54Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples.

      55Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56So they were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” 57Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.

Parallel Verses

New American Standard Bible (©1995)
But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all,

GOD'S WORD® Translation (©1995)
One of them, Caiaphas, who was chief priest that year, told them, "You people don't know anything.

King James Bible
And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

Douay-Rheims Bible
But one of them, named Caiphas, being the high priest that year, said to them: You know nothing.

Darby Bible Translation
But a certain one of them, Caiaphas, being high priest that year, said to them, Ye know nothing

English Revised Version
But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all,

Webster's Bible Translation
And one of them, named Caiaphas, being the high priest that same year, said to them, Ye know nothing at all,

Weymouth New Testament
But one of them, named Caiaphas, being High Priest that year, said, "You know nothing about it.

World English Bible
But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all,

Young's Literal Translation
and a certain one of them, Caiaphas, being chief priest of that year, said to them, 'Ye have not known anything,

Cross References

Matthew 26:3 Then the chief priests and the elders of the people were gathered together in the court of the high priest, named Caiaphas;

John 11:51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation,

John 18:13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 45-57

We have here an account of the consequences of this glorious miracle, which were as usual; to some it was a savour of life unto life, to others of death unto death.

I. Some were invited by it, and induced to believe. Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good.

II. Others were irritated by it, and hardened in their unbelief.

1. The informers were so (v. 46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Ps. 52:2-4; 120:2, 3), though what he said was true.

2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did.

(1.) A special council is called and held (v. 47): Then gathered the chief priests and Pharisees a council, as was foretold, Ps. 2:2, The rulers take counsel together against the Lord. Consultations of the sanhedrim were intended for the public good; but here, under colour of this, the greatest injury and mischief are done to the people. The things that belong to the nation's peace were hid from the eyes of those that were entrusted with its counsels. This council was called, not only for joint advice, but for mutual irritation; that as iron sharpens iron, and as coals are to burning coals and wood to fire, so they might exasperate and inflame one another with enmity and rage against Christ and his doctrine.

(2.) The case is proposed, and shown to be weighty and of great consequence.

[1.] The matter to be debated was what course they should take with this Jesus, to stop the growth of his interest; they said What do we? For this man doeth many miracles. The information given about the raising of Lazarus was produced, and the men, brethren, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?"

[2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (v. 48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have,

First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence.

Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications.

a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, ch. 7:48, Have any of the rulers believed on him? This was the thing they were afraid of, that men would believe on him, and then all their measures were broken. Note, The success of the gospel is the dread of its adversaries; if souls be saved, they are undone.

b. They foretel that if the generality of the nation be drawn after him, the rage of the Romans will be drawn upon them. They will come and take away our place; the country in general, especially Jerusalem, or the temple, the holy place, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? Jdg. 15:11. When men lose their piety they lose their courage. But, (a.) It was false that there was any danger of the Romans' being irritated against their nation by the progress of Christ's gospel, for it was no way hurtful to kings nor provinces, but highly beneficial. The Romans had no jealousy at all of his growing interest; for he taught men to give tribute to Caesar, and not to resist evil, but to take up the cross. The Roman governor, at his trial, could find no fault in him. There was more danger of the Romans' being incensed against the Jewish nation by the priests than by Christ. Note, Pretended fears are often the colour of malicious designs. (b.) Had there really been some danger of displeasing the Romans by tolerating Christ's preaching, yet this would not justify their hating and persecuting a good man. Note, [a.] The enemies of Christ and his gospel have often coloured their enmity with a seeming care for the public good and the common safety, and, in order to this, have branded his prophets and ministers as troublers of Israel, and men that turn the world upside down. [b.] Carnal policy commonly sets up reasons of state, in opposition to rules of justice. When men are concerned for their own wealth and safety more than for truth and duty, it is wisdom from beneath, which is earthly, sensual, and devilish. But see what was the issue; they pretended to be afraid that their tolerating Christ's gospel would bring desolation upon them by the Romans, and therefore, right or wrong, set themselves against it; but it proved that their persecuting the gospel brought upon them that which they feared, filled up the measure of their iniquity, and the Romans came and took away their place and nation, and their place knows them no more. Note, That calamity, which we seek to escape by sin we take the most effectual course to bring upon our own heads; and those who think by opposing Christ's kingdom to secure or advance their own secular interest will find Jerusalem a more burdensome stone than they think it is, Zec. 12:3. The fear of the wicked it shall come upon them, Prov. 10:24.

(3.) Caiaphas makes a malicious but mystical speech in the council on this occasion.

[1.] The malice of it appears evident at first view, v. 49, 50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here,

First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre.

Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty.

Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa. 59:14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phil. 2:17; 1 Jn. 3:16); but to put an innocent man to death under colour of consulting the public safety is the devil's policy. Caiaphas craftily insinuates that the greatest and best man, though major singulis-greater than any one individual, is minor universis-less than the collected mass, and ought to think his life well spent, nay well lost, to save his country from ruin. But what is this to the murdering of one that was evidently a great blessing under pretence of preventing an imaginary mischief to the country? The case ought to have been put thus: Was it expedient for them to bring upon themselves and upon their nation the guilt of blood, a prophet's blood, for the securing of their civil interests from a danger which they had no just reason to be afraid of? Was it expedient for them to drive God and their glory from them, rather than venture the Romans' displeasure, who could do them no harm if they had God on their side? Note, Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last.

[2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (v. 51, 52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob.

(4.) The evangelist explains and enlarges upon Caiaphas's words.

[1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa. 10:7.

First, He prophesied, and those that prophesied did not, in their prophesying, speak of themselves. But is Caiaphas also among the prophets? He is so, pro hâc vice-this once, though a bad man, and an implacable enemy to Christ and his gospel. Note, 1. God can and often does make wicked men instruments to serve his own purposes, even contrary to their own intentions; for he has them not only in a chain, to restrain them from doing the mischief they would, but in a bridle, to lead them to do the service they would not. 2. Words of prophecy in the mouth are no infallible evidence of a principle of grace in the heart. Lord, Lord, have we not prophesied in thy name? will be rejected as a frivolous plea.

Secondly, He prophesied, being high priest that year; not that his being high priest did at all dispose or qualify him to be a prophet; we cannot suppose the pontifical mitre to have first inspired with prophecy the basest head that ever wore it; but, 1. Being high priest, and therefore of note and eminence in the conclave, God was pleased to put this significant word into his mouth rather than into the mouth of any other, that it might be the more observed or the non-observance of it the more aggravated. The apophthegms of great men have been thought worthy of special regard: A divine sentence is in the lips of the king; therefore this divine sentence was put into the lips of the high priest, that even out of his mouth this word might be established, That Christ died for the good of the nation, and not for any iniquity in his hands. He happened to be high priest that year which was fixed to be the year of the redeemed, when Messiah the prince must be cut off, but not for himself (Dan. 9:26), and he must own it. 2. Being high priest that year, that famous year, in which there was to be such a plentiful effusion of the Spirit, more than had ever been yet, according to the prophecy (Joel 2:28, 29, compared with Acts 2:17), some drops of the blessed shower light upon Caiaphas, as the crumbs (says Dr. Lightfoot) of the children's bread, which fall from the table among the dogs. This year was the year of the expiration of the Levitical priesthood; and out of the mouth of him who was that year high priest was extorted an implicit resignation of it to him who should not (as they had done for many ages) offer beasts for that nation, but offer himself, and so make an end of the sin-offering. This resignation he made inwittingly, as Isaac gave the blessing to Jacob.

Thirdly, The matter of his prophecy was that Jesus should die for that nation, the very thing to which all the prophets bore witness, who testified beforehand the sufferings of Christ (1 Pt. 1:11), that the death of Christ must be the life and salvation of Israel; he meant by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, Zec. 13:1. He so died for that nation as that the whole nation should not perish, but that a remnant should be saved, Rom. 11:5.

Calvin's Commentary

45. Many therefore of the Jews, who had come to Mary, and had seen the things which Jesus did, believed on him. 46. But some of them went away to the Pharisees, and told them what Jesus had done. 47. Then the chief priests and Pharisees assembled the council, and said, What do we? for this man doth many miracles. 48. If we let him go on thus, all will believe on him; and the Romans will come, and will take away our place and nation. 49. But one of them, named Caiaphas, who was the high priest of that year, said to them, You know nothing at all, 50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation should not perish. 51. Now this he spoke, not of himself, but being the high priest of that year, he prophesied that Jesus would die for the nation; 52. And not for that nation only, but that he might assemble, in one body, the children of God who were scattered abroad.

45. Many therefore of the Jews believed on him. Christ did not permit the miracle which he had wrought to be without fruit, for by means of it he drew some persons to the faith. For we ought to understand that miracles have a twofold use. They are intended either to prepare us for faith, or to confirm us in faith. The former is here denoted by the Evangelist; for he means that those of whom he speaks regarded Christ with admiration and reverence, so as to submit to be his disciples; otherwise the bare miracle could not have been sufficient to produce faith. Accordingly, by the word believe we must not suppose anything else to be meant than a willingness to embrace the doctrine of Christ.

46. But some of them went away to the Pharisees. In those who accuse Christ we behold detestable ingratitude, or rather horrible rage, from which we infer how blind and mad is their impiety. The resurrection of Lazarus ought undoubtedly to have softened even hearts of stone; but there is no work of God which impiety will not infect and corrupt by the bitterness of its poison. So then, before men can profit by miracles, their hearts must be purified; for they who have no fear of God, and no reverence for him, though they saw heaven and earth mingled, will never cease to reject sound doctrine through obstinate ingratitude. Thus you will see in the present day many enemies of the Gospel, like fanatics, fighting with the open and visible hand of God. And yet they demand miracles from us, but it is for no other purpose than to show that, in stubborn resistance, they are monsters of men. As to the report being carried to the Pharisees rather than to any others, [327] it is because, in proportion to their hypocrisy, they were more fierce in opposing the Gospel. For the same reason he soon afterwards makes express mention of them, when he relates that the council was assembled. They were indeed a part of the priests, but are specially named by the Evangelist, because they served the purpose of bellows to kindle the rage of the whole council

47. Then the chief priests and the Pharisees assembled the council. Not less monstrous is the blindness of the priests, which is here described. If they had not been exceedingly stupid and brutish, they would at least have been impressed with some reverence for Christ, after so striking a demonstration of his Divine power. They now assemble deliberately and intentionally to bury the glory of God, at the sight of which they are constrained to be astonished. True, they do not openly proclaim that they wish to make war with God, but as they cannot extinguish Christ but by overturning the power of God, they unquestionably fight against that power openly by presumption and sacrilege. Infidelity indeed is always haughty, and despises God, but does not all at once break out to such an extent as to raise its horns against God. But when men have long struggled against God, the result at which they ultimately arrive is, that they endeavor to ascend above heaven, after the manner of the giants, [328] without any dread of the Divine majesty; [329] for they acknowledge that Christ doth many miracles And whence proceeds his great power? They therefore openly prepare to crush the power of God, which shines in the miracles of Christ. Yet God is not unemployed; but though he wink at them for a time, he laughs at their foolish arrogance, till the time come for executing his wrath, as it is said, (Psalm 2:4, 12.)

What do we? By these words they accuse themselves of sloth, as if they said that it is on account of their doing nothing, that Christ continues to make advances, because by active exertion they may stop his progress. Such is the confidence of wicked men, by which they lay claim to everything, as if it were in their power to do as they please, and as if even the result of the work depended on their wishes. And if the whole be duly weighed, they here employ their own industry as a shield against the Divine power, as if by perseverance they could vanquish God.

48. If we let him alone thus. What if they do not let him alone? In that case, as we have already said, they are fully convinced that it lies in their power to block up Christ's path, so that he shall go no farther, provided that they earnestly strive against him. If Christ had been some impostor, their duty would have been to employ their exertions, that he might not lead away the sheep from the Lord's flock; but by confessing his miracles, they make it sufficiently evident that they do not care much about God, whose power they so boldly and disdainfully despise.

The Romans will come. They cloak their wickedness by a plausible disguise, their zeal for the public good. The fear that chiefly distressed them was, that their tyranny would be destroyed; but they pretend to be anxious about the temple and worship of God, about the name of the nation, and about the condition of the people. And what is the object of all this? For they do not appear to seek pretences of this nature in order to deceive. They are not haranguing the people, but are holding in secrecy a private consultation among themselves. Being all aware that they are guilty of the same treachery, why do they not openly bring forward their plans and opinions? It is because impiety, though gross and manifest, is almost always accompanied by hypocrisy, and thus wraps itself in indirect evasions or subterfuges, so as to deceive under the semblance of virtue. Their chief design undoubtedly was, to hold out some appearance of gravity, moderation, and prudence, so as to practice imposition upon others; but it may readily be believed that, when they pretended to have just ground for persecuting Christ, they were themselves deceived by that poor disguise. Thus hypocrites, though their conscience reproves them within, are afterwards intoxicated by vain imaginations, so that in sinning they appear to be innocent. Yet they evidently contradict themselves; for at first they confessed that Christ did many miracles, and now they dread the Romans, as if there had not been abundantly sufficient protection in the power of God, which showed itself to be present by those miracles

The Romans will come. The Evangelist means, that the chief object of their consultation was, to guard against imminent danger. "If the Romans," they say, "knew that any innovation was made in public matters, there is reason to fear that they would send an army to ruin our nation, together with the temple and worship of God." Now it is wicked to consult about guarding against dangers, which we cannot avoid, unless we choose to depart from the right path. Our first inquiry ought to be, What does God command and choose to be done? By this we ought to abide, whatever may be the consequence to ourselves. Those men, on the other hand, resolve that Christ shall be removed from the midst of them, that no inconvenience may arise by allowing him to proceed, as he has begun. But what if he has been sent by God? Shall they banish a prophet of God from among them, to purchase peace with the Romans? Such are the schemes of those who do not truly and sincerely fear God. What is right and lawful gives them no concern, for their whole attention is directed to the consequences.

But the only way to deliberate in a proper and holy manner is this. First, we ought to inquire what is the will of God. Next, we ought to follow boldly whatever he enjoins, and not to be discouraged by any fear, though we were besieged by a thousand deaths; for our actions must not be moved by any gust of wind, but must be constantly regulated by the will of God alone. He who boldly despises dangers, or, at least, rising above the fear of them, sincerely obeys God, will at length have a prosperous result; for, contrary to the expectation of all, God blesses that firmness which is founded on obedience to his word. Unbelievers, on the other hand, are so far from deriving any advantage from their precautions, that, the more timorous they are, the more numerous are the snares in which they entangle themselves.

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Anonymous—Daily Light on the Daily Path

Christ's Question to Each
For the Young '... Believest then this? She saith unto Him, Yea, Lord.'--JOHN xi. 26, 27. As each of these annual sermons which I have preached for so long comes round, I feel more solemnly the growing probability that it may be the last. Like a man nearing the end of his day's work, I want to make the most of the remaining moments. Whether this is the last sermon of the sort that I shall preach or not, it is certainly the last of the kind that some of you will hear from me, or possibly from any …
Alexander Maclaren—Expositions of Holy Scripture

The Open Grave at Bethany
'Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came …
Alexander Maclaren—Expositions of Holy Scripture

The Seventh Miracle in John's Gospel --The Raising of Lazarus
'And when Jesus thus had spoken, He cried with a loud voice, Lazarus, Come forth. 44. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin.'--JOHN xi. 43, 44. The series of our Lord's miracles before the Passion, as recorded in this Gospel, is fitly closed with the raising of Lazarus. It crowns the whole, whether we regard the greatness of the fact, the manner of our Lord's working, the minuteness and richness of the accompanying details, …
Alexander Maclaren—Expositions of Holy Scripture

Caiaphas
'And one of them, named Caiaphas being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.'--JOHN xi. 49,50. The resurrection of Lazarus had raised a wave of popular excitement. Any stir amongst the people was dangerous, especially at the Passover time, which was nigh at hand, when Jerusalem would be filled with crowds of men, ready to take fire from any spark …
Alexander Maclaren—Expositions of Holy Scripture

The Delays of Love
'Now Jesus loved Martha, and her sister, and Lazarus. When He had heard therefore that he was sick, He abode two days still in the same place where He was.'--JOHN xi. 5, 6. We learn from a later verse of this chapter that Lazarus had been dead four days when Christ reached Bethany. The distance from that village to the probable place of Christ's abode, when He received the message, was about a day's journey. If, therefore, to the two days on which He abode still after the receipt of the news, we …
Alexander Maclaren—Expositions of Holy Scripture

Miracles no Remedy for Unbelief.
"And the Lord said unto Moses, How long will this people provoke Me? and how long will it be ere they believe Me, for all the signs which I have showed among them?"--Numbers xiv. 11. Nothing, I suppose, is more surprising to us at first reading, than the history of God's chosen people; nay, on second and third reading, and on every reading, till we learn to view it as God views it. It seems strange, indeed, to most persons, that the Israelites should have acted as they did, age after age, in …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

A Mystery! Saints Sorrowing and Jesus Glad!
Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Beloved, and yet Afflicted
We need not be astonished that the man whom the Lord loves is sick, for he is only a man. The love of Jesus does not separate us from the common necessities and infirmities of human life. Men of God are still men. The covenant of grace is not a charter of exemption from consumption, or rheumatism, or asthma. The bodily ills, which come upon us because of our flesh, will attend us to the tomb, for Paul saith, "we that are in this body do groan." Those whom the Lord loves are the more likely to be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Though He were Dead
Martha, you see, in this case, when the Lord Jesus Christ told her that her brother would rise again, replied, "I know that he shall rise again in the resurrection at the last day." She was a type, I say, of certain anxious believers, for she set a practical bound to the Saviour's words. "Of course there will be a resurrection, and then my brother will rise with the rest." She concluded that the Saviour could not mean anything beyond that. The first meaning and the commonest meaning that suggests …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

Even Now
"Even now."--John 11:22 I HOPE that there are a great many persons here who are interested in the souls of those around them. We shall certainly never exercise faith concerning those for whose salvation we have no care. I trust, also, that we are diligent in looking after individuals, especially those who are amongst our own family and friends. This is what Martha did; her whole care was for her brother. It is often easier to have faith that Christ can save sinners in general, than to believe that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Oh, How He Loves!
"Then said the Jews, Behold how he loved him!"--John 11:36. IT WAS AT THE GRAVE OF LAZARUS that Jesus wept, and his grief was so manifest to the onlookers that they said, "Behold how he loved him!" Most of us here, I trust, are not mere onlookers, but we have a share in the special love of Jesus. We see evidences of that love, not in his tears, but in the precious blood that he so freely shed for us; so we ought to marvel even more than those Jews did at the love of Jesus, and to see further into …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 56: 1910

The Welcome visitor
IT seems that Martha had heard of Christ's coming, and Mary had not. Hence Martha rose up hastily and went to meet the Master, while Mary sat still in the house. From this we gather that genuine believers may, through some unexplained cause, be at the same time in very different states of mind. Martha may have heard of the Lord and seen the Lord; and Mary, an equally loving heart, not having known of his presence, may, therefore, have missed the privilege of fellowship with him. Who shall say that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Displeasure of Jesus.
When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.--John xi. 33. Grimm, in his lexicon to the New Testament, after giving as the equivalent of the word [Greek: embrimaomai] in pagan use, 'I am moved with anger,' 'I roar or growl,' 'I snort at,' 'I am vehemently angry or indignant with some one,' tells us that in Mark i. 43, and Matthew ix. 30, it has a meaning different from that of the pagans, namely, 'I command with …
George MacDonald—Unspoken Sermons

The Disciple, -- Master, what is the Real Meaning of Service? is it that We...
The Disciple,--Master, what is the real meaning of service? Is it that we serve the Creator and then His creatures for His sake? Is the help of man, who is after all but a mere worm, of any value to God in caring for His great family, or does God stand in need of the help of man in protecting or preserving any of His creatures? The Master,--1. Service means the activity of the spiritual life and is the natural offering prompted by love. God, who is Love, is ever active in the care of His creation, …
Sadhu Sundar Singh—At The Master's Feet

How to Make Use of Christ as the Life, when the Believer is So Sitten-Up in the Ways of God, that He Can do Nothing.
Sometimes the believer is under such a distemper of weakness and deadness, that there is almost no commanded duty that he can go about; his heart and all is so dead, that he cannot so much as groan under that deadness. Yea, he may be under such a decay, that little or no difference will be observed betwixt him and others that are yet in nature; and be not only unable to go actively and lively about commanded duties, yea, or to wrestle from under that deadness; but also be so dead, that he shall scarce …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Of the Intimate Love of Jesus
When Jesus is present all is well and nothing seemeth hard, but when Jesus is not present everything is hard. When Jesus speaketh not within, our comfort is nothing worth, but if Jesus speaketh but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calleth for thee?(1) Happy hour when Jesus calleth thee from tears to the joy of the spirit! How dry and hard art thou without Jesus! …
Thomas A Kempis—Imitation of Christ

Priestly Plottings
Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration …
Ellen Gould White—The Desire of Ages

Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the …
J. W. McGarvey—The Four-Fold Gospel

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs. …
J. W. McGarvey—The Four-Fold Gospel