A.T. Robertson Commentary John 11

Was sick (ην ασθενων). Periphrastic imperfect active of ασθενεω, old verb (from ασθενης, α privative, and σθενος, strength).

Lazarus (Λαζαρος). See on Lu 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable.

Of Bethany (απο Βηθανιας). Use of απο as in 1:44 Philip of Bethsaida and 1:45 Joseph of Nazareth. This Bethany is about two miles (11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40). It is doubtful if a distinction is meant here by απο and εκ between Bethany as the residence and some other village (εκ της κωμης) as the birthplace of Lazarus and the sisters.

Of Mary and Martha (Μαριας κα Μαρθας). Note Μαρθας, not Μαρθης for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; Luke 10:38f.). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

And it was that Mary which anointed the Lord with ointment, and wiped his feet

with her hair (ην δε Μαριαμ η αλειψασα τον κυριον μυρω κα εκμαξασα τους ποδας αυτου ταις θριξιν αυτης). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (ης ο αδελφος Λαζαρος ησθενε). There is an evident proleptic allusion to the incident described by John in 12:1-8 just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (η αλειψασα, first aorist active articular participle of αλειφω, old verb for which see Mr 6:13) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to εκμαξασα, old verb εκμασσω, to wipe off or away (Isaiah 12:3; Isaiah 13:5; Luke 7:38,44). Note the Aramaic form Μαριαμ as usual in John, but Μαριας in verse 1. When John wrote, it was as Jesus had foretold (Matthew 26:13), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of Lu 7:36-50 is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as αμαρτωλος." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in 8:2 and that the details in Lu 7:36-50; John 12:1–8 have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

Sent saying (απεστειλαν λεγουσα). First aorist active indicative of αποστελλω and present active participle. The message was delivered by the messenger.

Thou lovest (φιλεις). Φιλεω means to love as a friend (see φιλος in verse 11) and so warmly, while αγαπαω (akin to αγαμα, to admire, and αγαθος, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (ηγαπα in verse 5). Both occur of the Father's love for the Son (αγαπα in 3:35, φιλε in 5:20). Hence the distinction is not always observed.

Heard it (ακουσας). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles.

Is not unto death (ουκ εστιν προς θανατον). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς θανατον in 1 John 5:16, "sin unto death" (final death).

But for the glory of God (αλλ' υπερ της δοξης του θεου). In behalf of God's glory, as the sequel shows. Cf. 9:3 about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31). In 7:39 John had already used δοξαζω of the death of Christ.

That the Son of God may be glorified thereby (ινα δοξασθη ο υιος του θεου δι' αυτης). Purpose clause with ινα and the first aorist passive subjunctive of δοξαζω. Here Jesus calls himself "the Son of God." In 8:54 Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See 17:1 for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; 12:16; 13:31; 14:13). The death of Lazarus brings Jesus face to face with his own death.

Now Jesus loved (ηγαπα δε). Imperfect active of αγαπαω picturing the continued love of Jesus for this noble family where he had his home so often (Luke 10:38–42; John 12:1–8). The sisters expected him to come at once and to heal Lazarus.