John 11:7

Joh 11:7-10. Then after that — Namely, on the third day; he saith, Let us go into Judea again — When the proper time for setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey; not imagining that it was proposed on Lazarus’s account, whom they supposed out of danger, because Jesus had said of his sickness, that it was not unto death. His disciples say, The Jews of late sought to stone thee, &c. — It seems the attempts which the inhabitants of Jerusalem lately made upon their Master’s life had frightened them exceedingly. Jesus answered, Are there not twelve hours in the day? — The Jews always divided the space from sunrise to sunset, whether the days were longer or shorter, into twelve parts, so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day, he stumbleth not — As the hours of the day are appointed for the various works necessary for human life, and as he who travels in the daytime needs not be afraid of stumbling, because he has the sun, the light of this world, to show him his way; even so the man who has a season allotted him for performing God’s work, and at the same time the light of God’s word showing him what it is, and the divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to in performing it, God, whom he serves, being always able to preserve him. Jesus, however, intended this to be applied to himself, as if he had said, So there is such a space, a determinate time, which God has allotted me: during that time I stumble not, how many snares soever may be laid for me. But if a man walk in the night — If a man undertake God’s work at an improper season, without a divine call requiring him to undertake it, or without understanding the will of God and his duty: if he has not light from God, through his word and Spirit; and if Divine Providence does no longer protect him; he stumbleth — He may be justly afraid of the danger to which he exposes himself: he will fall into error, sin, and misery. Because there is no light in him — Or rather, in it, as εν αυτω, should be translated, referring to the noun, κοσμου, world, in the end of the preceding verse. For his stumbling in the night is occasioned by the want of that which prevents his stumbling in the day, namely, light, the sun not being above the horizon. Dr. Campbell, however, thinks that, in it, or, in him, is better omitted in English, where it would encumber rather than enlighten the expression. He therefore reads, He stumbleth because there is no light. “By these words,” says Cocceius, “our Lord reminds his disciples that he was the light of the world, and that as long as he was in the world he must necessarily shine; and that there was no danger if they walked with him; he also hints hereby the stated time fixed for him to be in the world, and the consequent darkness of those who should reject his light, and not walk in it, which they should enjoy always, who obeyed his word and followed his example.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 11:7. Ἔπειτα μετὰ τοῦτο, then after this) after the two days’ delay [Joh 11:6]: thus Joh 11:11, μετὰ τοῦτο, after this; Joh 11:14, τότε, then. Jesus gradually elevated the faith of the disciples, so as that they should set out to Judea without fear, and so behold the greatest of miracles.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Ver. 7. The δέ which should answer to the μέν of Joh 11:6 is omitted, as often in Greek, because the opposition which the μέν had in view gives place to the simple historical succession; see Weiss. The expression ἔπειτα μετὰ τοῦτο, literally: afterwards, after that, Joh 11:7, is not a pleonasm; it tells how long this waiting appeared both to the sisters and to Jesus Himself. It must be noticed that Jesus did not say: “Let us go to Bethany,” but “Let us go into Judea.” It is an allusion to the peril which threatens Him in that country; by it He calls forth on the part of His disciples the expression of the feeling of apprehension which He knows to be in the depths-of their hearts and which He wishes to overcome before starting on the journey. It is with the same purpose that He adds the word πάλιν,again, which reminds them of the dangers which He had just incurred during His last sojourn in Jerusalem. Meyer protests in vain against this intention; it appears clearly from the narrative.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Let us go into Judea again--He was now in Perea, "beyond Jordan."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7. And after this, he saith to his disciples. At length he now shows that he cared about Lazarus, though the disciples thought that he had forgotten him, or, at least, that there were other matters which he reckoned of more importance than the life of Lazarus. He therefore enjoins them to cross the Jordan, and go to Judea

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) Let us go into Judæa again.—He does not mark out the place more definitely, and the word “again” recalls the dangers from which they had escaped at the close of their last visit to Jerusalem.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Let us go into Judea again] The again refers us back to Joh_10:40. His using the general term, Judæa, instead of Bethany leads to the disciples’ reply. Judaea was associated with hostility, Bethany with love and friendship.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then after that,.... The next day, the third day after he had heard of Lazarus's sickness:

saith he to his disciples, let us go into Judea again; for the country beyond Jordan was distinguished from Judea; See Gill on Mat 4:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 7. Then after that saith he, &c.] When help is seasonable his fingers itch, as the mother’s breast aches when it is time the child had suck.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This lets us know, that Christ was not in Judea when he received the tidings of Lazarus’s sickness, but in Peraea, or Galilee; but he presently upon it takes up thoughts of returning again into that province, and indeed he was now preparing for his last journey thither: however, the sickness of Lazarus, and his raising from the dead, was one occasion of his so soon going up; from which his disciples would have discouraged him, as followeth ...( see Joh 11:8).

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. After that—When the period of both waiting and duty had expired. Our Lord moves by the clock of his Father’s time-keeping. (See note on Joh_2:4.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let us go into Judea - From the country east of Jordan, whither he had retired some time before, when the Jews sought to stone him, chap. x, 39, 40.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The return to Judea:

v. 7. Then after that saith He to His disciples, Let us go into Judea again.

v. 8. His disciples say unto Him, Master, the Jews of late sought to stone Thee, and goest Thou thither again?

v. 9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

v. 10. But if a man walk in the night, he stumbleth, because there is no light in him.

Jesus, after the deliberate delay, announced in a most casual way that He intended to return to Judea, by inviting His disciples to make the journey with Him. But the disciples were filled with apprehension at the prospect. It was probably just as much fear for their own safety as for that; of the Lord which caused them to remind Him of the recent attempts of the Jews to stone Him, chap. 8:59; 10:31. They believed that He should consider His safety first and not expose Himself to danger. Jesus answers their objections in a parable. A person that walks about in the day will not stumble and fall, for there is sufficient light to guide his footsteps and to show him obstructions. But if a person walks around in the darkness, harm may easily befall him, since there is no light to point out hindrances and pitfalls. The eye can be of service only during the day and in the light. The explanation which the Lord wished to convey to His disciples is evident. While His day, as appointed to Him by the Father, lasted, He must continue to walk and to work, and no one could hinder and hurt Him. The last hour, the end of His life, the time of dark suffering, anguish, and sorrow, had not yet come. The Jews would not be able to vent their spite until the time specified and fixed by His Father in the eternal council of love had come. This is true of all disciples of Jesus. So long as the day of their life and work lasts, so long they may carry on their labors without real hindrance. The Lord has fixed the length of each one’s labor, to the one a greater, to the other a smaller measure. During that time the believers, each in his own station, but in the service of the Lord, will do his share for the Master. At the Lord’s time, and not before, He will call His servants home.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

7. ἔπειτα μ. τ. see on Joh 3:22. The fulness of this expression emphasizes the length of the delay, so trying to the sisters, and perhaps to Jesus Himself. Winer, p. 754. But His life was a perfect fulfilment of the Preacher’s rule; ‘To everything there is a season, and a time to every purpose under heaven’ (Ecc 3:1; comp. Joh 11:9, Joh 2:4). There was a Divine plan, in conformity with which He worked.

εἰς τ. Ἰ. πάλιν. The πάλιν refers us back to Joh 10:40. His using the general term, Judaea, instead of Bethany, leads to the disciples’ reply. Judaea was associated with hostility, Bethany with love and friendship. Perhaps He wishes to prepare the disciples for the consequences of a return to Judaea.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] If the οὖν in ver. 6 referred to this verse, the connexion must have been made by καὶ μετὰ τ.: the ἔπειτα cuts off all connexion (Gal 1:18), and throws back the οὖν as explained above.

The question, why our Lord did not go at once on receiving the message, is not to be answered by any secondary reasons, such as the trial of the faith of those concerned, or the pressing nature of His own ministry in Peræa,—but by referring back to ver. 4,—because, for the glory of God, He would have the miracle happen as it did and no otherwise. Compare Meyer.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. ἔπειτα (only here in Jn.) μετὰ τοῦτο, i.e. deinde postea. μετὰ τοῦτο implies a short interval: cf. v. 11 and 2:12, 19:28. See Introd., p. cviii.

After μαθηταῖς, ADΓΔ add αὐτοῦ, but אBLWΘ omit. For οἱ μαθηταί used absolutely, see on 2:2; and cf. vv. 8, 12, 54.

ἄγωμεν. This intransitive form occurs again 11:15, 16 and 14:31 (so Mar 14:42, Mat 26:46): “let us go.” So in Homer we have ἄγε used intransitively “go.”

εἰς τὴν Ἰουδαίαν πάλιν, “back to Judæa,” whence they had come to avoid the danger caused by the hostility of the Jews (10:39, 40).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.