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■ 요한복음 11장
1. 어떤 병든 자가 있으니 이는 마리아와 그 형제 마르다의 촌 베다니에 사는 나사로라
Now a certain man was sick , named Lazarus , of Bethany , the town of Mary and her sister Martha .
2. 이 마리아는 향유를 주께 붓고 머리털로 주의 발을 씻기던 자요 병든 나사로는 그의 오라비러라
(It was that Mary which anointed the Lord with ointment , and wiped his feet with her hair , whose brother Lazarus was sick .)
3. 이에 그 누이들이 예수께 사람을 보내어 가로되 주여 보시옵소서 사랑하시는 자가 병들었나이다 하니
Therefore his sisters sent unto him , saying , Lord , behold , he whom thou lovest is sick .
4. 예수께서 들으시고 가라사대 이 병은 죽을 병이 아니라 하나님의 영광을 위함이요 하나님의 아들로 이를 인하여 영광을 얻게 하려 함이라 하시더라
When Jesus heard that, he said , This sickness is not unto death , but for the glory of God , that the Son of God might be glorified thereby .
5. 예수께서 본래 마르다와 그 동생과 나사로를 사랑하시더니
Now Jesus loved Martha , and her sister , and Lazarus .
6. 나사로가 병들었다 함을 들으시고 그 계시던 곳에 이틀을 더 유하시고
When he had heard therefore that he was sick , he abode two days still in the same place where he was .
7. 그 후에 제자들에게 이르시되 유대로 다시 가자 하시니
Then after that saith he to his disciples , Let us go into Judæa again .
8. 제자들이 말하되 랍비여 방금도 유대인들이 돌로 치려 하였는데 또 그리로 가시려 하나이까
His disciples say unto him , Master , the Jews of late sought to stone thee ; and goest thou thither again ?
9. 예수께서 대답하시되 낮이 열두 시가 아니냐 사람이 낮에 다니면 이 세상의 빛을 보므로 실족하지 아니하고
Jesus answered , Are there not twelve hours in the day ? If any man walk in the day , he stumbleth not , because he seeth the light of this world .
10. 밤에 다니면 빛이 그 사람 안에 없는 고로 실족하느니라
But if a man walk in the night , he stumbleth , because there is no light in him .
11. 이 말씀을 하신 후에 또 가라사대 우리 친구 나사로가 잠들었도다 그러나 내가 깨우러 가노라
These things said he : and after that he saith unto them , Our friend Lazarus sleepeth ; but I go , that I may awake him out of sleep .
12. 제자들이 가로되 주여 잠들었으면 낫겠나이다 하더라
Then said his disciples , Lord , if he sleep , he shall do well .
13. 예수는 그의 죽음을 가리켜 말씀하신 것이나 저희는 잠들어 쉬는 것을 가리켜 말씀하심인 줄 생각하는지라
Howbeit Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep .
14. 이에 예수께서 밝히 이르시되 나사로가 죽었느니라
Then said Jesus unto them plainly , Lazarus is dead .
15. 내가 거기 있지 아니한 것을 너희를 위하여 기뻐하노니 이는 너희로 믿게 하려 함이라 그러나 그에게로 가자 하신대
And I am glad for your sakes that I was not there , to the intent ye may believe ; nevertheless let us go unto him .
16. 디두모라 하는 도마가 다른 제자들에게 말하되 우리도 주와 함께 죽으러 가자 하니라
Then said Thomas , which is called Didymus , unto his fellowdisciples , Let us also go , that we may die with him .
17. 예수께서 와서 보시니 나사로가 무덤에 있은 지 이미 나흘이라
Then when Jesus came , he found that he had lain in the grave four days already .
18. 베다니는 예루살렘에서 가깝기가 한 오 리쯤 되매
Now Bethany was nigh unto Jerusalem , about fifteen furlongs off :
19. 많은 유대인이 마르다와 마리아에게 그 오라비의 일로 위문하러 왔더니
And many of the Jews came to Martha and Mary , to comfort them concerning their brother .
20. 마르다는 예수 오신다는 말을 듣고 나가 맞되 마리아는 집에 앉았더라
Then Martha , as soon as she heard that Jesus was coming , went and met him : but Mary sat still in the house .
21. 마르다가 예수께 여짜오되 주께서 여기 계셨더면 내 오라비가 죽지 아니하였겠나이다
Then said Martha unto Jesus , Lord , if thou hadst been here , my brother had not died .
22. 그러나 나는 이제라도 주께서 무엇이든지 하나님께 구하시는 것을 하나님이 주실 줄을 아나이다
But I know , that even now , whatsoever thou wilt ask of God , God will give it thee .
23. 예수께서 가라사대 네 오라비가 다시 살리라
Jesus saith unto her , Thy brother shall rise again .
24. 마르다가 가로되 마지막 날 부활에는 다시 살 줄을 내가 아나이다
Martha saith unto him , I know that he shall rise again in the resurrection at the last day .
25. 예수께서 가라사대 나는 부활이요 생명이니 나를 믿는 자는 죽어도 살겠고
Jesus said unto her , I am the resurrection , and the life : he that believeth in me , though he were dead , yet shall he live :
26. 무릇 살아서 나를 믿는 자는 영원히 죽지 아니하리니 이것을 네가 믿느냐
And whosoever liveth and believeth in me shall never die . Believest thou this ?
27. 가로되 주여 그러하외다 주는 그리스도시요 세상에 오시는 하나님의 아들이신 줄 내가 믿나이다
She saith unto him , Yea , Lord : I believe that thou art the Christ , the Son of God , which should come into the world .
28. 이 말을 하고 돌아가서 가만히 그 형제 마리아를 불러 말하되 선생님이 오셔서 너를 부르신다 하니
And when she had so said , she went her way , and called Mary her sister secretly , saying , The Master is come , and calleth for thee .
29. 마리아가 이 말을 듣고 급히 일어나 예수께 나아가매
As soon as she heard that, she arose quickly , and came unto him .
30. 예수는 아직 마을로 들어오지 아니하시고 마르다의 맞던 곳에 그저 계시더라
Now Jesus was not yet come into the town , but was in that place where Martha met him .
31. 마리아와 함께 집에 있어 위로하던 유대인들은 그의 급히 일어나 나가는 것을 보고 곡하러 무덤에 가는 줄로 생각하고 따라가더니
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 .
32. 마리아가 예수 계신 곳에 와서 보이고 그 발 앞에 엎드리어 가로되 주께서 여기 계셨더면 내 오라비가 죽지 아니하였겠나이다 하더라
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 .
33. 예수께서 그의 우는 것과 또 함께 온 유대인들의 우는 것을 보시고 심령에 통분히 여기시고 민망히 여기사
When Jesus therefore saw her weeping , and the Jews also weeping which came with her , he groaned in the spirit , and was troubled ,
34. 가라사대 그를 어디 두었느냐 가로되 주여 와서 보옵소서 하니
And said , Where have ye laid him ? They said unto him , Lord , come and see .
35. 예수께서 눈물을 흘리시더라
Jesus wept .
36. 이에 유대인들이 말하되 보라 그를 어떻게 사랑하였는가 하며
Then said the Jews , Behold how he loved him !
37. 그 중 어떤 이는 말하되 소경의 눈을 뜨게 한 이 사람이 그 사람은 죽지 않게 할 수 없었더냐 하더라
And some of them said , Could not this man , which opened the eyes of the blind , have caused that even this man should not have died ?
38. 이에 예수께서 다시 속으로 통분히 여기시며 무덤에 가시니 무덤이 굴이라 돌로 막았거늘
Jesus therefore again groaning in himself cometh to the grave . It was a cave , and a stone lay upon it .
39. 예수께서 가라사대 돌을 옮겨 놓으라 하시니 그 죽은 자의 누이 마르다가 가로되 주여 죽은 지가 나흘이 되었으매 벌써 냄새가 나나이다
Jesus said , Take ye away the stone . Martha , the sister of him that was dead , saith unto him , Lord , by this time he stinketh : for he hath been dead four days .
40. 예수께서 가라사대 내 말이 네가 믿으면 하나님의 영광을 보리라 하지 아니하였느냐 하신대
Jesus saith unto her , Said I not unto thee , that , if thou wouldest believe , thou shouldest see the glory of God ?
41. 돌을 옮겨 놓으니 예수께서 눈을 들어 우러러 보시고 가라사대 아버지여 내 말을 들으신 것을 감사하나이다
Then they took away the stone from the place where the dead was laid . And Jesus lifted up his eyes , and said , Father , I thank thee that thou hast heard me .
42. 항상 내 말을 들으시는 줄을 내가 알았나이다 그러나 이 말씀 하옵는 것은 둘러선 무리를 위함이니 곧 아버지께서 나를 보내신 것을 저희로 믿게 하려 함이니이다
And I knew that thou hearest me always : but because of the people which stand by I said it, that they may believe that thou hast sent me .
43. 이 말씀을 하시고 큰 소리로 나사로야 나오라 부르시니
And when he thus had spoken , he cried with a loud voice , Lazarus , come forth .
44. 죽은 자가 수족을 베로 동인 채로 나오는데 그 얼굴은 수건에 싸였더라 예수께서 가라사대 풀어 놓아 다니게 하라 하시니라
And he that was dead came forth , bound hand and foot with graveclothes : and his face was bound about with a napkin . Jesus saith unto them , Loose him , and let him go .
45. 마리아에게 와서 예수의 하신 일을 본 많은 유대인이 저를 믿었으나
Then many of the Jews which came to Mary , and had seen the things which Jesus did , believed on him .
46. 그 중에 어떤 자는 바리새인들에게 가서 예수의 하신 일을 고하니라
But some of them went their ways to the Pharisees , and told them what things Jesus had done .
47. 이에 대제사장들과 바리새인들이 공회를 모으고 가로되 이 사람이 많은 표적을 행하니 우리가 어떻게 하겠느냐
Then gathered the chief priests and the Pharisees a council , and said , What do we ? for this man doeth many miracles .
48. 만일 저를 이대로 두면 모든 사람이 저를 믿을 것이요 그리고 로마인들이 와서 우리 땅과 민족을 빼앗아 가리라 하니
If we let him thus alone , all men will believe on him : and the Romans shall come and take away both our place and nation .
49. 그 중에 한 사람 그 해 대제사장인 가야바가 저희에게 말하되 너희가 아무 것도 알지 못하는도다
And one of them , named Caiaphas , being the high priest that same year , said unto them , Ye know nothing at all ,
50. 한 사람이 백성을 위하여 죽어서 온 민족이 망하지 않게 되는 것이 너희에게 유익한 줄을 생각지 아니하는도다 하였으니
Nor consider that it is expedient for us , that one man should die for the people , and that the whole nation perish not .
51. 이 말은 스스로 함이 아니요 그 해에 대제사장이므로 예수께서 그 민족을 위하시고
And this spake he not of himself : but being high priest that year , he prophesied that Jesus should die for that nation ;
52. 또 그 민족만 위할 뿐 아니라 흩어진 하나님의 자녀를 모아 하나가 되게 하기 위하여 죽으실 것을 미리 말함이러라
And not for that nation only , but that also he should gather together in one the children of God that were scattered abroad .
53. 이 날부터는 저희가 예수를 죽이려고 모의하니라
Then from that day forth they took counsel together for to put him to death .
54. 그러므로 예수께서 다시 유대인 가운데 드러나게 다니지 아니하시고 여기를 떠나 빈 들 가까운 곳인 에브라임이라는 동리에 가서 제자들과 함께 거기 유하시니라
Jesus therefore walked no more openly among the Jews ; but went thence unto a country near to the wilderness , into a city called Ephraim , and there continued with his disciples .
55. 유대인의 유월절이 가까우매 많은 사람이 자기를 성결케 하기 위하여 유월절 전에 시골서 예루살렘으로 올라갔더니
And the Jews’ passover was nigh at hand : and many went out of the country up to Jerusalem before the passover , to purify themselves .
56. 저희가 예수를 찾으며 성전에 서서 서로 말하되 너희 생각에는 어떠하뇨 저가 명절에 오지 아니하겠느냐 하니
Then sought they for Jesus , and spake among themselves , as they stood in the temple , What think ye , that he will not come to the feast ?
57. 이는 대제사장들과 바리새인들이 누구든지 예수 있는 곳을 알거든 고하여 잡게 하라 명령하였음이러라
Now both the chief priests and the Pharisees had given a commandment , that , if any man knew where he were , he should shew it, that they might take him .
■ 주석 보기
【요11:1 JFB】요11:1-46. Lazarus Raised from the Dead—The Consequences of This.
1. of Bethany—at the east side of Mount Olivet.
the town of Mary and her sister Martha—thus distinguishing it from the other Bethany, "beyond Jordan." (See on 요1:28; 요10:40).
【요11:1 CWC】1. The Feast of the Dedication took place midway between that of the Tabernacles and the Passover, or some time corresponding to our December or January. It is mentioned no where else in the Bible, and it is not positively known just what it commemorated.
Where Jesus had been in the meantime is not revealed except that it is not stated that He returned to Galilee. We dwell on this period to call attention to the same features as in the previous one, viz: the putting forth of the boldest claims on Jesus' part, followed by conflict with His opponents. For the claims consult verses 28 and 30, and the conflict, 31 and 39. What was the sequel of this appearance so far as Jesus was concerned (40, 41)? Notice that in the face of all the criticism and opposition, the disciples continually increased (42).
We should not leave this without a further word on verse 30, which literally translated is, "I and My Father are one thing." (Bishop Ryle.) Christ does not say "One" in the masculine, but in the neuter gender. That is, He and His Father are not one in Person, but one in nature, power, will. It silences those who say there is but one Person in the Godhead, and those also who say that the Son is inferior to the Father.
Our Lord's defence of this language against the charge of blasphemy (33-36), is an argument from a lesser to a greater. In Psalm 82, the inspired writer is speaking of the position and duties of princes and rulers, whose elevation above other men and consequent responsibility was so great, that compared with them, they might be called "gods." If then no fault is found with them, who receive this honor by grace, how can He deserve blame Who possesses this honor by nature? "Sanctified" (34) means "set apart," and the verse teaches the eternal generation of Christ. The Jews did not understand Christ to claim to be "god" in the sense of the 82d Psalm or they would not have threatened to stone Him; but God in the sense of Deity, and hence Christ's acceptance of that claim, as in chapter 5, is an assertion of that fact on His part.
2. We now come to chapter 11, where we find Jesus in Bethany. Here occurs the raising of Lazarus. In the Synoptics we read of the raising of Jairus' daughter and the son of the widow of Nain. In the first case death had just ensued, and in the second but a single day had intervened. Here, however, Lazarus had been four days dead. Of course, with God it is no harder to restore life in the one case than in either of the others, and yet all must be impressed with the gradation of difficulty illustrated in the three, and that the most difficult, humanly speaking, should be recorded only in John's Gospel. This, like so many other features, shows the purpose of this gospel to set forth Jesus in the highest aspect of all, that of the Son of God -- the Son of God giving life to the world. What a wonderful declaration that in verse 25!
Speaking of this miracle in general terms, Bishop Ryle makes three good points: (a), it was intended to supply the Jews with one more incontrovertible proof that Jesus was the Messiah (cf. again their question in 10:24), (b), it was meant to prepare their minds for our Lord's own resurrection. They could not say when the tomb of Jesus was found empty, that His resurrection was an impossibility; (c), it is the most credible of all our Lord's miracles, and supported by the most incontrovertible proof.
【요11:1 MHCC】It is no new thing for those whom Christ loves, to be sick; bodily distempers correct the corruption, and try the graces of God's people. He came not to preserve his people from these afflictions, but to save them from their sins, and from the wrath to come; however, it behoves us to apply to Him in behalf of our friends and relatives when sick and afflicted. Let this reconcile us to the darkest dealings of Providence, that they are all for the glory of God: sickness, loss, disappointment, are so; and if God be glorified, we ought to be satisfied. Jesus loved Martha, and her sister, and Lazarus. The families are greatly favoured in which love and peace abound; but those are most happy whom Jesus loves, and by whom he is beloved. Alas, that this should seldom be the case with every person, even in small families. God has gracious intentions, even when he seems to delay. When the work of deliverance, temporal or spiritual, public or personal, is delayed, it does but stay for the right time.
【요11:2 JFB】2. It was that Mary who anointed the Lord with ointment, &c.—This, though not recorded by our Evangelist till 요12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (마26:13), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two. She "anointed THE Lord," says the Evangelist—led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life.
【요11:3 JFB】3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick—a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See 요11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].
【요11:4 JFB】4. When Jesus heard that, he said, This sickness is not unto death—to result in death.
but for the glory of God, that the Son of God may be glorified thereby—that is, by this glory of God. (See Greek.) Remarkable language this, which from creature lips would have been intolerable. It means that the glory of God manifested in the resurrection of dead Lazarus would be shown to be the glory, personally and immediately, of THE Son.
【요11:5 JFB】5. Jesus loved Martha and her sister and Lazarus—what a picture!—one that in every age has attracted the admiration of the whole Christian Church. No wonder that those miserable skeptics who have carped at the ethical system of the Gospel, as not embracing private friendships in the list of its virtues, have been referred to the Saviour's peculiar regard for this family as a triumphant refutation, if such were needed.
【요11:6 JFB】6. When he heard he was sick, he abode two days still … where he was—at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine are not as the ways of human love. Often they are the reverse. When His people are sick, in body or spirit; when their case is waxing more and more desperate every day; when all hope of recovery is about to expire—just then and therefore it is that "He abides two days still in the same place where He is." Can they still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not now have the lesson to learn. From the days of Moses was it given sublimely forth as the character of His grandest interpositions, that "the Lord will judge His people and repent Himself for His servants"—when He seeth that their power is gone (신32:36).
【요11:7 JFB】7-10. Let us go into Judea again—He was now in Perea, "beyond Jordan."
【요11:7 MHCC】Christ never brings his people into any danger but he goes with them in it. We are apt to think ourselves zealous for the Lord, when really we are only zealous for our wealth, credit, ease, and safety; we have therefore need to try our principles. But our day shall be lengthened out, till our work is done, and our testimony finished. A man has comfort and satisfaction while in the way of his duty, as set forth by the word of God, and determined by the providence of God. Christ, wherever he went, walked in the day; and so shall we, if we follow his steps. If a man walks in the way of his heart, and according to the course of this world, if he consults his own carnal reasonings more than the will and glory of God, he falls into temptations and snares. He stumbles, because there is no light in him; for light in us is to our moral actions, that which light about us to our natural actions.
【요11:8 JFB】8. His disciples say unto him, Master, the Jews of late sought, &c.—literally, "were (just) now seeking" "to stone thee" (요10:31).
goest thou thither again?—to certain death, as 요11:16 shows they thought.
【요11:9 JFB】9. Jesus answered, Are there not twelve hours in the day?—(See on 요9:4). Our Lord's day had now reached its eleventh hour, and having till now "walked in the day," He would not mistime the remaining and more critical part of His work, which would be as fatal, He says, as omitting it altogether; for "if a man (so He speaks, putting Himself under the same great law of duty as all other men—if a man) walk in the night, he stumbleth, because there is no light in him."
【요11:11 JFB】11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep—Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (대하20:7; 사41:8), to which our attention is called in the New Testament (약2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (요3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (요15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in 요11:3, for it implies that Christ's affection was reciprocated by Lazarus" [Lampe]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on 살전4:14), a sense hinted at, and clearly, in 시17:15 [Luthardt]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.
【요11:11 MHCC】Since we are sure to rise again at the last, why should not the believing hope of that resurrection to eternal life, make it as easy for us to put off the body and die, as it is to put off our clothes and go to sleep? A true Christian, when he dies, does but sleep; he rests from the labours of the past day. Nay, herein death is better than sleep, that sleep is only a short rest, but death is the end of earthly cares and toils. The disciples thought that it was now needless for Christ to go to Lazarus, and expose himself and them. Thus we often hope that the good work we are called to do, will be done by some other hand, if there be peril in the doing of it. But when Christ raised Lazarus from the dead, many were brought to believe on him; and there was much done to make perfect the faith of those that believed. Let us go to him; death cannot separate from the love of Christ, nor put us out of the reach of his call. Like Thomas, in difficult times Christians should encourage one another. The dying of the Lord Jesus should make us willing to die whenever God calls us.
【요11:12 JFB】12. if he sleep, he shall do well—literally, "be preserved"; that is, recover. "Why then go to Judea?"
【요11:14 JFB】14. Then said Jesus unto them plainly, Lazarus is dead—Says Bengel beautifully, "Sleep is the death of the saints, in the language of heaven; but this language the disciples here understood not; incomparable is the generosity of the divine manner of discoursing, but such is the slowness of men's apprehension that Scripture often has to descend to the more miserable style of human discourse; compare 마16:11."
【요11:15 JFB】15. I am glad for your sakes I was not there—This certainly implies that if He had been present, Lazarus would not have died; not because He could not have resisted the importunities of the sisters, but because, in presence of the personal Life, death could not have reached His friend [Luthardt]. "It is beautifully congruous to the divine decorum that in presence of the Prince of Life no one is ever said to have died" [Bengel].
that ye may believe—This is added to explain His "gladness" at not having been present. His friend's death, as such, could not have been to Him "joyous"; the sequel shows it was "grievous"; but for them it was safe (빌3:1).
【요11:16 JFB】16. Thomas, … called Didymus—or "the twin."
Let us also go, that we may die with him—lovely spirit, though tinged with some sadness, such as reappears at 요14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (요20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.
【요11:17 JFB】17-19. when Jesus came, he found that he had lain in the grave four days—If he died on the day the tidings came of his illness—and was, according to the Jewish custom, buried the same day (see Jahn'sArchæology, and 요11:39; 행5:5, 6, 10)—and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [Meyer].
【요11:17 MHCC】Here was a house where the fear of God was, and on which his blessing rested; yet it was made a house of mourning. Grace will keep sorrow from the heart, but not from the house. When God, by his grace and providence, is coming towards us in ways of mercy and comfort, we should, like Martha, go forth by faith, hope, and prayer, to meet him. When Martha went to meet Jesus, Mary sat still in the house; this temper formerly had been an advantage to her, when it put her at Christ's feet to hear his word; but in the day of affliction, the same temper disposed her to melancholy. It is our wisdom to watch against the temptations, and to make use of the advantages of our natural tempers. When we know not what in particular to ask or expect, let us refer ourselves to God; let him do as seemeth him good. To enlarge Martha's expectations, our Lord declared himself to be the Resurrection and the Life. In every sense he is the Resurrection; the source, the substance, the first-fruits, the cause of it. The redeemed soul lives after death in happiness; and after the resurrection, both body and soul are kept from all evil for ever. When we have read or heard the word of Christ, about the great things of the other world, we should put it to ourselves, Do we believe this truth? The crosses and comforts of this present time would not make such a deep impression upon us as they do, if we believed the things of eternity as we ought. When Christ our Master comes, he calls for us. He comes in his word and ordinances, and calls us to them, calls us by them, calls us to himself. Those who, in a day of peace, set themselves at Christ's feet to be taught by him, may with comfort, in a day of trouble, cast themselves at his feet, to find favour with him.
【요11:18 JFB】18. Bethany was nigh Jerusalem, about fifteen furlongs—rather less than two miles; mentioned to explain the visits of sympathy noticed in the following words, which the proximity of the two places facilitated.
【요11:19 JFB】19. many of the Jews came to Martha and Mary to comfort them—Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.
【요11:20 JFB】20-22. Martha, as soon as she heard that Jesus was coming, went and met him—true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42).
but Mary sat … in the house—equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.
【요11:21 JFB】21. Then said Martha … Lord, if thou hadst been here, my brother had not died—As Mary afterwards said the same thing (요11:32), it is plain they had made this very natural remark to each other, perhaps many times during these four sad days, and not without having their confidence in His love at times overclouded. Such trials of faith, however, are not peculiar to them.
【요11:22 JFB】22. But I know that even now, &c.—Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud.
whatsoever thou wilt ask of God, God will give it thee—that is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.
【요11:23 JFB】23-27. Jesus saith unto her, Thy brother shall rise again—purposely expressing Himself in general terms, to draw her out.
【요11:24 JFB】24. Martha said, … I know that he shall rise again … at the last day—"But are we never to see him in life till then?"
【요11:25 JFB】25. Jesus said, I am the resurrection and the life—"The whole power to restore, impart, and maintain life, resides in Me." (See on 요1:4; 요5:21). What higher claim to supreme divinity than this grand saying can be conceived?
he that believeth in me, though … dead … shall he live—that is, The believer's death shall be swallowed up in life, and his life shall never sink into death. As death comes by sin, it is His to dissolve it; and as life flows through His righteousness, it is His to communicate and eternally maintain it (롬5:21). The temporary separation of soul and body is here regarded as not even interrupting, much less impairing, the new and everlasting life imparted by Jesus to His believing people.
Believest thou this?—Canst thou take this in?
【요11:27 JFB】27. Yea, … I believe that thou art the Christ, the Son of God, &c.—that is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of—as no doubt belonging to Him.
【요11:28 JFB】28-32. The Master is come and calleth for thee—The narrative does not give us this interesting detail, but Martha's words do.
【요11:29 JFB】29. As soon as she heard that, she arose quickly—affection for her Lord, assurance of His sympathy, and His hope of interposition, putting a spring into her distressed spirit.
【요11:31 JFB】31. The Jews … followed her … to the grave—Thus casually were provided witnesses of the glorious miracle that followed, not prejudiced, certainly, in favor of Him who wrought it.
to weep there—according to Jewish practice, for some days after burial.
fell at his feet—more impassioned than her sister, though her words were fewer. (See on 요11:21).
【요11:33 JFB】33-38. When Jesus … saw her weeping, and the Jews … weeping … he groaned in the spirit—the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"—made a visible effort to restrain those tears which were ready to gush from His eyes.
and was troubled—rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.
【요11:33 MHCC】Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and acquainted with grief. Tears of compassion resemble those of Christ. But Christ never approved that sensibility of which many are proud, while they weep at mere tales of distress, but are hardened to real woe. He sets us an example to withdraw from scenes of giddy mirth, that we may comfort the afflicted. And we have not a High Priest who cannot be touched with a feeling of our infirmities. It is a good step toward raising a soul to spiritual life, when the stone is taken away, when prejudices are removed, and got over, and way is made for the word to enter the heart. If we take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. Our Lord Jesus has taught us, by his own example, to call God Father, in prayer, and to draw nigh to him as children to a father, with humble reverence, yet with holy boldness. He openly made this address to God, with uplifted eyes and loud voice, that they might be convinced the Father had sent him as his beloved Son into the world. He could have raised Lazarus by the silent exertion of his power and will, and the unseen working of the Spirit of life; but he did it by a loud call. This was a figure of the gospel call, by which dead souls are brought out of the grave of sin: and of the sound of the archangel's trumpet at the last day, with which all that sleep in the dust shall be awakened, and summoned before the great tribunal. The grave of sin and this world, is no place for those whom Christ has quickened; they must come forth. Lazarus was thoroughly revived, and returned not only to life, but to health. The sinner cannot quicken his own soul, but he is to use the means of grace; the believer cannot sanctify himself, but he is to lay aside every weight and hinderance. We cannot convert our relatives and friends, but we should instruct, warn, and invite them.
【요11:34 JFB】34. Where have ye laid him? … Lord, come and see—Perhaps it was to retain composure enough to ask this question, and on receiving the answer to proceed with them to the spot, that He checked Himself.
【요11:35 JFB】35. Jesus wept—This beautifully conveys the sublime brevity of the two original words; else "shed tears" might have better conveyed the difference between the word here used and that twice employed in 요11:33, and there properly rendered "weeping," denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, "The wages of sin is death" (롬6:23), and that this element in His visible emotion underlay all the rest?
【요11:36 JFB】36. Then said the Jews, Behold how he loved him!—We thank you, O ye visitors from Jerusalem, for this spontaneous testimony to the human tenderness of the Son of God.
【요11:37 JFB】37. And—rather, "But."
some … said, Could not this man, which opened the eyes of the blind, have caused that this man should not have died?—The former exclamation came from the better-feeling portion of the spectators; this betokens a measure of suspicion. It hardly goes the length of attesting the miracle on the blind man; but "if (as everybody says) He did that, why could He not also have kept Lazarus alive?" As to the restoration of the dead man to life, they never so much as thought of it. But this disposition to dictate to divine power, and almost to peril our confidence in it upon its doing our bidding, is not confined to men of no faith.
【요11:38 JFB】38. Jesus again groaning in himself—that is, as at 요11:33, checked or repressed His rising feelings, in the former instance, of sorrow, here of righteous indignation at their unreasonable unbelief; (compare 막3:5) [Webster and Wilkinson]. But here, too, struggling emotion was deeper, now that His eye was about to rest on the spot where lay, in the still horrors of death, His "friend."
a cave—the cavity, natural or artificial, of a rock. This, with the number of condoling visitors from Jerusalem, and the costly ointment with which Mary afterwards anointed Jesus at Bethany, all go to show that the family was in good circumstances.
【요11:39 JFB】39-44. Jesus said, Take ye away the stone—spoken to the attendants of Martha and Mary; for it was a work of no little labor [Grotius]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [Maimonides in Lampe]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (왕상18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures.
Martha, the sister of … the dead—and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life.
Lord, by this time he stinketh, for he hath been dead four days—(See on 요11:17). It is wrong to suppose from this (as Lampe and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (요11:22), and which had been brightened by what Jesus said to her (요11:23-27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).
【요11:40 JFB】40. Jesus saith unto her, Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?—He had not said those very words, but this was the scope of all that He had uttered to her about His life-giving power (요11:23, 25, 26); a gentle yet emphatic and most instructive rebuke: "Why doth the restoration of life, even to a decomposing corpse, seem hopeless in the presence of the Resurrection and the Life? Hast thou yet to learn that 'if thou canst believe, all things are possible to him that believeth?'" (막9:23).
【요11:41 JFB】41. Jesus lifted up his eyes—an expression marking His calm solemnity. (Compare 요17:1).
Father, I thank thee that thou hast heard me—rather, "heardest Me," referring to a specific prayer offered by Him, probably on intelligence of the case reaching Him (요11:3, 4); for His living and loving oneness with the Father was maintained and manifested in the flesh, not merely by the spontaneous and uninterrupted outgoing of Each to Each in spirit, but by specific actings of faith and exercises of prayer about each successive case as it emerged. He prayed (says Luthardt well) not for what He wanted, but for the manifestation of what He had; and having the bright consciousness of the answer in the felt liberty to ask it, and the assurance that it was at hand, He gives thanks for this with a grand simplicity before performing the act.
【요11:42 JFB】42. And—rather, "Yet."
I knew that thou hearest me always, but because of the people that stand by I said it, that they might believe that thou hast sent me—Instead of praying now, He simply gives thanks for answer to prayer offered ere He left Perea, and adds that His doing even this, in the audience of the people, was not from any doubt of the prevalency of His prayers in any case, but to show the people that He did nothing without His Father, but all by direct communication with Him.
【요11:43 JFB】43, 44. and when he had thus spoken, he cried with a loud voice—On one other occasion only did He this—on the cross. His last utterance was a "loud cry" (마27:50). "He shall not cry," said the prophet, nor, in His ministry, did He. What a sublime contrast is this "loud cry" to the magical "whisperings" and "mutterings" of which we read in 사8:19; 29:4 (as Grotius remarks)! It is second only to the grandeur of that voice which shall raise all the dead (요5:28, 29; 살전4:16).
【요11:44 JFB】44. Jesus saith unto them, Loose him and let him go—Jesus will no more do this Himself than roll away the stone. The one was the necessary preparation for resurrection, the other the necessary sequel to it. The life-giving act alone He reserves to Himself. So in the quickening of the dead to spiritual life, human instrumentality is employed first to prepare the way, and then to turn it to account.
【요11:45 JFB】45, 46. many … which … had seen … believed … But some … went … to the Pharisees and told them what Jesus had done—the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [Webster and Wilkinson].
【요11:47 JFB】47-54. What do we? for this man doeth many miracles—"While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!
【요11:47 MHCC】There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing Christ's kingdom, to advance their own worldly interest. The fear of the wicked shall come upon them. The conversion of souls is the gathering of them to Christ as their ruler and refuge; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them: his love in dying for believers should unite them closely together.
【요11:51 JFB】51. Caiaphas … prophesied that Jesus should die for that nation—He meant nothing more than that the way to prevent the apprehended ruin of the nation was to make a sacrifice of the Disturber of their peace. But in giving utterance to this suggestion of political expediency, he was so guided as to give forth a divine prediction of deep significance; and God so ordered it that it should come from the lips of the high priest for that memorable year, the recognized head of God's visible people, whose ancient office, symbolized by the Urim and Thummim, was to decide in the last resort, all vital questions as the oracle of the divine will.
【요11:52 JFB】52. and not for that nation only, &c.—These are the Evangelist's words, not Caiaphas'.
【요11:53 JFB】53. they took council together to put him to death—Caiaphas but expressed what the party was secretly wishing, but afraid to propose.
Jesus … walked no more openly among the Jews—How could He, unless He had wished to die before His time?
near to the wilderness—of Judea.
a city called Ephraim—between Jerusalem and Jericho.
【요11:54 MHCC】Before our gospel passover we must renew our repentance. Thus by a voluntary purification, and by religious exercises, many, more devout than their neighbours, spent some time before the passover at Jerusalem. When we expect to meet God, we must solemnly prepare. No devices of man can alter the purposes of God: and while hypocrites amuse themselves with forms and disputes, and worldly men pursue their own plans, Jesus still orders all things for his own glory and the salvation of his people.
【요11:55 JFB】55-57. passover … at hand … many went … up … before the passover, to purify themselves—from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.
【요11:56 JFB】56. sought they for Jesus, and spake among themselves, as they stood in the temple—giving forth the various conjectures and speculations about the probability of His coming to the feast.
that he will not come—The form of this question implies the opinion that He would come.
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