Interpretive Study of John's Gospel

Jesus is the Son of God

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, God.

John Chapter 11

The Raising of Lazarus

Links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 2), C11-S3 (Verse 3), C11-S4 (Verse 4), C11-S5 (Verse 5), C11-S6 (Verse 6), C11-S7 (Verse 7), C11-S8 (Verse 8), C11-S9 (Verse 9), C11-S10 (Verse 9), C11-S11 (Verse 10), C11-S12 (Verse 11), C11-S13 (Verse 12), C11-S14 (Verse 13), C11-S15 (Verse 14), C11-S16 (Verse 15), C11-S17 (Verse 16), C11-S18 (Verse 17), C11-S19 (Verse 18-19), C11-S20 (Verse 20), C11-S21 (Verse 21), C11-S22 (Verse 22), C11-S23 (Verse 23), C11-S24 (Verse 24), C11-S25 (Verse 25-26), C11-S26 (Verse 26), C11-S27 (Verse 27), C11-S28 (Verse 28), C11-S29 (Verse 29), C11-S30 (Verse 30), C11-S31 (Verse 31), C11-S32 (Verse 32), C11-S33 (Verse 33-34), C11-S34 (Verse 34), C11-S35 (Verse 35), C11-S36 (Verse 36), C11-S37 (Verse 37), C11-S38 (Verse 38), C11-S39 (Verse 38), C11-S40 (Verse 39), C11-S41 (Verse 39), C11-S42 (Verse 40), C11-S43 (Verse 41), C11-S44 (Verse 41), C11-S45 (Verse 42), C11-S46 (Verse 43), C11-S47 (Verse 44), C11-S48 (Verse 44), C11-S49 (Verse 45), C11-S50 (Verse 46), C11-S51 (Verse 47), C11-S52 (Verse 47), C11-S53 (Verse 48), C11-S54 (Verse 49-50), C11-S55 (Verse 51-52), C11-S56 (Verse 53), C11-S57 (Verse 54), C11-S58 (Verse 55), C11-S59 (Verse 56), C11-S60 (Verse 57)'.

Chapter Outline

This chapter tells the story of Jesus raising Lazarus from the dead. Apparently, this was done before the last Passover that Jesus spent in Jerusalem, which also means that it is one of the last significant things which Jesus did before the 'Last Supper' and His crucifixion.

One thing to keep in mind is that the prior chapter told us the difference between the true sheep of Jesus and the false sheep. Theyare lost religious people who claim salvation based upon their religious activities and religious position. In the prior chapter Jesus said that He would giveth his life for the sheep (10:11; 10:15 and 10:17). Of course, He had to die before He could rise. In this chapter Jesus says that He is the resurrection, but Mary is the only person who understands. In our next chapter we read about her anointing Him for His death. After that this Gospel goes into the 'Last Supper' and then the crucifixion. Therefore, in these chapters, we see Jesus trying to separate His people from others and prepare them for upcoming events. As a result, we see the importance of context if we look at the chapter themes and this is something that I have never heard anyone else point out.

This account is well-known and well preached. I believe that most preaching, which is based upon this account, tends to be accurate. The main thing is that most preaching fails to point out the context within this Gospel. That is: Jesus proves that He is the resurrection before teaching the doctrine found in the rest of this Gospel. That doctrine requires people to understand this fact before they can truly understand the doctrine found in the rest of this Gospel. In addition, to that consideration, there are certain details which might be missed if we only consider only what is preached. Therefore, even though people might feel the they are well aware of this account, the reader is recommended to prayerfully and carefully consider all of the details and context of this account.

Below is a summary of each sentence within this chapter with a link to the note providing the detailed analysis and contextual considerations of each sentence. These sentence summaries also show the basis for the chapter summary provided above.

C11-S1: The start of the account within this chapter.
C11-S2: Identification of the particular Mary who was involved in this account.
C11-S3: As true believers, they went to Jesus for help.
C11-S4: The reason why Jesus delayed to answer.
C11-S5: The importance of their relationship.
C11-S6: The delay which was required to accomplish God's purpose.
C11-S7: The time of action had come.
C11-S8: The disciples questioned His decision.
C11-S9: First part of the answer from Jesus.
C11-S10: Light makes men able to walk without stumbling.
C11-S11: Lack of light causes men to stumble.
C11-S12: Jesus explains clearly what He will do.
C11-S13: The disciples misunderstand.
C11-S14: The misunderstanding explained.
C11-S15: Jesus says the physical situation.
C11-S16: Jesus explains His delay.
C11-S17: Thomas speaks foolishness instead of keeping his mouth shut.
C11-S18: Lazarus had been in the grave long enough that there was no doubt about his being dead.
C11-S19: The unbiased witnesses were noted.
C11-S20: The sisters reacted to the presence of Jesus.
C11-S21: How Martha reacted.
C11-S22: Martha expresses her faith.
C11-S23: Jesus tells her plainly what he will do.
C11-S24: Martha misunderstands.
C11-S25: The source of real resurrection and everlasting life.
C11-S26: Jesus verifies her belief.
C11-S27: Martha confirms her belief.
C11-S28: Martha is comforted.
C11-S29: Mary reacts to call from Jesus.
C11-S30: Where she met Jesus.
C11-S31: The reaction by Jews who comforted Mary.
C11-S32: Mary repeats the message from Martha but with an Apparently, different heart attitude.
C11-S33: Jesus has compassion.
C11-S34: The Jews respond to Jesus.
C11-S35: Jesus respond to the Jews.
C11-S36: The Jews misunderstand the reaction by Jesus.
C11-S37: The Jews question the past actions by Jesus.
C11-S38: Jesus prays like the Holy Spirit.
C11-S39: Description of grave.
C11-S40: Jesus commands people to do what they can.
C11-S41: Identify the physical problem.
C11-S42: Jesus explains that the power of God is greater than physical limits.
C11-S43: The Jews obey the command from Jesus.
C11-S44: Jesus starts his prayer.
C11-S45: Jesus prays so that listeners can hear.
C11-S46: Jesus commands with faith that God the Father will provide the power.
C11-S47: The evidence that Lazarus had been dead.
C11-S48: The next command from Jesus.
C11-S49: The reaction of true belief.
C11-S50: The reaction of those who refused to believe.
C11-S51: The reactive question by the Pharisees.
C11-S52: The reason for the reaction by the Pharisees.
C11-S53: The result expected by the Pharisees.
C11-S54: The advice from the high priest.
C11-S55: The attitude of religious people is shown by the high priest.
C11-S56: The long-term decision by the Pharisees.
C11-S57: The reaction by Jesus.
C11-S58: The circumstances leading to the next event.
C11-S59: Speculation of the reaction by Jesus to a death threat.
C11-S60: The cause of the speculation.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-44. Christ raises Lazarus, four days buried.
45-46. Many Jews believe.
47-48. The high priests and Pharisees gather a council against Christ.
49-53. Caiaphas prophesies.
54. Jesus hides himself.
55-57. At the passover they inquire after him, and lay wait for him.'.

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C11-S1 (Verse 1) The start of the account within this chapter.

Now a certain man was sick,
named Lazarus,
of Bethany,
the town of Mary and her sister Martha.

Our sentence starts with the word Now, which means 'after the events of the prior chapter'. Therefore, as the chapter summary pointed out, we need to consider the context in order to get all that God wants us to receive from this account.

Our sentence continues with a certain man was sick and then gives us his name. Ther3fore, we have his name mainly so that we can separate characters within this account. other than that, his name is not significant. Also, given that he is mainly limited to this account and the consequences of this account, he could have been named anything. 11:5 tells us Now Jesus loved Martha, and her sister, and Lazarus. The fact that Jesus loved him is more important than who he was. Therefore, the truths and applications of this account can rightly be applied to anyone whom Jesus loves.

Please see the note for 1Corinthians C11S34 about the word sick. Webster's 1828 defines this word as: '1. Not healthy; somewhat affected with disease; or habitually indisposed; as a sickly person, or a sickly constitution; a sickly plant. 2. Producing disease extensively; marked with sickness; as a sickly time; a sickly autumn. 3. Tending to produce disease; as a sickly climate. 4. Faint; weak; languid. The moon grows sickly at the sight of day'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the Summary and Verses documents about the use of this word for the Son of God.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for Mark 11:1 about the word Bethany. The functional definition for this word is: 'Bethany is not mentioned until the New Testament time, which agrees with the Chaldee hinee being the word used for "dates" in the composition of the name, Beth-any. Associated with the closing days of the Lord Jesus, the home of the family whom He loved, Mary, Martha. and Lazarus where He raised Lazarus froth the dead; from whence He made His triumphal entry into Jerusalem; His nightly abode each of the six nights preceding His betrayal; where at the house of Simon the leper He was anointed by Mary (Mr 14:3); and where, most of all, we are introduced to the home circle of His private life. In Joh 11:1 His arrival at Bethany is recorded, namely, in the evening'.

Please see the note for Mark 8:23 about the word town. The functional definition for this word is: 'Originally, a walled or fortified place; a collection of houses inclosed with walls, hedges or pickets for safety'.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

There are several different women named within the Bible who are called Mary. I am not going to sort the references out as that is something which the reader can do if they really think it important.

Please be sure to use the links found within the sentence outline, above, to get further support in understanding the detail doctrine of this sentence. When following such links, Please be sure to go to the start of such Studies to get general information, definitions, applications and links to other places within the Bible which have the same application as the original sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. The raising of Lazarus from the dead, being a work of Christ beyond measure great, the most stupendous of all he had hitherto performed, and beyond all others calculated to evince his Divine majesty, was therefore purposely recorded by the Evangelist John; while it was omitted by the other Evangelists, probably, as Grotius supposes, because they wrote their histories during the life of Lazarus, and they did not mention him for fear of exciting the malice of the Jews against him; as we find from Joh 12:10, that they sought to put him to death, that our Lord might not have such a monument of his power and goodness remaining in the land.
was sick. Joh 11:3,6; Ge 48:1; 2Ki 20:1-12; Ac 9:37
Lazarus. Joh 11:5,11; 12:2,9,17; Lu 16:20-25
Bethany. Joh 12:1; Mt 21:17; Mr 11:1
Mary. Lu 10:38-42'.

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C11-S2 (Verse 2) Identification of the particular Mary who was involved in this account.

(It was that Mary which anointed the Lord with ointment,
and wiped his feet with her hair,
whose brother Lazarus was sick.)

As pointed out in the note for this sentence within the Lord Jesus Christ Study, both Mary and Martha call Jesus Lord in recognition of His power and authority as God. They did not need anything from 'just another physical human man' (Jesus) but they needed the power and authority of God. Refusal to show proper reverence and respect is one reason why people don't get their prayers answered today.

The translators included this sentence because they believed it was an important part of the message from the Gospel writer which a 'word for word' (wrong method) type of translation would have left out. (Notice that the entire sentence is within parenthesis, which tells us this fact within the KJV-1611.) I believe that the Gospel writer included this fact because he wanted to let us be sure that the two accounts were directly related. I believe that he did this so that we could understand that it was this account which gave Mary the understanding about the death of Jesus and prompted her action in that anointing.

Please see the note for 2Corinthians C1S15 about the word anoint. Webster's 1828 defines this word as: '1. To pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil. We say, the man anoints another, or the oil anoints him. 2. To consecrate by unction, or the use of oil. Thou shalt anoint the altar, and sanctify it. Ex. 29. 3. To smear or daub. He anointed the eyes of the blind man with clay. John 9. 4. To prepare, in allusion to the consecrating use of oil. Anoint the shield. Isaiah 21. To anoint the head with oil, Ps. 23 seems to signify to communicate the consolations of the Holy Spirit. The use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ'.

We find forms of the word ointment in: Exodus 30:25; 2Kings 20:13; 1Chronicles 9:30; Job 41:31; Psalms 133:2; Proverbs 27:9; Proverbs 27:16; Ecclesiastes 7:1; Ecclesiastes 9:8; Ecclesiastes 10:1; Song 1:3; Song 4:10; Isaiah 1:6; Isaiah 39:2; Isaiah 57:9; Amos 6:6; Matthew 26:7; Matthew 26:9; Matthew 26:12; Mark 14:3; Mark 14:4; Luke 7:37-38; Luke 7:46; Luke 23:56; John 11:2; John 12:3; John 12:5; Revelation 18:13. Smith's Bible Dictionary defines this word as: '(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 The work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

Nave's Topical Bible provides links for the word ointment as: 'NO't SACRED: 2Ki 20:13; Es 2:12; Ec 7:1; 10:1; Song 1:3; 4:10; Am 6:6; Mr 14:3-5; Joh 12:3-5. The alabaster container of: Mt 26:7. SACRED: Formula for: Ex 30:23-25. Uses of: Ex 30:26-33. Compounded by Bezaleel: Ex 37:1,29'.

Please see the notes for 1Corinthians C6S10; Galatians C1-S1 about the word brother. The functional definition is: 'A human male born of the same father and mother'. Please also see the note for RomansC12S8 about the word brotherly. Please also see the notes for 1Corinthians C2S1 and Galatians C1-S1 about the word brethren.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that Mary. Joh 12:3; Mt 26:6-7; Mr 14:3 anointed. Lu 7:37-38'.

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C11-S3 (Verse 3) As true believers, they went to Jesus for help.

Therefore his sisters sent unto him,
saying,
Lord,
behold,
he whom thou lovest is sick.

The Therefore of our sentence is referring back to the first sentence since the second sentence was added by the interpreters. That is: 'the sisters of Lazarus sent a message to Jesus because Lazarus was sick unto death'.

Please notice that they did not make any demands but only informed Him of their concern. The fact that they addressed Him as Lord shows that they were addressing Him as 'God in human flesh'. This is consistent with the attitude we see in the rest of the chapter in spite of their complaint which is voiced later. That complaint was not a lack of faith but more a complaint about not understanding God's purpose. Thus, we see, in this sentence, that they had enough true Biblical faith to accept that He would know the best solution for the problem. That is: they did not try to tell Him what to do in this sentence.

In addition, to their attitude, they mention His Love, which they expect to be a motivation for Him to do something. When we pray to God asking a favor we always want to have a proper respect (attitude) and use God's word or God's character as a motivation for Him to act. We never want to use our own fleshly desires as God does not respond to those types of requests with blessings and may respond to that type of request with a lesson to fix our attitude.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Joh 11:1,5; 13:23; Ge 22:2; Ps 16:3; Php 2:26-27; 2Ti 4:20; Heb 12:6-7; Jas 5:14-15; Re 3:19'.

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C11-S4 (Verse 4) The reason why Jesus delayed to answer.

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.

Our first phrase is referring to the message sent to Him as recorded in the prior sentence. Notice that He says This sickness is not unto death, even though Lazarus died. It was not because Jesus would revive Lazarus and he would not remain dead.

Next we see that Jesus says that this sickness is for the glory of God, that the Son of God might be glorified thereby. Now when we consider the experiences and feelings of Lazarus and his sisters, we see that they went through a lot of pain in this world. However, God still loved them because the promised spiritual reward was far greater than any suffering in the physical reality (Romans 8:18).

As we read the rest of this chapter we see that the Son of God and God were glorified by raising Lazarus from the dead. We also see that this chapter ins the evidence to prove the claim by Jesus, in the prior chapter, that My sheep hear my voice (C10-S31)because He literally called Lazarus from the grave. It also is evidence of His claim that I give unto them eternal life (C10-S31). Further, in addition to fulfilling the prior chapter, we see that this chapter is the basis for the incident recorded in the next chapter with Mary. Thus, once more, we see the importance of considering context.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 defines this word as: 'Perceiving by the ear, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die The functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Think about the 'Mount of transfiguration'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Joh 9:3; Mr 5:39-42; Ro 11:11
for. Joh 11:40; 9:24; 12:28; 13:31-32; Php 1:11; 1Pe 4:11,14
that. Joh 2:11; 5:23; 8:54; 13:31-32; 17:1,5,10; Php 1:20; 1Pe 1:21'.

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C11-S5 (Verse 5) The importance of their relationship.

Now Jesus loved Martha,
and her sister,
and Lazarus.

The most basic thing which we can understand from this sentence is that Jesus did not do what is reported in this chapter to be mean nor out of spite nor for any other negative reason. We can also see that God uses those people who are close to Him. This entire chapter goes against the doctrinal error which is called 'the Prosperity Gospel'.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'loved. Joh 11:8,36; 15:9-13; 16:27; 17:26'.

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C11-S6 (Verse 6) The delay which was required to accomplish God's purpose.

When he had heard therefore that he was sick,
he abode two days still in the same place where he was.

This sentence tells us that Jesus made sure that Lazarus was in the ground 4 days when He showed up. Jesus was only buried 3 days and saw no corruption (Acts 13:37) while our chapter says about Lazarus by this time he stinketh: for he hath been dead four days (C11-S41).

Please notice what Jesus said in C11-S16 (I am glad for your sakes that I was not there, to the intent ye may believe). Here we see that Jesus used the ones that He loved to increase the faith of other believers. Part of the 'Great Commission', according to Matthew 28:20, is Teaching them to observe all things whatsoever I have commanded you. We get treasure in heaven (Hebrews 12:2-LJC; Laying up Treasure in heaven) when we participate in the 'Great Commission'. One of the truths is that there are variable rewards with increased rewards in proportion to how much we suffer for God's kingdom while we are in this physical reality. So, yes Jesus did cause greater pain to the people that He loved but He did it with the knowledge that they would also receive increased permanent spiritual rewards.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'the legal requirement for a court to accept testimony'. Our sentence that Jesus waited two days to provide a legal witness that Lazarus was dead before He started to act.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he abode. Ge 22:14; 42:24; 43:29-31; 44:1-5; 45:1-5; Isa 30:18; 55:8-9; Mt 15:22-28'.

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C11-S7 (Verse 7) The time of action had come.

Then after that saith he to his disciples,
Let us go into Judaea again.

The phrase: Then after that is a direct reference to the phrase in the prior sentence which tells us that Jesus abode two days still in the same place where he was. Therefore, we see that He was waiting for the right time and right conditions before performing the miracle of this chapter. One of the hardest things for God's people to deal with is the fact that God's time is usually different from when we think something should be done because God's goals are different from our goals.

Please see the note for John 1:35-36 about the word disciple. The functional definition is: 'A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example'.

Please see the note for John 7:3 about the word Jewry / Judaea / Judea / Judah. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Joh 10:40-42; Lu 9:51; Ac 15:36; 20:22-24
General references. exp: Joh 11:56.'.

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C11-S8 (Verse 8) The disciples questioned His decision.

First Step: Objection expressed.

His disciples say unto him,
Master,
the Jews of late sought to stone thee;

Second Step: decision questioned.

and goest thou thither again?

Please notice that His disciple address Him as Master and not as Lord. They are questioning His decision, which you can do with a 'teacher' but can not properly do with a true Lord. What we really see here is their questioning Him because His decision does not make sense in the flesh and they do not realize His spiritual purpose. When we find this same thing happening to ourselves, we need to stop and ask God to help us understand His spiritual purpose.

Our sentence has two Steps with the First Step giving the reason for their question and the Second Step giving the actual question. Even though they addressed Him as Master and not as Lord, they showed respect by giving their reasoning and proved that they were not just challenging His authority.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The word sought is the past-tense form of the word seek. The functional definition is: 'To go in search or quest of'.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'a contraction of Judas or Judah. A Hebrew or Israelite. This is the name for God's chosen people who followed the Mosaic Law'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Jews. Joh 10:31,39; Ps 11:1-3; Mt 16:21-23; Ac 21:12-13
and goest. Ac 20:24
General references. exp: Joh 10:31; 11:56.'.

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C11-S9 (Verse 9) First part of the answer from Jesus.

Jesus answered,
Are there not twelve hours in the day?

Please be sure to use the link in the sentence outline, above, to access the note for this sentence in the Lord Jesus Christ Study. It explains how Jesus is our light and provides links to several other places where this doctrine is taught within the Bible.

This is the first of three sentences in this answer which seems to not answer the question which was asked because this answer must be spiritually discerned. This answer seems to have nothing to do with explaining what Jesus is doing. However, He is planning to bring spiritual light to His disciples about resurrection. By giving them spiritual light, Jesus is teaching them spiritual truth about resurrection and that, even though He will die, He will also rise again. Please also see the note for this sentence in the Lord Jesus Christ Study which gives more of an explanation and links to related sentences.

While this answer is technically true only at the equator, they were close enough to the equator for this to be 'accepted cultural knowledge' and an accepted figure-of-speech. Thus, we understand that the real importance in not in this sentence but in the next two sentences. Here, Jesus uses a figure-of-speech to get them thinking in an agreeable way so that conflict does not result from confused understanding.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for John 2:4 about the word hour. The functional definition is: 'a short period of time relative to the perspective'. Thus, a thousand years can be considered to be an 'hour / short period of time' from the perspective of eternity. That note tells all of the applications found within the Gospels.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Are. Joh 9:4; Lu 13:31-33'.

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C11-S10 (Verse 9) Reason based upon a physical truth.

If any man walk in the day,
he stumbleth not,
because he seeth the light of this world.

This sentence is a continuation of the answer in the prior sentence. This answer seems to have nothing to do with explaining what Jesus is doing. However, He is planning to bring spiritual light to His disciples about resurrection. By giving them spiritual light, Jesus is teaching them spiritual truth about resurrection and that, even though He will die, He will also rise again.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for Romans C9S32 and 1John 2:10-LJC about the word stumble. The note for 1John 2:10-LJC has links to every place in the New Testament where we find forms of this word along with a small note about the usage in each of those references. The functional definition for this word is: 'To obstruct in progress; to cause to trip or stop. 2. To confound; to puzzle; to put to a nonplus; to perplex. One thing more stumbles me in the very foundation of this hypothesis'. The th in the word stumbleth means: 'keeps on keeping on stumbling'

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for John 8:12 for links to every place in this Gospel where the word light is used along with several definitions and links from other commentators. Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'all of the people in the world as a group'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he stumbleth not. Joh 12:35; Pr 3:23; Jer 31:9'.

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C11-S11 (Verse 10) Lack of light causes men to stumble.

But if a man walk in the night,
he stumbleth,
because there is no light in him.

This sentence is a continuation of the answer in the prior two sentences. This answer seems to have nothing to do with explaining what Jesus is doing. However, He is planning to bring spiritual light to His disciples about resurrection. By giving them spiritual light, Jesus is teaching them spiritual truth about resurrection and that, even though He will die, He will also rise again.

In this answer we see Jesus use a physical truth to teach a spiritual truth. Some people call this type of teaching a parable and others deny that it is a parable. Regardless of the exact category in someone's made up grammar rules, we see a valid method for teaching spiritual truths. While the physical and spiritual are not exactly parallel, there is a similarity in the concepts involved and we just have to accept the difference in application between the physical and spiritual, and remove that difference from our consideration, in order to see the similarity and understand the spiritual lesson.

Back in 8:12 and 9:5 Jesus said I am the light of the world with 8:12 adding I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The notes for those sentences explained that light is being used symbolically, in those sentences and in this sentence, for 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. The word darkness is being used symbolically, in those sentences and in this sentence, for 'lack of spiritual light and guidance from God'. While our sentence does not have the word darkness, the word night is being used symbolically for the same meaning.

The th in the word stumbleth means: 'keeps on keeping on stumbling'. When a person stumbles he 'makes a mistake while trying to walk with the possible result of catching himself or a possible result of falling to his death or a possible result between those two extremes'. Since our sentence says that he stumbleth, the odds make it almost certain that at some point he is going to suffer serious injury or death.

Now that we see that this three-sentence answer is to be understood symbolically for Jesus providing understanding and guidance in spiritual matters, we can apply this to the lesson of 11:25-26 where we read I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. While Martha believed that saying, Apparently, only Mary understood the true meaning and the consequences of it. In the next chapter we see her anoint Jesus for His death even while the disciples and others did not understand what she did. We also see Peter and the others mess up about the crucifixion and afterwards before Jesus rose from the dead. And while we can look down our noses at their mistakes, the truth is that if we were in the same culture with the same background and lack of explanation which people enjoy today, almost everyone would make the same type of mistakes.

The final phrase to consider is: because there is no light in him. Even if a person is saved, they only have true spiritual understanding if they maintain their personal relationship with Jesus, Who is our spiritual light, and if they ask Him to give them understanding about a particular question. Remember that even though you have a good relationship with Jesus, you can still stumble over a spiritual matter that you try to understand on your own and fail to ask Him for understanding about.

We find forms of the word night occurring 325 times in 313 verses of the Bible, 65 times in 63 verses of the New Testament and, in the Gospel of John, in: John 3:2; John 7:50; John 9:4; John 11:10; John 13:30; John 19:39; John 21:3. Fausset's Bible Dictionary defines this word as: '(1) the time of distress (Isa 21:12).
(2) Death, the time when life's day is over (Joh 9:4).
(3) Children of night, i.e. dark deeds, filthiness, which shuns daylight (1Th 5:5).
(4) The present life, compared with the believer's bright life to come (Ro 13:12)'. The Morrish Bible Dictionary defines this word as: 'Used symbolically for:
1. Death, a time "when no man can work." Joh 9:4.
2. The moral darkness of the world, in which men sleep and are drunken. 1Th 5:7.
3. The period of Christ's rejection, which is far spent, and the 'day' at hand. Ro 13:12. There will be no night of moral or spiritual darkness in the heavenly Jerusalem. Re 21:25; 22:5.'.

Thompson Chain Topics provides links for the word night as: 'Type of Ignorance and Sin: Ro 13:12; 1Th 5:5; Re 21:25; 22:5. General References to the Natural: Ge 1:5; Ps 19:2; 134:1'.

Nave's Topical Bible provides links for the word night as: 'General scriptures concerning: Ge 1:5,16,18. Meditations in: Ps 19:2; 77:6; 119:148; 139:11. Worship in: Ps 134:1. Jesus prays all night: Lu 6:12. No night in heaven: Re 21:25; 22:5. Divided into watches: Ex 14:24; Jg 7:19; 1Sa 11:11; Ne 12:9; Ps 63:6; 119:148; La 2:19; Mt 14:25; Lu 12:38. Divided into hours: Ac 23:23. Used figuratively: Isa 15:1; 21:11-12; Joh 9:4; Ro 13:12; 1Th 5:5'.

Torrey's Topical Textbook provides links for the word night as: 'The darkness first called: Ge 1:5. Caused by God: Ps 104:20. Belongs to God: Ps 74:16. The heavenly bodies designed to separate day from: Ge 1:14. The moon and stars designed to rule and give light by: Ge 1:16-18; Jer 31:35. Commenced at sunset: Ge 28:11. Continued until sunrise: Ps 104:22; Mt 28:1; Mr 16:2. REGULAR SUCCESSION OF. Established by covenant: Ge 8:22; Jer 33:20. Ordained for the glory of God: Ps 19:2. Originally divided into three watches: La 2:19; Jg 7:19; Ex 14:24. Divided into four watches by the Romans: Lu 12:38; Mt 14:25; Mr 13:35. FREQUENTLY. Exceeding dark: Pr 7:9. Cold and frosty: Ge 31:40; Jer 36:30. Accompanied by heavy dews: Nu 11:9; Jg 6:38,40. Unsuitable for labor: Joh 9:4. Unsuitable for travelling: Joh 11:10. Designed for rest: Ps 104:23. Wearisome to the afflicted: Job 7:3-4. Favorable to the purposes of the wicked: Ge 31:39; Job 24:14-15. Wild beasts go forth in search of prey during: 2Sa 21:10; Ps 104:21-22. THE JEWS. Forbidden to keep the wages of servants during: Le 19:13. Forbidden to allow malefactors to hang during: De 21:23. In affliction spent, in sorrow and humiliation: Ps 6:6; 30:5; Joe 1:13. In affliction spent, in prayer: Ps 22:2. Often kept lamps burning during: Pr 31:18. Eastern shepherds watched over their flocks during: Ge 31:40; Lu 2:8. Eastern fishermen continued their employment during: Lu 5:5; Joh 21:3. GOD FREQUENTLY. Revealed His will in: Ge 31:24; 46:2; Nu 22:30; Da 7:2. Visited His people in: 1Ki 3:5; Ps 17:3. Executed His judgments in: Ex 12:12; 2Ki 19:35; Job 27:20; Da 5:30. ILLUSTRATIVE OF. Spiritual darkness: Ro 13:12. Seasons of severe calamities: Isa 21:12; Am 5:8. Seasons of spiritual desertion: Song 3:1. Death: Joh 9:4'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 27:2; Pr 4:18-19; Ec 2:14; Jer 13:16; 20:11; 1Jo 2:10-11'.

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C11-S12 (Verse 11) Jesus explains clearly what He will do.

Equivalent Section: Jesus gave the spiritual reasoning in prior sentences.

These things said he:

Equivalent Section: Jesus tells the application.

First Step: Jesus explains the current situation.

and after that he saith unto them,
Our friend Lazarus sleepeth;

Second Step: Jesus explains what He will do.

but I go,
that I may awake him out of sleep.

Our sentence has two Equivalent Sections with the First Equivalent Section referencing the prior three sentences, which were a single answer, and which were completely symbolic in meaning. Our Second Equivalent Section is also symbolic in meaning, which gives us the equivalency. The prior three sentences (First Equivalent Section) gave us the symbolic precept, which is applied within this chapter, and our Second Equivalent Section gives us the application of that symbolic precept. Please see the note above for the symbolic meaning which is applied in this chapter.

Our Second Equivalent Section has two Step. The First Step tells us that Jesus explains the current situation with symbolic words. In the Second Step, Jesus explains what He will do while still using symbolic words. Thus, we must understand the symbolic meaning in order to understand His true message.

One of the problems with symbols in the Bible is that their meaning is derived from the true interpretation of the word combined with the context of the symbolic meaning. Thus, the symbolic meaning in this chapter is not the true interpretation nor is it, necessarily, the symbolic meaning of the same word when it is used in another context. Failure to understand this truth about symbols leads to wrong interpretations, wrong applications and to doctrinal errors.

In the First phrase of the First Step, within our Second Equivalent Section, we read and after that. Thus, this sentence is added (and) after the two days that Jesus abode...still in the same place where he was (11:6). The th, in the word sleepeth means that he 'keeps on keeping on sleeping' and is used symbolically for dead, as explained in C11-S15. Thus, when Jesus knew that Lazarus is dead, He said this sentence.

That explains the symbolic meaning of the First Step and our Second Step tells us that Jesus will raise Lazarus from the dead, also using symbolic language. The prior paragraph explained that the word sleep is being used, symbolically, for the meaning of death. Thus, the phrase I go, that I may awake him out of sleep is a symbolic expression of His plan to raise Lazarus from the dead.

One of the main lessons of this chapter is how to understand symbols within the Bible. That is why these notes are going through the explanation of how to interpret the symbols used and to explain the principles such as the fact that a single word can have different symbolic meaning in different context, which makes understanding the context critical to properly understanding symbolic language within the Bible.

Please see the note for John 3:29 about the word friend. The definition from The American Tract Society is: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13; 22:12'.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'.

Please see the note for 1Corinthians C15S31 about the word awake. The functional definition for this word is: ' To rouse from asleep'.

Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saith. Joh 3:29; 15:13-15; Ex 33:11; 2Ch 20:7; Isa 41:8; Jas 2:23
sleepeth. Joh 11:13; De 31:16; Da 12:2; Mt 9:24; Mr 5:39; Ac 7:60; 1Co 15:18,51; 1Th 4:14-15; 5:10
awake. Joh 11:43-44; 5:25-29; Da 12:2; 1Co 15:34; Eph 5:14 exp: Job 14:12.'.

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C11-S13 (Verse 12) The disciples misunderstand.

Then said his disciples,
Lord,
if he sleep,
he shall do well.

Earlier in this chapter the disciples addressed Jesus as Master. How they address Him as Lord. Earlier they were questioning Him and, to some extent, objecting to His decision. Here they are only asking for understanding. Thus, we see the difference in the usage of each title. (Please see the note for this sentence in the Lord Jesus Christ Study for more details.)

Our next sentence explains their confusion and the sentence after that provides clarification from Jesus. Thus, we see that they misunderstood the true meaning of the symbolic message, just like people do today.

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C11-S14 (Verse 13) The misunderstanding explained.

Equivalent Section: What Jesus actually spoke of.

Howbeit Jesus spake of his death:

Equivalent Section: What the disciples thought He spoke of.

but they thought that he had spoken of taking of rest in sleep.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the two Equivalent Sections polar opposites, which means that the spiritual meaning of a symbolic expression is the opposite of the physical meaning of the same symbolic expression. In this sentence we see the difference explained and in the next sentence we see the true symbolic message expressed plainly. Thus, we see that, in addition to the resurrection of Lazarus, our chapter is teaching us how to understand symbols within the Bible. However, most people miss this second lesson.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think, which is: To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'Cessation of motion or action of any kind, and applicable to any body or being'.

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C11-S15 (Verse 14) Jesus says the physical situation.

Then said Jesus unto them plainly,
Lazarus is dead.

Here we see Jesus explain the meaning of His earlier symbolic speaking. Now, lots of people can probably come up with different reasons for His speaking symbolically. I personally think part of His reason was for our future learning about how to understand symbolism. However, I also believed His more immediate reason was to get His disciples to think about things from a spiritual perspective because they would need that perspective in order to understand future events. If He had started our saying unto them plainly, Lazarus is dead, then they would have only thought about physical death and not have considered anything spiritual. Therefore, I believe that Jesus spoke symbolically in order to prepare them for what they would have to understand spiritually.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'plainly. Joh 10:24; 16:25,29'.

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C11-S16 (Verse 15) Jesus explains His delay.

First Step: Why Jesus delayed.

And I am glad for your sakes that I was not there,
to the intent ye may believe;

Second Step: What to do after the delay.

nevertheless let us go unto him.

Our sentence starts with the word And, which adds it to the prior sentence. Therefore, our sentence starts out telling us that Jesus was glad that Lazarus is dead and that He was not there to prevent the death. He was glad for (their) sakes and our First Step tells us that this to the intent ye may believe. In other words, they would not have truly believed that he was the resurrection (C11-S25) without this experience. Therefore, as the note for C11-S5 pointed out, Jesus Mary, Martha and Lazarus and yet He let them suffer through this experience so that others could truly believe. Likewise, He does the same with people that he loves today because He knows that they will receive eternal rewards which far outweigh any suffering in this world.

Our First Step tells us Why Jesus delayed and our Second Step starts with the word nevertheless because He knew that they did not understand His reason at that time. He knew that they would only understand after experiencing His raising Lazarus and their having time to meditate on all that was done and said. Therefore, He used the word nevertheless to convey the message: 'Don't worry about not understanding my reason at this time, just follow my instructions'.

Please see the note for John 8:58 about the phrase I am (said by God). Please also see the Minor Titles of the Son of God about this title. The functional definition is: 'This phrase clearly identifies God and identifies Jesus as God'.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: ' pleased; affected with pleasure or moderate joy; moderately happy'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for Philippians 1:29-30 about the phrase for His sake

Please see the note for 1Corinthians C10S3 about the word intent. The functional definition for this word is: 'having the mind strained or bent on an object; hence, fixed closely; sedulously applied; eager in pursuit of an object; anxiously diligent; formerly with to, but now with on'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please see the note for John 6:40 about the phrase believe on. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the note for John 12:42 which also has links to every place, in this Gospel, where we find the phrase believe in and the difference in definitions between believe in and believe on.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. The functional definition for this word is: 'Not the less; notwithstanding; that is, in opposition to any thing, or without regarding it. It rained, nevertheless, we proceeded on our journey; we did not the less proceed on our journey; we proceeded in opposition to the rain, without regarding it, or without being prevented'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am glad. Joh 11:35-36
for. Joh 12:30; 17:19; Ge 26:24; 39:5; Ps 105:14; Isa 54:15; 65:8; 2Co 4:15; 2Ti 2:10
to. Joh 11:4; 2:11; 14:10-11; 1Jo 5:13'.

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C11-S17 (Verse 16) Thomas speaks foolishness instead of keeping his mouth shut.

Then said Thomas,
which is called Didymus,
unto his fellowdisciples,
Let us also go,
that we may die with him.

There is a saying of: 'It is better to keep your mouth shut and let people think you are a fool than to open your mouth and remove all doubt'. We all act like fools ay times. One interpretation of this sentence reminds us that the disciples are human men like us. Therefore, we have no excuse for claiming that we can not learn what they learned and can not serve God like they did.

That said, there is another possible interpretation. What Thomas said appears to be very foolish. However, he may have been sincere. Our prior sentences told us that Jesus was glad that Lazarus died because He was going to do something to help the belief of others. Therefore, Lazarus was going to get a spiritual reward. So if Thomas was thinking about the spiritual reward, he could have been serious in this sentence based upon their also receiving a greater spiritual reward. Now many readers will be skeptical of this reasoning, and I don't blame them. However, Paul and others were willing to suffer in the flesh for this very reason and they tell us to do the same. Therefore, this reason is not as ridiculous as it might seem at first.

No, I do not personally believe that the second possibility was his true motivation in this instance. I only point it out as a possibility and to remind the reader that God really wants us to mature spiritually to the point that this type of reasoning really is what He wants us to have.

We find the name of Thomas occurring in the New Testament in: Matthew 10:3; Mark 3:18; Luke 6:15; John 11:16; John 14:5; John 20:24; John 20:26; John 20:27; John 20:28; John 20:29; John 21:2; Acts 1:13. Easton's Bible Dictionary tells us: 'twin, one of the twelve (Mt 10:3; Mr 3:18, etc.). He was also called Didymus (Joh 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (Joh 11:15-16; 14:4-5; 20:24-25,26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mr 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.'.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thomas. Joh 20:24-29; 21:2; Mt 10:3; Mr 3:18; Lu 6:15 exp: Ac 1:13.
Let. Joh 11:8; 13:37; Mt 26:35; Lu 22:33'.

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C11-S18 (Verse 17) Lazarus had been in the grave long enough that there was no doubt about his being dead.

Then when Jesus came,
he found that he had lain in the grave four days already.

One of the he in this sentence refers to Lazarus since it was Lazarus who was dead.

As pointed out in another note, Jesus was in the grave only three days and saw no corruption (Acts 13:37). However, as our account later tells us, Lazarus did see corruption, since he stinketh: for he hath been dead four days (C11-S41). Therefore, we see the difference between three days and four days as related to corruption by the grave.

Earlier our account told us that Jesus deliberately abode two days still in the same place where he was. Also, our account told us Then said Jesus unto them plainly, Lazarus is dead. Therefore, our sentence is telling us that Jesus found what He knew He would find and this sentence eliminates any claim that Jesus might have made a mistake and proven that He was less than God.

We find forms of the word grave occurring 96 times in 89 verses of the Bible and, in the New Testament, in: Matthew 27:52-53; Luke 11:44; John 5:28; John 11:17; John 11:31; John 11:38; John 12:17; 1Corinthians 15:55; 1Timothy 3:8; 1Timothy 3:11; Titus 2:2; Revelation 11:9. (The references in 1Timothy and Titus have a different definition.) Easton's Bible Dictionary defines this word as: 'Among the ancient Hebrews graves were outside of cities in the open field (Lu 7:12; Joh 11:30). Kings (1Ki 2:10) and prophets (1Sa 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa 22:16; Mt 27:60). There were family cemeteries (Ge 47:29; 50:5; 2Sa 19:37). Public burial-places were assigned to the poor (Jer 26:23; 2Ki 23:6). Graves were usually closed with stones, which were whitewashed, to warn strangers against contact with them (Mt 23:27), which caused ceremonial pollution (Nu 19:16).
There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'four. Joh 11:39; 2:19; Ho 6:2; Ac 2:27-31'.

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C11-S19 (Verse 18-19) The unbiased witnesses were noted.

Equivalent Section: Where this miracle took place.

Now Bethany was nigh unto Jerusalem,
about fifteen furlongs off:

Equivalent Section: The witnesses who were not disciples.

And many of the Jews came to Martha and Mary,
to comfort them concerning their brother.

Our sentence tells us where this account happened. Since it was nigh unto Jerusalem, we see why the disciples were worried about running into the Jews who wanted to kill Jesus. We also see that the threat of personal danger should not keep us from doing God's will, especially when it involves helping another believer.

Now this sentence seems to say that these Jews cared for these sisters, and I believe that many did. However, for some it was a convenient distance to go, because it was nigh. Also, C11-S31 indicates that some followed Mary just to see her weep. To me, those Jews were like the people who run to look at an accident or any other tragedy. Therefore, I believe that some were there only for that reason.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the notes for Philippians 2:1 and 2Corinthians C1S2 about the word comfort. The functional definition for this word is: ' To strengthen; to invigorate; to cheer or enliven'.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fifteen furlongs. that is, about two miles. Joh 6:19; Lu 24:13; Re 14:20; 21:16
to comfort. Ge 37:35; 2Sa 10:2; 1Ch 7:21-22; Job 2:11; 42:11; Ec 7:2; Isa 51:19; Jer 16:5-7; La 1:2,9,16,21; 2:13; Ro 12:15; 2Co 1:4; 1Th 4:18; 5:11'.

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C11-S20 (Verse 20) The sisters reacted to the presence of Jesus

Equivalent Section: Martha acted.

Then Martha,
as soon as she heard that Jesus was coming,
went and met him:

Equivalent Section: Mary waited on Jesus.

but Mary sat still in the house.

Our sentence has two Equivalent Section with Equivalent Section We see the equivalence in the action by the two sisters and we see the opposite attitudes shown by their actions and by Equivalent Section. Martha went to get an answer 'right now' while Mary waited until her Lord was ready to give an answer. We see that they had the same concern by both saying Lord, if thou hadst been here, my brother had not died, as the first thing said. However, Mary waited until called and she first fell down at his feet, showing an attitude of worship. Later on we see Jesus gently rebuke Martha for her attitude. Thus, we see that our own attitude when dealing with God makes a big difference in what we receive from God.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: ' a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as soon. Joh 11:30; Mt 25:1,6; Ac 10:25; 28:15; 1Th 4:17
General references. exp: Joh 11:30.'.

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C11-S21 (Verse 21) How Martha reacted.

Then said Martha unto Jesus,
Lord,
if thou hadst been here,
my brother had not died.

The note for this sentence in the Lord Jesus Christ Study points out many very important indications of the attitude of Martha when compared to that of Mary. It also points out the difference in the reaction by Jesus and provides the application for our own attitude. Please see that note for those details.

In this sentence we see Martha state a true fact. In the next sentence we see her add a statement of belief which also, indirectly, carries a statement of what she expects Jesus to do for her. Jesus does not rebuke her, at first, but considers her emotional state. Even so, He tells her what will be done by Him in response to the situation. In the second next sentence we see what appears to be an innocent statement of belief, but it indirectly states a lack of faith in immediate action by Jesus. As a result of that attitude, the sentence following Martha' statement contains a gentle rebuke. This is different from what we see from the interaction between Mary and Jesus. These differences are not obvious and we only see the lesson, and the application for people today, if we pay close attention to what is really happening and what the attitudes must be which are behind the actions reported in our account

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Joh 11:32,37; 4:47-49; 1Ki 17:18; Ps 78:19,41; Mt 9:18; Lu 7:6-10,13-15; 8:49-55'.

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C11-S22 (Verse 22) Martha expresses her faith.

But I know,
that even now,
whatsoever thou wilt ask of God,
God will give it thee.

Our sentence starts with the word But, which means that it is continuing the same subject as the prior sentence while going in a different direction. In the prior sentence Martha said if thou hadst been here, my brother had not died. With this sentence starting with the word But, Martha is indirectly asking that her brother be resurrected. While this sounds good, she is actually asking Jesus to pray and ask of God, In three more sentences Jesus tells her I am the resurrection, and the life. In other words, He is telling her: 'I don't need to ask God the Father for what He already put into my control'.

Later in this chapter, when Mary says the same thing, Mary leaves out the But. Mary gets a different reaction because she does not try to tell Jesus what to do even indirectly.

In our next sentence Jesus answers her request without any rebuke. It is not until she adds the second next sentence, expressing doubt, that Jesus gives her a minor rebuke. Here we see Martha expressing true Biblical faith, even if she is indirectly telling Jesus what she wants Him to do. Please notice that this gets her no rebuke while expressing even a little doubt does get a rebuke.

One thing to pay attention to in this sentence is the use of the personal pronouns of thou and thee. With these Martha is acknowledging that Jesus has a different relationship with God the Father than she has. She expresses faith that God the Father will answer a personal request from Jesus when God the Father would not do so for her. We need to build our personal relationship with God the Father and our Lord Jesus Christ so that we can get our prayers answered and so that we can make requests for others who can not get their own prayers answered. Our getting prayers answered for others opens the door for us to teach them true Biblical doctrine when they would not listen before we prayed for them.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please see the note for 1Peter 2:15 about the phrase will of God.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering.
GIV'ING, n. The act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Joh 11:41-42; 9:31; Mr 9:23; Heb 11:17-19
God will give it thee. Joh 3:35; 5:22-27; 17:2; Ps 2:8; Mt 28:18'.

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C11-S23 (Verse 23) Jesus tells her plainly what he will do.

Jesus saith unto her,
Thy brother shall rise again.

Here we see a clear promise of resurrection for believers and it has no other requirement than true belief in Jesus Christ. This statement is in response to the expression of faith which Martha gave in the prior sentence.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)' . Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy. Joh 11:43-44'.

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C11-S24 (Verse 24) Martha misunderstands.

Martha saith unto him,
I know that he shall rise again in the resurrection at the last day.

Here we see Martha mess up and get a mild rebuke in the next sentence. She was not positive of when this promise would be kept and instead of asking when she expresses what she believes and implies that her belief is not what she was asking for. When we are not sure about a promise from God we need to clearly ask for clarification and avoid expressing doubt.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. The functional definition, of the phrase last day. is: '(end of the) Church Age'. Please also see the note for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I know. Joh 5:28-29; Ps 17:15; 49:14-15; Isa 25:8; 26:19; Eze 37:1-10; Da 12:2-3; Ho 6:2; 13:14; Mt 22:23-32; Lu 14:14; Ac 17:31-32; 23:6-9; 24:15; Heb 11:35'.

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C11-S25 (Verse 25-26) The source of real resurrection and everlasting life.

Equivalent Section: What Jesus is.

Jesus said unto her,
I am the resurrection,
and the life:

Equivalent Section: Immediate result of true belief.

he that believeth in me,
though he were dead,
yet shall he live:

Equivalent Section: Eternal result of true belief.

And whosoever liveth and believeth in me shall never die.

This is one of the most doctrinally significant sentences within the Bible. There is much preaching based upon it, some good and some containing error. Most of the people who preach error miss the words I am. The word am is: 'a verb of existence'. This means that the person Who is Jesus Christ is the resurrection, and the life. He did not say 'I show you the way to resurrection', nor did He say 'I give you the way to resurrection' but He said I am. Too many religions are trying to claim the promises from God that are only through the person Who is our Lord Jesus Christ and claim that those promises are available some way other than the person Who is our Lord Jesus Christ. They want to do away with the personal relationship which is foundational to all promises and God won't change and won't allow any other way.

Our sentence is divided into three Equivalent Sections with the basic message of each Equivalent Section specified in the titles of the sentence outline above. In these three Equivalent Sections we see that resurrection is only through Jesus Christ.

In the Third Equivalent Section we have 'eternal specified' in the phrase: shall never die. However, the phrase believeth in me makes it clear that this salvation requires us to 'keep on keeping on believing in Jesus Christ'. (The th in the word believeth means that we must 'keep on keeping on doing the specified verb'.) In addition, our Third Equivalent Section tells us that we need to 'keep on keeping on living in Jesus Christ' with the use of the word liveth. He will never leave us nor forsake us but we have a free will and we can leave Him. However, those saved people who do so will not live the 'resurrected life / life more abundantly' (John 10:10.

In the Second Equivalent Section, we have the initial part of salvation, which is begun with our spiritual resurrection from spiritual death. Our first phrase says he that believeth in me, and this is the basic requirement for salvation (John 1:12-13, 16, 18; 1John 5:13; etc.). While true Biblical salvation is spiritual in nature, in this instance Jesus was talking about the physical resurrection of Lazarus. However, that was only because He was using the physical resurrection to assure believers that He would also provide spiritual resurrection.

This Second Equivalent Section is what many religions has the hardest time accepting. Further, those who claim resurrection often also claim that it comes some way other than believing in Jesus. When Jesus says though he were dead, He is talking about the spiritual condition of all lost. When Jesus adds the phrase yet shall he live,. we have the promise of resurrection. Now, lots of religions have the same doctrine as Martha when she says I know that he shall rise again in the resurrection at the last day in the prior sentence. However, Jesus corrected her with His words and His action in this miracle. He made Lazarus alive NOW. When we truly receive spiritual resurrection through our initial salvation, our life is changed immediately. A visible change in this life is what most other religions object to as a requirement for true salvation.

In the First Equivalent Section, we have one of our famous I am. Here we read that Jesus said I am the resurrection, which means that he makes alive from the dead right now, present tense and not some future date. (That is the meaning of the word am.) He also says I am the life which means He makes spiritually alive now in the present tense. The word and means that life is added to the resurrection. No one gets true Biblical salvation (life) without the resurrection. Since the resurrection changes how people live right now, you can not receive true Biblical salvation unless it also changes how you live in this physical life. This entire sentence, when looked at as is grammatically correct, eliminates the garbage doctrine of 'Easy Believism' and anything else that lets someone claim to be saved while living in sin and believing that 'God understands' their life of ongoing sin without even trying to stop their sin.

One last thing. When Jesus said I am, Jesus correcting her belief that God the Father was the resurrection. God the Father will not answer those who go to Him for things that he has said are only available through Jesus.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has titles of resurrection and life.

The word life is used 44 times in the Gospel of John. The word definitions, within the note for C1-S4, have links to many other places on this site where this word is also dealt with. 17:3 gives us the definition, from Jesus Christ, when it says: And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.. In the Bible, the word know includes a personal intimate relationship (Genesis 4:1). All life moves and changes by its own ability. Only dead things do not move and change by their own ability. Further, a study of this word, within John's Gospel, will also show that those people who truly have received God's life also demonstrate a God caused change in their own life which makes them more holy and more righteous. Further, John 20:31 tells us: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Thus, we see that our receiving God's life is the main purpose of John's Gospel. Therefore, it should be obvious that this is a major theme of John's Gospel.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Joh 5:21; 6:39-40,44; Ro 5:17-19; 8:11; 1Co 15:20-26,43-57; 2Co 4:14; Php 3:10,20-21; 1Th 4:14; Re 20:5,10-15; 21:4
the life. Joh 1:4; 5:26; 6:35; 14:6,19; Ps 36:9; Isa 38:16; Ac 3:15; Ro 8:2; Col 3:3-4; 1Jo 1:1-2; 5:11-12; Re 22:1,17
he that. Joh 3:36; Job 19:25-27; Isa 26:19; Lu 23:43; Ro 4:17; 8:10-11,38-39; 1Co 15:18,29; 2Co 5:1-8; Php 1:23; 1Th 4:14; Heb 11:13-16 exp: Joh 11:44.
General references. exp: 1Co 15:13.
whosoever. Joh 3:15-18; 4:14; 5:24; 6:50,54-58; 8:52-53; 10:28; Ro 8:13; 1Jo 5:10-12'.

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C11-S26 (Verse 26)
Jesus verifies her belief.
Believest thou this?

I can not say if Jesus needed to her say that she believed. However, regardless of that possibility, she needed to hear herself confirm her belief so that it was firmly settled in her own mind.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Believest. Joh 9:35; 14:10; Mt 9:28; 26:53; Mr 9:23
General references. exp: 1Co 15:13.'.

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C11-S27 (Verse 27) Martha confirms her belief.

Equivalent Section: Martha acknowledges the position of Jesus.

She saith unto him,
Yea,
Lord:

Equivalent Section: Martha stated her belief.

I believe that thou art the Christ,
the Son of God,
which should come into the world.

This is the only sentence in this Gospel of John that uses Lord and Christ within the same sentence. In it we have a doctrinal statement of faith that Jesus is Lord, Christ and the Son of God. Please see the note for this sentence within the Lord Jesus Christ document for more details on this doctrinal truth and for links to places in the other Gospels where we see a similar profession of faith. Please also see the note before the one for this sentence, within that Study, for links to where the general meaning of each of these titles can be found and for links to where every verse which uses these titles can be found.

In this section of the presentation, Lazarus is still in the grave, Martha has gone out to meet and question Jesus and Jesus stops to deal with her wavering faith. Notice that Mary and Martha said the exact same thing to Jesus (11:21 and 11:32). Yet the reaction of Jesus is different. That's because Jesus deals with our heart and not the words out of our mouth or head. Martha questioned Jesus in this section and she was the one who was cumbered about much serving (Luke 10:40). That is: she was more concerned about doing things than about her personal relationship with Jesus.

At that time, Jesus gently rebuked her for being so busy serving God that she didn't take time to get to know Him. Mary, on the other hand, appeared to be lazy (in the presentation by Luke), but better understood the Lord's heart and Spirit. When trouble came, Martha doubted and accused Jesus of not doing right. Mary, on the other hand, said the same thing but with a spirit of 'I don't understand, but whatever God's will is I will accept it as best'. The difference in their hearts is why Jesus dealt with each differently.

With Martha, Jesus made her see that her accusation was in conflict with her basic faith in Jesus Christ as God. We each have to learn this lesson more than once. When we are suffering in this life and any good result appears impossible, that's when God wants us to confess our personal faith in a God who specializes in doing the impossible for His children. That's when we need to say, like Martha did, Yea, Lord: I believe that thou art the Christ, the Son of God and stop worrying about the impossible situation.

After Jesus corrected Martha, she changed her attitude, as seen in the next few verses. God needs His children to approach Him with an attitude of faith when they have a problem that they need Him to solve. Otherwise, they won't really realize that he gave their request and their faith won't grow. God lets us go through these things to grow our faith. If our faith doesn't grow, then the incident is wasted.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Yea. Joh 1:49; 4:42; 6:69; 9:36-38; 20:28-31; Mt 16:16; Ac 8:37; 1Jo 5:1
which. Joh 6:14; Mal 3:1; Mt 11:3; Lu 7:19-20; 1Ti 1:15-16; 1Jo 5:20'.

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C11-S28 (Verse 28) Martha is comforted.

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.

Our sentence starts with the word And, which means that it is added to the prior sentence. The two sentences combined let us know that Martha's faith was strengthened because she was willing to move on having faith in Jesus, which she did not have at the same level when she came to Him. Her faith, according to these sentences, gave her peace even though nothing in the circumstances had changed.

Next, notice that she calls Jesus Master where twice earlier, in her conversation, she called Him Lord. The word Master is often used for 'teacher'. Jesus had just taught her a spiritual lesson on faith. In addition, we can question, and even disobey, a Master without receiving the consequences that we get if we do the same to our Lord. Therefore, this calleth was highly desired, but not commanded. We know this because of the th in the word calleth.

We can also see that this was not a public call for everyone but a private call to Mary only. We see this because Martha called Mary her sister secretly and because of the use of the word thee within our sentence. Further on in our account we see that Mary was closely monitored and followed and that Jesus did not rebuke the gawkers for coming, but His original call was private and personal. By this we see that there are times that we should try to deal with someone privately and personally, especially when they are hurting.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

Please see the note for Romans C16S33 about the word secret. The functional definition is: 'hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: 'A man who rules, governs or directs either men or business'.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This sentence has a title of Master.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and called. Joh 11:20; 1:41,45; 21:7; Zec 3:10; Lu 10:38-42; 1Th 4:17-18; 5:11; Heb 12:12
The Master. Joh 13:13; 20:16 exp: Mt 26:18; Mr 5:35; 14:14; Lu 22:11.
come. Joh 10:3; Song 2:8-14; Mr 10:49'.

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C11-S29 (Verse 29) Mary reacts to call from Jesus.

As soon as she heard that,
she arose quickly,
and came unto him.

The she, in this sentence is Mary, as identified in the prior sentence. Here we see the godly response of someone who truly walks close to Jesus. She responded As soon as she heard and she arose quickly, and came unto him. A truly godly person responds immediately and obeys as soon as possible.

Please see the note for Mark 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places. To begin; to spring up; to originate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 27:8; 119:59-60; Pr 15:23; 27:17; Song 3:1-4'.

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C11-S30 (Verse 30) Where she met Jesus.

Now Jesus was not yet come into the town,
but was in that place where Martha met him.

Here we see that Jesus waited in a private place for the personal meeting. Even though people followed Mary, Jesus did not attract attention but tried to give Mary privacy in her grief.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 11:20'.

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C11-S31 (Verse 31) The reaction by Jews who comforted Mary.

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.

Our sentence says The Jews then which were with her in the house, and comforted her. I may be wrong but I personally believe they did comfort her, but I believe they were there more to gawk at a spectacle. I believe that, yes, they did what was required but that comfort was not their main objective but were more interested in relieving boredom. Since I may be wrong, the reader can ignore my opinion but I would recommend that they consider the characters of Job's three 'friends'.

What our sentence tells us is that these Jews followed her, saying, She goeth unto the grave to weep there. I can't imagine anybody wanting witnesses to their weeping from grief. At the very least, these Jews were inconsiderate of her feelings.

Please see the notes for Philippians 2:1 and 2Corinthians C1S2 about the word comfort. The functional definition for this word is: ' To strengthen; to invigorate; to cheer or enliven'.

The word rose is the past-tense form of the word rise. Please see the note for Colossians 2S7 about the word rise. The functional definition for this word is: ' To move to pass upward in any manner; to ascend'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

We find forms of the words haste / hastily occurring 63 times in 62 verses of the Bible and, in the New Testament, in: Mark 6:25; Luke 1:39; Luke 2:16; Luke 19:5; Luke 19:6; John 11:31; Acts 22:18. Webster's 1828 defines this word as: '1. Celerity of motion; speed; swiftness; dispatch; expedition; applied only to voluntary beings, as men and other animals; never to other bodies. We never say, a ball flies with haste. The king's business required haste. l Sam.21. 2. Sudden excitement of passion; quickness; precipitance; vehemence. I said in my haste, all men are liars. Ps.116. 3. The state of being urged or pressed by business; as, I am in great haste.'.

Thompson Chain Topics provides links for the word haste as: 'Duty of: The King's Business Requires: 1Sa 21:8. Salutations Hinder: 2Ki 4:29. The Urgency of the Work Demands: 2Ch 24:5. The Rashness of Delaying God's Messengers: 2Ch 35:21; Ps 119:60. Hastening to the Place of Prayer: Zec 8:21. Haste in Delivering the Message: Mt 28:7; Lu 10:4. Haste in Giving the Invitation: Lu 14:21. In Making Escape: Ge 19:22; Ex 12:11; 2Sa 15:14'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for John 11:17 about the word grave. The functional definition for this word is: 'burial place'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. To manifest and express grief by outcry or by shedding tears.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jews. Joh 11:19 exp: Joh 11:45.
She goeth. Ge 37:35; 2Sa 12:16-18; 1Co 2:15'.

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C11-S32 (Verse 32) Mary repeats the message from Martha but with an Apparently, different heart attitude.

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.

In this sentence we see that Mary fell down at his feet as in worship to show that she regarded Jesus to be 'God in human flesh'. We see similar worship by others in Mark 5:22 and Mark 7:25 and Revelation 1:17-21. With this we see the difference in attitude between the two sisters and the reason for their receiving a different reaction from Jesus. We would be wise to imitate the attitude of Mary, especially when we are hurting.

We also see that Mary was come where Jesus was. James 4:8 says: Draw nigh to God, and he will draw nigh to you. When Jesus won't come to where we are, we need to follow the example of Mary and go to Him. Please notice that there was nothing wrong with the place that Mary was at. Jesus choose to not go there for His own reasons. Therefore, we do not have to be in a wrong place for Jesus to refuse to come to where we are at. When that happens, we need to swallow our pride and go to Him.

We see that Martha said the exact same thing to Jesus in 11:21. However, she received a different reaction from Jesus. Please see the note for that sentence for the explanation of the difference.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight:. The functional definition is: ' perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

The word fell is the past-tense form of the word fall. Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she fell. Lu 5:8; 8:41; 17:16; Re 5:8,14; 22:8
if. Joh 11:21,37; 4:49'.

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C11-S33 (Verse 33-34) Jesus has compassion.

When Jesus therefore saw her weeping,
and the Jews also weeping which came with her,
he groaned in the spirit,
and was troubled,
And said,
Where have ye laid him?

Our sentence makes it clear that Jesus groaned in the spirit as a result of seeing Mary and others weeping. Now, that said, lots of people like to speculate why Jesus had this reaction and some of what is claimed is doctrinally wrong. The first thing which we need to notice is that the word spirit, in our sentence, is lower-case. That means that Jesus reacted as a human man in His innermost being. This is not a spiritual reaction of God's Holy Spirit because the word spirit is not capitalized. The note for this sentence, within the Word Study on Spirit, is a small note but provides a link to where the reader can find other places where the same application of this word can be found within the Bible.

Hebrews 4:15 says: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. In our sentence we see Jesus acting like a literal physical man and being touched with the feeling of our infirmities. With this motivation, He asked the question found in our sentence (Where have ye laid him?) While He delayed two days before coming, so that there would be no question about Lazarus really being dead, Jesus acted quickly when there was no need for delay and when He felt the feelings of people suffering. Thus, we see an example of how we should act.

Please see the notes for Romans 8:26 and 2Corinthians 5:2 about the word groan. Webster's 1828 defines this word is: '1. To breathe with a deep murmuring sound; to utter a mournful voice, as in pain or sorrow. For we that are in this tabernacle, do groan, being burdened. 2 Cor.5. 2. To sigh; to be oppressed or afflicted; or to complain of oppression. A nation groans under the weight of taxes'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Jews. Ro 12:15
he groaned. Joh 11:38; 12:27; Mr 3:5; 9:19; 14:33-35; Heb 4:15; 5:7-8
was troubled. Gr. he troubled himself. Ge 43:30-31; 45:1-5
General references. exp: Joh 11:35.'.

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C11-S34 (Verse 34) The Jews respond to Jesus.

They said unto him,
Lord,
come and see.

As pointed out in the note for this sentence within the Lord Jesus Christ Study, all throughout this account both sisters addressed Jesus as Lord and rarely addressed Him as any other title. At this point both recognize Him as 'God in human flesh' and are responding to His every request so that they can see what Her will do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:39; 20:2; Mt 28:6; Mr 15:47; 16:6'.

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C11-S35 (Verse 35)
Jesus respond to the Jews.
Jesus wept.

All of the sentences from 11:35 through 11:38 are related in a single sub-section and all, with their related notes,. should be considered together.

Everybody loves this verse when they have to memorize any verse in the Bible. Most don't know, nor do they care, why Jesus wept. It was because He was touched with the feeling of our infirmities.

As explained in the note for this sentence within the Lord Jesus Christ Study, one highly likely reason why Jesus wept was their unbelief. The next three sentences are directly related to this sentence and those sentences, with their related notes, should be considered in context to this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '13:17; 14:17; La 1:16; Lu 19:11,41; Ro 9:2-3; Heb 2:16-17; 4:15'.

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C11-S36 (Verse 36) The Jews misunderstand the reaction by Jesus.

Then said the Jews,
Behold how he loved him!

All of the sentences from 11:35 through 11:38 are related in a single sub-section and all, with their related notes,. should be considered together.

Here we see that the Jews thought that Jesus wept because of His love for Lazarus. Our next sentence is added to this one by starting with the word And. Therefore, it should be considered with this one. We see the reaction by Jesus, in the second next sentence, to the beliefs expressed by the Jews in this sentence and the next. There we read that He therefore again groaning in himself. (The therefore tells us that His again groaning in himself is a direct result of the attitudes expressed in these two sentences.) With this in mind, the reader should be able to understand the reason that I gave for why Jesus wept.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Joh 14:21-23; 21:15-17; 2Co 8:8-9; Eph 5:2,25; 1Jo 3:1; 4:9-10; Re 1:5'.

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C11-S37 (Verse 37) The Jews question the past actions by Jesus.

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?

Our sentence starts with the word And, which adds it to the prior sentence. The fact is that all of the sentences from 11:35 through 11:38 are related in a single sub-section and all, with their related notes,. should be considered together.

Here these Jews are expressing a critical attitude about the decisions by Jesus. They are criticizing Him because the spiritual goals of God make no sense to men motivated by the flesh and worldly religion (1Corinthians 2:14). They are judging things from the wrong perspective, and the consequences of that action, is what bothered Jesus the most.

Please notice the definition of the word cause in the word definitions below. This is a claim that the dead mam had a 'right or his supposed right' to not die. Such thinking is absurd. In addition, our sentence tells us that these Jews thought of Jesus as 'just a man'. However, 'just a man' can not overcome death. Therefore, while they disrespected Him by refusing to acknowledge His true nature, they demanded that He act in His true nature even while being a slave to their demands. This is the attitude that we find often in people who are sure that they are good and acceptable to God even while they refuse to do the minimal religious duties of the religion that they claim.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

Please see the note for 2Corinthians 3:12-14 about the word blind. Easton's Bible Dictionary defines this word as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). The blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'. C9-S48 gives the spiritual lesson of this chapter, which is based upon blindness.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'A suit or action in court; any legal process which a party institutes to obtain his demand, or by which he seeks his right or his supposed right. This is a legal, scriptural and popular use of the word'. Please also see the note for Romans C1S10 about the word because.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Could. Joh 9:6; Ps 78:19-20; Mt 27:40-42; Mr 15:32; Lu 23:35,39'.

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C11-S38 (Verse 38)
Jesus prays like the Holy Spirit.
Jesus therefore again groaning in himself cometh to the grave.

All of the sentences from 11:35 through 11:38 are related in a single sub-section and all, with their related notes,. should be considered together.

Probable the most important word of this sentence, and the one that most people miss, is the word therefore. Jesus was again groaning in himself as a direct result of the prior sentence where people judged His spiritual actions and goals according to the flesh. He groaned because of their attitudes and the judgments that those attitudes would get them. However, He did it in himself because He knew it would be a waste to tell them about future consequences from their attitudes. We also see that He cometh to the grave because that was where He could do effective work which would cause some people to truly believe and get saved.

Please see the note for John 11:17 about the word grave. The functional definition for this word is: 'burial place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'groaning. Joh 11:33; Eze 9:4; 21:6; Mr 8:12'.

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C11-S39 (Verse 38)
Description of grave.

It was a cave,
and a stone lay upon it.

According to history, this was a common form of grave in that area.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It was. Ge 23:19; 49:29-31; Isa 22:16; Mt 27:60,66'.

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C11-S40 (Verse 39)
Jesus commands people to do what they can.

Jesus said,
Take ye away the stone.

This stone may have required more than one person to move, but even if one person could do it Jesus would not have done the job. God always requires us to do what we can and only after that does He do what we can't.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Mr 16:3'.

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C11-S41 (Verse 39) Identify the physical problem.

Equivalent Section: Martha states the main problem.

Martha,
the sister of him that was dead,
saith unto him,
Lord,
by this time he stinketh:

Equivalent Section: Why the problem exists.

for he hath been dead four days.

In this sentence, Martha uses Lord. I don't think she has forgotten again that Jesus is 'God in human flesh', but the doubts of the others around her is making her question what her God will do. That's why when we are having trouble we need to surround ourselves with people of faith and avoid doubters. I don't believe she is challenging Him nor questioning His power and authority but is trying to understand what he is going to do. Look at the next sentence where Jesus again gently rebukes her. God does something unexpected when we see the glory of God. Therefore, she will not understand before God is done and true Biblical faith requires us to wait and see what God will do without questioning Him before he is done.

In both Equivalent Sections of this sentence we see reasoning from the physical perspective which will never let us understand what God is doing spiritually.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Joh 11:17; Ge 3:19; 23:4; Ps 49:7,9,14; Ac 2:27; 13:36; Php 3:21'.

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C11-S42 (Verse 40) Jesus explains that the power of God is greater than physical limits.

Jesus saith unto her,
Said I not unto thee,
that,
if thou wouldest believe,
thou shouldest see the glory of God?

In this sentence Jesus is reminding Martha of the promise that she received when she professed Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world in 11:27. When others make us doubt, we need to get alone with God so that he can renew our faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Said. Joh 11:23-26; 2Ch 20:20; Ro 4:17-25
see. Joh 11:4; 1:14; 9:3; 12:41; Ps 63:2; 90:16; 2Co 3:18; 4:6
General references. exp: Lu 22:13.'.

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C11-S43 (Verse 41)
The Jews obey the command from Jesus.
Then they took away the stone from the place where the dead was laid.

When all of the arguments were done, people finally obeyed. With the attitudes displayed so far, I believe that many expected Jesus to end up looking like a fool because they, probably, still did not believe. However, with Martha and Mary believing, Jesus could raise the dead. God does not need our faith to do His work but He has chosen to limit Himself to works which support the faith of the true believer. This is why it is so important to walk by faith. God gets more glory when we have more true Biblical faith.

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C11-S44 (Verse 41)
Jesus starts his prayer.

And Jesus lifted up his eyes,
and said,
Father,
I thank thee that thou hast heard me.

The next sentence starts with the word And, which adds it to this sentence. Both sentences, and their associated notes, must be considered together for proper context. Together, these two sentences is the simple prayer by Jesus before He raised the dead.

In our next sentence we read that Jesus prayed because of the people which stand by I said it. I personally believe that is also why this sentence says Jesus lifted up his eyes. Lots of people try to preach that we need a certain body posture but what I have found is that the attitude of our heart is far more important to God. Yes, when we pray publicly we need to be aware of our effect on others in the audience, as Jesus expresses in this prayer. However, private prayer does not have those considerations and we can concentrate on our relationship with God.

Please notice that Jesus starts His prayer with thanks. It is always a good idea to start all prayers with thanks and / or worship. This establishes the right attitude at the start of the prayer and makes the prayer more effective.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. In context with 1:14 we see that God wants to be a Father to all men.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And Jesus. Joh 12:28-30; 17:1; Ps 123:1; Lu 18:13
Father. Mt 11:25; Lu 10:21; Php 4:6 exp: Joh 12:27.'.

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C11-S45 (Verse 42) Jesus prays so that listeners can hear.

Equivalent Section: Jesus did not have to pray out loud

And I knew that thou hearest me always:

Equivalent Section: Why he did.

but because of the people which stand by I said it,
that they may believe that thou hast sent me.

This sentence starts with the word And, which adds it to the prior sentence. Both sentences, and their associated notes, must be considered together for proper context. Together, these two sentences is the simple prayer by Jesus before He raised the dead.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but, which makes the two Equivalent Sections polar opposites. In the First Equivalent Section Jesus indicates that He does not have to pray out loud and in the Second Equivalent Section He makes it clear that He prays out loud for the sake of the people around Him.

The second phrase of our Second Equivalent Section tells us that they may believe that thou hast sent me. This lets us know a couple of things. Jesus did not have to pray about resurrecting Lazarus or that would have been in this prayer. We also know that He prayed fore the belief of His listeners because God does not force anyone to believe but God does work in their heart encouraging them to believe. Thus, we see the need to pray for the belief of any unbelievers that may be in our audience.

The specific thing that Jesus prayed for was that they may believe that thou hast sent me. They would accept Him as their personal Lord, and be saved, only if they believe that God the Father sent Jesus. Therefore, this is actually a prayer for the salvation of souls even though many people will miss this fact as they read this account.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I knew. Joh 11:22; 8:29; 12:27-28; Mt 26:53; Heb 5:7; 7:25
but. Joh 11:31; 12:29-30
that they. Joh 11:45-50; 9:24-34; 10:37-38; 20:31; Mt 12:22-24 exp: Ex 4:5.
that thou. Joh 3:17; 6:38-40; 7:28-29; 8:16,42; 10:36; 17:8,21,25; Ro 8:3; Ga 4:4; 1Jo 4:9-10,14
General references. exp: Ex 40:26; Ps 20:4; Joh 12:37.'.

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C11-S46 (Verse 43) Jesus commands with faith that God the Father will provide the power.

And when he thus had spoken,
he cried with a loud voice,
Lazarus,
come forth.

Our sentence starts with the word And, which adds it to the two prior sentences which composed the prayer to God the Father by Jesus. Please notice that while Jesus raised Lazarus with His own decision, as already explained in prior notes, He first said a prayer to God the Father and did not even do what was His own decision to do without praying first. This is the example which He sets for believers. In addition, His prayer starts with Father, I thank thee that thou hast heard me. The word hast is: 'past-tense keep on keeping on having'. What this lets us know is that Jesus had prayed to God the Father about this several times in the past and had the agreement for God the Father to provide the power through God the Holy Ghost.

This command to Lazarus is added to His prayer because, as He prayed, because of the people which stand by I said it, that they may believe that thou hast sent me. Even while raising the dead, Jesus was concerned about saving souls. In fact, the whole reason for His raising Lazarus was to cause people to believe and be saved.

Please notice that it did not take an elaborate prayer nor an elaborate ceremony. This was not showmanship but a simple demonstration of power.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

This chapter, and the next, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lazarus. 1Ki 17:21-22; 2Ki 4:33-36; Mr 4:41; Lu 7:14-15; Ac 3:6,12; 9:34,40 exp: Joh 12:2.
General references. exp: Joh 12:9.'.

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C11-S47 (Verse 44) The evidence that Lazarus had been dead.

Equivalent Section: The covering of his body.

And he that was dead came forth,
bound hand and foot with graveclothes:

Equivalent Section: The covering of his face.

and his face was bound about with a napkin.

Our sentence starts with the word And, which means that it is added to the prior sentence. Here we see that he that was dead came forth in obedience to the command from Jesus. The description of Lazarus being covered like he was is further proof that he was really dead before Jesus resurrected Him. This account, of course, is symbolic of what Jesus will doe for every saved person.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'the part of the body used to grab and hold'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

Please see the note for John 11:17 about the word grave. The functional definition for this word is: 'burial place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Joh 11:25-26; 5:21,25; 10:30; Ge 1:3; 1Sa 2:6; Ps 33:9; Eze 37:3-10; Ho 13:14; Ac 20:9-12; Php 3:21; Re 1:18
bound. "Swathed about with rollers" or bandages, keiria G2750, long strips of linen, a few inches in breadth, brought round the sindon G4616, or sheet of linen in which the corpse was involved, and by which the aromata, or spices, were kept in contact with the flesh. In reply to sceptical objections, it is sufficient to observe, that he who could raise Lazarus from the dead, could, with a much less exertion of power, have so loosened or removed the bandages of his feet and legs as to have rendered it practicable for him to come forth. Tittman well observes, that Lazarus was restored not only to life but also to health, as appears from the alacrity of his motion; and this would constitute a new miracle. Joh 20:5,7'.

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C11-S48 (Verse 44) The next command from Jesus.

Jesus saith unto them,
Loose him,
and let him go.

Please see the note for this sentence in the Lord Jesus Christ Study for the contrast to Jesus rising from the grave and for some popular applications which are preached.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Loose. Joh 11:39; Mr 5:43; Lu 7:15
General references. exp: Joh 12:9; 20:7.'.

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C11-S49 (Verse 45) The reaction of true belief.

Then many of the Jews which came to Mary,
and had seen the things which Jesus did,
believed on him.

Please see the note for this sentence within the Lord Jesus Christ Study. As explained there, other places told us that people believed on him and yet later turned against Him. Therefore, this was not necessarily a true saving faith for some of these Jews.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jews. Joh 11:19,31; 2:23; 10:41; 12:9-11,17-19,42
General references. exp: Joh 10:42; 12:9,11.'.

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C11-S50 (Verse 46) The reaction of those who refused to believe.

But some of them went their ways to the Pharisees,
and told them what things Jesus had done.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in a different direction. Between this sentence and the prior sentence we read that some believed on Him and some refused. They received the results which exactly match what Abraham told the rich man would happen in Luke 16:31. Of course, its just coincidence that the beggar of Luke 16:20-31 has the same name as this man that Jesus raised from the dead and that both stories are about resurrection. Here we see that God deliberately puts clues of related items in His Word for His people to find. These Jews realized the end that was prophesized in Psalms 2. This verse uses Jesus for the physical man that did acts which proved that he was 'God in human flesh'. But, the Jews is this verse refused to accept that he was 'God in human flesh'.

Back in John 9 we read that the Pharisees led a council that questioned everyone trying to disprove an obvious miracle. They kicked the seeing man, who was born blind, out of the Temple for pointing out the obvious facts that their religious beliefs did not match reality nor did those beliefs match what the Bible actually said. Then in John 10 we read that the Jews, who were led by the Pharisees, asked for a clear answer and took up stones again to stone him when Jesus gave them the clear honest answer that they asked for. So, now in this sentence, we see that the Pharisees obviously had Jews watching everyone that they knew were friends to Jesus so that if He showed up they could report to the Pharisees and give them something upon which to base their false accusations. Please notice that our next sentence starts with the word Then. That sentence through 11:53 show that what is written in this sentence about the motives of the Pharisees is true.

This sentence also shows why, earlier, I wrote that some of the people who claimed to be there to comfort Mary and Martha Apparently, had other motives which were more important to them.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'how we get from where we are at to our destination'.

Please see the note for John 3:1 about the word Pharisee. The functional definition is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 5:15-16; 9:13; 12:37; Lu 16:30-31; Ac 5:25'.

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C11-S51 (Verse 47) The reactive question by the Pharisees.

Then gathered the chief priests and the Pharisees a council,
and said,
What do we?

11:47 through 11:53 form a single unit telling us about the chief priests and the Pharisees forming a council to plot the death of Jesus. Please consider all of these sentences and their related notes together in order to preserve context. This is also reported in Matthew 26:3-5.

In this sentence we see the report of their gathering together. There is a truth that there is strength in numbers. However, the decisions of a group are almost always based upon the wisdom of this world and of man, which always leads us away from the wisdom of God. Here we see that God knew how they would act and yet let each person decide to be on this council, and condemn themselves, or not be on this council. For example, Nicodemus was a Pharisee and a religious leader but he was not included in this council.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the note for Mark 13:9 about the word council. Fausset's Bible Dictionary defines this word as: 'The SANHEDRIN, a term formed from the Greek sunedrion. The Jews' supreme council in Christ's time. Moses' tribunal of seventy seems to have been temporary (Nu 11:16-17), for there are no traces of it in De 17:8-10, nor under Joshua, judges, and the kings. As the permanent great council it probably took its rise after the return from Babylon, under the Graeco-Macedonian supremacy. 2Ma 1:10; 2Ma 4:44; 2Ma 11:27, contain the earliest allusion to it. The number was probably derived from Moses' council. Its members were the chief priests or heads of the 24 courses, and those who had been high priests; also the elders and scribes learned in Jewish law (Mt 26:57,59; Mr 15:1; Lu 22:66; Ac 5:21). Seventy-one is the number, according to Jewish tradition, to correspond to the 70 and Moses (Nu 11:16). Others say 72, since to the 70, Eldad and Medad are to be added (Nu 11:26).
The president was called nasi'; generally the high priest (Mt 26:62). The vice-president is called "father of the house of judgment" in the Talmud One scribe registered the votes for acquittal, another those for condemnation, according to the Babylonian Gemara. They sat in the form of a half circle; the vice-president or the oldest at the president's right hand, the rest sat before these two according to their dignity. The Gazzith or council hall was in the S.E. corner of a court near the temple. Sometimes they met in the high priest's palace (Mt 26:3). In Christ's time the sessions were moved from Gazzith to a hall further from the temple, but still on mount Moriah. Its final seat was at Tiberias. They tried cases of idolatry and false prophets. On this allegation Jesus, and subsequently Peter, John, Stephen, and Paul were brought before them (Joh 11:47).
Their authority extended even to Jews in foreign cities (Ac 9:2). The Gemara states that power of life and death was taken from them just forty years before the destruction of Jerusalem, coinciding with Joh 18:31-32. The confirmation and execution of a capital sentence rested with the Roman procurator, from whence they took Jesus before Pontius Pilate on a different charge from that of blasphemy, for which the Sanhedrin condemned Him, namely, that of treason against Caesar, the only one which Pilate would have entertained. The stoning of Stephen (Ac 7:56, etc.) was an illegal assumption of power, an outbreak of fanatical violence, as also the execution of the apostle James in the procurator's absence (Josephus, Ant. 20:9, section 1).
There were two lesser courts or "councils" (Mt 10:17) in Jerusalem; one in each town of Palestine, 23 members in each in a town of 120, three when the population was below 120 (Talmud). They were connected with the several synagogues and possessed the right of scourging (2Co 11:24); but Josephus represents the local courts, as constituted by Moses, to have consisted of seven, with two Levitical assessors apiece. Mt 5:21-22, "the judgment," perhaps alludes to such courts. There was also a privy "council" to assist the Roman procurator when he choose to consult them (Ac 25:12)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'gathered. Ps 2:2-4; Mt 26:3; 27:1-2; Mr 14:1; Lu 22:2; Ac 4:5-6,27-28; 5:21
General references. exp: Mt 28:12; Joh 9:13.'.

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C11-S52 (Verse 47)
The reason for the reaction by the Pharisees.
for this man doeth many miracles.

Please notice the word doeth, which means that He 'keeps on keeping on doing'. Jesus did so many miracles that there was no way to deny such an obvious fact. Here we see the heart off a fanatic in that they still deny reality even in the face of overwhelming evidence.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC; Miracles in Gospels; Miracles in NT and miracles in OT about the word miracle. The functional definition for this word is: 'an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event'.

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C11-S53 (Verse 48) The result expected by the Pharisees.

Equivalent Section: The result expected by all men for no action.

If we let him thus alone,
all men will believe on him:

Equivalent Section: The result expected by the Romans for no action.

and the Romans shall come and take away both our place and nation.

In this sentence we see the two reasons why the chief priests and the Pharisees formed this council. Please notice that both reasons have to do with their position in this world. (The phrase all men will believe on him is an indirect way of saying: 'everyone will stop believing us and we will lose our power and prestige'.)

In Luke 23:4; Luke 23:14; John 18:38; John 19:4 and John 19:6 we read that Pilate said: I find no fault in this man. His pronouncement did not make him innocent and, since he represented the government of this world, we see that the governments of this world were as guilty as the Jews for the crucifixion of Jesus. However, we also see that the chief priests and the Pharisees also had no legal basis for their actions. Thus, this sentence tells us of a conspiracy to commit murder.

Please see the note for Romans 1:5 about the word nation. The functional definition for this word is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we let. Ac 5:28,38-40
all. Joh 1:7; Lu 8:12; 11:52; 1Th 2:15-16 exp: Mr 1:37.
and the. De 28:50-68; Da 9:26-27; Zec 13:7-8; 14:1-2; Mt 21:40-42; 22:7; 23:35-38; 27:25; Lu 19:41-44; 21:20-24; 23:28-31
General references. exp: Eze 11:8; Joh 11:50; 12:11; Ac 17:8.'.

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C11-S54 (Verse 49-50) The advice from the high priest.

And one of them,
named Caiaphas,
being the high priest that same year,
said unto them,
Ye know nothing at all,
Nor consider that it is expedient for us,
that one man should die for the people,
and that the whole nation perish not.

What we see here is the basis of many wars. Many people believe the doctrinal lie that Satan promised that we could be like the most High God, in Genesis 3:5 where Satan actually promised ye shall be as gods (multiply and lower-case gods) which are 'devils'. Our sentence shows the truth of that claim by Satan.

Please notice the true motivation of his claim which is: it is expedient for us. Here is the heart of someone truly given to following the lusts of the flesh and doctrine of devils. He considers what is expedient for us to have more value than the life of another human being.

We also see his self-centered thinking when He claims that the result will be the whole nation perish when the true result was that he personally would lose power and, probably, lose position.

Proverbs 29:2 says: When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. Many other places in Proverbs also warn us against evil rulers. In addition, the history contained within the Bible proves the consequences to the Jews, and to us, when the people allow evil rulers to remain in power. Our Bible tells us that Caiaphas remained in power for some time after this and history, along with current events, tell us of the consequences to the Jews. Thus, claiming that we can do nothing about evil rulers does not protect us from the consequences of allowing them to remain in power.

Here we see the Jewish leaders reject Jesus as their rightful King. The people also rejected Jesus as their rightful King, and followed the Jewish leaders, when they cried crucify him (Matthew 20:19; Matthew 27:31; Mark 15:13; Mark 15:14; Mark 15:20; Luke 23:21; John 19:6; John 19:15). Therefore, God was just to bring judgment upon the people for their own sin. That said, there are many people today who follow the doctrinal error which claims that we need to punish the Jews for this sin. That is stepping into the right of God as Lord and will bring the judgment of God upon all who dare to do so. We need to understand what happened and learn so that we don't do the same but we also need to be careful about stepping beyond our own God-given responsibilities and doing something more than avoiding the same sin.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please also see the Summary and Verses documents about the use of this word for the Son of God.

We find the name of Caiaphas within the New Testament in: Matthew 26:3; Matthew 26:57; Luke 3:2; John 11:49; John 18:13; John 18:14; John 18:24; John 18:28; Acts 4:6. Easton's Bible Dictionary says about him: 'the Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Lu 3:2), and also at the time of his condemnation and crucifixion (Mt 26:3,57; Joh 11:49; 18:13-14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Ac 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death "for the people, and that the whole nation perish not" (Joh 11:50). In these words he unconsciously uttered a prophecy. "Like Saul, he was a prophet in spite of himself." Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Mt 27:2; Joh 18:28). At a later period his hostility to the Gospel is still manifest (Ac 4:6). (See Annas.)'.

Nave's Topical Bible provides links for Caiaphas as: 'High priest: Lu 3:2. Son-in-law of Annas: Joh 18:13. Prophesies concerning Jesus: Joh 11:49-51; 18:14. Jesus tried before: Mt 26:2-3,57,63-65; Joh 18:24,28. Peter and other disciples accused before: Ac 4:1-22'.

We find forms of the word consider occurring 98 times in 97 verses of the Bible and, in the New Testament, in: Matthew 6:28; Matthew 7:3; Mark 6:52; Luke 12:24; Luke 12:27; John 11:50; Acts 11:6; Acts 12:12; Acts 15:6; Romans 4:19; Galatians 6:1; 2Timothy 2:7; Hebrews 3:1; Hebrews 7:4; Hebrews 10:24; Hebrews 12:3; Hebrews 13:7. Webster's 1828 dictionary defines this word as: 'to consider, to view attentively, to sit by; to sit. See Sit. The literal sense is, to sit by or close, or to set the mind or the eye to; hence, to view or examine with attention. 1. To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on. Know, therefore, this day, and consider it in thy heart. Deuteronomy 4. Hast thou considered my servant Job? Job 1. Consider the lilies of the field how they grow. Matthew 6. 2. To view attentively; to observe and examine. The priest shall consider the leprosy. Leviticus 13. 3. To attend to; to relieve. Blessed is he that considereth the poor. Psalm 41. 4. To have regard to; to respect. Let us consider one another, to provoke to love, and to good words. Hebrews 10. 5. To take into view in examination, or into account in estimates. In adjusting accounts, services, time, and expense ought to be considered. 6. In the imperative, consider is equivalent to, think with care, attend, examine the subject with a view to truth or the consequences of a measure. So we use see, observe, think, attend. 7. To require; to reward; particularly for gratuitous services.
CONSIDER, v.i. 1. To think seriously, maturely or carefully; to reflect. None considereth in his heart, neither is there knowledge or understanding. Isaiah 44. In the day of adversity consider. Ecclesiastes 7. 2. To deliberate; to turn in the mind; as in the case of a single person; to deliberate or consult, as numbers; sometimes followed by of; as, I will consider your case, or of your case. The apostles and elders come together to consider of this matter. Acts 15. 3. To doubt; to hesitate.'.

Please see the note for 1Corinthians C6S18 about the word expedient. The functional definition for this word is: 'hastening; urging forward. Hence, tending to promote the object proposed; fit or suitable for the purpose; proper under the circumstances'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for Romans 1:5 about the word nation. The functional definition for this word is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: ' To die; to lose life in any manner'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Caiaphas. Joh 18:13-14; Lu 3:2; Ac 4:6 exp: Mt 26:3.
Ye. Joh 7:48-49; Pr 26:12; Isa 5:20-23; 1Co 1:20; 2:6; 3:18-19
General references. exp: Mt 26:57.
General references. Joh 11:48; 18:14; 19:12; Lu 24:46; Ro 3:8'.

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C11-S55 (Verse 51-52) The attitude of religious people is shown by the high priest.

Equivalent Section: The high priest was not willing to personally suffer.

And this spake he not of himself:

Equivalent Section: The high priest was willing that all others suffer.

First Step: The high priest was willing that his nation suffer.

but being high priest that year,
he prophesied that Jesus should die for that nation;

Second Step: The high priest was willing that all other men suffer.

And not for that nation only,
but that also he should gather together in one the children of God that were scattered abroad.

The note for this sentence, in the Lord Jesus Christ Study, is considerably sized and explains the prophecy of this sentence including an application which is illustrated by people in the world today. Please also read that note for more edification.

Our sentence starts with the word And which adds it to the prior sentence. The prior sentence contains the words of the prophecy and this sentence tells us that it was a prophecy and tells us the effect of that prophecy.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that the high priest was not speaking about himself while the Second Equivalent Section tells us that he prophesied about Jesus. Since the Second Equivalent Section of our sentence starts with the word but, that makes it the polar opposite of the First Equivalent Section. Here we see a truth about leaders of all false religions. They are quite willing to let others die for their beliefs but are never willing to back their mouth with their own life.

The First Step of our Second Equivalent Section uses the phrase being high priest that year. Therefore, Caiaphas was not chosen for this prophecy because of any personal attribute but because of his position. Once more we see that God uses whom He wants and how He wants.

The rest of our Second Equivalent Section tells us the effects of this prophecy and the reader was already directed to the note for this sentence, in the Lord Jesus Christ Study, for those details.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The functional definition for this word is: 'One that foretells future events; a predicter; a foreteller. 2. In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. 3. An interpreter; one that explains or communicates sentiments. Ex.7. 4'. Please also see the Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the word prophecy. The functional definition for this word is: 'A foretelling; prediction; a declaration of something to come. As God only knows future events with certainty, no being but God or some person informed by him, can utter a real prophecy. The prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

Please see the note for Romans 1:5 about the word nation. The functional definition for this word is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C4-S1 about the word child.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: 'Beyond or out of the walls of a house, or beyond the limits of a camp or beyond the bounds of a country'. Please also see the note for Romans C5S2 about the phrase shed abroad.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ex 28:30; Jg 20:27-28; 1Sa 23:9; 28:6
he prophesied. Nu 22:28; 24:2,14-25; Mt 7:22-23; 1Co 13:2; 2Pe 2:15-17
that Jesus. Joh 10:15; Isa 53:5-8; Da 9:26; Mt 20:28; Ro 3:25-26; 2Co 5:21; Ga 3:13; 4:4-5; 1Pe 2:24; 3:18
General references. exp: Nu 23:5.
not. Joh 1:29; 12:32; Ps 22:15,27; 72:19; Isa 49:6; Lu 2:32; Ro 3:29; 1Jo 2:2; Re 5:9; 7:9-10
gather. Joh 10:16; Ge 49:10; Ps 102:22-23; Isa 11:10-12; 49:18; 55:5; 56:8; 60:4; Mt 25:31-34; Eph 1:9-10; 2:14-22; Col 1:20-23 exp: Mt 24:31.
the children. Ho 1:10; Ac 18:10; Ro 4:17; 8:29-30; 9:25-26; Eph 1:5; 3:11; 2Th 2:13-14 exp: De 14:1.
that were. Eze 11:16-17; 34:12; Eph 2:14-17; Jas 1:1; 1Pe 1:1'.

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C11-S56 (Verse 53)
The long-term decision by the Pharisees.
Then from that day forth they took counsel together for to put him to death.

Our sentence makes it clear that their action was not just a fit of anger but an ongoing determined course of action.

We find forms of the word counsel occurring 194 times in 182 verses of the Bible and, in the New Testament, in: Matthew 22:15; Matthew 27:1; Matthew 27:7; Matthew 28:12; Mark 3:6; Mark 15:43; Luke 7:30; Luke 23:50-51; John 11:53; John 18:14; Acts 2:23; Acts 4:28; Acts 5:33; Acts 5:38; Acts 9:23; Acts 20:27; Acts 27:42; Romans 11:34; 1Corinthians 4:5; Ephesians 1:11; Hebrews 6:17; Revelation 3:18. Webster's 1828 defines this word as: '1. Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation. Every purpose is established by counsel. Proverbs 20. Thou hast not hearkened to my counsel. 2 Chronicles 25. 2. Consultation; interchange of opinions. We took sweet counsel together. Psalm 55. 3. Deliberation; examination of consequences. They all confess that, in the working of that first cause, counsel is used, reason followed, and a way observed. 4. Prudence; deliberate opinion or judgment, or the faculty or habit of judging with caution. O how comely is the wisdom of old men, and understanding and counsel to men of honor. Ecclus. 25. The law shall perish from the priest, and counsel from the ancients. Ezekiel 7. 5. In a bad sense, evil advice or designs; art; machination. The counsel of the froward is carried headlong. Job 5. 6. Secresy; the secrets entrusted in consultation; secret opinions or purposes. Let a man keep his own counsel. 7. In a scriptural sense, purpose; design; will; decree. What thy counsel determined before to be done. Acts 4. To show the immutability of his counsel. Hebrews 6. 8. Directions of Gods word. Thou shalt guide me by thy counsel. Psalm 73. 9. The will of God or his truth and doctrines concerning the way of salvation. I have not shunned to declare to you all the counsel of God. Acts 20. 10. Those who give counsel in law; any counselor or advocate, or any number of counselors, barristers or sergeants; as the plaintiffs counsel, or the defendants counsel. The attorney-general and solicitor-general are the kings counsel. In this sense, the word has no plural; but in the singular number, is applicable to one or more persons.
COUNSEL, v.t. L. 1. To give advice or deliberate opinion to another for the government of his conduct; to advice. I counsel thee to buy of me gold tried in the fire. Revelations 3. 2. To exhort, warn, admonish, or instruct. We ought frequently to counsel our children against the vices of the age. They that will not be counseled, cannot be helped. 3. To advice or recommend; as, to counsel a crime'. Please also see the note for Romans C11S38 about the word counselor.

Nave's Topical Bible provides links for the word counsel as: 'General scriptures concerning: Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9. REJECTED: Pr 1:24-33. INSTANCES OF: By Rehoboam: 1Ki 12:8-16. By the rich young ruler: Mt 19:2'.

Thompson Chain Topics provides links for the word counsel as: 'The importance of Seeking: Pr 11:14; 12:15; 13:10; 15:22; 20:18. Divine: Ps 16:7; 73:24; Isa 11:2; 28:29; Jer 32:19; Re 3:18. Evil: Nu 31:16; 1Ki 12:10,28; 2Ch 10:10; 22:3; Job 2:9. Wise: Examples of: Ex 18:19; 1Ki 12:7; Da 4:27; Mt 27:19; Ac 5:35; Re 3:18. Wives: examples of: Jg 13:22-23; 2Ki 4:8-10; Da 5:10-12; Mt 27:19'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Ne 4:16; 13:21; Ps 113:2; Mt 16:21; 22:46
they. Joh 11:47; Ps 2:2; 31:13; 71:10; Mr 3:6; Ac 5:33; 9:23
put. Joh 12:10; Ps 109:4-5; Jer 38:4,15; Mt 26:59; Mr 14:1
General references. exp: Jer 11:9.'.

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C11-S57 (Verse 54) The reaction by Jesus.

First Step: Jesus avoided trouble before the time determined by God.

Jesus therefore walked no more openly among the Jews;

Second Step: Jesus continued to serve God where he could.

but went thence unto a country near to the wilderness,
into a city called Ephraim,
and there continued with his disciples.

Our sentence starts with Jesus therefore, which lets us know that this is a result of the prior sentence where we were told that the Jewish leaders were seeking to kill Him. Since they published to everyone that they wanted to know where He was, it did not require any supernatural knowledge for Him to know their intentions.

I don't know anything special about the place that He went to. However, the note from Treasure of Scriptural Knowledge, below, may help those who want more info. It just seems to be a quiet place that few people knew about where they could be alone.

Please see the note for John 18:20 about the word openly. Webster's 1828 defines this word as: '1. Publicly; not in private; without secrecy; as, to avow our sins and follies openly. How grossly and openly do many of us contradict the precepts of the Gospel by our ungodliness and worldly lusts! 2. Plainly; evidently; without reserve or disguise.'.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'Properly, the land lying about or near a city; the territory situated in the vicinity of a city'.

Please see the note for John 3:14 about the word wilderness. The functional definition is: 'While The New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden'.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'The earliest mention of city-building is that of Enoch, which was built by Cain (Ge 4:17). That note also mentions several other cities recorded in the Bible'.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walked. Joh 4:1-3; 7:1; 10:40; 18:20
went. Joh 7:4,10,13
Ephraim. Ephraim appears to be the same city which is called Ephrain, 2Ch 13:19 (where see the Note), and Ephron, Jos 15:9, which was situated eight miles north of Jerusalem, near Bethel, and Apparently, between that city and Jericho. Accordingly we find that a desert, or wilderness, extended from Jericho to Bethel (Jos 16:1), called the wilderness of Bethaven (Jos 18:12), in which Joshua and the Israelites slew the inhabitants of Ai. (Jos 8:24.) 2Sa 13:23; 2Ch 13:19'.

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C11-S58 (Verse 55) The circumstances leading to the next event.

Equivalent Section: The time of year.

And the Jews' passover was nigh at hand:

Equivalent Section: The religious obedience of the Jews.

and many went out of the country up to Jerusalem before the passover,
to purify themselves.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence tells us how long Jesus and His disciples stayed in the country before returning for the final conflict with the leaders of the Jews.

There are four different passovers reported in the Gospels, three of which occurred during the 3.5 years of the ministry of Jesus. Please use the link in the word definitions, below, to find extensive commentary, from others, about this feast. There is much more that people can research about it and it has major symbolic significance since this feast was the main symbol given by God to show His salvation.

Of the four different passovers reported in the Gospels, this third, which is reported in our sentence, was the most important. We see this in Luke 22:15-16 which tells us that Jesus said: And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. To the best of my ability, I have separated the Gospel references for these three passovers as:

First: Luke 2:41 reports Jesus being taken to the feast by Mary and Joseph when He was a child.
Second: John 2:13 tells us about the first passover that Jesus attended during His Earthly ministry.
Third: John 6:4 tells us about the second passover that Jesus attended during His Earthly ministry.
Fourth: Matthew 26, Mark 14; Luke 22 and all references in John between here and the end of the Gospel. Please also see the reference document called Significant Gospel Events and search for the words: 'passover / Last Supper'.

It should be noted that the Roman Catholic Church teaches doctrinal error about 'Good Friday' (Mark 2:28-LJC) because they failed to realize that the passover was also a sabbath which fell on a day other than Saturday. Thus, the reader should be aware that a lot of doctrinal error is taught about this particular passover and the symbolism involved in it and in all passovers. Therefore, the reader is urged to do their own research so that any doctrine which they teach actually comes from the Bible and not from some religious source which may contain error.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the season of the year and the Second Equivalent Section telling us what many Jews did because of that season. Our Second Equivalent Section tells us that the Jews symbolically purified themselves before eating the passover. in 1Corinthians 11:28 we are told: But let a man examine himself, and so let him eat of that bread, and drink of that cup. This is part of our preparation to participate in the Lord's Supper during the 'Church Age'. That is: we purify ourselves by confessing and forsaking sins so that Jesus Christ can forgive us our sins, and to cleanse us from all unrighteousness (1John 1).

At the time of this Gospel, the Jews were still under the Mosaic Law which had physical ceremonies to symbolically represent what happened spiritually. They did not have the indwelling Holy Spirit nor did they have Jesus Christ as their high priest like the saved do in the New Testament. Therefore, the actions are different between the two relationships with God but the spiritual significance is the same. Just as these Jews had to symbolically purify themselves before they ate the passover, so also are the saved required to purify themselves before they eat the Lord's Supper.

Please see the note for John 2:13 about the word passover. The functional definition is: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'close by, within reach of the hand'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. The purifying of the Jews made sure that the water was '100%' water and did not contain anything else.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'passover. Joh 2:13; 5:1; 6:4; Ex 12:11-14
before. Joh 7:8-10; 12:1; Ezr 3:1-6; Ne 8:1-12
to purify. Joh 2:6; Ge 35:2; Ex 19:10,14-15; Nu 9:6; 1Sa 16:5; 2Ch 30:17-20; Job 1:5; Ps 26:6; Ac 24:18; 1Co 11:28; Heb 9:13-14; Jas 4:8
General references. exp: Lu 22:1; Joh 6:4.'.

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C11-S59 (Verse 56) Speculation of the reaction by Jesus to a death threat.

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?

Here we see an attitude that is common with many religious people. Our sentence starts with the word Then, which means that the action in our current sentence occurred after the Jews purified themselves as reported in the prior sentence. They did the physical action required by the ceremony and many did so with no understanding of the spiritual significance. I say this because our current sentence tells us that many started to gossip, which is a sin. We can see this with the phrase What think ye, that he will not come to the feast?, which is in our sentence. They weren't discussing the doctrinal differences nor were they discussing the Bible references to support or disprove the doctrines being fought over. No, instead of thinking about doctrines, spiritual matters or their own spiritual future, they wondered about the next show in this world, as proven by the type of question that they asked.

In addition, to the question which they asked, we read that they spake among themselves, as they stood in the temple. This is not wrong, in fact fellowship is an important part of our life with God. However, their main concern was with the feast, which from the physical perspective which they had, that meant that they were concerned with food and having a good time in the flesh. Compare this to the attitude reported by John, in this Gospel, when He tells us about this same feast celebrated with Jesus. In our next few chapters we learn many spiritual truths and read that when Judas valued the physical over the spiritual, he became an instrument of Satan. Thus, we see the difference in what is important to each when it comes to celebrating a spiritual feast.

If people are aware of what happens after this sentence, in the sequence of time, then it should be understandable that many of these people were not asking because they were committed disciples. No, for many, Jesus, and the fight that the religious rulers had with Him, was the latest and greatest thing to happen in their generally boring lives. Thus, we see that many went from ceremonial cleansing, with no concept of spiritual cleansing, because they went directly from the ceremony to the sin of gossip. Unfortunately, we often see the same thing today in spite of people claiming to have the indwelling Holy Spirit to teach them better, which these Jews did not have.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for 1Corinthians 3:16 about the word temple. That note has a lot of detail including several definitions from dictionaries and links from commentators. The functional definition is: 'a sacred house'.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for John 4:45 about the word feast. The functional definition is: 'Any time of celebrating. However, in the Bible these were usually holy days which were declared by God to celebrate significant spiritual events'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 11:8; 7:11; 11:7 exp: Lu 22:1.'.

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C11-S60 (Verse 57) The cause of the speculation.

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.

Our sentence starts with the word Now, which means 'after we understand what the prior sentence told us'. The prior sentence told us how the Jews acted and this sentence tells us why they acted like they did. Thus, we see that religious leaders can cause God's people to act in sin by the way that the leaders lead the people. Here we see that the Jewish leaders asked the people to participate in murder by given a commandment, that, if any man knew where he were, he should shew it, that they might take him. Since 11:53 told us that the Jewish leaders took counsel together for to put him to death, and our sentences since then make it clear that Jesus and just about everyone else knew why the Jewish leaders wanted Jesus, anyone who participated in the plan by the Jewish leaders was making themselves part of murder. While, I imagine, most of God's people did not wish to be part of this planned murder, it made for exciting gossip. And while they might not have wanted to be part of the murder for various reasons, their participation in the gossip and sticking around to be part of the crowd actually did make them part of the murder. Thus, we see the wisdom of the command: Abstain from all appearance of evil. (1Thessalonians 5:22). The people who stay away from events of 'exciting gossip' can not be caught up in it and be found guilty of participating in a sin which they had no wish to be part of.

Please see the notes for Romans C7S11; 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition is: 'a mandate; an order or injunction given by authority; charge; precept'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the notes for Romans C7S11; 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Colossians 2S8 about the word shew. This word is the Biblical spelling for what is commonly spelled show today. The functional definition is: 'To exhibit or present to the view of others'. Our sentence actually uses the word shewest which means 'a never-ending sight'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Joh 5:16-18; 8:59; 9:22; 10:39; Ps 109:4
General references. exp: Lu 22:1-2; Joh 9:13; 12:10.'.

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John Chapter 12

Jesus is Glorified Before His Death

Links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 2), C12-S3 (Verse 3), C12-S4 (Verse 4-5), C12-S5 (Verse 6), C12-S6 (Verse 7), C12-S7 (Verse 8), C12-S8 (Verse 9), C12-S9 (Verse 10-11), C12-S10 (Verse 12-13), C12-S11 (Verse 14-15), C12-S12 (Verse 16), C12-S13 (Verse 17), C12-S14 (Verse 18), C12-S15 (Verse 19), C12-S16 (Verse 19), C12-S17 (Verse 20-21), C12-S18 (Verse 22), C12-S19 (Verse 23), C12-S20 (Verse 24), C12-S21 (Verse 25), C12-S22 (Verse 26), C12-S23 (Verse 27), C12-S24 (Verse 27), C12-S25 (Verse 28), C12-S26 (Verse 28), C12-S27 (Verse 29), C12-S28 (Verse 30), C12-S29 (Verse 31), C12-S30 (Verse 32), C12-S31 (Verse 33), C12-S32 (Verse 34), C12-S33 (Verse 34), C12-S34 (Verse 35), C12-S35 (Verse 35), C12-S36 (Verse 36), C12-S37 (Verse 36), C12-S38 (Verse 37-38), C12-S39 (Verse 38), C12-S40 (Verse 39-40), C12-S41 (Verse 41), C12-S42 (Verse 42-43), C12-S43 (Verse 44), C12-S44 (Verse 45), C12-S45 (Verse 46), C12-S46 (Verse 47), C12-S47 (Verse 48), C12-S48 (Verse 49), C12-S49 (Verse 50)'.

Chapter Outline

In this chapter we see the glorification of Jesus. First, Mary anoints Him for His burial with an ointment normally reserved for the very rich. Then The people prepared branches of palm trees and honored Him as He entered Jerusalem. Then God the Father acknowledged Him from heaven. However, in each of the three accounts we see Him rejected. In the first account, Judas Iscariot rejected Him and this was the incident which drove him to seek an agreement with the Jewish leaders. In the second account, The Pharisees expressed how He threatened their position and power. In the third account the people rejected Him, as Isaiah prophesied and our chapter explains. We also see that Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God. (John 12:42-43). Unfortunately, this is where most people are today who claim to be Christian. The words from Jesus, at the end of our chapter, make it pretty clear that they Apparently, were not truly saved because they were not willing to accept a changed life.

Our chapter ends with Jesus issuing an invitation to believe on Him, and that invitation only gave two choices with no room for 'fence sitters'. The people had to choose between the religious leaders and Jesus and they were not allowed any other option except these two choices.

This is the last public invitation to salvation given by Jesus. After this chapter we have the 'Last Supper' with the betrayal by Judas and the special instructions for the other disciples. Then John goes into the crucifixion and events which follow it. Therefore, this is the last teaching and invitation which Jesus makes to the general public. It is based upon His being glorified and based upon all of the miracles which He did. At this point, people who rejected Him would do so no matter what evidence and motivation God provided. Further, we see here that people believed Him, but who also refused to act upon that belief and were probably rejected by God. The majority of religious people of today who claim to be Christians are like this last group and should expect to be rejected by God also. They are the fearful of Revelation 21:8.

C12-S1: The date and time of the start of the last events before the crucifixion.
C12-S2: What happened when He got there.
C12-S3: Mary worshipped.
C12-S4: Judas objected to the worship.
C12-S5: Judas's motivation.
C12-S6: The reaction from Jesus to Judas.
C12-S7: Why Jesus rebuked Judas.
C12-S8: Many people were spectators.
C12-S9: The life of Lazarus was in danger also.
C12-S10: The people worship Jesus.
C12-S11: Prophecy was fulfilled but not understood.
C12-S12: The understanding by the disciples.
C12-S13: Why the people worshipped Jesus.
C12-S14: Others came because of the miracle.
C12-S15: The Pharisees were upset with the reaction by the people.
C12-S16: What the Pharisees said.
C12-S17: Another group of people also worshipped.
C12-S18: How the new group was treated.
C12-S19: Jesus acknowledges fulfillment of prophecy.
C12-S20: The consequence of death.
C12-S21: The results of our choices about this life.
C12-S22: The results of serving Jesus.
C12-S23: The feeling of Jesus about His future suffering.
C12-S24: What Jesus will not ask.
C12-S25: What Jesus did pray.
C12-S26: God the Father glorifies Jesus.
C12-S27: The people standing by heard but did not understand.
C12-S28: Jesus clarifies why they heard God the Father.
C12-S29: Jesus announces the start of a new age.
C12-S30: Results of the crucifixion.
C12-S31: Jesus prophesied His own crucifixion.
C12-S32: People questioned Jesus disagreeing with their religious teachings.
C12-S33: Request for clarification.
C12-S34: Jesus gives an answer to make people think.
C12-S35: Jesus gives a commandment based upon the prior sentence.
C12-S36: Jesus gives a promise based upon prior sentences.
C12-S37: Jesus left them to think about what he said.
C12-S38: The people rejected Him in spite of all of the evidence.
C12-S39: Prophecy continued.
C12-S40: They lost salvation and blessings because of their earlier rejection.
C12-S41: When Isaiah gave this prophecy.
C12-S42: Some rulers disagreed with the majority but to no avail.
C12-S43: Jesus provided motivation for them to truly believe.
C12-S44: Secondary motivation provided.
C12-S45: The spiritual basis of the prior promises.
C12-S46: Jesus did not come to judge but to save.
C12-S47: The judgment that the lost will face.
C12-S48: Why they will be judged this way.
C12-S49: The lost are judged for rejecting God.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. Jesus excuses Mary anointing his feet.
9. The people flock to see Lazarus.
10-11. The chief priests consult to kill him.
12-19. Christ rides into Jerusalem.
20-22. Greeks desire to see Jesus.
23-36. He foretells his death.
37-41. The Jews are generally blinded;
42-43. yet many chief rulers believe, but do not confess him;
44-50. therefore Jesus calls earnestly for confession of faith.'.

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C12-S1 (Verse 1) The date and time of the start of the last events before the crucifixion.

Then Jesus six days before the passover came to Bethany,
where Lazarus was which had been dead,
whom he raised from the dead.

As pointed out in the chapter summary, 12:1 through 12:8 is the first of these three accounts, in this chapter, where Jesus is given glory. Using that basis, Jesus gives His last public invitation for salvation. In all three accounts when Jesus is given glory, someone is there to reject it. In this first account, Judas Iscariot was that person. If we accept that the account found in Luke 7:37-50 is also about this incident, then Simon the Leper also rejected the glory given to Jesus because he was a Pharisee.

Matthew 26:1-16 and Mark 14:1-11 and John 12:1-11 tell us about the time that Jesus and His disciples at the house of Simon the leper. In addition, it would appear as if Luke 7:37-50 appears to be the same incident, although it can, technically, be claimed to be a separate, but similar, account. While there are minor differences in what is reported, there is no conflict. Therefore, until proved otherwise, these accounts will be treated as the same incident with differences due to the difference in the person reporting.

Please note that this is one of the few incidents which appear in all four Gospel accounts. That lets us know that God considers this to be a very important account. While this Study, and all related notes, will concentrate on the single interpretation, there can be many applications made from the truths found here. I leave those to the reader and preacher with this warning: any application which goes against the true interpretation is doctrinal error.

It has been pointed out that six days is the length of time for purification before Passover that was Jewish tradition based upon the commandment of God. Raising the dead is definitely a form of purification because it requires removing the corruption of death.

This is the incident that led to the betrayal of Jesus by Judas Iscariot. Please see the notes in the Lord Jesus Christ Study for this sentence and for Mark 14:6 for more details about the relationship between Jesus and the other people who were at the meal. While it is definite that Judas Iscariot rejected the glory given to Jesus in this incident, it also appears as if Simon the Leper, and probably his buddies who were there, also rejected the glory given to Jesus in this incident.

There were only three people raised from the dead in the Old Testament and those people were raised by the power of God working through two of the greatest prophets. Our sentence says: Lazarus was which had been dead, whom he raised from the dead. This should have ended all arguments from Jewish religious people about if Jesus was a prophet from God, and since He claimed to be Christ, it should have ended that argument also. However, we see differently in this chapter and people should take it as a warning against accepting religious doctrine which they have not personally verified with the word of God and God's Holy Spirit.

This chapter, and the prior, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'six. Joh 11:55
Bethany. Joh 11:1,44; Mt 21:17; Mr 11:11; Lu 24:50
General references. exp: Joh 6:4.'.

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C12-S2 (Verse 2) What happened when He got there.

Equivalent Section: Martha worked.

There they made him a supper;
and Martha served:

Equivalent Section: Lazarus spent time with Jesus.

but Lazarus was one of them that sat at the table with him.

Our sentence starts with the word There, which refers back to Bethany, which was named in the prior sentence. Since our account says that this supper occurred at the house of Simon the leper, and since the account in Luke 7:37-50 presents Simon the lepers rude, inconsiderate and a Pharisee, we can assume that this supper was made to try and trap Jesus and / or Lazarus.

Our sentence places Lazarus as a guest (one of them that sat at the table with him) but since Martha served, she wasn't considered important enough to be a guest. All of this makes Simon the leper appear to be a liar who pretended to honor Jesus and Lazarus but really wanted to do them harm. It is interesting that only Luke tells us about Jesus dealing with Simon the leper and then only to correct him when he attacked Mary. Apparently, in that day, he was considered important but in the longer time period he was not very important.

We find the word supper occurring in: Mark 6:21; Luke 14:12; Luke 14:16-17; Luke 14:24; Luke 22:20; John 12:2; John 13:2,4; John 21:20; 1Corinthians 11:20; 1Corinthians 11:21; Revelation 19:9; Revelation 19:17. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fulness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. The destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17.'.

This chapter, and the next, are the only places where we see this woman named Martha, within this Gospel. Luke 10 also names her.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. Please also see the note for Philippians 2:17 about the word service.

This chapter, and the prior, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they made. Song 4:16; 5:1; Lu 5:29; 14:12; Re 3:20
Martha. Mt 26:6; Mr 14:3; Lu 10:38-42; 12:37; 22:27
Lazarus. Joh 12:9-10; 11:43-44 exp: Joh 11:1.'.

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C12-S3 (Verse 3) Mary worshipped.

Equivalent Section: The act of worship.

Then took Mary a pound of ointment of spikenard,
very costly,
and anointed the feet of Jesus,
and wiped his feet with her hair:

Equivalent Section: The results of worship.

and the house was filled with the odour of the ointment.

John 12:1-11 tell us about the time that Jesus and His disciples at the house of Simon the leper. The note for John 12:1-11 provides details and links to other Gospels which also deal with this account. Please see that note for those details related to context. Our current sentence has information which relates to other accounts with slightly different words in each account. there is no conflict, just different observers brining out different points to support what they are reporting.

Matthew 26:7 says: a woman. Mark 14:3 says a woman. Our current sentence says Mary. Luke 7:37 says a woman in the city, which was a sinner. It is this association between accounts which leads people to say that Mary was the town whore, before her salvation, and it is also used to say that she was the woman taken in adultery (John 8).

Matthew 26:7 says: an alabaster box of very precious ointment. Mark 14:3 tells us an alabaster box of ointment of spikenard very precious. Our current sentence says pound of ointment of spikenard, very costly. Luke 7:37 says: an alabaster box of ointment. So, some accounts tell us about the alabaster box and some don't. Some accounts tell us that it was very precious and some don't. Regardless of what was or was not reported, we see no conflict.

Matthew does not mention her washing His feet. Mark 14:3 tells us and she brake the box, and poured it on his head. Our current sentence says anointed the feet of Jesus wiped his feet with her hair. Luke 7:38 says: And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. So, apparently, she washed His feet with her tears and anointed both His head and His feet. I'll leave it to the preachers to play with symbolism and applications of these things.

Our current sentenced has two Equivalent Sections with the Second Equivalent Section being made equivalent to all that was reported in the First Equivalent Section and the related accounts in the other Gospels. and the house was filled with the odour of the ointment is made equivalent to all that is reported in those accounts. That is: the symbolic worship and witness of Mary affected everyone who was there regardless if they were a believer or if they rejected God's truth. Even the lost and hateful can not fight against a true witness from someone who truly loves God. We know that this was about her witness because of the response from Jesus to those people who criticized her.

There are several different Mary mentioned in the New Testament and I have not separated them. That is left to others.

While our sentence uses the word costly, another makes it equivalent to the word precious. Please see the note for 1Peter 1:7 about the word precious. The functional definition for this word is: 'Of great price; costly; Of great value or worth'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

The word odour only occurs 9 times in the Bible in: Leviticus 26:31; 2Chronicles 16:14; Esther 2:12; Jeremiah 34:5; Daniel 2:46; John 12:3; Philippians 4:18; Revelation 5:8; 18:13. Thompson Chain Topics adds these other references: 'Psalms 45:8; Song 4:10'. This word is often used in to show acceptable worship of God.

Please see the note for John 11:2 about the word ointment. Smith's Bible Dictionary defines this word as: '(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 The work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

Please see the note below, from the Treasury of Scripture Knowledge, about the word spikenard.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: ', to put or pour in, till the thing will hold no more'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'. Please see the note for Philippians 4:18 about the word full. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. Joh 11:2,28,32; Mt 26:6-13; Mr 14:3-9; Lu 10:38-39
ointment. Ps 132:2; Song 1:12; 4:10,13-14 exp: Pr 27:9.
spikenard. Spikenard is a highly a romatic plant growing in India, whence was made a very valuable unguent or perfume, used at the ancient baths and feasts. It is identified by Sir W. Jones with the sumbul of the Persians and Arabs, and jatamansi of the Hindoos; and he considers it a species of the valerian, of the triandria monogynia class of plants. The root is from three to twelve inches long, fibrous, sending up above the earth between thirty and forty ears or spikes, from which it has its name; stem, lower part perennial, upper part herbaceous, sub-erect, simple, from six to twelve inches long; leaves entire, smooth, fourfold, the inner radical pair petioled and cordate, the rest sessile and lanceolate; pericarp, a single seed crowned with a pappus. exp: Song 4:13.
anointed. Mr 14:3; Lu 7:37-38,46
filled. Song 1:3'.

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C12-S4 (Verse 4-5) Judas objected to the worship.

Then saith one of his disciples,
Judas Iscariot,
Simon's son,
which should betray him,
Why was not this ointment sold for three hundred pence,
and given to the poor?

In the prior sentence we saw the various reports about what Mary did. Now we consider the reported responses by the disciples and others who were there. In Matthew 26:8 we are told But when his disciples saw it, they had indignation, saying, To what purpose is this waste? Please note that Matthew reports that his disciples...had indignation and that it was not just Judas. However, Mark 14:4-5says And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. Thus, we see that several murmured against her. However, Apparently, only Judas Iscariot openly questioned the act. This is reported in our current sentence. Our next sentence tells us why John singed out his response.

In addition, to the response by the apostles, Luke 7:39 tells us Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. The account in Luke tells us much more about the response by Jesus which is only found in that Gospel. Please see it for more details.

We find the name of Judas Iscariot in: Matthew 10:4; Matthew 26:14; Mark 3:19; Mark 14:10; Luke 6:16; Luke 6 22:3; John 6:71; John 12:4; John 13:2; John 13:26; John 14:22. He is known as: 'The betrayer of Jesus Christ'.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about a Simon who is not Simon Peter.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'To deliver into the hands of an enemy by treachery or fraud, in violation of trust'.

Please see the note for John 11:2 about the word ointment. Smith's Bible Dictionary defines this word as: 'An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 The work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

Please see the notes for Mark 12:42 and 2Corinthians 6:10about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). The rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) They shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). This word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. 1Sa 17:28-29; Ec 4:4
Judas Iscariot. Joh 6:70-71; 13:2,26; 18:2-5; Mt 10:4; Lu 6:16
was. Ex 5:8,17; Am 8:5; Mal 1:10-13; Mt 26:8; Mr 14:4; Lu 6:41
hree hundred. Joh 6:7; Mt 20:2 (margin) Mr 14:5
and given. Mt 26:9; Lu 12:33; 18:22
General references. exp: Mt 26:9.'.

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C12-S5 (Verse 6) Judas's motivation.

First Step: What it was not

This he said,
not that he cared for the poor;

Second Step: What it was.

but because he was a thief,
and had the bag,
and bare what was put therein.

This sentence qualifies the prior sentence. As noted for the prior sentence, this fact is only reported by John. John tells us more about Judas Iscariot than any of the other Gospel writers. In this sentence we are told about his general character. Thus, we are warned to beware of any advice from a thief, especially one who has some position of power, which we see when John reports he...had the bag, and bare what was put therein. A thief will try to retain their ability to steal without others noticing and it is not always obvious such as this time when Judas Iscariot seemed to be going along with the objections of others, only he was the most vocal. Thus, we see that a thief will use indirection to hide their activities and we must always avoid them or always be suspicious of their motivations.

Please see the note for the sentence above for links to where Judas Iscariot is mentioned in the Bible.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: ' Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for 1Peter 4:15 about the word thief. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. The two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. The same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' Those who break through and steal secretly. Mt 6:19-20. This is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. The word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'. Many people think this is similar to the word bear, only in as different tense. However, the two words are not related.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Joh 10:13; Ps 14:1; Pr 29:7; Eze 33:31; Ga 2:10; Jas 2:2,6
because. Joh 10:8-10; 2Ki 5:20-27; Ps 50:16-20; Mt 21:13; 1Co 6:10
the bag. Joh 13:29; 2Ki 12:14-15; Ezr 8:24-34; 2Co 8:19-21; 1Th 5:22
General references. exp: Ex 20:15; Mt 26:9.'.

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C12-S6 (Verse 7) The reaction from Jesus to Judas.

Equivalent Section: His command.

Then said Jesus,
Let her alone:

Equivalent Section: His reason.

against the day of my burying hath she kept this.

Our prior two sentences tells us the response from Judas Iscariot to the worship by Mary. The other Gospel accounts tell us about the response by the other disciples and by the Pharisees who were there. (See the notes for the prior sentences for links to where these responses are recorded in the Gospels.) Now, in this sentence, we see Jesus defend her and her action. He also tells us her attitude and motivation. In addition, the next sentence tells us why they were wrong in their criticism.

Please note that our sentence starts with the word then, which means that 'this happened after the events reported in the prior sentences'. In addition, the next sentence starts with the word for, which means that 'it is giving us the reason why Jesus said what He did in this sentence'. Thus, we see the words and grammar support the contextual considerations which I just wrote about.

We see this same answer, with slightly different words also reported in Matthew 26:10-13 and Mark 14:6-9. Please note that even though the words reported are not exactly the same, they do not conflict. This is nothing different from receiving a report of what happened from several people who were at an event. In addition, we have the response from Jesus to Simon the leper, and the other Pharisees, in Luke 7:40-48.

What we see in these accounts is that Jesus rebuked His disciples but did not correct them, nor instruct them, while in public. However, He gave a more subtle rebuke to the Pharisees, and instructed them in public, because they sinned in public by setting up this supper just so that they could trap Jesus. Thus, we see two different responses from Jesus based upon the motivations of the people involved. On the surface, it would seem that the Pharisees made less of an offence. However, their plan was the greater long-term problem because it challenged the authority of Jesus.

Please be sure to see the note for this sentence, and the one for Mark 14:6, in the Lord Jesus Christ Study, for more details on these motivations.

In addition, to the correction which we see in this response from Jesus, we see Him tell us the motivation behind Mary's worship when He says against the day of my burying hath she kept this. Jesus had repeatedly told His disciples that he would die but Mary, apparently, was the only one who really heard and understood what Jesus said.

The word let is: 'a command to submit with a willing heart that has the power of creation behind it'.

Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. This particular day is not included there but, like most of the places where this phrase is used, it has a particular doctrinal meaning. The burial of Jesus Christ is part of the basic Gospel and very important doctrinally. It symbolically represents our separation from sin after we accept Him as our personal Lord. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord.

Please see the note for Colossians 2:10-12 about the word buried. The functional definition for this word is: 'To deposit a deceased person in the grave; to inter a corpse; to entomb'.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Ps 109:31; Zec 3:2; Mt 26:10; Mr 14:6
against. Joh 19:38-42; Mt 26:12; 27:57-60; Mr 15:42-47; Lu 23:50
General references. exp: Mt 26:12.'.

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C12-S7 (Verse 8) Why Jesus rebuked Judas.

First Step: Realize what is permanent.

For the poor always ye have with you;

Second Step: Realize what is temporary.

but me ye have not always.

Our sentence starts with the word For, which means that it is telling us why the prior sentence is true. (Please see the prior note for contextual considerations, links to several related references and notes and important doctrinal considerations.) In addition, our sentence has two Steps, which means that we really have two related reasons what the prior sentence is true.

In our First Step we read the poor always ye have with you. While many people know this phrase, many fail to consider the significance of the word always. This word also includes eternity in heaven. People ignore this truth because they believe the doctrinal lie that 'we will all have a mansion in heaven'. (Please see the note for John 14:2 about this doctrinal error.) They ignore the fact that the person who only returned the single pound / talent (Luke 19; Matthew 25), and did not make a profit for his lord, lost even that one. Therefore, he was a pauper and, since those parables symbolically present the judgment of saved people in heaven, there will be eternal paupers in heaven. In addition, there are other references which could be mentioned but if these are not sufficient to convince people of this Bible truth, then further references will not convince them.

With this truth in mind we can see that it is a waste of resources to give assets to the poor because they will not get out of their poverty. This is true because they only waste everything given to them until they change their attitude and become willing to learn how not to be poor. Thus, we see that Jesus said Let her alone (in the prior sentence) because doing what Judas Iscariot suggested would be a waste and not accomplish anything useful.

Our Second Step starts with the word but which means it is continuing the subject of the First Step (use of resources) while going in a different direction. While the First Step told us why what Judas Iscariot suggested would be a waste and not accomplish anything useful, our Second Step tells us what was accomplished. Thus, it was not a waste of resources. This resource was used for worship and to sanctify the body of Jesus against the day of (His) burying. Further, it was done now because me ye have not always. Thus, we see that Mary did what she could while she could do so.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the poor. De 15:11; Mt 26:11; Mr 14:7
but. Joh 12:35; 8:21; 13:33; 16:5-7; Song 5:6; Ac 1:9-11 exp: Pr 14:31.'.

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C12-S8 (Verse 9) Many people were spectators.

Equivalent Section: People came because of Jesus.

Much people of the Jews therefore knew that he was there:

Equivalent Section: People came because of Lazarus.

and they came not for Jesus sake only,
but that they might see Lazarus also,
whom he had raised from the dead.

The therefore, in this sentence, might be misunderstood. It is referencing back to the start of the chapter where we are told There they made him a supper (12:2). In addition, our First Equivalent Section tells us Much people of the Jews therefore knew that he was there. Apparently, Simon and the other Pharisees (see the references to other Gospels in the notes above) broadcast this planned supper so that they would have a large audience when they trapped Jesus. As we see in the Gospels, things didn't go as they planned. No group of people can pick a fight with God and win.

In our Second Equivalent Section we are told that people also came that they might see Lazarus also. They went for the show. There was a big fight between Jesus and the Pharisees over who was really the ultimate authority and representative from God. Since Jesus had raised (Lazarus) from the dead, he was an obvious evidence that Jesus had more power and right to speak doctrine from God. The people wanted to see if the Pharisees would do something greater or give up the fight. Instead, they planned to embarrass Him, catch Him in some doctrinal trap and use that to arrest him. Only things didn't go the way that they planned.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: ' The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute'. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

This chapter, and the prior, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 11:43-45; Ac 3:10-11; 4:14 exp: Joh 12:18.'.

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C12-S9 (Verse 10-11) The life of Lazarus was in danger also.

First Step: The Jewish leaders wanted Lazarus dead also.

But the chief priests consulted that they might put Lazarus also to death;

Second Step: Why.

Because that by reason of him many of the Jews went away,
and believed on Jesus.

Our sentence starts with the word But, which means that it is continuing the subject from the prior sentence while going in a different direction. Our prior sentence says that the people came to see a fight between the chief priests and Jesus. The chief priests came to fight and they consulted together in order to find the best way to accomplish their purpose without suffering the consequences. However, 'the Law of Sowing and Reaping' is absolute. God gave us a free will to do what we want but we can not avoid the consequences.

Please notice that our First Step tells us that he chief priests consulted that they might put Lazarus also to death. His life was a testimony to the power and authority of Jesus which the chief priests could not dispute. God wants to give other of His people a testimony which can not be disputed. However, if we don't use that testimony as a witness to Jesus Christ then God has no motivation to give us that testimony. While many people claim that they want such a testimony, they forget 2Timothy 3:12 which says Yea, and all that will live godly in Christ Jesus shall suffer persecution. Many want the miracle and the testimony but do not want to suffer and have people trying to kill them like Lazarus had.

Our Second Step tells us what the First Step is true. When it says many of the Jews went away, that means that they stopped belie vining and following the chief priests. The chief priests lost personal power, which is why they consulted that they might put Lazarus also to death. In addition, our Second Step has a second phrase starting with the word and. When people truly believe on Jesus, they do not go back to following religion. Thus, these chief priests knew that this loss of followers was not temporary but was permanent. Therefore they were more desperate to stop the permanent loss of personal power.

We find forms of the word consult in the Bible in: Deuteronomy 18:11; 1Kings 12:6; 1Kings 12:8; 1Chronicles 13:1; 2Chronicles 20:21; Nehemiah 5:7; Psalms 62:4; Psalms 83:3; Psalms 83:5; Ezekiel 21:21; Daniel 6:7; Micah 6:5; Habakkuk 2:10; Matthew 26:4; Mark 15:1; Luke 14:31; John 12:10 . Webster's 1828 defines this word as: 'v.i. L., to consult, to ask counsel. 1. To seek the opinion or advice of another by, by a statement of facts, and suitable inquiries, for the purpose of directing ones own judgment; followed by with. Rehoboam consulted with the old men. 1 Kings 12. David consulted with the captains of thousands. 1 Chronicles 13. 2. To take counsel together; to seek opinions and advice by mutual statements, enquiries and reasonings; to deliberate in common. The chief priests consulted that they might put Lazarus to death. John 12. 3. To consider with deliberation. Luke 14.
CONSULT, v.t. 1. To ask advice of; to seek the opinion of another, as a guide to ones own judgment; as, to consult a friend or parent. 2. To seek information, or facts, in something; as by examining books or papers, Thus, I consulted several authors on the subject; I consulted the official documents. 3. To regard; to have reference or respect to, in judging or acting; to decide or to act in favor of. We are to consult the necessities, rather than the pleasures of life. We are to consult public as well as private interest. He consulted his own safety in flight. Ere fancy you consult, consult your purse. 4. To plan, devise or contrive. Thou hast consulted shame to thy house, by cutting off many people. Habakkuk 2. This sense is unusual and not to be countenanced.
CONSULT, n. The act of consulting; the effect of consultation; determination; a council, or deliberating assembly. This word is, I believe, entirely obsolete, except in poetry. It would be naturally accented on the first syllable, but the poets accent the last.'.

This chapter, and the prior, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 11:47-53,57; Ge 4:4-10; Ex 10:3; Job 15:25-26; 40:8-9; Ec 9:3; Da 5:21-23; Mt 2:3-8,16; Lu 16:31 exp: Mt 28:12; Joh 12:18.
General references. Joh 12:18; 11:45,48; 15:18-25; Ac 13:45; Jas 3:14-16 exp: Mt 28:12.'.

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C12-S10 (Verse 12-13) The people worship Jesus.

Equivalent Section: What the people did in worship.

On the next day much people that were come to the feast,
when they heard that Jesus was coming to Jerusalem,
Took branches of palm trees,
and went forth to meet him,
and cried,
Hosanna:

Equivalent Section: What the people said in worship.

Blessed is the King of Israel that cometh in the name of the Lord.

Jesus entered Jerusalem for the final conflict as reported in Matthew 21:1-17 and Mark 11:1-17 and Luke 19:29-44 and John 12:12-16 . These references also give the basis for what is called 'Palm Sunday'. These references tell about the time that Jesus entered Jerusalem in triumph and the people cried Blessed is the King of Israel that cometh in the name of the Lord. [Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest (Matthew 21:9)]. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him. Our sentence that tells us how the man named Jesus went about to fulfill this prophecy. Matthew 21:8-9 say the same thing as this sentence. Here we see the people acknowledging the rightful position of Jesus. However, they soon reversed their opinion, which shows that they only believed this truth in their head and not in their heart. If it was in their heart then they would not have changed their belief. But the change shows that it was only an intellectual idea.

The Jewish religious leaders led the people in rejecting this righteous appointment by their Lord and God when they focused the peoples' attention on the physical aspect of Jesus while getting them to also ignore the fact that Jesus had an appointment by their Lord and God. We also see this fact in the explanation of John 12:16 which says but when Jesus was glorified. When the disciples saw and accepted the role that their Lord (God) had given Jesus, then they understood what was done on this day. However, none of the Jews understood that day. Where the disciples accepted what they didn't understand, the Jewish religious leaders led the rest of the Jews to believe that they did understand and, therefore, were right to reject what they really didn't understand.

Matthew 21:9 and our current use Lord, in them, for God the Father because He is acting within His role as Lord when He gave Jesus the role of King of the Jews. In these references, the Lord is God the Father and when the Jewish Leaders, and the Jewish people, rejected Jesus as the King of the Jews, They actually rejected God the Father's right to demand acceptance and obedience to His commands.

In our references we read about Jesus coming into God's city of Jerusalem and offering Himself to the Jews in the role that the Lord gave Him as King of the Jews. The Jews, as we know, rejected Jesus and refused to accept the appointment by the Lord and ended up bringing over 2,000 years of judgment upon themselves and their children. Jesus foretold of this rejection in Luke 13, and told the Jews that their house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Now, some might claim that the section in Luke is not a fulfills this prophecy by Jesus, but their house is still desolate, and has been since the crucifixion. In our sentence we see these people say the words of accepting Jesus as their King, but their subsequent actions showed the insincerity of their hearts. They are like lots of people who claim to have accepted Jesus as their Lord and Saviour but live as insincerely as these people did. Today's people should seriously consider historical precedent and the fact that the Bible tells us that God says I change not (Malachi 3:6; Hebrews 13:8). Therefore, people who act like these Jews did should expect the same type of judgment from God.

In this sentence we see the Jews proclaim what they did not really believe. However, the day will come when they (individually or nationally) say Blessed is he that cometh in the name of the Lord and mean that they welcome the rule of God their Lord without question. That will happen for the nation when Jesus comes back the second time as prophesied in Zechariah 14:4.

Now, after considering the context and other reports of this account, we can look at the structure of our sentence and what it tells us. Please be sure to follow all of the links in the sentence outline, above, as each of those notes explain different details of this sentence. Please also see the general notes for each name that is used in this sentence as the general notes show how each name / role is used throughout this Gospel.

Our sentence has two Equivalent Sections with the First Equivalent Section giving us details about what the people did and when. The Second Equivalent Section tells us what they said. Both show us that the people worshipped, which means that they acknowledged the role and rights of Jesus. Unfortunately, as seen in all of the notes already referenced, they were not sincere and suffered the consequence of an insincere worship, which is actually a form of a lie.

The Second Equivalent Section says Blessed is the King of Israel that cometh in the name of the Lord while Matthew 21:9 uses Son of David, Mark 11:9 indirectly says the same thing and Luke just uses just King. These differences are not conflicts. First, we have different reports, and different perspectives, of what happened. Further, it is totally unreasonable to believe that the people only spoke one during this event and it is also unreasonable to believe that they never varied the words of their praise.

The First Equivalent Section we read On the next day. Therefore, this happened right after the Pharisees tried to trap Jesus while He was at a dinner that a Pharisee named Simon invited Him to for that purpose. However, the plans by the Pharisees failed and they were mad. Instead of giving up with fighting against God, they decided to move forward on their plans to murder God's appointed King. The rest of our First Equivalent Section tells us that the people honored Jesus as King even while the Pharisees decided to murder Him. Therefore, these self-appointed 'experts' on Jewish religion could not claim ignorance in order to justify their error. People need to be careful about declaring themselves an 'experts', on anything, because they will be embarrassed if they fail to live up to their own mouth.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition is: 'the central place of worship of the true God'.

We find forms of the word branch occurring 112 times in 90 verses of the Bible and, in the New Testament, in: Matthew 13:32; Matthew 21:8; Matthew 24:32; Mark 4:32; Mark 11:8; Mark 13:28; Luke 13:19; John 12:13; John 15:2; John 15:4; John 15:5; John 15:6; Romans 11:16; Romans 11:117-18; Romans 11:19; Romans 11:21; Romans 11:24. Webster's 1828 defines this word as: 'used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'. Fausset's Bible Dictionary defines this word as: '"The branch of Jehovah" (Isa 4:2), the sprout of Jehovah, Messiah (Jer 23:5; 33:15; Zec 3:8; 6:12; Lu 1:78 margin). Fruit bearing, so as to "fill the face of the world with fruit" (Isa 27:6). He is at once a "branch" and a "root" (Isa 11:1; 53:2). "The root and offspring (offshoot) of David" (Re 22:16), the Brother of man and the Source of manhood. Lu 2:7 shows the depressed state of David's royal line, represented by Joseph and Mary, at the time when Jesus was born "out of the stem of Jesse" (the stump cut close to the roots at that time); "a root out of a dry ground." Perfect purity and grace were wrapped up under the root's seemingly unattractive scales. Sin had dried up the life of the humanity out of which He sprang.
Degenerate human nature, even Judaism, could never have produced Him. Though rooted in the dry ground of earth, He had a heavenly and self derived life. Believers being such "as He is in this world" (1Jo 4:17) are also "branches" in Him the living vine, yielding fruit instinctively, spontaneously, naturally, their love corresponding to His (John 15), "the branch of My planting" (Isa 60:21). "An abominable branch," a useless sucker cut away by the husbandman; else the tree's branch on which a malefactor was hung, and which was buried with him. "They put the branch to their nose" (Eze 8:17), expressing insolent security; they turn up their nose with scorn, or rather they held up a branch of tamarisk to their nose at daybreak, while singing hymns to the rising sun.'. Easton's Bible Dictionary defines this word as: 'a symbol of kings descended from royal ancestors (Ezr 10:44,44; Da 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isa 11:1), the "beautiful branch" (Isa 4:2), a "righteous branch" (Jer 23:5), "the Branch" (Zec 3:8; 6:12).
Disciples are branches of the true vine (Joh 15:5-6). "The branch of the terrible ones" (Isa 25:5) is rightly translated in the Revised Version "the song of the terrible ones," i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.
The "abominable branch" is a tree on which a malefactor has been hanged (Isa 14:19). The "highest branch" in Eze 17:3 represents Jehoiakim the king.'.

Nave's Topical Bible provides links for the word branch as: 'FIGURATIVE: Pr 11:28; Ho 14:6; Isa 60:21; Joh 15:2-5. Pruning of: Isa 18:5; Da 4:14; Joh 15:6; Ro 11:17,21. Fruitless, cut off: Joh 15:2,6. A title of Christ: Ps 80:15; Isa 4:2; 11:1; Jer 23:5; 33:15; Zec 3:8; 6:12. Symbolic name of Joshua: Zec 6:12'.

Thompson Chain Topics provides links for the word branch as: 'Palm Branches: Le 23:40; Ne 8:15; Joh 12:13. Branch, Christ: Isa 4:2; 11:1; Jer 23:5; 33:15; Zec 3:8; 6:12'.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'.

Please see the note for Romans 1:27 about the word meet. The functional definition for this word is: 'touching all the way around like one plastic pail fits into another of the same type'. At this point in time, they were willing to agree with everything which He said. Later they would cry crucify him.

We find the word Hosanna in the Bible in: Matthew 21:9; Matthew 21:15; Mark 11:9-10 and John 12:13. The Morrish Bible Dictionary defines this word as: 'This word, which is the same in the Greek, is considered to be a compound of two Hebrew words, and signifies 'save now,' as in Ps 118:25. In the N.T. the sense appears to be 'bestow blessing.' "Bestow blessing on the Son of David: bestow blessing O thou who art in the highest." Mt 21:9; Mr 11:9-10; Joh 12:13.'. Fausset's Bible Dictionary defines this word as: '"Save we pray": the multitude's cry at Christ's triumphal entry into Jerusalem (Mt 21:9,15; Mr 11:9-10; Joh 12:18). Taken from Psalm 118, which they were wont to recite at the feast of tabernacles in "the great Hallel" (Psalm 113-118), in responses with the priest, while they waved willow and palm branches with rejoicings. The seventh or last day of the feast was called "the Great Hosanna." The boughs too were called hosannas. They often transferred the joyous usages of this feast to other occasions of gladness, as that of our Lord's approach in triumph to His capital. Feasts, on the prophetic significance of the Hosanna cry and the feast of tabernacles which is especially associated with consummated salvation). Heb 9:28; Re 7:9-10; Israel shall join the Hosanna cry and say, "Blessed be the King that cometh in the name of the Lord" (Lu 19:38; 13:35; Ps 118:25-26; Isa 12:1-3).'. Please notice that they cried 'Save now we beseech!'. Yet they proved that they were not sincere because they later cried crucify him.

Nave's Topical Bible provides links for the word Hosanna as: 'A form of Jewish acclamation: Mt 21:9,15; Mr 11:9-10; Joh 12:13'.

Please see the notes for Romans C12S9; 1Corinthians C10S13 and Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the notes for Verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'much. Mt 21:8
come. Joh 11:55-56
branches. Le 23:40; Re 7:9
Hosanna. Ps 72:17-19; 118:25-26; Mt 21:9-11; 23:39; Mr 11:8-10; Lu 19:35-38
the King. Joh 12:15; 1:49; 19:15,19-22; Isa 44:6; Ho 3:5; Zep 3:15; Re 15:3; 19:16 exp: Mt 25:34; Joh 18:33.'.

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C12-S11 (Verse 14-15) Prophecy was fulfilled but not understood.

Equivalent Section: The prophecy which was not understood.

First Step: Jesus fulfilled prophecy.

And Jesus,
when he had found a young ass,
sat thereon;

Second Step: The prophecy reference.

as it is written,
Fear not,
daughter of Sion:

Equivalent Section: Why the prophecy was given.

behold,
thy King cometh,
sitting on an ass's colt.

This sentence fulfills Isaiah 40:9 and Zechariah 9:9. We also get the same message from Matthew 21:7 and Mark 11:7 and Luke 19:35. Further, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass. In Deuteronomy 17:16 God said that their future king shall not multiply horses to himself because the horse was the worldly animal for carrying burdens while the ass was used by Godly men and women.

This sentence is another of the prophecies made by Jesus Christ. Please use this link to see all of the prophecies which I have located. (These are not from someone else. Therefore, some other reference may have different, or more, prophecies identified.)

The sentence section titles, within the sentence outline above, explain what each section of this sentence is telling us. Our next sentence tells us These things understood not his disciples at the first. The phrase These things, of the next sentence, refer back to this sentence. In our current sentence, and in the next sentence, we are given two reasoned why Jesus fulfilled this prophecy.

Our Second Equivalent Section tells us that this prophecy was given so that God's people could identify their King. Our next sentence tells us that his disciples did not understand the fulfillment of this prophecy until later. The reaction of the Jews, especially of the Jewish leaders, shows us that many of the Jews never understood the fulfillment of this prophecy.

Our First Equivalent Section has two Steps with the First Step telling us that Jesus fulfilled prophecy and the Second Step identifying the prophecy fulfilled. This is because this is the order in which John came to this knowledge. He was one of his disciples who didn't understand at first. When he did understand that this action by Jesus fulfilled prophecy, then he had to find it before he could give us the reference.

Please see the note for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. In addition, Please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear The Lord about the word fear. The true Biblical definition of this word is not 'deep abiding respect' or a 'deep sense of reverence' as many people teach but it is 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

We find forms of the word daughter occurring 581 times in 507 verses of the Bible, 35 times in 31 verses of the New Testament, but only in this sentence within the Gospel of John. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) The people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) The daughters of a tree are its boughs (Ge 49:22). (6.) The "daughters of music" (Ec 12:4) are singing women'.
Smith's Bible Dictionary provides links for the word daughter as: 'The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. Ge 24:48. It is used of the female inhabitants of a place or country, Ge 6:2; Lu 23:28. and of cities in general, Isa 10:32; 23:12. but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. Nu 21:25. "Daughters of music," i.e. singing birds, Ec 12:4. refers to the power of making and enjoying music.'.

Nave's Topical Bible provides links for the word daughter as: 'Forbidden to be wife of her mother's husband: Le 20:14. Sold in concubinage: Ex 21:7-10. Given in marriage by parents: Jg 1:12-13; 1Sa 17:25; 18:20-21. Property rights of: Nu 27:1-11; 36; Jos 17:3-6; Ru 4:3. Used also for granddaughter: Ge 36:2'.

We find forms of the word Sion / Zion occurring 162 times in the Bible and, in the New Testament, in: Matthew 21:5; John 12:15; Romans 9:33; Romans 11:26; Hebrews 12:22; 1Peter 2:6; Revelation 14:1. Easton's Bible Dictionary defines this word as: 'elevated. (1.) Denotes Mount Hermon in De 4:48; called Sirion by the Sidonians, and by the Amorites Shenir (De 3:9). (See Hermon.). (2.) The Greek form of Zion (q.v.) in Mt 21:5; Joh 12:15.'.

Thompson Chain Topics provides links for the word Sion / Zion as: '(or Sion): 2Sa 5:7; 1Ki 8:1; Ps 87:2; Ro 11:26; Heb 12:22; Re 14:1. Mount of: 2Sa 5:7; 1Ki 8:1; Ps 87:2; Ro 11:26; Heb 12:22; Re 14:1'.

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is King of Zion.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

We find forms of the word ass occurring 154 times in 140 verses of the Bible and, in the New Testament, in: Matthew 21:2; Matthew 21:5; Matthew 21:7; Luke 13:15; Luke 14:5; John 12:14-15; 2Peter 2:16. The word 'donkey' is not used within the Bible even though it, and ass, are two different words used by man for the same animal. God is not the author of confusion, but man is. By men insisting upon using a non-Biblical word for a Biblical animal, the result is confusion over what it the difference and the claimed difference is not Biblical. The functional definition for this word is: 'donkey'. Easton's Bible Dictionary defines this word as: 'frequently mentioned throughout Scripture. Of the domesticated species we read of, (1.) The she ass (Heb. 'athon), so named from its slowness (Ge 12:16; 45:23; Nu 22:23; 1Sa 9:3). (2.) The male ass (Heb. hamor), the common working ass of Western Asia, so called from its red colour. Issachar is compared to a strong ass (Ge 49:14). It was forbidden to yoke together an ass and an ox in the plough (De 22:10). (3.) The ass's colt (Heb. 'air), mentioned Jg 10:4; 12:14. It is rendered "foal" in Ge 32:15; 49:11. (Comp. Job 11:12; Isa 30:6.) The ass is an unclean animal, because it does not chew the cud (Le 11:26. Comp. 2Ki 6:25). Asses constituted a considerable portion of wealth in ancient times (Ge 12:16; 30:43; 1Ch 27:30; Job 1:3; 42:12). They were noted for their spirit and their attachment to their master (Isa 1:3). They are frequently spoken of as having been ridden upon, as by Abraham (Ge 22:3), Balaam (Nu 22:21), the disobedient prophet (1Ki 13:23), the family of Abdon the judge, seventy in number (Jg 12:14), Zipporah (Ex 4:20), the Shunammite (1Sa 25:30), etc. Zechariah (Zec 9:9) predicted our Lord's triumphal entrance into Jerusalem, "riding upon an ass, and upon a colt," etc. (Mt 21:5, R.V.).
Of wild asses two species are noticed, (1) that called in Hebrew 'arod, mentioned Job 39:5; Da 5:21, noted for its swiftness; and (2) that called pe're, the wild ass of Asia (Job 39:6-8; 6:5; 11:12; Isa 32:14; Jer 2:24; 14:6, etc.). The wild ass was distinguished for its fleetness and its extreme shyness. In allusion to his mode of life, Ishmael is likened to a wild ass (Ge 16:12. Here the word is simply rendered "wild" in the Authorized Version, but in the Revised Version, "wild-ass among men").'. The Morrish Bible Dictionary defines this word as: 'In the East the ass takes the place which the horse has among European nations. It is there a much more noble animal, and is declared to be a very intelligent one: cf. Isa 1:3. It is highly valued there and is well treated. It was used for riding both by men and women, and for carrying burdens. Among a man's property the asses are often enumerated. Ge 12:16; Job 1:3; 42:12; Ezr 2:67; Ne 7:69. There are five Hebrew words used for the domestic and the wild ass, referring to its strength or to its colour.
The 'white asses' mentioned in Jg 5:10 are still greatly prized in the East. In some parts the flesh of the ass is highly esteemed for food, but it was forbidden as unclean to the Jews: it was however eaten in the dire famine at the siege of Samaria. 2Ki 6:25.
THE WILD ASS is very wild and very swift. It is seldom tamed. It is thus a fit emblem of man's natural birth. Job 11:12. Jehovah demanded of Job "Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?" Job 39:5: cf. Jer 7:24; Da 5:21.'. Fausset's Bible Dictionary defines this word as: 'Hebrew athon; from athan, 'short in step".
1.
The domestic she ass, named so from its slowness.
2. The chamor, the he ass, whether domesticated or not, distinguished from the athon; Ge 45:23. From chamar, "red," as the Spaniards call the donkey "burro," from its red color. Used in riding and plowing. Not held in contempt for stupidity, as with us. Issachar is compared to an "ass, strong boned, crouching down between the hurdles (Ge 49:14): he saw that rest was a good and the land pleasant; so he bowed his shoulder to bear, and became servant unto tribute;" ease at the cost of liberty would be his characteristic. Robust, and with a prime agricultural inheritance, his people would strive after material good, rather than political rule. The prohibition of horses rendered the donkey the more esteemed in Israel. In the E. it is a far superior animal to ours.
The bearing of the Arab donkey is erect, the limbs well formed and muscular, and the gait graceful. It is spirited, and withal docile. The upper classes, judges, (as Jair's 30 sons, and Abdon's 40 sons and 30 nephews,) and kings, (as David and Solomon,) rode upon donkeys or mules (Jg 5:10; 10:4; 12:14; 1Ki 1:33). The white ass, combining symmetry with color, is especially esteemed. The ass, by its long hollow sharp-edged hoofs, is more sure footed than the flat hoofed horse; it suffers little from thirst, and is satisfied with prickly herbs, scarcely sweats at all, and so is best suited for the arid hilly regions of western Asia. It is lowly as compared with the horse; it symbolizes peace, as the horse does war, and as such bore the meek and lowly yet divinely royal Savior, the Prince of peace, in His triumphal entrance into His own capital (Zec 9:9); the young untamed colt bearing Him quietly marks His universal dominion over nature as well as spirit.
It was not to be yoked with the ox (De 22:10); for the distinctions which God has fixed in nature are to be observed; humanity would forbid animals of such different size and strength being yoked together. Spiritually see 2Co 6:14; Le 19:19. As it did not chew the end (Le 11:26), it was unclean; hence is marked the extremity of the famine in Samaria (2Ki 6:25), when "an ass' head (an unclean beast from which they would ordinarily shrink) was sold for fourscore pieces of silver." "Balsam was rebuked for his iniquity, the voiceless beast of burden (ass) speaking with man's voice forbade the madness of the prophet" (2Pe 2:16). It turned aside at the sight of the angel; but he, after God's express prohibition, wished to go for gain, a dumb beast forbidding an inspired prophet! The brute's instinctive obedience rebukes the gifted seer's self willed disobedience. Hosea (Ho 8:9) compares Israel to a wild ass: "they are gone up to Assyria, (whereas he ought to dwell) a wild donkey alone by himself" (Nu 23:9).
The stubborn wild donkey is wiser than Ephraim, for it avoids intercourse with others through love of freedom, whereas Ephraim courts alliances fatal to his freedom. (Maurer.) In Jer 2:24 headstrong, undisciplinable obstinacy, and untamable perversity, and lust after the male, answering to Israel's spiritual lust after idols and alliances with pagan, are the point (Ho 2:6-7): "all they (the males) that seek her will not (have no need to) weary themselves in searching for her, in her month (the season when sexual impulse is strongest), they shall find her" putting herself in their way, and not needing to be sought cut by the males.
3. The arod, the khur of Persia; light red, gray beneath, without stripe or cross; or the wild mule of Mongolia, superior to the wild donkey in beauty, strength and swiftness, called so either from the sound of the word resembling neighing, or from the Arabic arad, "flee."
4. 'Air, from 'ir, to be fervent, lustful; so the chamor, perhaps from chamar, "fervent in lust" (Eze 23:20). "Young asses; ... donkey colts" (Isa 30:6,24).
5. Pere, the wild donkey of Asia; the ghoorkhur, mouse brown, with a broad dorsal stripe, but no cross on the shoulders, the Latin onager (Ge 16:12): Ishmael "shall be a wild donkey man;" from paro, "to run swiftly "; compare Job 39:5; "who hath sent out the wild donkey (pereh) free? or who hath loosed the bands of the wild donkey (arod)?" Doubtless some of the most useful animals to man were created to be, from man's first being, his domestic attendants. Possibly some of the wild species have sprung from those originally tame. The wild asses' characteristics noticed in holy writ are their love of unrestrained freedom, self will in pursuit of lust (Jer 2:24), fondness for solitary places (Ho 8:9), standing on high places when athirst (Jer 14:6; when even the pere, usually so inured to want of water, suffers, the drought must be terrible indeed).'.

Nave's Topical Bible provides links for the word ass as: 'DOMESTICATED: Herds of: Ge 12:16; 24:35; 32:5; 34:28; Nu 31:34,45; 1Ch 5:21; Ezr 2:67; Ne 7:69. Used for riding: Ge 22:3; Nu 22:21-33; Jos 15:18; Jg 1:14; 5:10; 1Sa 25:23; 2Ch 28:15; Zec 9:9. By Jesus: Mt 21:2,5; Lu 13:15; Joh 12:14-15; Zec 9:9. Carrying burdens: Ge 42:26; 2Sa 16:1; Isa 30:6. Drawing chariots: Isa 21:7. For food: 2Ki 6:25. Not to be yoked with an ox: De 22:10. Rest on the sabbath: Ex 23:12. Bridles for: Pr 26:3. Jawbone of, used by Samson with which to kill Philistines: Jg 15:15-17. FIRSTLINGS OF redeemed: Ex 13:13; 34:20. WILD: Job 6:5; 24:5; 39:5; Ps 104:11; Isa 32:14; Jer 2:24; 14:6; Ho 8:9'.

Torrey's Topical Textbook provides links for the word ass as: 'Ass, The Domestic: Unclean: Le 11:2-3,26. DESCRIBED AS: Not devoid of instinct: Isa 1:3. Strong: Ge 49:14. Fond of ease: Ge 49:14-15. Often fed on vine-leaves: Ge 49:11. Formed a part of patriarchal wealth: Ge 12:16; 30:43; Job 1:3; 42:12. WAS USED: In agriculture: Isa 30:6,24. For bearing burdens: Ge 42:26; 1Sa 25:18. For riding: Ge 22:3; Nu 22:21. In harness: Isa 21:7. In war: 2Ki 7:7,10. Governed by a bridle: Pr 26:3. Urged on with a staff: Nu 22:23,27. Women often rode on: Jos 15:18; 1Sa 25:20. Persons of rank rode on: Jg 10:3-4; 2Sa 16:2. Judges of Israel rode on white: Jg 5:10. Young, most valued for labor: Isa 30:6,24. Trusty persons appointed to take care of: Ge 36:24; 1Sa 9:3; 1Ch 27:30. Often taken unlawfully by corrupt rulers: Nu 16:15; 1Sa 8:16; 12:3. Latterly counted as an ignoble creature: Jer 22:19. LAWS RESPECTING: Not to be coveted: Ex 20:17. Fallen under a burden, to be assisted: Ex 23:5. Astray, to be brought back to its owners: Ex 23:4; De 22:1. Astray, to be taken care of till its owner appeared: De 22:2-3. Not to be yoked with an ox: De 22:10. To enjoy the rest of the sabbath: De 5:14. First-born of, if not redeemed, to have its neck broken: Ex 13:13; 34:20. Christ entered Jerusalem on: Zec 9:9; Joh 12:14. MIRACLES CONNECTED WITH: Mouth of Balaam's opened to speak: Nu 22:28; 2Pe 2:16. A thousand men slain by Samson with a jaw-bone of: Jg 15:19. Water brought from the jaw-bone of: Jg 15:19. Not torn by a lion: 1Ki 13:28. Eaten during famine in Samaria: 2Ki 6:25. Ass, The Wild: Inhabits wild and solitary places: Job 39:6; Isa 32:14; Da 5:21. Ranges the mountains for food: Job 39:8. Brays when hungry: Job 6:5. Suffers in time of scarcity: Jer 14:6. DESCRIBED AS : Fond of liberty: Job 39:5. Intractable: Job 11:12. Unsocial: Ho 8:9. Despises his pursuers: Job 39:7. Supported by God: Ps 104:10-11. ILLUSTRATIVE OF: Intractableness of natural man: Job 11:12. The wicked in their pursuit of sin: Job 24:5. Israel in their love of idols: Jer 2:23-24. The Assyrian power: Ho 8:9. The Ishmaelites: Ge 16:12 (Hebrew.)'.

Thompson Chain Topics provides links for the word asses as: '(Beasts of burden): Ge 22:3; Nu 22:28; De 22:10; Jg 5:10; 10:4; 1Sa 9:3; Mt 21:2'.

Please see the note for Mark 11:1 about the word colt. Webster's 1828 defines this word as: 'The young of the equine genus of animals or horse kind. In America, colt is equally applied to the male or female, and this is unquestionable correct. The male is called a house-colt, and the female is called a filly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 21:1-7; Mr 11:1-7; Lu 19:29-35
as. Zec 9:9
Fear. Isa 35:4-5; 40:9-10; 41:14; 62:11; Mic 4:8; Zep 3:16-17; Zec 2:9-11; Mt 2:2-6 exp: Jer 30:10.
sitting. De 17:16; Jg 5:10; 12:14; 2Sa 15:1; 16:2; 1Ki 1:33'.

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C12-S12 (Verse 16) The understanding by the disciples.

Equivalent Section: The understanding was missed at first.

These things understood not his disciples at the first:

Equivalent Section: The understanding was achieved later.

but when Jesus was glorified,
then remembered they that these things were written of him,
and that they had done these things unto him.

Matthew 21:5, Matthew 21:7; Mark 11:7 and Luke 19:35 all tell about Jesus being glorified, but use different words.

As explained in the note for the prior sentence (above), the phrase These things is referring to the prophecy which our prior sentence references. As that note also explained, there was a difference between the disciples eventually understanding and the other Jews never understanding.

The dificulty in understanding spiritual matters is also taught in Matthew 16:12; Mark 9:32; Luke 2:50, Luke 9:45; John 8:27 and John 10:6.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the two Equivalent Sections polar opposites with the First Equivalent Section explaining that at the first...his disciples...understood not and the Second Equivalent Section explaining that they understood when Jesus was glorified. Thus, our difference is based upon the time and the source of understanding. In the First Equivalent Section the disciples did not have the indwelling Holy Spirit and had to use their natural understanding with 1Corinthians 2:14 telling us But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. However, the same sentence in 1Corinthians also tells us the things of the Spirit of God...are spiritually discerned. When Jesus was glorified they had the indwelling Holy Spirit, Who makes all of the difference for true spiritual understanding.

The Second Equivalent Section also tells us that they remembered that they had done these things unto him (Jesus) and matched the actions with these things (that) were written of him. True spiritual understanding requires God's Holy Spirit leading us to that understanding using the Bible, which is the written word of God.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: 'under and stand. The sense is to support or hold in the mind'.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: ' The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'understood. Lu 9:45; 18:34; 24:25,45
when. Joh 12:23; 7:39; 13:31-32; 17:5; Mr 16:19; Ac 2:33,36; 3:13; Heb 8:1; 12:2 exp: Mr 11:1; Lu 19:29.
then. Joh 2:22; 14:26; 16:4; Lu 24:6-8
General references. exp: Lu 9:45; 18:34; 19:34; 24:8.'.

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C12-S13 (Verse 17) Why the people worshipped Jesus.

The people therefore that was with him when he called Lazarus out of his grave,
and raised him from the dead,
bare record.

Please note the word was. This is the singular form of the word were. We normally say, and write, the people that were in recognition of there being several people who are individuals. However, this sentence says The people therefore that was because it is dealing with all of the people as a single group and not dealing with the individuals within the group.

The phrase when he called Lazarus out of his grave, and raised him from the dead is a reference back to Chapter 11. Then, sequentially, we have the supper, at the start of this chapter, where the Pharisees tried to trap Jesus and Lazarus with any excuse which would allow them to kill Jesus and / or Lazarus. Now, after those two events, we are told that the people worshipped Jesus and they were probably led in their worship by the people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead. We get this fact from our next sentence where we read For this cause the people also met him, for that they heard that he had done this miracle. Of course, the people...heard that he had done this miracle because, as our current sentence say that the people of our current sentence bare record. Thus, we see the importance of our being a witness.

This chapter, and the prior, are the only places where we see this man named Lazarus. Luke 16 names a different Lazarus.

Please see the note for John 11:17 about the word grave. The functional definition for this word is: 'burial place'.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

We find forms of the word bare occurring 189 times in 181 verses of the Bible and, in the New Testament, in: Matthew 8:17; Mark 14:56; Mark 14:57; Luke 4:22; Luke 7:14; Luke 8:8; Luke 11:27; Luke 23:29; John 1:15; John 1:32; John 1:34; John 2:8; John 3:26; John 5:33; John 12:6; John 12:17; John 19:35; Acts 15:8; 1Corinthians 15:37; 1Peter 2:24; Revelation 1:2; Revelation 22:2. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'. Many people think this is similar to the word bear, only in as different tense. However, the two words are not related.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to "testify"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'people. Joh 12:9; 11:31,45-46; Ps 145:6-7
bare. Joh 1:19,32,34; 5:35-39; 8:13-14; 15:26-27; 19:35; 21:24; Ac 1:22; 5:32; 1Jo 5:9-12; Re 1:2'.

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C12-S14 (Verse 18) Others came because of the miracle.

For this cause the people also met him,
for that they heard that he had done this miracle.

Our sentence starts with the phrase For this cause and gives us the reason for all of the action, by the Jews in general, starting at 12:9 and continuing to this sentence. They heard that he had done this miracle and the people also met him. Lots of people like to criticize others for being motivated by selfish reasons but such people are better than the 'couch potato self righteous' critics who do nothing.

The miracle, which our sentence references is the raising of Lazarus from the dead, as stated in the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 12:9-11'.

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C12-S15 (Verse 19) The Pharisees were upset with the reaction by the people.

The Pharisees therefore said among themselves,
Perceive ye how ye prevail nothing?

The therefore in our sentence lets us know that what this sentence, and the next sentence, say is a result of the reaction by the regular Jews as reported in the prior sentences. That is, the people responded to the display of the power of God in raising Lazarus from the dead, and the testimony of the people who were there to see it. What's more, they turned from following religious leaders who relied upon their man-given credentials when those religious leaders claimed to represent God more that Jesus, Who was regarded as 'just a man', but one who displayed the power of God.

In this example, we see that the proper response to hearing opposing doctrines which both claim to teach God's word is to see which side truly has the approval from God which is displayed by the character of God and the power of God in their personal life and in their ministry. We are to follow doctrine which causes people to become holy and righteous like God and we are to reject doctrine which makes excuses for people continuing to live in sin.

Our sentence tells us that Pharisees therefore said among themselves. Therefore, this was a private meeting among the conspirators. Back in 12:10-11 we read the chief priests consulted that they might put Lazarus also to death. Other plac3es we read that these two groups worked together and that many of these men were part of both groups even though some, like Saul before his conversion, were members of one group and not the other group.

Please notice that they admitted that they failed to prevail, which the word definitions, below, define as: 'To overcome; to gain the victory or superiority'. Thus, our sentence, along with many other places in the Gospels, tell us that they were trying to 'overcome' 'God in human flesh'. They did this because they refused to accept that He was / is God. Likewise, people today who refuse to accept that Jesus is God will be condemned like these men were and will also influence their loved ones to be likewise condemned.

We also need to look at the definition of the word perceive, which means: 'To have knowledge or receive impressions of external objects; To be affected by; to receive impressions from'. There is a true saying of: 'There are none so blind as those who will not see and none so deaf as those who will not hear'. Here we have some of these people condemning their fellows for refusing to accept that they were not winning this fight even while they refused to accept that they could not winning this fight. In Luke 14:26-35 Jesus warns His followers about not closing their mind and suffering the consequences of refusing to carefully consider possible consequences.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'To have knowledge or receive impressions of external objects; To be affected by; to receive impressions from'.

We find forms of the word prevail occurring 68 times in 67 verses of the Bible and, in the New Testament, in: Matthew 16:18; Matthew 27:24; Luke 23:23; John 12:19; Acts 19:16; Acts 19:20; Revelation 5:5; Revelation 12:8. Webster's 1828 defines this word as: 'v.i. L. proevaleo; proe, before, and valeo, to be strong or well. Valeo seems to be from the same root as the Eng. well. The primary sense is to stretch or strain forward, to advance. 1. To overcome; to gain the victory or superiority; to gain the advantage. When Moses held up his hand, Israel prevailed; when he let down his hand, Amalek prevailed. Ex.17. With over or against. David prevailed over the Philistine with a sling and with a stone. 1 Sam.17. This kingdom could never prevail against the united power of England. 2. To be in force; to have effect; power or influence. This custom makes the short-sighted bigots and the warier skeptics, as far as ir prevails. 3. To be predominant; to extend over with force or effect. The fever prevailed in a great part of the city. 4. To gain or have predominant influence; to operate with effect. These reasons, arguments or motives ought to prevail with all candid men. In this sense, it is followed by with. 5. To persuade or induce; with on or upon. They prevailed on the president to ratify the treaty. It is also followed by with. They could not prevail with the king to pardon the offender. But on is more common in modern practice. 6. To succeed. The general attempted to take the fort by assault, but did not prevail. The most powerful arguments were employed, but they did not prevail. '. The functional definition for this word is: 'To overcome; to gain the victory or superiority'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 12:9-11'.

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C12-S16 (Verse 19) What the Pharisees said.

behold,
the world is gone after him.

This sentence follows a rhetorical question and is saying the obvious answer to that question. Therefore, keeping things in context requires considering the prior sentence. In addition, the sentences following this one give us an example of the truth of this sentence. Therefore, keeping things in context also requires considering the sentences which follow this sentence.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Perceive. Joh 11:47-50; Mt 21:15; Lu 19:47-48; Ac 4:16-17; 5:27-28
the world. Joh 3:26; 17:21; Ps 22:27; 49:1; Isa 27:6; Ac 17:6; 1Jo 2:2
General references. exp: Joh 9:13.'.

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C12-S17 (Verse 20-21) Another group of people also worshipped.

Equivalent Section: Identification of another group.

And there were certain Greeks among them that came up to worship at the feast:

Equivalent Section: Their reaction.

The same came therefore to Philip,
which was of Bethsaida of Galilee,
and desired him,
saying,
Sir,
we would see Jesus.

Our sentence starts with the word And, which means that it is added to the prior sentence. As the note above says, this sentence through 12:28 provide an illustration to show the truth of the prior sentence. However, this illustration also includes instruction on what will be required in order for people th follow Jesus. This fits with Matthew 20:16 and Matthew 22:14 which say For many are called, but few are chosen. Many are called to follow Jesus but few are chosen because they are not willing to fulfill the requirements which Jesus tells us in this section.

Please be sure to use the link in the sentence outline, above, to see the note for this sentence in the Word Study on Worship. That note explains how what is said in this section gives us the application of the word worship which is used here.

One thing to keep in mind is that dictionaries and commentaries are written by fallible men. If they don't stick with God's word and God's Holy Spirit and God's way of interpretation, they end up introducing error. An example is the use of the word "Greek" in this sentence. One of the dictionaries makes a distinction between Greek and Grecian and goes on to say that the Bible is wrong in some places. God wants us to trust what He gave us in His word. When our rules go against the Bible, we are to throw away the rule and use a rule which matches the Bible. In this case, when the Bible uses the word Greek, we are to let the context identify the people spoken about. These people were at a feast that Gentiles would not have been allowed to participate in. Further, in Matthew 15:24 Jesus said I am not sent but unto the lost sheep of the house of Israel. Therefore, He would not have received Gentiles at this time. In Matthew that woman was not brought by the disciples but we are told: his disciples came and besought him, saying, Send her away; for she crieth after us. Therefore, due to the culture, the fact that Jesus was not dealing with the Gentiles at this time, and the actions of the disciples, we can be sure that these Greeks were Jews who were not from Judea and who spoke Greek as their primary language.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what these Greeks intended and what they did. There are people who come to church the worship in a religious way and realize their need for a personal relationship with Jesus, just like these Greeks did. Our job is to act like Andrew and Philip and bring them to Jesus.

Our sentence tells us that they came therefore to Philip, which was of Bethsaida of Galilee. Our sentence is making it clear that Philip was not one of the religiously snobby Jews from Jerusalem and these strangers could tell the difference. The lesson is that we need to avoid being a religiously snobby person if we want to be used by God to reach the lost and those people who are far from God.

Please see the note for Colossians 3:9-11 about the word Greek. The functional definition for this word is: 'one who speaks Greek and is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

Please see the note for John 6:5 about the name Philip. As mentioned there, these are several men with this name mentioned in the New Testament and the reader needs to be sure that he identifies the correct one. With that said, that note has information from commentators about this Phillip.

Bethsaida was a city in Galilee which is mentioned only 7 times in the Bible. While it was home to several of the Apostles, Jesus said: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matthew 11:21: Luke 10:13). As the saying goes: 'familiarity breeds contempt' . All saved people need to constantly monitor their personal attitude towards God.

Please see the note for John 1:43 about the word Galilee. The functional definition is: 'Part of the Promised Land given to Gentiles'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Greeks. Joh 7:35; Mr 7:26; Ac 14:1; 16:1; 17:4; 20:21; 21:28; Ro 1:16; 10:12; Ga 2:3; 3:28; Col 3:11
to worship. 1Ki 8:41-43; Isa 11:10; 60:2-14; 66:19-21; Ac 8:27
Philip. Joh 1:43-47; 6:5-7; 14:8-9 exp: Mt 10:3; Ac 1:13.
we would. Joh 1:36-39; 6:40; Mt 2:2; 8:9-12; 12:19-21; 15:22-28; Lu 19:2-4; Ro 15:8-12'.

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C12-S18 (Verse 22) How the new group was treated.

Equivalent Section: What Phillip did.

Philip cometh and telleth Andrew:

Equivalent Section: What Andrew did.

and again Andrew and Philip tell Jesus.

Our sentence has two Equivalent Sections with different people doing the same action. Philip did as he was supposed to and went to the next person up in the hierarchy of the twelve and let Andrew decide to take it to Jesus. Philip did this becaus3e these people were Greeks and there was a question about their being received by Jesus because of religious prejudices and other considerations which are explained in the note for the prior sentence.

Please see the note for John 6:8 about Andrew. That note has links to every place in the Bible where we find him mentioned plus some history from a commentator. It has been said that every time that we see Andrew mentioned in the Bible he is always bringing someone to Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Andrew. Joh 1:40-41; 6:8 exp: Mt 10:2; Mr 3:18.
Andrew and. Mt 10:5; Mr 10:13-14; Lu 9:49-50'.

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C12-S19 (Verse 23) Jesus acknowledges fulfillment of prophecy.

And Jesus answered them,
saying,
The hour is come,
that the Son of man should be glorified.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him.

Many people miss the start of this sentence which says And Jesus answered them. The And means it is added to the prior sentences. In addition, the word answered means that this is in response to a question. We are not told what the question was, but the context gives us a clue.

Back in John 12:19 we are told The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. Also, in John 11:46-53 we were told that from that day [when they heard that Jesus had raised Lazarus from the dead] forth they [religious leaders, Pharisees, etc] took counsel together for to put him to death. The Pharisees and chief priests wanted to kill Jesus because the world is gone after him and they were losing power, position and prestige.

Now, in this sentence, with Jews from Greek nations coming to Jesus, Jesus knew that they were mad enough to kill Him. That's why He said, in this sentence, The hour is come. Whenever there is a conspiracy to kill someone, part of the conspirators always ask 'do we really want to do this'. With Greek Jews coming to Jesus, the answer was 'YES!!!'.

Now, some readers, who pay attention to context, might be thinking 'Why are the sentences following this one talking about the death?' That is because the Son of man should be glorified as a direct result of His death and resurrection. The death and glorification were as tightly linked as the two sides of a coin. John 13:30-32 tells us that Jesus said He and the Father were glorified as a direct result of Jesus sending Judas from the 'Last Supper' to betray Him. This event in John 12 was just before the Last Supper. Look at the study called Jesus used the power of Holy Spirit and you will see many verses, within the Gospels, which show that Jesus was not glorified and was not exercising the rights of His role as Christ nor of His role as Lord until after the resurrection. Hebrews 12:2 summarizes this truth with Looking unto Jesus the author and finiShe of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Before the cross, Jesus had shame. After the cross, He received His glory. Likewise, the saved often receive shame in this world but are to have faith, which comes from Jesus, that we will receive glory after our going to heaven.

Jesus knew when these Greek Jews came to Him that the religious leaders would not kill Him, which would lead to His glory. Look at this sentence again. It says the Son of man should be glorified. Yes, the Son of God had glory before He was born of Mary, but he was not the Son of man until He was born. (The phrase the Son of man has the doctrinal meaning of: 'He had the attributes of all physical men'. In addition, the name of Jesus has the doctrinal meaning of: 'the name of a literal physical man'. Thus, this sentence is emphasizing the doctrine of His humanity and His example to all men). The Son of God was not glorified as the Son of man until He died and paid for our sins. This sentence uses Jesus for the physical man who spoke and identified Himself as the Son of man to emphasize His humanity.

Please notice that the statement from Jesus uses the word should. That is: Jesus said that He should be glorified. Instead He was crucified. If He had been glorified then He would have given the kingdom to the Jews. Since He was crucified instead, the kingdom was delayed until after the 'Church Age'. The lesson here is that we never realize what blessings God wants to give us but we don't receive them because we refuse to glorify God and Jesus Christ or because we refuse to let the word of God correct our personal beliefs.

The above is also verified by the next few comments by Jesus. Jesus used corn as an analogy to say that he had to die in order to bringeth forth much fruit. He goes on from there (12:25-26) to say that we must also be willing to suffer and die in this life if we are to be glorified. To many so-called 'Christians' believe the lie that they will have a mansion and glory for eternity while they sit in pews and complain about how their physical lusts aren't being taken care of by God the way they want.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The hour. Joh 13:31-32; 17:1-5,9-10; Isa 49:5-6; 53:10-12; 55:5; 60:9; Mt 25:31; 1Pe 2:9-10 exp: Mr 14:41; Joh 4:23; 16:32.'.

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C12-S20 (Verse 24) The consequence of death.

Equivalent Section: Consequence of refusing death.

Verily,
verily,
I say unto you,
Except a corn of wheat fall into the ground and die,
it abideth alone:

Equivalent Section: Consequence of accepting death.

but if it die,
it bringeth forth much fruit.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him.

Jesus starts this sentence with the phrase: Verily, verily. This means that what He says in the few sentences following this phrase (12:24 through 12:28) is extremely important. In this sentence we have a precept which tells us why Jesus was willing to suffer and die physically in order to gain eternal spiritual blessings. This precept should also be applied to our lives and make us willing to suffer and die physically in order to gain eternal spiritual blessings. In the next sentence we see another precept which tells us the eternal consequence of the decision we make about the value of our current physical life. In the sente3nce after that we see another precept which tells us the eternal consequence of the decision we make about whom we will serve (self, this world, other men or God). In the remaining sentences of this saying we see the cost of serving God and our example to serve regardless of the potential cost. Thus, we have several very important sayings following this phrase of: Verily, verily.

When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every one of these sayings is a precept.

The phrase of: Verily, verily is only found in this Gospel. It is found in: John 1:51; John 3:3; John 3:5; John 3:11; John 5:19; John 5:24; John 5:25; John 6:26; John 6:32; John 6:47; John 6:53; John 8:34; John 8:51; John 8:58; John 10:1; John 10:7; John 12:24; John 13:16; John 13:20; John 13:21; John 13:38; John 14:12; John 16:20; John 16:23; John 21:18.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but, which makes the Second Equivalent Section the polar opposite of the First Equivalent Section. Our First Equivalent Section tells us what happens when people are not willing to die physically in order to gain eternal spiritual blessings. Here we are told that we abideth alone, which means that we 'keep on keeping on living alone' and have no souls to take to heaven with us. However, our Second First Equivalent Section tells us that if we are willing to die to our own selfish sinful desires in order to serve God's kingdom, then we will bringeth forth much fruit. Please notice the th in the word bringeth This means that such people 'keep on keeping on bringing souls to salvation'. Thus, our sentence is speaking about two opposing life-styles and does not address the majority of people who are inconsistent and keep switching between these two life-styles.

The phrase fall into the ground and die is used symbolically for our physical life (ground) and gives us the attitude we are to have about our physical life in consideration of gaining spiritual results.

Please see the note for Romans C15S21 about the word verily. Webster's 1828 defines this word as: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence'. When we see this word used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe.

Please see the note for John 6:44 about the word except. The functional definition is: 'to take or leave out of anything specified; to exclude'.

Please see the note for Colossians C1S6 about the word ground. The functional definition is: 'The surface of land or upper part of the earth, without reference to the materials which compose it'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'Used for offspring of any type of life'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Except. Ps 72:16; 1Co 15:36-38
if. Joh 12:32-33; Ps 22:15,22-31; Isa 53:10-12; Heb 2:9-10; Re 7:9-17'.

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C12-S21 (Verse 25) The results of our choices about this life.

First Step: Results of loving this life.

He that loveth his life shall lose it;

Second Step: Results of hating this life.

and he that hateth his life in this world shall keep it unto life eternal.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him.

This sentence has a very important precept in it. But before we get into the precept, we need to consider the context. As the prior sentence said, and the associated note explained, Jesus said the Son of man should be glorified, but He was crucified instead. The Jews missed out on having their kingdom given to them at that time because of this wrong action on their part. We also have to consider the context of the chapter. The few sentences before this told us that some Greeks had heard of Jesus and wanted to meet Him. This means that word of His miracles and doctrine was spreading to other regions beyond where He personally visited. However, as John 1:10-11 says, He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. Our chapter starts with Jesus being invited to a supper where He was supposedly the honored guest but he was truly insulted as explained by Luke 7:37-50. In addition, we are told about how Mary worshipped Him and even His own disciples had indignation within themselves (Mark 14:4). Therefore, instead of glorifying the Son of Man as they should have done, they received Him not.

We would do well to consider and apply this lesson to our own lives. Soon all of the disciples would claim that they would never betray Jesus and many saved people feel the same way today. However, when they saw Mary doing greater worship than they personally did they had indignation within themselves instead of personally joining in worship before socially important people who were insulting their Lord. So, how many of us react the same way today?

Having considered the context, we can return to the meaning of our sentence. Our sentence is still part of the saying that Jesus started with the phrase: Verily, verily. That makes this sentence a precept, which is: 'a truth that never changes'. Refusing to believe this is equivalent to refusing to believe that '2 + 2 = 4'.

Our sentence has two Steps with both using the phrase his life. The Second Step adds the phrase in this world and the context makes it clear that the First Step is also talking about his life in this world. In addition, the action verbs of both Steps (loveth, hateth) have a th on them which means that these are life-style actions and not one-time events. 2Corinthians 5:10 tells us For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. In addition, Proverbs 20:6 says Most men will proclaim every one his own goodness: but a faithful man who can find? Lots of people will claim that they hateth his life in this world and are going to keep it unto life eternal but the judgment seat of Christ will reveal what our true life-style was by showing what we truly were faithful to.

The functional definition for the word hatred is: 'Great dislike or aversion; enmity'. However, a more informative definition, for the application in this sentence, comes from the American Tract Society Dictionary and is: 'Often denotes in Scripture only a less degree of love, Ge 29:30-31; De 21:15; Pr 13:24; Mal 1:2-3; Lu 14:26; Ro 9:13. God has a just and perfect abhorrence of sin and sinners, Ps 5:5. But hatred in general is a malevolent passion, Ga 5:20, and no one who is not perfect in love, can hate without sin'. Thus, the full spectrum from perfect love through perfect hate is encompassed within our sentence. One simple measure of where we truly are on this spectrum is given by Matthew 6:21 which says; For where your treasure is, there will your heart be also. So, the simple measure is: 'Where do you spend most of your money and time?'.

Many people claim to be saved, which is what the Second Step identifies. But, as already pointed out, God will judge us by the works that our life actually produces. The area of life which actually received the most works is where our true love is at. Either it is our life in this world or it is in serving the kingdom of God, which requires us to have 'a less degree of love' for our life in this world than we have for building the kingdom of God.

One thing that we need to be careful about is to not believe that our First Step is talking about people who go to the lake of fire. In context, Jesus is talking to His disciples and the Greeks who sought Him out. They represent saved people. Therefore, the phrase shall lose it (his life) is talking about a loss for saved people in eternity. Someone who is a slave or a dirt farmer or some equivalent low-class drudge worker can easily hateth his life in this world. Someone who has many of this world's goods, status, position, power or other desirable things will find it much harder to hateth his life in this world. He will find it much easier to pursue the pleasures of this life and neglect his duty to serve God. Therefore, as shown many other places in this site and especially in this Gospel, someone who neglects his duty to serve God will not lay up for himself treasure in heaven and will enter eternity as an eternal pauper who is consigned to do drudge work for eternity. Those who have many of this world's things and end up as an eternal pauper doing drudge work for eternity will surely testify that they lost their life.

We find forms of the word lose in: Judges 18:25; 1Kings 18:5; Job 31:39; Proverbs 23:8; Ecclesiastes 3:6; Matthew 10:39; Matthew 10:42; Matthew 16:25; Matthew 16:26; Mark 8:35; Mark 8:36; Mark 9:41; Luke 9:24; Luke 9:25; Luke 15:4; Luke 15:8; Luke 17:33; John 6:39; John 12:25; 2John 1:8. Webster's 1828 defines this word as: '1. To mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to lose a record; to lose a dollar or a ducat. 2. To forfeit by unsuccessful contest; as, to lose money in gaming. 3. Not to gain or win; as, to lose a battle, that is, to be defeated. 4. To be deprived of; as, to lose men in battle; to lose an arm or leg by a shot or by amputation; to lose one's life or honor. 5. To forfeit, as a penalty. Our first parents lost the favor of God by their apostasy. 6. To suffer diminution or waste of. If the salt hath lost its savor, wherewith shall it be salted? Matt. 5. 7. To ruin; to destroy. The woman that deliberates is lost. 8. To wander from; to miss, so as not to be able to find; as, to lose the way. 9. To bewilder. Lost in the maze of words. 10. To possess no longer; to be deprived of; contrary to keep; as, to lose a valuable trade. 11. Not to employ or enjoy; to waste. Titus sighed to lose a day. Th' unhappy have but hours, but these they lose. 12. To waste; to squander; to throw away; as, to lose a fortune by gaming, or by dissipation. 13. To suffer to vanish from view or perception. We lost sight of the land at noon. I lost my companion in the crowd. Like following life in creatures we dissect, we lost it in the moment we detect. 14. To ruin; to destroy by shipwreck, etc. the albion was lost on the coast of Ireland, april 22, 1822. the admiral lost three ships in a tempest. 15. To cause to perish; as, to be lost at sea. 16. to employ ineffectually; to throw away; to waste. Instruction is often lost on the dull; admonition is lost on the profligate. It is often the fate of projectors to lose their labor. 17. to be freed from. His scaly back the bunch has got which Edwin lost before. 18. to fail to obtain. He shall in no wise lose his reward. Matt. 5. to lose one's self, to be bewildered; also, to slumber; to have the memory and reason suspended.
LOSE, v.i. looz. 1. To forfeit any thing in contest; not to win. We'll talk with them too, who loses and who wins; who's in, who's out. 2. To decline; to fail. Wisdom in discourse with her loses discountenanced, and like folly shows.'. Please also see the note for John 6:12 about the word lost.

Please see the note for John 15:16 about the word hate. The functional definition for this word is: 'this is an action verb which encompasses the opposite attitudes and actions from love'. Please also see the note for Galatians C5S20 about the word hatred.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that loveth. Mt 10:39; 16:25; 19:29; Mr 8:35; Lu 9:23-24; 17:33; Ac 20:24; 21:13; Heb 11:35; Re 12:11
hateth. Ge 29:30-33; Ec 2:17; Lu 14:26
General references. exp: Mt 10:39; 16:25; Lu 17:33.'.

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C12-S22 (Verse 26) The results of serving Jesus.

Equivalent Section: Promise from Jesus.

First Step: How to serving Jesus.

If any man serve me,
let him follow me;

Second Step: Why to serve Jesus.

and where I am,
there shall also my servant be:

Equivalent Section: Promise from God the Father.

if any man serve me,
him will my Father honour.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him. Right after saying that the Son of man should be glorified, Jesus says Verily, verily and proceeds to give us several precepts that apply to the service and attitude which expects from the saved who are to truly be rewarded in heaven. A precept, which is: 'a truth that never changes'. Refusing to believe this is equivalent to refusing to believe that '2 + 2 = 4'. Therefore, anyone who claims to be saved but refuses to live by these precepts proves themselves to be a fool who should not expect significant eternal rewards.

Romans 2:5-11 gives more details about the doctrine of this sentence. The note for that sentence in Romans explains much. That sentence not only explains the reward for those who serve Jesus but it contracts their fate with the fate of people who are saved but refuse to serve Jesus. Please see that note for more on the doctrine of this sentence.

Our sentence has two Equivalent Sections, each which start with the words if. Therefore these are conditional statements. The First Equivalent Section tells us what is required and the Second Equivalent Section tells us the promised reward. As mentioned in the prior paragraph, any saved person who expects God to reward him, while he refuses to fulfill the conditional requirements of this sentence, is a fool.

The First Equivalent Section has two Steps with the First Step telling us what is required of a servant of Jesus and the Second Equivalent Section giving us a promise of going to heaven. Since Jesus will be in heaven for eternity, this is a promise of eternal salvation. However, as explained several places on this site, some people will be closer to Jesus and some will be further away. 2Timothy 2:20 tells us But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. Those saved people who follow Jesus closely, while in this life, can expect to be a vessel of honour. Those saved people who follow Jesus from afar, while in this life, can expect to be a vessel of dishonour. This same principal is also taught with the parables of the pounds (Luke 19) and of the talents (Matthew 25) among other places in the Bible.

Our Second Equivalent Section tells us that God the Father will honour those saved people who truly follow and serve Jesus. Many people claim that they don't want any reward more than to hear well done, but, for the most part, that is false modesty because they also expect to receive a mansion and have 'no tears in heaven'. Also, most of the people whom I've hear say that are Americans who live in nice homes and have many of the pleasures of this world which Jesus did not have (Matthew 8:20; Luke 9:58). Therefore, people would be wise to judge their life by the same standard which God will use for people all around the world instead of just comparing themselves to the people in the same social class of their own society.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Philippians 2:17 about the word service.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'serve. Joh 13:16; 14:15; 15:20; Lu 6:46; Ro 1:1; 14:18; 2Co 4:5; Ga 1:10; Col 3:24; 4:12; 2Pe 1:1; 1Jo 5:3; Jude 1:1 exp: Jos 22:5; 2Ch 30:8; Ro 16:18.
let. Joh 10:27; 21:22; Nu 14:24; 32:11; Mt 16:24; Mr 8:34; Lu 9:23; Eph 5:1-2; Re 14:4
where. Joh 14:3; 17:24; Ps 17:15; Mt 25:21; 2Co 5:8; Php 1:23; 1Th 4:17-18
him. Joh 14:21-23; 1Sa 2:30; Pr 27:18'.

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C12-S23 (Verse 27) The feeling of Jesus about His future suffering.

First Step: How He felt.

Now is my soul troubled;

Second Step: His reaction.

and what shall I say?

This sentence is a rhetorical question with the next sentence having the answer that anyone would give in their flesh and the sentence after giving the true answer from Jesus. In these sentences we see the conflict between the flesh and the spirit which all truly saved experience. Jesus said Now is my soul troubled because it, and our heart is the battleground that our flesh and spirit fight over.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the notes for Romans C13S1 and Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. Joh 11:33-35; 13:21; Ps 69:1-3; 88:3; Isa 53:3; Mt 26:38-39,42; Mr 14:33-36; Lu 22:44,53; Heb 5:7'.

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C12-S24 (Verse 27) What Jesus will not ask.

Equivalent Section: What He wants to ask.

Father,
save me from this hour:

Equivalent Section: Why.

but for this cause came I unto this hour.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him.

The prior sentence is a rhetorical question with this sentence having the answer that anyone would give in their flesh and the next sentence giving the true answer from Jesus. In the First Equivalent Section of our sentence we see what He wants to ask in His flesh. Indeed, Matthew 26:9 tells us that He did pray something similar. However, the Second Equivalent Section tells us why He also prayed nevertheless not as I will, but as thou wilt. Regardless of the desires of His flesh, he came to accomplish a spiritual goal regardless of the cost in the flesh. As we saw just a couple of sentences prior, Jesus said If any man serve me, let him follow me and part of that follow is to have this attitude.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and 13:11. The functional definition is: 'God's life in you'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see Verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Isa 38:15; Lu 12:49-50
Father. Joh 11:41; Mt 26:53-54 exp: Lu 22:42.
but. Joh 18:37; Lu 22:53; 1Ti 1:15; Heb 2:14; 10:5-9
General references. exp: Le 4:8.'.

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C12-S25 (Verse 28) What Jesus did pray.

Father,
glorify thy name.

12:23 through 12:28 form a single answer from Jesus when He was sought out by Greek Jews and knew that the Pharisees and chief priests were now determined to crucify Him.

The second prior sentence is a rhetorical question with the prior sentence having the answer that anyone would give in their flesh and this sentence giving the true answer from Jesus. This is to be the main goal and motivation of all saved people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Father. Joh 18:11; Mt 26:42; Mr 14:36 exp: Lu 22:42.'.

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C12-S26 (Verse 28) God the Father glorifies Jesus.

Then came there a voice from heaven,
saying,
I have both glorified it,
and will glorify it again.

This sentence is in the Table of Miracles in the Gospels. 12:28 through 12:32 tells us about what God did, the reaction by the people and the explanation by Jesus.

This voice from heaven was from God the Father, which the context should make obvious to everyone. 12:30 makes it clear that God the Father spoke for your sakes. The message of our sentence makes it clear that we are to consider how and why God the Father has glorified thy (His personal) name. God the Father has done this by displaying His power in a way which can not be mistaken. This includes everything which God has done starting with creation but is especially true in the miracles done during the life of Jesus because the people in the audience would have personal knowledge of those displays of God's power. In particular, the raising of Lazarus from the dead was the source of the conflict spoken of in this chapter. The power over death, in particular, could not be denied nor claimed to be anything less than a demonstration of the power of God.

In addition, to God having glorified His name, we see God say that He will glorify it again. This is recorded in the resurrection of Jesus, f others raised from the dead as recorded in the New Testament, of the many miracles done in the New Testament to testify of people representing God and even in the things that God does today in the lives of His true children.

Our sentence, with the promise that God will glorify (His name) again is followed by Jesus declaring His willingness to suffer in the flesh in order to do the service which God required. Since He is our example, this is the same attitude required by God in order for people to see God do miracles in their life.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Mt 3:17; 17:5; 2Pe 1:17
I have. Joh 9:3; 11:4,40-44
and will. Joh 13:31-32; Isa 49:3-7; Eph 2:7; 3:10,21; Php 1:6-11; Re 5:9-14
General references. exp: Isa 49:3.'.

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C12-S27 (Verse 29) The people standing by heard but did not understand.

Equivalent Section: Some thought they heard thunder.

The people therefore,
that stood by,
and heard it,
said that it thundered:

Equivalent Section: Some thought they heard angels.

others said,
An angel spake to him.

12:28 is in the Table of Miracles in the Gospels and tells us what God did. this sentence tells us the reaction by the people and the next three sentences gives the explanation by Jesus.

Our sentence tells us the reaction of the people to what our prior sentence says that they heard. our First Equivalent Section ells us one reaction and our Second Equivalent Section tells us another reaction. Both were wrong because, as 1Corinthians 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. They heard as a natural man and did not spiritually discern the truth. Quite probably John also did not spiritually discern the truth until later when he had the indwelling Holy Spirit to help him to understand and write this Gospel. However, as our next sentence tells us, Jesus did spiritually discern the truth.

Please see the note for 1Corinthians C13S1 about the word angel. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man. Hence angels are ministers of God, and ministering spirits' . Please also see the note for Jude 1:7 about the word archangel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thundered. Ex 19:16; 20:18; Job 37:2-5; 40:9; Eze 10:5; Re 6:1; 8:5; 11:19; 14:2 exp: Ps 18:13.
An angel. Ac 23:8-9; Re 18:1-2'.

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C12-S28 (Verse 30) Jesus clarifies why they heard God the Father.

Jesus answered and said,
This voice came not because of me,
but for your sakes.

12:28 is in the Table of Miracles in the Gospels and tells us what God did. the sentence after that tells us the reaction by the people and the three sentences after that one gives the explanation by Jesus.

As explained in the note for this sentence in the Lord Jesus Christ Study, Jesus answered their honest confusion about the voice of God the Father which they heard but did not understand. Most people don't understand a miracle when they witness it but they understand that the power of God produced the result. That was the understanding which God wanted them to have and why Jesus said that God acted for your sakes. If any would have truly believed that this was a demonstration of God's power, then it would have been possible for them to have believed on Jesus and be saved. However, those people who saw the power of God and still refused to believe, ended up receiving greater condemnation because of their refusal to believe even after witnessing the power of God.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: ' The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute'. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Joh 5:34; 11:15,42; 2Co 8:9 exp: Ac 22:9.'.

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C12-S29 (Verse 31) Jesus announces the start of a new age.

Equivalent Section: Judgment of this world in the new age.

Now is the judgment of this world:

Equivalent Section: Judgment of Satan in the new age

now shall the prince of this world be cast out.

Our sentence starts with the word Now, which is used doctrinally, in the Bible, to mean: 'after what just happened'. What just happened was reported back in C12-S15 through C12-S18 where it became obvious that the Pharisees and chief priests finally completely determined to kill Jesus. They had wanted to do many things before this, and wavered in their decision, until this point. Because they finally solidified in their decision, this world and the prince of this world (Satan) would be judged for their influence in causing God's people to completely reject God and His Christ.

There are a lot of prophecies about this future Judgment and lots of speculation about it. I will not go into those things but will say that here is where Jesus formally announced their eventuality with no question about this judgment happening. If you really want to follow that prophecy, then Please see the notes for 1Thessalonians 5:2 and Philippians 1:6-LJC which list several references where the Bible talks about various day of (day of the Lord day of Christ day of Jesus Christ etc.). Each of those days have different doctrinal meanings and many people are led into error by not recognizing this difference. This particular prophecy is a reference to the day of the Lord.

Please see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:1-LJC about the word judge. The functional definition is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition for this word is: 'One of the highest levels of rulers but not the very highest level'. That note also explains several Biblical titles for different princes. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the word principalities.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. Joh 5:22-27; 16:8-10
now. Joh 14:30; 16:11; Ge 3:15; Isa 49:24; Mt 12:28; Lu 10:17-19; Ac 26:18; 2Co 4:4; Eph 2:1-2; 6:12; Col 2:15; Heb 2:14; 1Jo 3:8; Re 12:9-11; 20:2-3
General references. exp: Mr 3:27.'.

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C12-S30 (Verse 32) Results of the crucifixion.

And I,
if I be lifted up from the earth,
will draw all men unto me.

In this particular prophecy Jesus announced His future crucifixion and the resulting salvation of many people.

In Numbers 21:5 we read: And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. They had rejected God, rejected God's man (Moses), rejected God's provision (this light bread) rejected God's way (Wherefore have ye brought us up). rejected God's separation (brought us out of Egypt) rejected God's protection (to die) rejected God's method of training and bringing maturity (in the wilderness) and rejected God's requirement to have faith in Him (there is no bread, neither is there any water). The Jews at this time in the life of Jesus had done the same things and many people who claim to be saved today are also doing the same things.

As a result of the rejection by God's people, LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died (Numbers 21:6). Today, the most common prayer request in many churches is for sickness and death. After the people confessed their sin, And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live (Numbers 21:8). Today, the medical community uses a picture of a serpent on a cross for the services which they provide but God wants His people to look to Him, especially for spiritual sickness from sin. As many people have preached, the account in Numbers pointed to Jesus being on the cross to pray for our sins and, like the song says, we must 'Look and Live'.

Our sentence says that the prior symbolism, and part of the reason for the crucifixion of Jesus Christ was so that he could draw all men unto me. However, He does not draw him so that they can return to their sin. When Jesus forgave and healed people He told them go and sin no more (John 5:14; John 8:11). He also warned lest a worse thing come unto thee. Therefore, He suffered and died so that He could change the lives of saved people and people who 'look to Jesus for salvation' but refuse to 'stop their sinning' often end up with worse conditions than they had before they 'looked to Jesus for salvation'. He wants to draw all men unto me so that He can change their lives and get them to 'stop their sinning'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Joh 3:14; 8:28; 19:17; De 21:22-23; 2Sa 18:9; Ps 22:16-18; Ga 3:13; 1Pe 2:24; 3:18 exp: Joh 12:24.
will. Joh 6:44; Song 1:4; Ho 11:4
all men. Joh 1:7; Isa 49:6; Ro 5:17-19; 1Ti 2:6; Heb 2:9; 1Jo 2:2; Re 5:9'.

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C12-S31 (Verse 33) Jesus prophesied His own crucifixion.

This he said,
signifying what death he should die.

This sentence explains the prophecy of the prior sentence.

Please see the note for Hebrews 9:7-10 about the word signify. The functional definition for this word is: 'To make known something, either by signs or words; to express or communicate to another any idea, thought, wish, a hod, wink, gesture, signal or other sign'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'signifying. Joh 18:32; 21:19'.

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C12-S32 (Verse 34) People questioned Jesus disagreeing with their religious teachings.

Equivalent Section: What they were taught.

The people answered him,
We have heard out of the law that Christ abideth for ever:

Equivalent Section: Their question about the difference

and how sayest thou,
The Son of man must be lifted up?

Pay close attention because this one is easy to miss especially if you are not paying attention to the context. In the prior sentences Jesus has been prophesying about His own future. Now, in this sentence, the people question His prophecy because it does not match what they had heard about Christ. This means that they understood that this title belonged to Jesus.

Please see the note for this sentence in the Lord Jesus Christ Study which explains why the Jews asked these questions. As pointed out there, the basis for the Jews claiming We have heard out of the law that Christ abideth for ever is found in Psalms 89:36-37 and Isaiah 9:6-7 and Micah 4:7.

Our sentence has two Equivalent Sections with the First Equivalent Section telling what the Jews were taught in their religion and the Second Equivalent Section telling us their request for clarification since what Jesus said went against what they had been taught. This is one reason why Satan has his ministers preaching so much about prophecy and teaching it wrong. It is also why Satan tries to get lost people interested in unfulfilled prophecy. After they have been taught doctrinal error, the truth only confuses them and, like these Jews, lost people often end up rejecting the truth.

Our next sentence is added to this one and completes their question with who is this Son of man? Please notice that the answer from Jesus, in the sentences following the next sentence, does not directly answer their question. One reason is because that would allow them to object to the truth without thinking about the truth. However, as Jesus often does, He gives them an answer that will lead them to the truth if they think about it and will lead them to error if they refuse to use their brains to think and, instead, stick to the error which they have been taught.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government. In most, but not all, New Testament usages this word is used for the Mosaic Law'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us today: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Joh 10:34; 15:25; Ro 3:19; 5:18 exp: Ga 4:21.
Christ. 2Sa 7:13; Ps 72:7,17-19; 89:36-37; 110:4; Isa 9:7; 53:8; Eze 37:24-25; Da 2:44; 7:14,27; Mic 4:7'.

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C12-S33 (Verse 34) Request for clarification.
who is this Son of man?

In the prior sentence we see the people question what Jesus said about the Son of man. Yet the earlier sentences in our chapter do not tell us that Jesus called Himself the Son of man. Those earlier sentences do say if I be lifted up and the people are questioning Him about the Son of man being lifted up. Therefore, obviously, at some point in this occurrence Jesus said that He was the Son of man, but John did not record those words. If people think about it, it should be obvious that the Gospels being as small as they are prevents any claim that every word was recorded without affecting the truth that every recorded word is God's truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Joh 3:14-16; 5:25-27; 8:53-58; Mt 16:13; 21:10; 22:42-45
General references. exp: 2Sa 7:16; Lu 9:45.'.

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C12-S34 (Verse 35) Jesus gives an answer to make people think.

Then Jesus said unto them,
Yet a little while is the light with you.

John 12:35 through John 12:36 really form three sentences but go together to provide a single answer from Jesus to the confusion expressed by people in John 12:34. All of these sentences and their associated notes need to be considered together in order to understand the context. In addition, Ephesians 5:8-10 and 1John 2:9-11 give us more details about the doctrine of this answer. A study of all that the Bible says about Light and Darkness (Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24) would be required to fully understand all of the doctrine which this answer points to.

Our sentence is telling us that the light is with you for only a little while. This is referring back to the last statement by Jesus (C12-S30) where he said that He would be crucified. After His crucifixion, He only appeared to saved Jews. The lost Jews, which most of these Jews were, only had access to Him until they rejected Him and demanded that He be crucified. This fits with Genesis 6:3 which says And the LORD said, My spirit shall not always strive with man. Many people believe the doctrinal error which claims that 'Jesus will always give you another chance to be saved so long as you are alive'. However, our reference, and the evidence from the Gospels and other places in the Bible all say differently. In this answer from Jesus the people were clearly told that they had a limited time to take advantage of this opportunity.

Another application of this truth can be seen in churches of America today. Most of them are filled with people who claim to be saved but live like the world. Many preachers testify that it is extremely hard, and extremely rare, for American so-called Christians to respond to Bible truth and truly change spiritually to become more spiritually mature. Most of these so-called Christians believe that they can procrastinate in their response but the truth of our sentence shows that even saved people can lose their opportunity to respond to God's light. Even though they might be saved, they will not mature more during their physical life and, as a result, will not receive the more blessings that God wanted to give to them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Yet. Joh 7:33; 9:4; 16:16; Heb 3:7-8 exp: Ec 11:8; Joh 13:33.'.

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C12-S35 (Verse 35) Jesus gives a commandment based upon the prior sentence.

Equivalent Section: Commandment.

Walk while ye have the light,
lest darkness come upon you:

Equivalent Section: Why.

for he that walketh in darkness knoweth not whither he goeth.

Our prior sentence warned that they had a limited time to take advantage of their opportunity. Our current sentence tells them how to take advantage of their opportunity with actions in this physical life. Our next sentence tells them how to take advantage of their opportunity with spiritual action and the spiritual results of their obeying that command. That spiritual result is: that ye may be the children of light. This is not just being saved but it is also learning from the light and receiving the character of the light. Some things can only be learned from experience. When we walk ('take small repeated steps') we are letting the light guide us in how to do the 'small every-day things of life'. Over time it will change how we live, how we thing and what our character is like.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what to do and the Second Equivalent Section telling us why we should do it. Our Second Equivalent Section tells us about the results of walketh in darkness because anyone who is not in the light is in darkness. Further, the th in the action verbs of our Second Equivalent Section (walketh and knoweth) means that these are life-style actions and not just one-time events. People who claim that they don't know what God's will is for their life are confessing that they knoweth not whither he goeth. According to our Second Equivalent Section, this is because they walketh in darkness. The cure, according to our First Equivalent Section, is to Walk while ye have the light. This means to obey the instructions from God about how to handle all of the 'small every-day things of life' such as starting your day with personal worship and Bible study and ending the day with a review of the events of the day and thanking God for all of the help that God gives.

Our First Equivalent Section gives us a warning that many people ignore. The second phrase says; lest darkness come upon you. Now, in order to properly understand this First Equivalent Section, we need to pay attention to the use of ye and you and the difference in their definitions. The word ye means 'each and every one of you personally' while the word you 'identifies the group as a single unit'. If most of the members within a church are failing to personally walk in the light, then the church will turn to the darkness of doctrinal error and those few people who are truly personally walking in the light will probably go elsewhere because that church (you) will self-destruct. However, if a single person personally refuses to walk in the light, while the majority of the church (you) that he is part of does continue to personally walk in the light, then that single person (and often his family) will either start doing right or will leave the church. Thus, we see one of the main spiritual reasons why people change churches.

Please see the note for John 8:12 about the word darkness. It has links to every place in this Gospel where forms of this word are used. The symbolic definition for this word is: 'lack of spiritual light and guidance from God'.

Please see the note for John 13:36 about the word Whither. The functional definition for this word is: 'continually seeking many places or going to another place and remaing there, not returning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Walk. Joh 12:36,46; 1:5-9; 8:12; 9:5; Isa 2:5; 42:6-7; Ro 13:12-14; Eph 5:8,14-15; 1Th 5:5-8; 1Jo 1:6-7 exp: Ps 82:5; Pr 2:13; 3Jo 1:4.
lest. Joh 12:39-40; Ps 69:22-28; Jer 13:16-17; Ro 11:7-10; 2Co 3:14 exp: 2Co 4:4.
for. Joh 11:10; Pr 4:19; 1Jo 2:8-11
General references. exp: Ex 16:21; Pr 4:19.'.

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C12-S36 (Verse 36) Jesus gives a promise based upon prior sentences.

While ye have light,
believe in the light,
that ye may be the children of light.

Our prior sentence told us to walk in the light while our current sentence tells us to believe in the light. These two action verbs (walk and believe) have different definitions, as shown by the word definitions of the prior sentence and of this sentence. Also, comparison of the two sentences shows that they produce different results. While our walk keeps us from darkness ('influence and control of a devil') and allows us to knoweth whither we goeth, our belief changes who we are on the inside in order to make us the children of light. Thus, our walk affects us externally in this physical world while our belief affects us internally. Our walk affects us only while we are in this physical world while our belief affects us eternally.

As with our prior sentence, we are told to act while ye have the light. This is a warning that we can lose the light and there is no guarantee of it coming back once we lose it. Certainly we learn from history that the majority of these Jews never got it back and they died lost.

This sentence is the last one of the answer from Jesus when the Jews asked who is this Son of man? back in C12-S32 and S33. Please notice that Jesus did not directly answer their question because that would let them start an argument. Instead, He gave them an answer that they had to think about. The word definitions, below, provide several links to notes which explain the Biblical use of the word light. That note (below) also has a link to the note which shows every place in this Gospel where the word light is used. From that we can know that Jesus had made it clear, several times, that He is the light of the world. Therefore, those people who thought about His answer would conclude that He is this Son of man. In addition, according to John, Jesus did not say 'the Son of man must be lifted up from the earth' but He said if I be lifted up from the earth. Therefore, these Jews should not have been confused over this question. They, like many religious people, just refused to think and tried to start an argument when someone said something different from their own prior religious training. What we see here is that Jesus tried to get these people to use their brain and actually think about what he said.

If the reader reads through this chapter and really looks at this discussion, the reader will see that there are a couple of disconnects within the discussion. What we have here is the author telling us the highlights of this discussion and not every word, which is common for anyone reporting a discussion between people to another person who was not there. Therefore, these disconnects should not be used to start an argument over the Bible. People should accept the lesson from Jesus and use their brain to think about what is actually being reported instead of looking for any excuse to start a religious argument.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'believe. Joh 1:7; 3:21; Isa 60:1; Ac 13:47-48
the children. Lu 16:8; Eph 5:8; 1Th 5:5,8; 1Jo 2:9-11'.

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C12-S37 (Verse 36) Jesus left them to think about what he said.

These things spake Jesus,
and departed,
and did hide himself from them.

This sentence says what Jesus did in response to the reaction He received from the Jews, as reported in the prior set of sentences. In addition, C12-S38 through C12-S42 explain why He acted this way. Simply put: He left them alone as a test of what they would do when He was not present. Those Jews who continued to follow Him proved that they received His light. Those Jews who returned to following the Pharisees and chief priests proved that they were not truly following Him.

A wise parent also does this periodically to see how well their children are accepting the lessons that they teach. I had a pastor who told about an account in his family. His young grandson kept trying to touch the hot oven and his wife and daughter kept pulling him away and saying 'No! Hot!'. Like all small children, he thought it was a game to keep trying to touch the oven. Then the wife and daughter went shopping and left the grandson in the care of the preacher. The grandson thought he was sneaking as he approached the oven. He kept looking at his grandpa whom he thought was not looking. After he touched the oven, and was shocked by the slight burn on his hand, His grandpa shouted at him: 'Hot! Hot! Hot! Hot!'. The wife and daughter were upset but the grandson understood the meaning of 'Hot' after that and had a lot more respect for 'No'.

Just as Jesus did here, God gives us times when we can't seem to get an answer from God. One reason for this is to prove what we are truly like inside by what we do without direct guidance from God.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and departed. Joh 8:59; 10:39-40; 11:54; Mt 21:17
General references. exp: Mr 8:13; 11:19; Joh 1:5; 1Th 5:5'.

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C12-S38 (Verse 37-38) The people rejected Him in spite of all of the evidence.

Equivalent Section: The people rejected Him.

But though he had done so many miracles before them,
yet they believed not on him:

Equivalent Section: prophecy fulfilled.

That the saying of Esaias the prophet might be fulfilled,
which he spake,
Lord,
who hath believed our report?

Our sentence has two Equivalent Sections with the Second Equivalent Section being a quote of Isaiah 53:1. So, John is actually equating Isaiah 53:1 to our First Equivalent Section which tells us how much evidence these people ignored in order to hold onto their religious prejudices. In addition, Isaiah 53:1 starts a chapter where Isaiah talks about the suffering and death of Jesus Christ for our sins and our current chapter tells us that Jesus prophesied His crucifixion which would happen shortly after this chapter. When John says he had done so many miracles before them, John is telling us that Jesus had provided all of the prophesized evidence that He was Christ. John goes on to say yet they believed not on him and gives this verse in Isaiah as the reason that yet they believed not on him.

Basically, in Isaiah's day, and in Jesus day, and today and all throughout history, the religious man has chosen to believe part of the Bible while rejecting/ignoring other parts. The Jews believed the parts of the Bible that told of the blessings and miracles of Christ that included their ruling the world, but rejected/ignored prophecies like Isaiah 53 which told of His suffering and dying for our sins. All of these variations on what people call 'Christian' religion are due to the same thing. Those that pick and choose which parts of the Bible to believe and which parts to reject will end up no better than these Jews did.

In addition, the Jews refusing to believe, the report that they refused to believe is important. Isaiah 53 goes on and says that what the Jews refused to believe was the suffering of Christ. John 12:38 is just before Isaiah 53 was fulfilled. Isaiah 53 also speaks of the salvation paid for by the suffering of Christ, and these Jews also missed out on that salvation because they refused to be identified with (they believed not on him) the suffering that paid for the salvation. These Jews rejected Jesus because they wanted Him to do things their way. Today, people still reject parts of the Bible because they want God to do things their way and they also miss out on the blessings. Romans 10:16 also tells us this same doctrine as found in this part of this Gospel and in Isaiah 53.

In addition, John continues this thought in the next few sentences and ignoring them would not give us a proper interpretation of this section. In John 12:39 we are told Therefore they could not believe or here is why the Jews could not believe, and John then quotes Isaiah 6:9-10. Basically, these Jews had rejected the witness of God so many times that God hardened their hearts. They wanted sin so bad that He locked their hearts and allowed them to increase their sin, and the resulting curse. John goes on to tell us of religious leaders that believed on him (were saved) but did not confess him because of the fear of man and the love of praise. There are a lot of people who are going to heaven and bringing a curse upon their own families and friends because they will not stand up for the truth of the Bible. This sentence uses Lord for God the Father who puts up with so much and then locks people into the beliefs that they insist upon holding. These people and their families then receive the consequences of those errors.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. An interpreter; one that explains or communicates sentiments'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: ' A tautological compound of full and fill. 1. To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the note for Romans C15S11 about the word fill.

Please see the note for Hebrews 11:2 about the word report. The functional definition for this word is: '. To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:11; 11:42; 15:24; Mt 11:20; Lu 16:31 exp: Joh 1:5; 9:18; 10:37; 11:46.
That. Joh 15:25; 17:12; 19:24,36-37; Mt 27:35; Ac 13:27-29 exp: Mt 1:22.
Esaias. 2Ch 32:20 Isaiah. Mt 15:7; Ac 8:28-30; Ro 10:20
who. Isa 53:1; Ro 10:16'.

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C12-S39 (Verse 38) Prophecy continued.
and to whom hath the arm of the Lord been revealed?

Our sentence starts with the word and, which means it is added to the prior sentence. The fact is that this sentence is a continuation of the quote of Isaiah 53:1 which was started in the Second Equivalent Section of the prior sentence. (Please see the note above for how John applies this quote to the circumstances of this Gospel.) As with the prior sentence, Lord is used in this sentence for God the Father. As the note for the prior sentence explains, these people refused to accept the report from Jesus in spite of the fact that the arm of the Lord been revealed to them. The First Equivalent Section of the prior sentence told us: he (Jesus) had done so many miracles before them. That revealed the arm (power) of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the arm. Ps 44:3; Isa 40:10-11; 51:5,9; 1Co 1:24
revealed. Mt 16:17; 2Co 3:14-18; 4:3-6; Ga 1:16; Eph 1:17-20
General references. exp: De 29:4; Joh 1:5; 9:18; 10:37.'.

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C12-S40 (Verse 39-40) They lost salvation and blessings because of their earlier rejection.

First Step: God blinded them because of their earlier rejection.

Therefore they could not believe,
because that Esaias said again,
He hath blinded their eyes,
and hardened their heart;

Second Step: Lost blessings.

that they should not see with their eyes,
nor understand with their heart,
and be converted,
and I should heal them.

Our sentence starts with the word Therefore and gives us the conclusion from John applying the quote of Isaiah 53:1 to the circumstances that he reported in this Gospel account. In addition, our sentence includes a paraphrased quote of Isaiah 6:9-10. (The note from Treasury of Scripture Knowledge, below, also mentions several other places where we find similar doctrine in the Bible.)

This sentence, and all of the other Bible references which were given, show the claim that 'God is always ready to forgive anyone who is still alive' to be doctrinal error. The devil gets people to preach this which encourages people to procrastinate receiving salvation until it is too late. It also encourages God's people to procrastinate truly repenting until it is too late. The fact is that the Bible teaches that every time that we reject a message from God it becomes harder for us to receive the next message from God. (2Corinthians 2:16). In addition, Genesis 6:3 says And the LORD said, My spirit shall not always strive with man and many other places in the Bible tell us that behold, now is the day of salvation (2Corinthians 6:2). Therefore, just like the people in this Gospel account, people of today who keep rejecting the report from God are likely to find themselves still sucking air even while God is no longer drawing them to salvation and they will die condemned with no more chance to repent. Read this sentence again, really consider it and the application for today because God does not change, and then preach a doctrine which matches what the Bible truly teaches.

Our sentence has two Steps with our First Step telling us that God blinded them because of their earlier rejection and our Second Step telling us that these people lost blessings from God because they refused to repent from their wrong religious beliefs. Please remember that this sentence is talking about God's people and not the 'heathen'. Likewise, the main prayer request from many people in America who claim to be saved is for physical things which God does not give them. This is just a physical evidence that God is also withholding spiritual blessings. This also fits with our sentence because most of the people requesting prayers for physical healing are spiritual babes, if they are even saved, and the evidence of that is that they do not understand with their heart and (are not) converted. (If they were truly converted then they would be more concerned for spiritual goals than for physical goals.)

Our sentence, and the quoted Bible reference, say that God should heal them, which matches exactly with this most requested prayer. Simply put, if God's people would believe the report from God and keep their heard tender towards God and seek to see the spiritual things from God and understand with their heart so that they have the attitudes and actions that God wants them to have, then they could claim the promise that God would heal them physically and spiritually. Further, they would be looking to be a witness for God when they have physical problems which need healing, instead of crying for God to get them out of a situation which would give God glory if they waited until it was evident that any healing could only have come from God. however, most people are not willing to suffer until God builds that evidence and the doctors, or someone else, gets credit for any healing. No, I am not saying that we should refuse medicine and doctors. That is tempting God and foolishness. However, we should be willing to suffer until God does provide healing, by whatever means that God chooses to use, and, while suffering physically, look for opportunities to witness of God's blessings to the people whom we meet while we are sick. These people, such as doctors, nurses and other sick people, we would not meet and be able to witness to without our own sickness.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: ' The organ of sight or vision; properly, the globe or ball movable in the orbit'.

Please see the note for Hebrews 3:13 about the word harden. The functional definition for this word is: 'To make hard or more hard; to make firm or compact; to indurate'. Please also see the note for John 6:60 about the word hard.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'To have the same ideas as the person who speaks, or the ideas which a person intends to communicate'.

Please see the note for James 5:19-20 about the word convert. The functional definition for this word is: 'To change or turn into another substance or form'.

Please see the note for 1Corinthians C12S29 about the word heal. The functional definition is: ' To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Joh 5:44; 6:44; 10:38; Isa 44:18-20; 2Pe 2:14
because. Isa 6:9-10 exp: Mt 11:25; Joh 8:37; 10:26; Ac 2:24.
General references. exp: Ex 10:20; De 29:4; Joh 1:5; 9:18; 10:37.
hath. Joh 9:39; 1Ki 22:20; Isa 29:10; Eze 14:9; Mt 13:13-15; 15:14; Mr 4:12; Lu 8:10; Ac 28:26; Ro 11:8-11
hardened. Ex 4:21; 7:3,13; 14:4,8,17; Jos 11:20; Ro 9:18; 11:7 (margin)
that they. De 29:4; Ps 135:10-18; Isa 26:11; 42:19-20; Jer 5:21; Eze 12:2; Mr 8:17-18
and be. Ac 3:19; 15:3; Jas 5:19-20
heal. Ps 6:2; 41:4; 147:3; Isa 53:5; 57:18-19; Jer 3:22; Ho 6:1; 14:4; Lu 4:18
General references. exp: Ex 10:20; De 29:4; Joh 1:5; 9:18; 10:37.'.

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C12-S41 (Verse 41) When Isaiah gave this prophecy.

These things said Esaias,
when he saw his glory,
and spake of him.

This is telling the reader where in the book of Isaiah to look for this reference. At the time that the Bible was written, it was not chopped up into verses. The Bible was not chopped into verses until at least 100 years after John finished Revelation and our current verse format is at least the third such chopping. Without the commonly used chapter and verse addresses, people had to use another way to reference places within scripture. This reference means that the place which John spoke of happened after what we think of as Isaiah 6:1-10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Isa 6:1-5,9-10
saw. Joh 1:14,18; 14:9; Ex 33:18-23; 2Co 4:6; Heb 1:3
spake. Joh 5:39; Ac 10:43; 1Pe 1:11; Re 19:10
General references. exp: Joh 12:45.'.

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C12-S42 (Verse 42-43) Some rulers disagreed with the majority but to no avail.

Equivalent Section: Some rulers disagreed with the majority.

First Step: There was disagreement among the chief rulers.

Nevertheless among the chief rulers also many believed on him;

Second Step: They were afraid to act on their belief.

but because of the Pharisees they did not confess him,
lest they should be put out of the synagogue:

Equivalent Section: Why it did them no good.

For they loved the praise of men more than the praise of God.

The prior sentences told us a quote from Isaiah which warns us that when we keep refusing to believe the message from God, we eventually harden our own heart and then God hardens our heart further to the point that we no longer are able to respond to the message of God. Such people are going to the lake of fire and will never be saved even though they are still alive. However, our sentence starts with the word Nevertheless to let us know that some of the chief rulers were not in this category. Many believed on him; but because of the Pharisees they did not confess him. It is possible that some were like Nicodemus and later did confess him (Jesus) but it is also probable that many did not because each time that we refuse to confess him (Jesus) we make it harder for ourselves to do so the next time.

This sentence is a repeat of what we read in John 2:23-25. Along with this sentence, and the one in chapter 2, we read that many people believed on Jesus in: John 1:12; John 2:11; John 3:18; John 3:36; John 4:39; John 5:24; John 6:29; John 6:35; John 6:40; John 6:47; John 7:31; John 7:38; John 7:39; John 7:48; John 8:30; John 8:31; John 9:35; John 9:36; John 10:42; John 11:45; John 11:48; John 12:11; John 12:42; John 12:44; John 12:46; John 14:12; John 16:8-11; John 17:20, and this is only in this Gospel. We also read that many people believed on Jesus in: John 2:23; John 3:15; John 3:16; John 3:18; John 7:5; John 11:25-26; John 12:36; John 14:1. (Again, that is only in this Gospel and there are many more references in the New Testament. Please see the note for John 6:40 for links to some of those places. In addition, forms of the word believe occur any more places in this Gospel which are not listed in this note.) However, as we saw in John 8, many of those people did not have a saving belief. That is what we are seeing in this sentence and what we are seeing all across America today. If someone's belief does not cause them to be a witness for Him then their belief probable is not a saving belief. (The difference between believe on and believe in is that believe on means 'trust in the power and authority represented by the name' while believe in means 'trust in the person').

Our sentence has two Equivalent Sections with the First Equivalent Section saying the religious act which did not produce the spiritual results which they desired and the Second Equivalent Section telling us why. God judges our Heart (Jeremiah 11:20; 1Corinthians 4:5). Therefore, an 'intellectual agreement', which does not affect our attitudes nor out actions, produces no good spiritual results but may, in fact, cause us to be a twofold more the child of hell (Matthew 23:15).

Our sentence tells us that these chief rulers who believed on him (Jesus) did not confess him (Jesus) because of the Pharisees...lest they should be put out of the synagogue. One of the main reasons for a false profession is fear of consequences in this physical life. But, as the Study called Fear the Lord explains, we need to fear God and nothing else.

Our Second Equivalent Section gives us what is probably the second most common cause of a false profession. In it we read For they loved the praise of men more than the praise of God. Many people do not want to give up the short-term pleasures of this world. Many believe the lie that they can enjoy the pleasures of this world and then make a 'death bed profession' or that they can do a religious act lie 'ask Jesus to save them' and then go on sinning because 'Jesus paid for all of my sins, past present and future. Therefore, He has no choice but to pray for all of the sins that I continue to do'. Romans 6 explains how that belief is a lie.

Please see the note for John 7:26 about the word ruler. The functional definition is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'.

1John 2:9-11 says: He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. The notes for those verses explain how people can be saved and still be led into doctrinal error because they have their minds so locked by a false religious doctrine that they couldn't even see, much less consider, the truth. Our sentence tells us that they loved the praise of men more than the praise of God. The Jews used religion to justify prejudice against non-Jews. All prejudice is a form of judging others based upon some physical attribute and ignoring their spiritual condition. It is a form of walking in darkness, and a form of haltered, just like our reference tells us. Further, prejudice people praise others who agree with their prejudices and condemn people who disagree with them. Thus, we have a test for if we are like these saved Jews who walketh in darkness. Do you accept any religious doctrine which justifies prejudice of any type?

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a cause where the cause and effect are both in the past'.

Please see the notes for Romans 10:9-LJC; Philippians 2:9-11 and 2John C1S7 about the word confess. The functional definition for this word is: 'To own, acknowledge or avow, as a crime, a fault, a charge, a debt, or something that is against one's interest, or reputation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'among. Joh 3:2; 7:48-51; 11:45; 19:38
they did not. Mt 10:32; Lu 12:8; Ro 10:10; 1Jo 4:2,15
lest. Joh 7:13; 9:22,34; 16:2; Pr 29:25; Isa 51:7; 57:11; 66:5; Mt 26:69-75; Lu 6:22; Ac 5:41; 1Pe 4:12-16
General references. exp: Joh 7:48; 9:13; 10:42.
they. Joh 5:41,44; Mt 6:2; 23:5-7; Lu 16:15; Ps 22:29; 1Th 2:6
the praise of God. Joh 12:26; 8:54; 1Sa 2:30; Lu 19:17; Ro 2:7; 1Co 4:5; 2Co 10:18; 1Pe 1:7-8; 3:4'.

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C12-S43 (Verse 44) Jesus provided motivation for them to truly believe.

Jesus cried and said,
He that believeth on me,
believeth not on me,
but on him that sent me.

Back in 12:36 we were told These things spake Jesus, and departed, and did hide himself from them. In the sentences between there and here we are told how among the chief rulers also many believed on him; but because of the Pharisees they did not confess him. So, obviously, this sentence is speaking about a later time when Jesus returned. He had given them time to think about what they had heard and seen previously and gave them time to think about their decision. Now, from here through the end of the chapter, He is giving them one more message to consider.

God does give most (all?) people multiple chances to get saved. However, God does not give infinite chances. When people are judged God will show them the multiple chances they had, and all of the evidence that God gave them, and make it clear that they deliberately choose to refuse God's offer of salvation. God does not have to save us much have to take away our free will and force salvation on us. God does not treat us like animals which are forced to obey or put in cages or killed.

In these sentences, from here to the end of the chapter, we have the last message, in this Gospel, which was preached by Jesus to the lost. After this we only have His messages to His disciples, the crucifixion and after His resurrection when He only appeared to the saved.

Our sentence starts with the phrase: Jesus cried and said, which lets us know that He is preaching here (cry aloud [Isaiah 58:1; Hosea 5:8]).

The word definitions, below, provide links to where this Gospel deals with the phrase believeth on. That phrase is defined as: 'trust in the power and authority represented by the name'. Our sentence is telling us that Jesus received His 'power and authority' from God the Father. As a result, when they believeth on Jesus they were really 'trusting in the power and authority of God the Father'. This was very important to the Jews because they understood 'the power and authority of God the Father' but not that of God the Son. In addition, the th, in the word believeth means that this is a 'life-style belief and not a one-time belief'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cried. Joh 7:28; 11:43; Pr 1:20; 8:1; Isa 55:1-3
He. Joh 13:20; Mt 10:40; Mr 9:37; 1Pe 1:21'.

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C12-S44 (Verse 45) Secondary motivation provided.
And he that seeth me seeth him that sent me.

In C12-S43 through the end of the chapter, we have the last message, in this Gospel, which was preached by Jesus to the lost. After this we only have His messages to His disciples, the crucifixion and after His resurrection when He only appeared to the saved.

Our sentence starts with the word And, which means that it is added to the prior sentence. That sentence told people that God the Father was the 'power and authority' behind what Jesus said. Now our sentence tells us that when we seeth Jesus we actually we seeth God the Father. (Once more we have the word seeth which is a life-style of seeing.) John 14:9 tells us Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?. The doctrine of that sentence is that Jesus shows us the character of God the Father. This is loosely related to places where we read about eyes to see, and see not and have ears to hear, and hear not (Deuteronomy 29:4; Psalms 10:17; Isaiah 50:4; Jeremiah 25:4; Ezekiel 12:2; Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8 and Luke 14:35).

Our sentence is telling us that, in addition to representing the 'power and authority' of God the Father, Jesus also shows us God the Father's 'character'. 1John 4:1 tells us Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. The 'character' demonstrated by a preacher shows us the type of spirit that guides him. Therefore, we need to have the same type of 'character' as Jesus had if we want to properly represent God the Father.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 12:41; 14:9-10; 15:24; 2Co 4:6; Col 1:15; Heb 1:3; 1Jo 5:20'.

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C12-S45 (Verse 46) The spiritual basis of the prior promises.

I am come a light into the world,
that whosoever believeth on me should not abide in darkness.

Here we see a basis for Romans 6. Our prior two sentences used life-style verbs and another future sentence, in this message from Jesus also uses life-style verbs. In addition, our current sentence uses the verb abide, which also speaks about a life-style. Further, the verb believeth, within our current sentence, is also a life-style verb. It is important that the reader separate the life-style verbs from the one-time verbs, within this message, if they are to get the doctrine right.

Quite often in the Bible, and in our current sentence, the word light is used symbolically to mean 'provide guidance and understanding'. Therefore, our sentence is telling us that Jesus will 'provide guidance and understanding' so that whosoever believeth on me (Jesus) should not abide ('continue to dwell spiritually') in darkness ('under the influence, instruction and control of the world, our flesh and doctrines of devils').

Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is light.

Please notice that our sentence says should not and not 'will not'. There are a lot of doctrinal errors which basically claim that God takes away the free will of anyone who is saved and forces them to be like Him. Those doctrines are part of the darkness which the saved should not abide in. God promises rewards for obedience and curses for disobedience but God does not take away our free will. In addition, we need to remember that the true doctrine of the Bible is that some saved people will have tears an average of almost twice a week for over 1,000 years and that some will have nothing more than a bed space in a room for 10,000. therefore, any truly saved person who ignores this should will have eternity to regret their decision.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'am. Joh 12:35-36; 1:4-5; 3:19; 8:12; 9:5,39; Ps 36:9; Isa 40:1; Mal 4:2; Mt 4:16; Lu 1:76-79; 2:32; Ac 26:18; 1Jo 1:1-3; 2:8-9
abide. Isa 42:7,15; Eph 5:14'.

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C12-S46 (Verse 47) Jesus did not come to judge but to save.

Equivalent Section: Jesus did not come to judge.

And if any man hear my words,
and believe not,
I judge him not:

Equivalent Section: Jesus came to save.

for I came not to judge the world,
but to save the world.

Our sentence starts with the word And, which adds it to the prior sentence where we were told that Jesus will 'provide guidance and understanding'. Now this sentence is adding a warning to those people who hear my words, and believe not. This warning extends to the next sentence and that next sentence must also be considered, with this sentence, to get the full message of this warning.

The phrase any man hear my words, and believe not, in our current sentence, identifies the same people as the phrase he that rejecteth me, and receiveth not my words, in our next sentence. Our current sentence tells us that they will not be judged by Jesus. Our next sentence has two Equivalent Sections which tells us things which are equivalent but not equal. Therefore, the word, which is identified in the Second Equivalent Section, is different from one that judgeth him. The First Equivalent Section, of our next sentence, identifies God the Father and He judges the lost at the great white throne judgment. God the Father will use the word that I (Jesus) have spoken as the basis of judgment and, I believe, there will be no mercy but only justice at that judgment. Therefore, returning to our current sentence, we see Jesus say: I judge him not. The warning is that these people pass up their chance for mercy when they face judgment by God.

Having considered the warning which is provided by the context, we need to also consider the structure and message of our current sentence.

Our current sentence has two Equivalent Sections with the First Equivalent Section telling us that Jesus did not come to judge and the Second Equivalent Section telling us that Jesus came to save. When we are judged we get what we deserve. When we are saved we do not get what we deserve but are given mercy. When Jesus comes the second time then He will judge. However, anyone who does what He says in order to be saved will not be in that judgment but will already been judged at the judgment seat of Christ which does not include the possibility of going to hell and the lake of fire.

Please see the note for John 1:1 for an extensive note explaining the word word. That note explains the differences, and similarities, between the capitalized and the non-capitalized word word. (The capitalized Word is Jesus while the non-capitalized word is scripture.) It also explains the differences between the word of God and the word of the Lord. Further, that note has links to other notes where this word is dealt with within this site. The functional definition is: 'the means for conveying a message'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I judge. Joh 12:48; 5:45; 8:15-16,26
for. Joh 3:17; Mt 18:11; 20:28; Lu 9:56; 19:10; 1Ti 1:15-16; 2Pe 3:15; 1Jo 4:14 exp: Joh 5:38.
General references. exp: Mt 18:11; Joh 16:9.'.

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C12-S47 (Verse 48) The judgment that the lost will face.

Equivalent Section: Judgment by God the Father.

He that rejecteth me,
and receiveth not my words,
hath one that judgeth him:

Equivalent Section: Judgment based upon the word of God.

the word that I have spoken,
the same shall judge him in the last day.

This sentence is a continuation of the warning that Jesus started in the prior sentence. The note above, for the prior sentence, explains the context and how these two sentences fit together. Therefore, it is critical to consider the prior note, along with this note, in order to get the full interpretation of this sentence.

As explained in the note above, for the prior sentence, these sentences are giving the lost people a final warning about future judgment by God. There is no one who can claim that God never gave them a witness. But even if there were such a person, these Jews, and all religious people of today, are identified as people who hear my words, and believe not and people who rejecteth me, and receiveth not my words. That said, the note for the prior sentence explains the judgment these people will receive and we can move onto the consideration of the details of this sentence.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us Who will judge and the Second Equivalent Section telling the aw that God will use in that judgment. Our prior sentence said that Jesus would not judge. That leaves God the Father as the judge. Hebrews 4:5 tells us that Jesus can be touched with the feeling of our infirmities because He experienced being Human. However, God the Father does not have that experience and will give no mercy to these people who demand justice.

Please notice that all of the action verbs in the First Equivalent Section end in th, (rejecteth, receiveth hath, judgeth), which means that the First Equivalent Section is talking about life-style things. However, the action verb of the Second Equivalent Section is judge, which is a one-time event. There will be only one judgment of sinful life-styles and there will be no appeal. That judgment is the great white throne judgment.

Our next sentence starts with the word For and tells us why this judgment will be done by God the Father and why there will be no mercy and no appeal. Further, our last sentence in this chapter starts with the word And, which means that it is adding the reason given in the next sentence.

We find forms of the word reject occurring 34 times in 30 verses of the Bible and, in the New Testament, in: Matthew 21:42; Mark 6:26; Mark 7:9; Mark 8:31; Mark 12:10; Luke 7:30; Luke 9:22; Luke 17:25; Luke 20:17; John 12:48; Galatians 4:14; Titus 3:10; Hebrews 6:8; Hebrews 12:17. Webster's 1828 defines this word as: '1. To throw away, as any thing useless or vile. 2. To cast off. Have I rejected those that me ador'd? 3. To cast off; to forsake. Jer. 7. 4. To refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. To refuse to grant; as, to reject a prayer or request. 6. To refuse to accept; as, to reject an offer.'.

Thompson Chain Topics provides links for the word rejection as: 'Of Christ: The Gergesenes: Mt 8:34; 21:42. The People of Nazareth: Mr 6:3; Lu 4:28-29; 17:25. The Chief Priests and Rulers: Lu 23:18. The Jewish Nation: Joh 1:11; 5:43; 12:48. Of God: 1Sa 8:7; Ps 81:11; Pr 1:24; Lu 7:30; 1Th 4:8 . Of Spiritual Instruction: 2Ch 30:10; 36:16; Ps 50:17; Pr 1:7,22; 5:12 . Of the Word of God: Ps 50:17; Isa 5:24; 30:12; Jer 6:10; 8:9; 20:8; 36:23; Zec 7:12; Mr 7:13.'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rejecteth. De 18:19; 1Sa 8:7; 10:19; Isa 53:3; Mt 21:42; Mr 8:31; 12:10; Lu 7:30; 9:22,26; 10:16; 17:25; 20:17; Ac 3:23; Heb 2:3; 10:29-31; 12:25
the word. Joh 3:17-20; Mr 16:16; 2Co 2:15-16; 4:3; 2Th 1:8
judge. Joh 11:24; Mt 25:31; Ro 2:16; Heb 9:27-28
General references. exp: Joh 16:9.'.

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C12-S48 (Verse 49) Why they will be judged this way.

First Step: Jesus did not give His own opinion.

For I have not spoken of myself;

Second Step: They rejected the message from God the Father.

but the Father which sent me,
he gave me a commandment,
what I should say,
and what I should speak.

Our sentence starts with the word For and tells us why the prior sentences are true. There Jesus said that they would be judged by God the Father using the word that I have spoken. Here, in this sentence, He says that the word that I have spoken came from God the Father. Therefore, when people hear my words, and believe not, and rejecteth me, and receiveth not my words, they were, in fact, rejecting the commandment from God the Father. Therefore, they will face God the Father in their final judgment.

Our sentence has two Steps with the First Step telling us that Jesus has not spoken of himself. The message from Jesus is what He sent through the Holy Spirit using apostles to write the epistles of the New Testament. However, people must receive Him as Lord before any of that message apply to them. Before they are saved, they belong to the devil and neither God the Father nor Jesus Christ we them anything. Think about this truth. So many people who are still lost blame God for what happens in this world and in their own personal lives when they have chosen to remain under the devil. Therefore, the being who is truly responsible is the devil and they are falsely accusing God for what the devil does.

For these Jews who rejected Jesus, our Second Step says that everything that He said came from God the Father, Whom they claimed as their own Lord and God. Yes, they will be judged by God for this, but there is another application for the saved. The saved are supposed to follow the example of Jesus. He did not say what He wanted but only said what God the Father told Him to say. It was only after His death that He lived His own life and gave His own message. Likewise, the saved are not say what they want but only said what Jesus Christ tells them to say. It is after we get to heaven that we will live our own life and do what we want to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 3:11,32; 5:30; 6:38-40; 8:26,42; 14:10; 15:15; 17:8; De 18:18; Re 1:1 exp: De 31:30.'.

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C12-S49 (Verse 50) The lost are judged for rejecting God.

Equivalent Section: What they rejected.

And I know that his commandment is life everlasting:

Equivalent Section: Who they rejected.

whatsoever I speak therefore,
even as the Father said unto me,
so I speak.

Our sentence starts with the word And which adds it to the prior sentence. There we read that anyone who rejecteth me, and receiveth not my words, because they hear my words, and believe not, that person would be judged by God the Father at the great white throne judgment. Here we read that his (God the Father's) commandment is life everlasting. Therefore, such people rejected life everlasting and the only other option is everlasting death (John 5:24) in the lake of fire.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that Jesus told people God's way to receive life everlasting. In the Second Equivalent Section He tells us that the only thing (even). which He spoke is what the Father said unto me. Therefore, in this last message we have the message that the words from Jesus actually came from God the Father. Therefore, we have two witnesses and this is something that everyone is to believe. As a result, all of these people and religions that reject Jesus Christ are rejecting the message from God the Father and will be judged by God the Father before they are thrown into the lake of fire for all of eternity.

Please see the note for Hebrews 1:8-LJC about the phrase life everlasting. The functional definition is: 'spiritual life that never ends'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Joh 6:63,68; 17:3; 20:31; 1Ti 1:16; 1Jo 2:25; 3:23-24; 5:11-13,20
General references. exp: 1Jo 2:25.'.

Interpretive Study of John's Gospel

Jesus is the Son of God

John Chapter 11

The Raising of Lazarus

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

John Chapter 12

Jesus is Glorified Before His Death

Links to sentences in this chapter:

Chapter Outline

The Treasury of Scripture Knowledge provides a chapter outline as:

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