed. He calls him then asleep, with reference to His own power … He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?
It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as you awake a sleeper from his bed. He calls him then asleep, with reference to His own power … He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:11–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:33–35To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by, the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief.
To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by, the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:33–40; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 11:33–35If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, … he gives proof that he has sympathy, (sumpatheia.) … Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; … Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.
If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, … he gives proof that he has sympathy, (sumpatheia.) … Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; … Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.
John Calvin, Commentaries, on 11:33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 11:25–27I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. … We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mat 16:16, Mat 16:17), and it is the conclusion of the whole matter. … Faith is an echo to divine revelation, returns the same words, and resolves to abide by them … she believes this because she believes that he who saith it is Christ.
I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. … We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mat 16:16, Mat 16:17), and it is the conclusion of the whole matter. … Faith is an echo to divine revelation, returns the same words, and resolves to abide by them … she believes this because she believes that he who saith it is Christ.
Matthew Henry, Commentary on the Whole Bible, on 11:25–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 11:49–52That year - That memorable year, in which Christ was to die. … It is expedient that one man should die for the people - So God overruled his tongue, for he spake not of himself, by his own spirit only, but by the spirit of prophecy. And thus he gave unawares as clear a testimony to the priestly, as Pilate did to the kingly office of Christ. … But that, he might gather into one - Church, all the children of God that were scattered abroad - Through all ages and nations.
That year - That memorable year, in which Christ was to die. … It is expedient that one man should die for the people - So God overruled his tongue, for he spake not of himself, by his own spirit only, but by the spirit of prophecy. And thus he gave unawares as clear a testimony to the priestly, as Pilate did to the kingly office of Christ. … But that, he might gather into one - Church, all the children of God that were scattered abroad - Through all ages and nations.
John Wesley, Explanatory Notes upon the New Testament, on 11:49–52; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John 11
John 11:3–52, World English Bible
John 11 in the Bible · Told in the Story: Chapter 44, Lazarus, Come Out, Chapter 48, The King Comes
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:41–42He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: … His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:41–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:43–44He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father’s name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to show His power by acts. This is His general way. His words show humility, His acts power. … He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus said to them, Loose him, that by going near and touching him they might be certain he was the very person.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:41–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:3–5They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom you love is sick. As if to say, It is enough that you know it, you are not one to love and then to desert whom you love. … He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:1–5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:11–14It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as you awake a sleeper from his bed. He calls him then asleep, with reference to His own power … He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:11–16; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on John 11:33–35To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by, the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 11:33–40; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on John 11:33–35If Christ had not been excited to compassion by their tears, he would rather have kept his countenance unmoved, but when, of his own accord, he conforms to those mourners, so far as to weep along with them, … he gives proof that he has sympathy, (sumpatheia.) … Yet I have no doubt that Christ contemplated something higher, namely, the general misery of the whole human race; … Accordingly, when he is about to raise Lazarus, before granting deliverance or aid, by the groaning of his spirit, by a strong feeling of grief, and by tears, he shows that he is as much affected by our distresses as if he had endured them in his own person.
John Calvin, Commentaries, on 11:33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on John 11:25–27I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. … We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mat 16:16, Mat 16:17), and it is the conclusion of the whole matter. … Faith is an echo to divine revelation, returns the same words, and resolves to abide by them … she believes this because she believes that he who saith it is Christ.
Matthew Henry, Commentary on the Whole Bible, on 11:25–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on John 11:49–52That year - That memorable year, in which Christ was to die. … It is expedient that one man should die for the people - So God overruled his tongue, for he spake not of himself, by his own spirit only, but by the spirit of prophecy. And thus he gave unawares as clear a testimony to the priestly, as Pilate did to the kingly office of Christ. … But that, he might gather into one - Church, all the children of God that were scattered abroad - Through all ages and nations.
John Wesley, Explanatory Notes upon the New Testament, on 11:49–52; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.