Greek Word Study of πιστεύω (pisteuo, believe)

This word is used in this passage for the first time in John 11:15 where Jesus states that He is glad he was not there to prevent Lazarus’s death so that his disciples might believe. The word means, “To consider something to be true and therefore worthy of one’s trust, belief”[1] It can also mean to entrust something to someone (Luke 16:11).[2] The object of the word is often God’s Word, and therefore scripture (John 2:22), the law and the prophets (Acts 24:14), what the prophets said (Luke 24:25), in the prophets (Acts 26:17), Moses or his writings (John 5:46f.), and what God said at the current time for example, through an angel (Luke 1:20, 45; Acts 27:25).[3] The word can also include the notion of obeying (as seen especially in Hebrews 11).[4] Paul particularly uses πιστεύω as a synonym of obedience (compare Romans 1:8 with 15:18).[5] “To refuse to believe is not to obey the righteousness which the Gospel offers for faith.”[6] In the Gospel of John, the noun never occurs, but the verb is quite common and is used generally to denote the acceptance of the message about Jesus.[7] In the context of John 11, we see this belief to be one that Jesus desires people to place in him, and that through belief in him, salvation will come (John 11:25).

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[1] William Arndt, A Greek-English Lexicon, 816.

[2] William Arndt, A Greek-English Lexicon, 818.

[3] Theological Dictionary of the New Testament, Vols. 5-9 Edited by Gerhard Friedrich. Vol. 10 Compiled by Ronald Pitkin., ed. Gerhard Kittel, Geoffrey William Bromiley and Gerhard Friedrich, electronic ed. (Grand Rapids, MI: Eerdmans, 1964-c1976), 6:205.

[4] Theological Dictionary of the New Testament, 6:205-206.

[5] Theological Dictionary of the New Testament, 6:205-206.

[6] Theological Dictionary of the New Testament, 6:206.

[7] Theological Dictionary of the New Testament, 6:222.

Greek Word Study of ἀγαπάω (agape, agapeo, love)

This word means simply, love, but can and does have a wider range of meaning. It can mean to “have a warm regard for and interest in another,” “cherish,” “have affection for.”[1] The meaning, “to be grateful”[2] is suggested in Luke 7:47, when Jesus asks, who will love more, someone who was forgiven much, or forgiven little. The word can also mean, “to love based on its regarded value” (John 12:43).[3] This love can be between human beings (such as in Matt. 5:43; Eph. 5:25, 28, 33; Rom. 13:8), or directed from humans to transcendent beings (such as in John 8:42; 1 Pet. 1:8). This love can also be between transcendent beings and humans (Rom. 8:37; 9:13; 2 Thess. 2:16) or between persons of the Godhead (John 3:35; 10:17; 17:26).[4] In the New Testament, “Jesus stands plainly and consciously in the moral tradition of His people. But He demands love with an exclusiveness….love is a matter of will and action….He demands decision and readiness for God and for God alone in an unconditional manner which startles His hearers.”[5] Jesus brought a new meaning to the word, new terms as it were, for while before it was heard that you love your friends and hate your enemies, he called men to love their enemies (Matt. 5:43-44). In the context of this passage, it is clear Jesus felt a strong affection for Lazarus and his sisters (John 11:5), they had a special place in his heart, but in the end, it is very hard to separate Jesus’ love for these, and his love for all who are his (John 13:1). For his love was proved to be true in his death, through which salvation came to all who believe. There is no greater love than that, and there is nothing greater that Jesus could do for anyone than give them opportunity to believe, and this passage shows that love (John 11:15, 25, 26, 42).

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[1] William Arndt, A Greek-English Lexicon, 5.

[2] William Arndt, A Greek-English Lexicon, 5.

[3] James Swanson, Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997), GGK26.

[4] William Arndt, A Greek-English Lexicon, 5.

[5] Theological Dictionary of the New Testament, 1:44-45.

Who Wrote the Gospel of John?

Authorship

The traditional view is that the Apostle John wrote the book, but many modern western scholars have abandoned that idea.[1] And although some might say that a discussion of authorship is pointless, there actually is much to be lost or gained in such a expedition. For tide up in authorship is whether or not it was written by an eye witness or by some second-century Christian who never laid eyes on Christ. We turn now to the evidence in order to show that the Apostle John was the author of this gospel.

In the epilogue (21:2) the “sons of Zebedee” are named and named nowhere else in the gospel, also there is a disciple who is referred to with vague designations throughout the book (“the disciple whom Jesus loved,” “another disciple,” the one “known to the high priest”), giving a sense that there was a calculated effort to avoid using a name. This is contrasted with the fact that the gospel specifically names most of those who make two or more appearances.[2] “The disciple whom Jesus loved” is seen clearly to be the author of this book (21:20-24).[3] This “one” is also seen to only be named in the second half of the Gospel, and with that, many times along with Peter and many times appearing in a more favorable light than Peter.[4] The unnamed disciple is the one closer at the last supper, with Peter using him as a mediator of sorts (13:23-26), and he even reaches the empty tomb before Peter and “believed” (20:3-8); later he sees the risen Jesus and tells Peter (21:7); and finally Peter is scolded for comparing himself with this “one” (21:20-22). There is definitely a pattern here. In chapter 21:1-14 tells us the names of seven of the disciples with the sons of Zebedee and “two others of his disciples,” but we still do not know which of these four is the “beloved disciple.”[5]

From the other gospels we know that Peter, James and John formed the inner circle of Jesus, and because James was martyred early (Acts 12:2), this leaves him out as a viable option. Therefore only John is left. Also great care is taken with other names, in order for there to be no confusion, except with John the Baptist, for in John’s gospel, he is referred to plainly as “John” with no other designation.[6] The first external designation as John as the author of this gospel seems to be Theophilus of Antioch (A.D. 180).[7] Irenaeus also witnesses to Johannine authorship and his source appears to be Polycarp who was a disciple of the Apostle John. Clement of Alexandria, and Tertullian also agree with Johannine authorship.[8] The main point is that there was no other name offered as the author of this book. Based on these facts, it is clear John wrote this gospel.

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[1] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 8.

[2] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 83.

[3] Merrill C. Tenney, John, ed. Frank Ely Gaebelein, vol. 9, 12 vols., The Expositor’s Bible Commentary: With the New International Version of the Holy Bible (Grand Rapids: Zondervan Pub. House, 1976), 6.

[4] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 84.

[5] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), lxxii.

[6] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 12.

[7] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 21.

[8] Merrill C. Tenney, John, ed. Frank Ely Gaebelein, vol. 9, 12 vols., The Expositor’s Bible Commentary: With the New International Version of the Holy Bible (Grand Rapids: Zondervan Pub. House, 1976), 5.

Contextual Analysis of John 11:1-46

John 11:1-46 in the Immediate Context (part of a larger exegetical study of John 11:1-46)

In order to better understand the passage that has been chosen, it is important to look at the immediate context. John 11:1-46 is positioned in fifth and last stage of the “Festival Cycle.”[1] This cycle begins with a Sabbath introduction in chapter five, to Passover in six verse four, through Tabernacles to Dedication and here in chapter eleven moves back to focus on Passover once more (11:55).[2] John has also shown the readers the ever increasing desire of the Jews to kill Jesus (starting in 5:18) and it is in this chapter that the plot is at its climax with the official plot to murder Jesus (11:47-53).[3]

In regards to when the raising of Lazarus took place, there are not really any textual markers to allow one to be perfectly dogmatic. For while the story finds itself in a period following the Feast of Dedication (chapter 10) and before the last Passover of Jesus (11:55-57) it is not told when the raising took place in the midst of that period.[4] While the Sanhedrin does meet at the end of the chapter (vv. 46-53), it does not seem that this is a parallel passage with Mark 14:1-2 which occurred two days before the Passover, but rather it would seem best to see the meeting referred to in John 11 to have been an earlier meeting.[5]

The chapter begins with the death of Lazarus (vv. 1-16) continuing with Jesus’ meeting with Martha (vv. 17-27), and Mary (vv. 28-32), climaxing with the resurrection of Lazarus (vv. 33-44), and this section closing with the reactions to this sign (vv. 45-46f.).

John 11:1-46 in the Context to the Whole of John

This sign is in fact “the climactic sign in the Gospel of John.”[6] It is also the “seventh sign”[7] in the book. In regards to the “signs” contained in the Gospel of John, the book begins with the “Cana Cycle”[8] (2:11-4:54), and although the word “sign” is not used in the immediate context of all, it is clear that John viewed these events as signs (7:31 and 11:47). This section brings an end to the direct signs given by Jesus until the resurrection.[9] The book begins with signs that could almost be seen as mere “sleight of hand,” that is, unless you were present at the time to see. The water became wine (2:11), and no one really knew it except those who were there watching (a very few). The second sign, the healing of a royal official’s son, took place at a distance, so again, was not really seen by many, and could even be interpreted as just a natural occurrence or happenstance.

These signs work so as to begin to draw the reader in to believing in Jesus.[10] But the “Festival Cycle”[11] is introduced with the healing of a paralytic (5:7-9), a healing without question, demanding a decision to be made as to who this Jesus is. The next signs were no mere sleight of hand, the feeding of the multitude (6:10-13) and Jesus’ power over the storm (6:18-21), leading the reader to begin to see exactly who Jesus was – he was no mere man! This led the people to, with their preconceived notions about the Messiah, to desire to make Jesus king (6:15), but Jesus then made it clear, he was not what they thought, and many abandoned him (6:60, 66).

This leads John to focus on the response of the Jewish religious leaders, seen in 9:18-19 to vehemently deny the reality of Jesus’ healing of the man who was born blind, excommunicating that very man. But the climax is in chapter 11, for the religious leaders can no longer deny the miracles of Jesus – “the only question was, Would the authorities who operated within their closed religious system be willing to recognize a messenger from God who ‘colored outside their lines’?”[12] The answer is obviously no, and chapter 11 shows this incredible act of unbelief which John builds up in such a way that an honest reader just gasps at the incredible hardness of heart of the Jewish religious leaders. Death is looming from the end of chapter 11 on in a very big way,[13] and John uses the suspense to record a focused account of Jesus leading up to the cross that his readers might “believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:31).[14]

John 11:1-46 in the Context of the New Testament

Moving outward yet again in the discussion of the context of John 11:1-46, it is important to know that almost universally, this gospel is viewed to be the latest of the four canonical Gospels.[15] This is important because the direction John takes in his gospel is relatively independent from that of the synoptic gospels.[16] This difference has been a topic of much contention among scholars,[17] but remembering that his gospel was written after all the others (around 85 to 90 A.D.)[18] helps understand why it would take on a different approach, he told what had been untold as it were, and emphasized those aspects which went with the purpose of his writing, that his readers would believe. John even himself admits that he did not include everything that Jesus did (21:25), so the argument is really uncalled for. John was on the inside, he was the one who Jesus gave his mother to at the cross, and so the debate as to where he got his information does not really provide any profitable information, other than we see that he wrote it and that the Holy Spirit guided him along, and it truly is a beautiful account of our Lord’s life. John’s gospel is truly “one of the most captivating books of the Bible”[19] and presents the reader with the offer of eternal life in Jesus. This gospel is ideal for teaching, whether or not one takes its audience as Jewish, for “most of the periscopes in the Gospel are styled according to a teaching format.”[20] It is, “a pool in which a child may wade and an elephant can swim.”[21] It is for new beginners, and mature believers.

John 11:1-46 in the Context of the Old Testament

The Old Testament seems to have played a large role in the writing of this gospel, John was very knowledgeable in the Old Testament and quotes it a number of times, some from the Septuagint and other times he makes his own translation from the Hebrew.[22] But even John’s quotation of the Old Testament does not compare with Matthew’s.[23] It does seem that one of John’s main emphasis in the view of Old Testament is showing that Jesus is better than Moses, with the language of 1:14 and 17 brining into mind the Shekinah glory among the people of God in the wilderness.[24] Jesus is God’s Passover Lamb (1:29, 36)[25] and therefore the ultimate type as set out in the Law. He is the “Messiah” (1:41) and the “Son of Man” (1:51).[26] Christ’s “lifting up” produces more complete healing than the snake in the desert (3:14 f.), and he is the bread of life, not like the manna, but he is the “true” manna from God (6:30-59). Jesus is even seen as the fulfiller of the Jewish feasts: Passover (chapter 6), Tabernacles (chapter 7), and Dedication (chapter 10).[27] Even the “I am” statements ring boldly of Old Testament passages, that Jesus is very God of God. And like God, Jesus has authority over the Sabbath because he was sent by God (5:10-24).[28] And the list goes on, for the gospel is laced with references to the Old Testament – his goal is to show the reader that Jesus brings completion to God’s purposes as the Old Testament pointed to Christ.[29]

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[1] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[2] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[3] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[4] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), 186.

[5] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), 187.

[6] Merrill C. Tenney, John, ed. Frank Ely Gaebelein, vol. 9, 12 vols., The Expositor’s Bible Commentary: With the New International Version of the Holy Bible (Grand Rapids: Zondervan Pub. House, 1976), 114.

[7] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 532.

[8] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[9] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[10] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346.

[11] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 346-47.

[12] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 347.

[13] Johann Peter Lange, The Gospel According to John, trans. Philip Schaff, vol. 9, 12 vols., Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical (Grand Rapids: Zondervan Publishing House, 1960), 865.

[14] J. H Bernard, A Critical and Exegetical Commentary on the Gospel According to St. John, ed. A. H McNeile, vol. 34, 53 vols., The International Critical Commentary (Edinburgh: T. & T. Clark, 1928), 406.

[15] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), xxxv.

[16] D. Moody Smith, Johannine Christianity (London: T & T Clark, 2005), 97-98.

[17] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 37.

[18] Merrill C. Tenney, John, ed. Frank Ely Gaebelein, vol. 9, 12 vols., The Expositor’s Bible Commentary: With the New International Version of the Holy Bible (Grand Rapids: Zondervan Pub. House, 1976), 9.

[19] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 24.

[20] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 36.

[21] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 7.

[22] Leon Morris, The Gospel According to John: The English Text with Introduction, Exposition and Notes, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1971), 60.

[23] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), lix.

[24] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), lix.

[25] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 61.

[26] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 61.

[27] George Raymond Beasley-Murray, John, ed. Ralph P. Martin, vol. 36, 59 vols., 2nd ed., Word Biblical Commentary (Nashville, Tenn: Thomas Nelson Publishers, 1999), lix.

[28] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 62.

[29] Gerald L Borchert, John 1-11, ed. E. Ray Clendenen, vol. 25, 31 vols., The New American Commentary (Nashville: Broadman & Holman, 1996), 63.

Syntactical Analysis of John 11:1-46

Syntactical Analysis (part of a larger exegetical study of John 11:1-46)

Verse 1

Λάζαρος, nominative singular masculine used as a proper name and nominative of apposition to τις ἀσθενῶν[1] therefore modifying the translation of τις to be “a certain one” rather than “someone”[2]

Μαρίας καὶ Μάρθας, both nouns are connected by a coordinating conjunction (καὶ), and both are genitive singular feminine proper names,[3] in a genitive of description relationship with τῆς κώμης.[4]

τῆς ἀδελφῆς, genitive, singular, feminine, a genitive of apposition to Μάρθας. αὐτῆς, pronoun, personal, third person, genitive, singular, feminine, a genitive of relationship,[5] explaining that Martha is Mary’s sister.

Verse 2

ἡ ἀλείψασα, aorist, active, participle, singular, nominative, feminine in apposition to Μαριὰμ.[6]

μύρῳ, noun, dative, singular, neuter, an instrumental dative, describing that which Mary anointed the master with, mainly perfume.[7]

ἐκμάξασα, aorist, active, participle, singular, nominative, feminine in apposition to Μαριὰμ.[8]

ταῖς θριξὶν, dative, plural, feminine noun, an instrumental dative,[9] describing with what Mary wiped dry the feet of the master, with her hair. [10]

Verse 3

ἀσθενεῖ, verb, present, active, indicative, third person, singular, a progressive present, describing action in progress, “at this present time is sick,” especially used in narrative.[11]

Verse 4

δοξασθῇ, verb, aorist, passive, subjunctive, third person, singular with ἵνα purpose clause.[12] This conjunction indicates the “goal or aim of an action.”[13] The sickness will therefore result not only in glory to God, but in the end, that the Son might be given glory through it.

Verse 7

ἔπειτα, adverb, “a marker for a sequence of time or events.”[14] Moving the narrative alone, giving specific emphasis to time, and the order in which these events occurred.

Ἄγωμεν, verb, present, active, subjunctive, first person, plural, an hortatory subjunctive,[15] used here (in the first person plural) to exhort oneself and ones associates.[16]

Verse 8

Λιθάσαι, verb, aorist, active, infinitive serving as a complementary infinitive[17] of ἐζήτουν,[18] completing the thought of the “seeking” of the Jews, mainly they were seeking to stone Jesus.

Verse 9

περιπατῇ, verb, present, active, subjunctive, third person, singular, with ἐάν an adverbial, conditional conjunction making this a third class conditional sentence[19] being that it is ἐάν with a subjective mood verb.[20] The third class condition denotes the condition as “uncertain of fulfillment, but still likely – it portrays what is “likely to occur in the future, what could possibly occur.”[21] In this context, it is clear that Jesus is giving a hypothetical situation to illustrate his point, “If someone walks around in the day.”

προσκόπτει, gnomic present,[22] active, indicative, third person, singular verb with a negative particle οὐ.[23] Therefore, the one who walks in the day, will, as a general truth not stumble. The gnomic present is used to make a statement about a general, timeless truth, as it is here.[24]

Verse 13

εἰρήκει, consummative pluperfect, active, indicative, third person, singular verb.[25] The consummative pluperfect (also known as extensive pluperfect) emphasizes the completion of an action in past time, without really focusing on the current results.[26] In this case, it makes it clear that the narrator is speaking, being that he has withdrawn from the scene in the narrative in order to explain in more detail something that those in the story were possibly unaware of.

Verse 15

πιστεύσητε, aorist, active, subjunctive, second person, plural verb with ἵνα purpose clause.[27] This conjunction (ἵνα) indicates the “goal or aim of an action.”[28] The reason for Jesus’ rejoicing was not because Lazarus had died, but rather that because Lazarus had died “they might believe”

ὅτι, adverbial, causal conjunction, giving the basis or the grounds for the belief.[29] For if Christ had gone earlier (and assumedly healed Lazarus) there would not have been opportunity for belief. Therefore Jesus’ absence provided opportunity for belief.

Verse 16

συμμαθηταῖς, dative, plural, masculine noun, meaning “fellow disciples,”[30] the indirect object of εἶπεν, denoting to whom Thomas was speaking.

Verse 19

παραμυθήσωνται, aorist, middle, subjunctive, third person, plural verb with ἵνα purpose clause.[31] This conjunction (ἵνα) indicates the “goal or aim of an action.”[32] Therefore many of the Jews had come, with the purpose, or aim, of “consoling”[33] Martha and Mary in regards to the death of their brother.

Verse 22

αἰτήσῃ, aorist, middle, subjunctive, second person, singular verb with ὅσα ἂν, relative clause,[34] therefore that which asked for is unspecified,[35] and in this case translated as “whatever you ask.”[36]

Verse 23

Ἀναστήσεται predictive future, middle, indicative, third person, singular verb denoting that something, mainly Lazarus rising, will come to pass. The time from when such a verb is used and the fulfillment is unknown; only that it will happen.[37]

Verse 24

ἀναστήσεται, future, middle, indicative, third person, singular verb with prepositional phrase marked by ἐν. Martha affirms Jesus’ statement that Lazarus will rise again, but gets more specific as far as when, mainly: “in the resurrection at the last day.”

Verse 25

ζήσεται, predictive future, middle, indicative, third person, singular verb denoting that something, mainly those that believes in Jesus will live; it will come to pass even if they die – it is certain. The time from when such a verb is used and the fulfillment is unknown; only that it will happen.[38]

Verse 28

λάθρᾳ, adverb of manner.[39] Modifying εἰποῦσα, telling the manner in which Martha spoke to Mary, mainly “secretly,” or “privately.”[40]

Verse 29

ταχὺ, adverb of manner.[41] Modifying ἠγέρθη, informing the manner in which Mary stood up, “quickly.”[42]

Verse 31

παραμυθούμενοι, present, middle, participle, plural, nominative, masculine attributive participle of Ἰουδαῖοι.[43]

ταχέως, ταχὺ, adverb of manner.[44] Modifying ἀνέστη, informing the manner in which Mary stood up, “quickly,”[45] but this time it is in regards to the crowd seeing her get up and then following her.

δόξαντες, aorist, active, causal participle, plural, nominative, masculine showing the cause or reason or ground of the action of the finite verb.[46] Therefore, the Jews followed Mary because they thought she was going to the tomb to grieve.

κλαύσῃ, aorist, active, subjunctive, third person, singular verb with ἵνα purpose clause.[47] This conjunction (ἵνα) indicates the “goal or aim of an action.”[48] The crowd thought that Mary had gotten up for the purpose of going to grieve at the tomb.

Verse 33

κλαίουσαν, present, active, participle, singular, accusative, feminine serving as the object complement with αὐτὴν.

συνελθόντας, aorist, active, participle, plural, accusative, masculine serving as a substantive participle as the direct object along with αὐτὴν of εἶδεν. Jesus saw her (Mary) and the ones coming together with her.

ἐνεβριμήσατο, ingressive aorist, middle, indicative, third person, singular verb. The ingressive aorist stresses the beginning of an action or the entrance into a state.[49] The context (when he saw) shows that Jesus’ action started in the moment he saw; therefore a translation of “he became deeply moved” best communicates the scene.

ἐτάραξεν, aorist, active, indicative, third person, singular – also an ingressive aorist, linked with the previous ingressive by the coordinating conjunction καὶ. The ingressive aorist stresses the beginning of an action or the entrance into a state.[50] Therefore translation should reflect this beginning, but because of the coordinating conjunction and the previous ingressive aorist, simply stating, “and troubled” would suffice because the notion of the action beginning is giving in the first verb and carried over by the coordinating conjunction to this verb.

Verse 34

τεθείκατε, perfect, active, indicative, second person, plural verb with Ποῦ[51] serving as an interrogative indicative which is a question that expects an assertion to be made, it expects a declarative indicative in answer to the question.[52] Therefore, when Jesus asks where they have laid Lazarus, he expects an answer to be given.

Verse 35

ἐδάκρυσεν, ingressive aorist, active, indicative, third person, singular verb. The ingressive aorist stresses the beginning of an action or the entrance into a state.[53] The context places emphasis on order of occurrence, only after they answered Jesus question as to where Lazarus was, telling him to come and see does he cry. Or rather, “he began to cry,” or “he burst into tears.”[54]

Verse 36

ἐφίλει, imperfect, active, indicative, third person, singular verb with πῶς[55] as an exclamation[56] of the declarative indicative nature of the verb (ἐφίλει). The indicative is used in this case to present an unqualified statement.[57]

Verse 37

ἀνοίξας, aorist, active, substantive participle, singular, nominative, masculine serving as the subject of Οὐκ ἐδύνατο. Translated as, “Could not this man who opened the eyes…”

ποιῆσαι, aorist, active, complementary infinitive of Οὐκ ἐδύνατο, serving as a “helper” verb completing the thought of what Jesus was able to do, that is, he was able (Οὐκ ἐδύνατο) to make or cause (ἀνοίξας).[58]

Verse 38

ἐμβριμώμενος, present, middle, participle, singular, nominative, masculine, a temporal participle of contemporaneous action with ἔρχεται.[59] This normally should be translated “while doing.” In this context, the temporal participle of contemporaneous action shows that when Jesus came to the tomb, he was “deeply moved” at the same time. The use of the commas in the NASB shows this contemporaneous action well in the English.

Verse 39

τετελευτηκότος, perfect, active, participle, singular, genitive, masculine, intensive perfect,[60] serving as a genitive of relationship to ἀδελφὴ.[61] The intensive perfect emphasizes the result, or current state produced by a past action (in this case, death).[62]

ὄζει, descriptive present, active, indicative, third person, singular verb. The descriptive (also known as Progressive Present) is used to describe a current scene, progress within a scene, especially in narrative.[63] It normally involves continuous action, therefore in this context, it is putting emphasis on the current, at this present time, right now “stink” in the tomb, and the consequences if the tomb was opened.

Verse 41

εὐχαριστῶ, present, active, indicative, first person, singular, a progressive present emphasizing the current scene in progress, the “right now,” and therefore a legitimate translation could be, “right now, I give you thanks.”

Verse 43

ἐκραύγασεν, constative aorist, active, indicative, third person, singular verb. The constative aorist places no emphasis on the nature of the verb, but stresses only the fact that it occurred.[64]

δεῦρο, imperative adverb, almost used as a verb[65] translated with ἔξω as “come out!”

Verse 44

τεθνηκὼς, perfect, active, participle, singular, nominative, masculine, subjunctive participle serving as the subject of ἐξῆλθεν, “the one who had died came out.”[66]

Verse 46

δὲ, contrastive particle contrasting those that believed and those that did not.[67]

---

[1] Daniel B Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 48-49.

[2] William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, “Based on Walter Bauer’s Griechisch-Deutsches Wr̲terbuch Zu Den Schriften Des Neuen Testaments Und Der Frhchristlichen [Sic] Literatur, Sixth Edition, Ed. Kurt Aland and Barbara Aland, With Viktor Reichmann and on Previous English Editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker.”, 3rd ed. (Chicago: University of Chicago Press, 2000), 1008.

[3] Wesley J Perschbacher, Refresh Your Greek: Practical Helps for Reading the New Testament (Chicago, IL: Moody Press, 1989), 386.

[4] Daniel B Wallace, Greek Grammar, 79-81.

[5] Daniel B Wallace, Greek Grammar, 83-84.

[6] Wesley J Perschbacher, Refresh Your Greek, 386.

[7] Daniel B Wallace, Greek Grammar, 162-63.

[8] Wesley J Perschbacher, Refresh Your Greek, 386.

[9] Cleon L Rogers, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids, MI: Zondervan Publishing House, 1998), 208.

[10] Daniel B Wallace, Greek Grammar, 162-63.

[11] Daniel B Wallace, Greek Grammar, 518-19.

[12] William Arndt, A Greek-English Lexicon, 475.

[13] Daniel B Wallace, Greek Grammar, 676.

[14] James Swanson, Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997), GGK2083.

[15] Cleon L Rogers, The New Linguistic, 208.

[16] Daniel B Wallace, Greek Grammar, 464-65.

[17] Daniel B Wallace, Greek Grammar, 598.

[18] Cleon L Rogers, The New Linguistic, 208.

[19] Cleon L Rogers, The New Linguistic, 208.

[20] Daniel B Wallace, Greek Grammar, 689.

[21] Daniel B Wallace, Greek Grammar, 696.

[22] Cleon L Rogers, The New Linguistic, 208.

[23] William Arndt, A Greek-English Lexicon, 733.

[24] Daniel B Wallace, Greek Grammar, 523.

[25] Wesley J Perschbacher, Refresh Your Greek, 387.

[26] Daniel B Wallace, Greek Grammar, 585.

[27] William Arndt, A Greek-English Lexicon, 475.

[28] Daniel B Wallace, Greek Grammar, 676.

[29] Daniel B Wallace, Greek Grammar, 674.

[30] William Arndt, A Greek-English Lexicon, 957.

[31] Wesley J Perschbacher, Refresh Your Greek, 387.

[32] Daniel B Wallace, Greek Grammar, 676.

[33] William Arndt, A Greek-English Lexicon, 769.

[34] Wesley J Perschbacher, Refresh Your Greek, 388.

[35] Daniel B Wallace, Greek Grammar, 660.

[36] William Arndt, A Greek-English Lexicon, 729.

[37] Daniel B Wallace, Greek Grammar, 568.

[38] Daniel B Wallace, Greek Grammar, 568.

[39] Wesley J Perschbacher, Refresh Your Greek, 388.

[40] William Arndt, A Greek-English Lexicon, 581.

[41] Wesley J Perschbacher, Refresh Your Greek, 388.

[42] William Arndt, A Greek-English Lexicon, 993.

[43] Wesley J Perschbacher, Refresh Your Greek, 388.

[44] Wesley J Perschbacher, Refresh Your Greek, 388.

[45] William Arndt, A Greek-English Lexicon, 993.

[46] Daniel B Wallace, Greek Grammar, 631.

[47] William Arndt, A Greek-English Lexicon, 475.

[48] Daniel B Wallace, Greek Grammar, 676.

[49] Daniel B Wallace, Greek Grammar, 558.

[50] Daniel B Wallace, Greek Grammar, 558.

[51] Wesley J Perschbacher, Refresh Your Greek, 388.

[52] Daniel B Wallace, Greek Grammar, 449-50.

[53] Daniel B Wallace, Greek Grammar, 558.

[54] Wesley J Perschbacher, Refresh Your Greek, 388.

[55] Wesley J Perschbacher, Refresh Your Greek, 389.

[56] William Arndt, A Greek-English Lexicon, 901.

[57] Daniel B Wallace, Greek Grammar, 450-51.

[58] Daniel B Wallace, Greek Grammar, 598.

[59] Wesley J Perschbacher, Refresh Your Greek, 389.

[60] Daniel B Wallace, Greek Grammar, 574.

[61] Wesley J Perschbacher, Refresh Your Greek, 389.

[62] Daniel B Wallace, Greek Grammar, 574.

[63] Daniel B Wallace, Greek Grammar, 518.

[64] Daniel B Wallace, Greek Grammar, 557.

[65] William Arndt, A Greek-English Lexicon, 220.

[66] Wesley J Perschbacher, Refresh Your Greek, 389.

[67] William Arndt, A Greek-English Lexicon, 213.

Exegesis of John 11:1-46 – Lazarus Raised from the Dead

Personal Preparation

I spent time in prayer, entreating the Lord to give me insight into the passage and that the Lord would make my heart ready to hear the teaching of this text and apply it to my own walk with the Lord.

Analyze the Text’s Content

This section will analyze some key features of the syntactical, lexical, context, and background elements of John 11:1-46 so as to properly identify each element and explain the exegetical importance of each element in preparation for preaching the text. The focus of this section will not be on exposition but will rather focus on a discussion about each of the elements which are exegetically significant as well as word studies, and any historical background that will add to the understanding of the text.

A Lesson from Jesus About Confrontation

“But Judas Iscariot, one of his disciples (the one who was going to betray him) said, “Why wasn’t this oil sold for three hundred silver coins and the money given to the poor?” (Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.)” – John 12:4-6 NET

Confrontation is something as Christians most of us know about – and most of us know about it first hand. It can be a very painful experience – well, not can – it mostly IS, but sometimes it is better than others. It might depend on the way the person confronts you, if you even really know them (having a relationship with someone really helps a lot, regardless of how they say it), or it might depend on our own attitude – whether or not we are willing to admit that we might possibly have sinned, or have a pattern of sin in our lives.

The Manifestation of Christ

John 14:21-24

Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.”
Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?”
Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.
Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.

I want us to take some time and focus on this manifestation that is promised to all those who have and keep Jesus’ Word – the manifestation that is given only to those who love Christ and not to the world.

There are two simple questions:

What does it mean that Christ will manifest Himself to those that love Him?

What must we do in order for Christ to manifest Himself to us?

Let’s look at the first one:

What does it mean that Christ will manifest Himself to those that love Him?

This is a manifestation of Christ – a revealing of Christ that is special and given only to those who are Christ’s – not to the world – we see that in the question that Judas poses, it is not to the world – it is only to the ones who love Christ, and keep His commandments and be in God’s loving favor and to whom Christ will manifest Himself.

But what type of manifestation is it? Does it mean that Jesus will come in person, in the flesh and visit these chosen ones?

It is not that Christ will come in person – for He no longer lives among us. He no longer says what He said to Doubting Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side. Do not disbelieve, but believe.” (John 20:27)

For in that same passage it is clear that there are those who will not have the benefit of sight or touch and we are blessed for it, “Blessed are those who have not seen and yet have believed.” (John 20:29). Beyond that, we know that while Jesus was on the earth, many saw Him who did not love Him – in fact the ones who killed Him saw Him – therefore this manifestation that Jesus is talking about is not one of Him coming in the flesh, face to face – but something else.

If not in the flesh – what of visions and dreams? It is clear that this manifestation is not one of mere dreams or visions. For we know that even those who do not love God at times receive visions and dreams from God. Laban was warned by God in a dream not to say anything good or bad to his nephew Jacob (Gen. 3:24) – and yet there is no indication that He even was trying to follow God, quite the opposite – it seems that he was consumed by greed and did everything he could to gain the upper-hand. Another, even more clear example is that of Balaam. God came and spoke with Balaam (Num. 22:9), and yet we know he was, “a man who loved gain from wrongdoing” (2 Pet. 2:15) and, “one who practiced divination” (Jos. 13:22). Visions and dreams, while, extraordinary are not exclusive to believers – but when God wills, are given to the unbeliever. Therefore visions and dreams cannot be the manifestation spoken of by Jesus in this passage, for this manifestation is exclusive – given only to those who love Christ.

I believe this manifestation is one that is given in the heart of those who love Christ. For seeing Jesus with your physical eyes, or having a dream, vision or hearing the voice of God do not necessarily change you – for many saw Jesus, many have had dreams, many have heard the voice of God – and yet they still remain in darkness – many are in hell who have had those privileges.

But there is a manifestation of Christ that is special, and given only to those who believe.

I read of a man who lived in the late 1800’s named Mr. Tennant. One evening he was about to go to a small church to preach but thought he would take a short walk in the woods before he headed over. As he walked along in the woods he felt the overwhelming power of the presence of Christ, so much so that he knelt down. The time came for him to preach at the church and when he didn’t show up some of the church members in the small town went looking for him. They did not find him until a few hours later, and when they did find him – he looked like a man who had been with Jesus – his face shining with joy. Mr. Tennant said, even to his dying day, that he should never forget that communion he had with Christ – for though he could not see Christ, Christ was there, in fellowship with him, heart to heart in such a sweet way.

What a wonderful thing fellowship with Christ is in our hearts when we love Him. And you must know something of it, if you do in fact love Him.

It is a manifestation as the one Job experienced – Though there is no indication that Job saw God with his physical eyes – he says in Job 42

Job 42:5

“I have heard of You by the hearing of the ear; But now my eye sees You;

This “sight” is unexplainable to the unregenerate – to those who are yet dead in their sins. Trying to explain it is as trying to explain what a rainbow looks like to a blind man. And yet, all who have seen and experienced the rainbow themselves can easily talk to each other and relate to one another for they have experienced the same manifestation.

2 Corinthians 4:6

For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

In what other ways is this manifestation unique and separate from other manifestations? It is unique in that it since it is a manifestation to the heart it changes the one who has received it. It produces humility. If someone says, “I have had such high communion with God – I am a great man!” that person has never had any communion with God at all. For God does not come close to the proud, He does not reveal Himself to them,

Psalms 138:6

“Though the LORD is exalted, He takes note of the humble; but He knows the haughty [or the proud] from afar.”

It produce holiness in the life of the recipient. A person who is not holy has never taken part in this special manifestation. Some people talk a lot about their experiences and their enlightenment – but do not believe them unless their lives mirror what they say. God is not mocked – He will not show favor to the wicked – He will not respect and evil doer.

This manifestation causes us to see the surpassing beauty and glory of Christ – causing us to lay aside all else, so as to better take in the beauty of Christ – it causes us to lay down all hindrances all sins that entangle, so that we can just behold Him.

So we see that this manifestation is special – given only to those who love Christ and that it is a inward manifestation – heart to heart.

But what must we do in order for Christ to manifest Himself to us?

The answer is quite simple – if you desire Christ to manifest Himself to you, you must love Him.

Christ asked Peter, after being raised from the dead, “Do you love me”.

What is your answer? Do you love Christ?

If you do not, than these verses and the privileges that are contained in them are not for you.

Do you love Christ? Do not just gloss over this question – but seek to answer honestly in your heart before the Lord. It is not enough to say you Love Christ – for some make their profession loudly, and yet they are hypocrites for their conduct tells everyone that in fact they are haters of Christ. Do you love Jesus with your whole heart?

If there is any question in your mind – do not pass over this question – but seek until you have a definite answer.

But remember this – if you do love Him, he loved you first.

John 17:6

“I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word.

All those who belong to Christ keep God’s Word – all who belong to Christ love Him.

But He loved you first for He knew you were His before even the world was created. You were created to be His, you were created for Him.

Before time began you were loved by him. Even though you are a sinner, though you were an enemy and a worker of evil – He loved and still loves you. And think of Christ – who stripped Himself of all His glory, descended from a throne of infinite glory to a manger made to feed animals – will you not love Him who became flesh for you? He lived a life of poverty – no where to lay His head, a life of rejection, for even His own countrymen did not receive Him – a life of pain, for He bore all ours – a life of dishonor, for the world hated Him.

Think of the tears He cried in the garden – will you not love Him whose tears fell to the ground like blood, and who groaned, pleading with God in His final hour? What of the blood that flowed as they beat Him and whipped Him – tearing and cutting into His flesh. What of the jeering of the crowds as they mocked Him while He hung on the cross. Do you see Him suffer? Do you see Him hanging on the cross – and all this for you?

Do you love Him? He loved you first.

Beyond his death – Now He is risen, and He is in heaven with the Father – and there what is He doing? He pleads your case before the throne, He is preparing a place there in heaven for you – and He will come again a second time, to take you with Him.

Think on all these things and love Him! Love Him with all that you are.

Do you love Christ?

Do you know and keep His Word? That really is the same question – for all who love Him keep His Word and all who keep His Word love Him.

Do you treasure His Word? Are His words worth more than gold? Do you treasure His Word above all earthly things?

Do you try and know His Word – do you diligently study – searching the Scriptures – is His Word your daily bread? Do you live by it?

Is your life different from the world? Are you like Christ? Do you live as He lived?

Do you seek to keep His word in your hearts?

To keep means to obey. Obedience flows from the heart. In every Christian there is an passionate, and steady longing to do what God wants – to walk as He tells us to walk in His Word. Some might have this longing stronger than others, but it is there!

Think of Peter – He denied Christ – and not just denied Him once, but three times. Not with a sword to his throat, but to the question of a servant girl!

Christ is risen, and He meets the disciples on the beach – let’s read it together: John 21:1

John 21:1-17

After this Jesus revealed himself again to the disciples by the Sea of Tiberias, and he revealed himself in this way.
Simon Peter, Thomas (called the Twin), Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together.
Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.
Just as day was breaking, Jesus stood on the shore; yet the disciples did not know that it was Jesus.
Jesus said to them, “Children, do you have any fish?” They answered him, “No.”
He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish.
That disciple whom Jesus loved therefore said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on his outer garment, for he was stripped for work, and threw himself into the sea.
The other disciples came in the boat, dragging the net full of fish, for they were not far from the land, but about a hundred yards off.
When they got out on land, they saw a charcoal fire in place, with fish laid out on it, and bread.
Jesus said to them, “Bring some of the fish that you have just caught.”
So Simon Peter went aboard and hauled the net ashore, full of large fish, 153 of them. And although there were so many, the net was not torn.
Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord.
Jesus came and took the bread and gave it to them, and so with the fish.
This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.
When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.”
He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.”
He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.

Jesus asks Peter three times if he loves Him. Three times Peter answers, but the last time there is something different about his plea.

Each time before Peter said, “Yes, Lord; you know that I love you.”

But the third time – he says, “Lord, you know everything; you know that I love you.”

When I read some of the passages in the Psalms that say things like, “Search me O God and know my heart…see if there be any grievous way in me…test my heart and my mind…I walk in faithfulness” I quiver – Do I really want God to look into my heart? There is so much evil there! I am so far from perfect!

But listen to what Peter says – listen to how he pleads with Christ

“Lord, you know everything; you know that I love you.”

It is as if Peter is saying, “I know my denial of you contradicts me love; my fellow-disciples have good reason to wonder if I really do love you. But you know my heart, you know that I do love you and that I desire to do what you command with all of my heart!”

He pleads before Christ – “Look into my heart, though there is sin there, though I am imperfect, look to my heart, for deep down my whole being groans within me with longing to do Your will”

When we love Christ – there is sorrow when we disobey. When we know that we have grieved Christ – we can not help but mourn as Peter did. But following that sorrow, there will be repentance and earnest pleading with God for the grace to enable us to do what He has asked us to do. There will be a pleading from the bottom of our heart – “Lord! You know that I love you!”

Do you desire for Christ to show Himself to you? Then love Him – do what He has commanded – and by the Grace of God, though you fail, He will manifest Himself to you.

“Do not let your heart be troubled”

John 14:1-11

“Do not let your heart be troubled; believe in God, believe also in Me.
“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.
“If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.
“And you know the way where I am going.”
Thomas said to Him, “Lord, we do not know where You are going, how do we know the way?”
Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me.
“If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.”
Philip said to Him, “Lord, show us the Father, and it is enough for us.”
Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, `Show us the Father’?
“Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works.
“Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves.

What must have been going through the minds of the disciples on this night – this last supper with the Master. It all began with a call, “Follow me”. They had followed – they had left everything behind to follow this man – they had seen the extraordinary signs and wonders – they had seen Jesus feed thousands, heal every sickness and disease, cast out demons, walk on water, calm a raging sea – and even raise the dead to life. They started their journey with someone they thought was a great man, a great teacher – and now, on this night – they knew – they believed with all their heart, that this man, this great teacher, this prophet, was the Son of God, God in flesh – the Christ – the Messiah – the Anointed One that had been promised so long ago.

But it was different than they had expected it. They had originally thought that Jesus would conquer the Romans and free their nation from bondage and that they would reign with Him in a great kingdom after having put down all their foes. But it was different – death was in the air. Jesus had mentioned on several occasions that He would suffer and be killed, but they always pushed it to the back of their minds – I mean, Jesus couldn’t die – could He? He’s the Messiah! He’s God!

But this night – it was becoming clear – all the other times that Jesus had mentioned His soon coming death were coming to a point. Worse than that, one of their group – one of the closest followers – one of His friends will betray Him – will give Him over to the enemy to be killed.

Jesus was going to be leaving them – was this it? Was this the end? Was Jesus truly God in flesh? Was He truly the Messiah that they had all been waiting for?

Peter raises his voice:

John 13:36-38
“Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.”
Peter said to Him, “Lord, why can I not follow You right now? I will lay down my life for You.”
Jesus answered, “Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times.

What do you think Peter felt when these Words left the lips of the Master? He was willing to die for Jesus – and Jesus replies, Really? Would you die for me? Actually, you will cower like a little girl and deny me, not once, not twice, but three times – three times you will say that you do not even know me.

The impact these words must have had on Peter – the crushing feeling that must have overtaken him! The aching that he must have felt in his heart! The sorrow, and the shame…

But now, listen to the Words of Jesus, “Do not let your heart be troubled”

Life is filled with troubles – filled with things that we can worry about – things that scare us, things that depress us, things that make us want to cry, pain that causes us to want to be alone.

What is your trouble this morning? Is something outside of your control – is there something that you’re just not sure how to deal with?

“Do not let your heart be troubled”

There is but one solution to a troubled heart. And Jesus tells that way in this passage. There is only one way to overcome a heart wrought with the pain and disappointment of this life.

The world whispers in our ear that it has the answer – just believe in yourself, they say – you can do it! You don’t need anyone else, you have the power within yourself to overcome any problem – don’t put yourself down – you are the solution! You have the power!

But the world has been deceived by the lord of lies – their solution is no solution at all but leads only to death.

As it says in Jeremiah 17:5
Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD.

But the words of Jesus, the Words of Truth give us the true solution to a troubled heart.

“Do not let your heart be troubled; believe in God, believe also in Me.”

Belief in God and in His Son Jesus Christ is the one and only solution to a troubled heart. Are you troubled this morning? Believe in God, believe also in Jesus.

Psalms 42:11
Why are you cast down [Why are you depressed], O my soul, and why are you in turmoil within me [Why are you upset?]? Hope in God; for I shall again praise him, my salvation and my God [For I will again give thanks to my God for his saving intervention].

Jesus then gave us three reasons why we should be comforted – three reasons why we should hope in God and give thanks to Him for his saving intervention in our lives.

1. He was going to His Father’s house before them

2. He was going there to prepare a place for them

3. He would come back in person to bring them to heaven

1. He was going to His Father’s house before them

Even though they would see Him beaten, whipped, mocked, bleeding, hung on a cross – even though they would see Him die and laid in a tomb – believe! For after all of this He was going to His Father’s house. To a place where He would be honored above all – where His power is above all – never to suffer and die again – to be clothed in glory with the Father. He says later in chapter 14, “If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I.”

Be not troubled – for Jesus is King! He reigns in heaven – there is nothing outside of His control! He is above all things – nothing can put a stop to His plans.

“Do not let your heart be troubled”

2. He was going there to prepare a place for them

Not only is Jesus in heaven – but He is there preparing a place for all those who believe in Him – for all His chosen people. If you are afraid that there is no place for you – believe in Him and be troubled no more!

Jesus went to heaven as the forerunner – as the first of many to follow. He made the way clear – He took out all obstacles – not only is the way prepared, but the places for us in heaven – when we arrive, when we die, there is a place for us – specifically for me, just for you! Think of the care of Christ – that He would prepare a mansion just for you, His child. It is enough that we even get to be in the place where He is, but that He is building a mansion for us! He is saving a special place for us! That is beyond comprehension!

He is getting everything ready for you!

“Do not let your heart be troubled”

3. He would come back in person to bring them to heaven

“I will come again” If nothing else – this should wisp all of the troubles in our hearts away. In the end, He will come and personally take us up. Can you even imagine. He will not send his angels, Jesus – the Son of God – God Himself will come and gather us up and take us to be with Him.

Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed,
in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.
(1 Corinthians 15:51-52)

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.
His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself.
He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.
And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses.
From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty.
On his robe and on his thigh he has a name written, King of kings and Lord of lords.
(Revelation 19:11-16)

This is our King – This is our God – This is our Savior – and He will come for us – NOTHING can get in His way, though the whole world go against Him, He will prevail. He will come – He will come for His own.

“O death, where is your victory? O death, where is your sting?” (1 Corinthians 15:55)

“Do not let your heart be troubled”

There is never a reason for us to be troubled in our heart – if you are – examine yourself – who are you looking to – where is your hope? Seek to believe in God and in Christ – with your whole being – then, as you believe, your heart will be filled with peace because you know what the future holds – for God has spoken and you believe – even though the troubles remain, you will stand un-buffered, your heart will be filled with praise, for you are standing on the Rock – and regardless of how big a storm you encounter in this life – you will be secure – the Rock will save you and secure you.

Our Lord is coming – “Do not let your heart be troubled” – So come Lord Jesus! Amen.

The 11th Commandment

John 13:34-35

(34) A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.
(35) By this all people will know that you are my disciples, if you have love for one another.”

In the early days of Christianity, a deadly sickness broke out in the Egyptian city of Alexandria. The sickness spread so easily that being in the same room with one of the sick meant you too would probably become ill, touching a victim meant almost certain death. Everyone in Alexandria was so afraid of the sickness that if someone in their house showed even the slightest signs of the sickness, they threw them out on the street to die – they didn’t even bury the dead for fear that they too would contract the disease.

But when a Christian became sick, the other Christians in the city would come and visit and care for their brother or sister who was sick. No Christian died without a fellow Christian being by their side caring for them. Even though the Christians knew that because they were in contact with those who were sick, that they too would most likely become sick, they continued to care for their sick and dying. So well did the Christians in Alexandria care for each other that outside the city were all the dead were being thrown, not one dead Christian could be found, for their fellow Christians took care of them even in their death, burying them, exposing themselves to the disease, rather than just throwing them in with the piles of other human corpses.

All the non-Christians in the city who had seen what these “Christians” were doing started asking each other – “What is the meaning of this?”

The answer went throughout all of Egypt, “They are of the Religion of Jesus of Nazareth, for these Christians love each other”

“By this all people will know that you are my disciples, if you have love for one another.”

The love that the Christians in Alexandria had so many years ago – that is the love that Christ commands us to have – and by it, the world will know that we follow Christ.

This is the clearest way to know whether you are a disciple of Christ – if you love as He loved. Are you in Christ this morning? Do you love your Christian brothers and sisters as Christ loved you? Think on that as we look more closely at this new command together.

Jesus says, that this is a new commandment – that it is not the same as what had been given in the law before He came. But is it really all that different?

We know the ten commandments:

I am the Lord thy God and you shall not have other gods besides me.

You shall not make for yourself any graven images.

You shall not take the name of the Lord your God in vain.

Remember the Sabbath day, to keep it holy.

Honor your Father and Mother.

You shall not murder.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbor.

You shall not covet.

 

And the greatest commandment, what is that?

And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.” (Matthew 22:37)

And the second?

“You shall love your neighbor as yourself.” (Matthew 22:39)

But, on the night Jesus has His last supper with the disciples, as a parents on their death bead gives their last words to their children, He gives them this new commandment – a commandment that is different in at least three ways from the Old Testament law.

It is different in degree, different in motive, and different in example.

It is different in degree – we are to love our neighbors as ourselves, but we are to love our brothers and sisters in Christ as Christ loved us – which is way more than any of us love ourselves. The love of Christ surpasses all knowledge – it is a love that is so great that we cannot even comprehend it. It is a love that suffers everything for the sake of the one it loves. It is a love that dies, that the beloved might live.

“Greater love has no one than this, that someone lays down his life for his friends.” (John 15:13)

It is different in motive – the command in the Old Testament is backed by the statement, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exo. 20:2). Israelites were to follow the commandments of God because God had freed them from bondage in Egypt, but we are to follow this new command because Christ has redeemed us from eternal punishment in hell. The salvation granted to the people of Israel at the Red Sea did not continue after they died, it was a temporal salvation – but the salvation that Christ has brought us is eternal. Nothing can separate us from the love of God for we have been saved by Christ, once for all time.

It is different in example – the commandment in the Old Testament told us to look at how we love ourselves as the example of how we should love our neighbor, but this new command tells us to look Christ as the example of how to love our brothers and sisters.

There is no longer any excuse, for the example of Christ is clear – there is no room for, “But so and so is so hard to love!” or, “They don’t love me back, so why should I continue to love them?”.

Romans 5:6-10

For while we were still weak, at the right time Christ died for the ungodly.
For one will scarcely die for a righteous person–though perhaps for a good person one would dare even to die–
but God shows his love for us in that while we were still sinners, Christ died for us.
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.
For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

Before I close I want to show you a simple application from Scripture. It happened the same night that Jesus gave this command, but is not mentioned in the Gospel of John. Turn with me to Matthew 26 verses 21 and 22.

Matthew 26:21-22
And as they were eating, he said, “Truly, I say to you, one of you will betray me.”
And they were very sorrowful and began to say to him one after another, “Is it I, Lord?”

They thought they were all brothers in that room that night. No one pointed a finger at anyone, but automatically assumed that it must be themselves because they believed with all their heart that one of the other twelve would never do such a thing.

No one suggested, “Ah, it must be Peter, he’s always been hot headed and not thinking about what he does before he does it.” Or “It must be Judas, he’s always been a little sneaky with the money bag, in fact, I think I saw him stealing money out of it the other day!”

No, there was none of that.

There was only, “It couldn’t be me – could it? Could it be? Surely it is not me – Lord, is it?”

They expected evil more from themselves than from others. They believed the word of Christ, that one of them would betray Him, and so, one by one, they asked, “Lord, is it I?”

Then Judas, trying to keep up his deception says almost exactly the same thing, but exchanges the word “Lord” for Rabbi or Teacher – giving himself away as the betrayer and hypocrite –for the word “Lord” he could not bear to say can only be said in truth of Christ Jesus by the Holy Spirit (1 Cor 12:3).

But even after all this – the disciples still suspected no one. Even after Jesus ordered Judas “to do what he was going to do quickly” they did not know.

Being with Jesus they had learned to love one another. And soon the whole world would “recognize that they had been with Jesus”.

So where are you this morning? How’s your love? Do you love your brothers and sisters as Christ loved you?

This is the love that the Spirit of Christ grants all those who believe, to those who are His own:

1 Corinthians 13:4-8

Love is patient and kind; love does not envy or boast; it is not arrogant
or rude. It does not insist on its own way; it is not irritable or resentful;
it does not rejoice at wrongdoing, but rejoices with the truth.
Love bears all things, believes all things, hopes all things, endures all things.
Love never ends.

At the beginning of Chapter 13, there is a perfect summation to all of this – a summation of the example of Christ that He is calling us to follow:

“Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.” (John 13:1)