1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
The previous chapter ended with Jesus at the Jordan River, about 30 miles from Jerusalem and the outlying town of Bethany. Perhaps He was still there at the Jordan when the news came that Lazarus, a friend in Bethany, was sick. John chapter 11 is devoted to telling the story of how Jesus raised Lazarus from the dead. It is a striking account, yet none of the other evangelists have included it in their gospels. Some commentators have speculated that to publish the miracle of Lazarus’ resurrection would have further endangered his life (according to John 12:10-11 the Jews sought to kill him), and so the synoptic Gospels have omitted it. The Gospel of John was one of the last books of the NT to be written, and Lazarus was probably dead by the time it was written. In my opinion, the better answer to why John alone records the resurrection of Lazarus is that it is simply due to the Spirit’s particular motivation of the individual Gospel writer, and a special reason for John’s Gospel was to include new material concerning Jesus’ life. If every miracle, saying and sign that Jesus did had been written down it would have filled a great many more books (John 21:25). The Synoptics record two occasions in which Jesus raised a person from the dead, so a third one might have seemed superfluous to them. John however, omits the raising of the dead man from his byre in Nain and also the raising of Jairus’ daughter, and adds the account of Lazarus’ resurrection.
Mary and Martha first appear in Luke 10:38-42, and we will read of Mary anointing Jesus’ feet in the next chapter, but Lazarus (Hebrew, Eleazar) is not mentioned again in history. From this we might infer that Lazarus was not a gifted, outspoken, powerful person, but possessed a quiet and simple personality. Indeed we do not read a single word from Lazarus’ lips in this entire chapter. But that is no criticism, for Jesus clearly had a close relationship with all three of this family, and He seems to have had a special place in His heart for Lazarus in particular (see v3).
It is possible that when Jesus was visiting Jerusalem that He stayed regularly with Lazarus’ family in the quiet little town of Bethany (see Mark 11:11-12; Mat 26:6; Luke 19:29), which was also the location He chose to ascend visibly into heaven (Luke 24:50-52). There are several hints that the family was not a poor one. Mary was able to anoint Jesus’ feet with very expensive perfume (John 12:3), and Lazarus was buried in a rich man’s tomb with many mourners present even four days after his death.
4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judaea again.
Jesus had planned this final miracle beforehand, which would bring glory to God and His Son by showing His authority over physical death. For that reason He waited two days before returning to Jerusalem.
8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 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. 10 But if a man walk in the night, he stumbleth, because there is no light in him.
The disciples had no idea that Lazarus had died, so they were puzzled when Jesus stated His intention to return to Judea, where recently the Jews had sought to stone Him more than once. Jesus answered with a simple parable that appears to be aimed at His jealous and guilty persecutors. The man that sees and walks by the Light of this world (John 8:12; 9:5) will not stumble, but he that walks in the darkness of night will fall, because there is no light in him. (1John 1:5; 2:8-11).
Some commentators relate this little parable to Jesus’ approaching death (see John 9:4), but to me that interpretation is incorrect. First, it is completely out-of-place, and second, it does not fit the facts. Verse 10 in particular has no qualities that compare with Christ. Jesus’ answer follows naturally the disciples’ reminder that the Jews wanted to kill Him. They were the ones who stumbled because they refused to walk in the Light.
11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
Finally Jesus tells the disciples the reason He wants to return to Judea: Lazarus had died. At first the disciples did not understand His language. Sleeping is a common metaphor for death in both testaments (see Deut 31:16; Job 7:21; 2Kings 20:21; 1Cor 15:18-20; 1Thes 4:13-14), but when Jesus said he would awake him out of sleep they thought of normal, physical sleep (but see Dan 12:2). Yet they still did not understand that Jesus was going to raise Lazarus from the dead, which is evident from Thomas’ comment, Let us also go, that we may die with him.
The personal motivation behind Thomas’ words are difficult to ascertain, with some commentators defending him and others being critical. Nevertheless, it is impossible not to perceive some negativity in this statement and the only real uncertainty is the degree of that negativity. In my opinion, these words reveal Thomas’ pessimistic character, and we may correctly link them with his grave doubt that Jesus had risen from the dead (John 20:25).
Let’s set the context. Jesus had told the disciples His plan to return to Judea and they are not keen on the idea; after all, He had just left that region because more than once the Jews had tried to kill Him. “But our friend Lazarus has died, and we should go unto him,” Jesus says. Whereupon Thomas says to his fellowdisciples, “Let us also go, if the Jews kill Him we may as well die with Him.” While it is unclear whether by “him” Thomas was referring to Jesus or to Lazarus, the most natural and likely reading is that he meant Jesus, for he spoke to his fellowdisciples in response to Jesus’ statement. Thomas’ petulant answer reveals a pessimistic aspect of his character, which may be further inferred from John 14:5, 20:25. If, on the other hand, he meant that they should go and die with Lazarus, his words go beyond pessimism into the realm of fatalism.
I do not mean to question Thomas’ commitment or salvation. Tradition says that Thomas was an able, dedicated and missionary-minded apostle who took the Gospel farther in distance than did any of his fellowdisciples. These men were mightily used by God beyond any others in history, however, they were men who lived under the same tendencies, personalities, passions, discouragements, doubts and errors in judgment that we do today. God doesn’t need perfect men and women before His Holy Spirit can work and act in the world. The example of Thomas is encouraging for Christians whose natural personality is tended towards melancholy and pessimism, for he was able to overcome the weaknesses in those traits. He gave his all for the sake of Christ, even his very life. Thomas is the Hebrew form of Didymus, and both words mean “twin.” Some think that Thomas had a twin brother or sister, others say that he physically resembled Christ. See note for John 20:25.
17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
A journey from the Jordan river to Bethany would have taken about 2 days and Jesus had tarried two days before leaving. Since Lazarus had been in the grave four days already, he must have died not long after the messengers left to inform Jesus that he was sick. On the day Jesus arrived, the house was full of visitors comforting the sisters, but word came to Martha that Jesus was nearby, and so she left Mary in the house with the mourners and went out to meet Him. Jesus and the disciples had not yet entered Bethany (v30) and were perphaps resting from their long journey in Jerusalem or at the Mount of Olives.
Upon meeting Jesus, Martha laments that He had not been present when Lazarus was sick, for she is convinced that Jesus could have healed her brother. Then she says, But I know that even now whatsoever Thou wilt ask of God, God will give it thee. Was she expressing her faith that Jesus could raise Lazarus from the dead? I think so, and yet as the verbal exchange unfolds, we see that Mary cannot bring herself to directly ask Jesus to work this unthinkable miracle. So she hints that He do something, in much the same manner that His mother had requested that He provide wine for a wedding (John 2:3-5).
I would imagine that the sisters were tempted to bitterness; why hadn’t Jesus come sooner? Why hadn’t He responded to their message? (v3). Four days later He shows up…far too late. All this He did to test their faith and they passed that test very well. Would Jesus have raised Lazarus from the dead if the sisters would not have remained grounded in faith in Christ? I very much doubt it. The faith of the sisters moved the hand of Christ to work. The pattern continues today.
23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
Upon hearing Martha’s firm conviction that He had a peerless connection with God, Jesus begins to probe Martha’s faith. “Your brother will rise again,” He says.
“He will rise again at the last day, that I know,” replies Martha (Job 19:25-27; Dan 12:2), yet her words imply more, as if she wished to add, “But what about now?” She had already confessed to believe that God would give Christ whatever He asked of Him, but her faith does not seem quite to the level required to ask Jesus to raise her brother from the dead.
“Do you have faith that I am the resurrection and the life, and that the one who believes on Me shall never die?” asks Jesus, but His words imply more too, for if He is the resurrection then He could raise Lazarus from the dead at any time. He seems to be gently pushing her to ask Him to raise up Lazarus.
“Yes, Lord. I believe that you are the Messiah, the promised Son of God.” Martha’s confession is not a whit lesser than Peter’s confession (see John 6:69; Mat 16:16), and she uttered it at a most difficult moment in her life, yet she falls short again of verbalizing her hope/wish that Jesus would resurrect her brother. Earlier in the life of Jesus, Martha’s preoccupation with temporal things needed correction (see Luke 10:38-42), but now her spiritual strength seems to outrank that of her sister Mary. Perhaps that lesson had been well learned. Her faith remained firm and strong, although certainly deeply tried as gold in the fire (1Pet 1:7).
I am the resurrection and the life. Although some of His words are new, Jesus’ affirmation is similar to verses like John 3:36; 5:24; 8:51; 14:6. Outside of Christ, there is no hope for a man to live again after physical death, so it is entirely true that Jesus is the resurrection and the life. To this point, Jesus could be speaking of either physical or spiritual death, but His next statement must be understood of spiritual death: Whosoever liveth and believeth in Me shall never die. Believe on Christ and then live in Him; only these shall never die. To live in Christ is to love Him, to follow Him, to keep His words, to be faithful unto the end.
28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 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.
Mary did not know that Jesus was nearby, or perhaps she thought He would seek them out in their hour of mourning instead of her having to go to Him. Whatever the case, Martha returned to the house and informed Mary that Jesus was calling for her, and she immediately obeyed. Is there any significance to Martha telling Mary secretly? Perhaps this detail was fore-planned by Christ, in order that the Jewish mourners would follow Mary and thus become witnesses of Lazarus’ resurrection, for that is exactly what happened. Jesus was still in the place that Martha had found Him and the Jewish mourners, who had not heard Martha’s announcement, thought Mary was going to the grave to weep. So they all followed her to Jesus.
According to commentators Gill and Clarke, the Jews had a carefully planned procedure for mourning the dead which lasted 30 days and passed through various stages of weeping, wailing, not speaking, etc. Martha and Mary’s actions may have been influenced by these norms, for example, one rabbi wrote that mourners should not leave the house for one week.
33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him!
Upon seeing Mary and the mourners all weeping, sobbing and wailing (which is the meaning of klaio), Jesus’ countenance and emotions were greatly affected. He groaned in the spirit and was troubled. Clearly He was deeply moved, and yet we pause to ponder why. He knew Lazarus would soon be alive and joyful in but a few moments, why then this trouble of spirit? Most commentators say it was Mary and Martha’s tears and sadness that caused Jesus’ groans and disturbance of spirit, but I suspect a deeper reason, something of greater import. In the Greek, the word groaned is found in contexts of indignation and sternness (see Mat 9:30; Mark 14:5) and never in connection with grief and sadness. Likewise the word troubled signifies an inner tumult: He troubled Himself, is the actual translation.
Some who have pointed this out say that He was righteously indignant at the sins and lack of faith in this mixed group of people. There is, however, a much more likely possibility (in my mind it is almost a certainty) which is that Jesus, upon seeing the mourning women and the cave with its great stone, was powerfully reminded of His own imminent death by crucifixion, His burial, His resurrection. There are a significant number of similarities between the resurrection accounts of Lazarus and Jesus, more than can be simply attributed to mere coincidence in my opinion. I see the finger of God at work in this account, drawing with figurative symbols a portrait of His own powerful deed in raising Jesus from the dead.
We begin by pointing out the literal similarities between the resurrections of Lazarus and Jesus. Both were buried in a cave tomb with a stone rolled over the door opening, both a little distance outside the walls of Jerusalem. Neither had been embalmed (the body was decaying already), but both had been carefully wrapped in graveclothes and entombed quickly after death. There were true mourners from Jerusalem at both gravesides, and also criticizing skeptics. In both cases, nobody had an inkling that a resurrection was imminent, all were utterly surprised and amazed, yet both resurrections caused many to believe on Christ (v45).
There are some notable contrasts too: in Jesus case, the stone was supernaturally removed and nobody was present to witness Him coming out of the tomb, nor did anyone hear or see the actual resurrection of His body. Those details were testified and performed by the Father, and exactly here begins the true parallels in the two resurrection accounts, for it is the Father’s perspective, the view from heaven as it were, that is being portrayed in this account of Lazarus’ resurrection. In order to appreciate the prophetic parallels, picture Jesus as representing the Father and Lazarus as representing Jesus.
The indignant groans and inner trouble of spirit that Jesus expressed portray the Father’s feelings as He viewed the suffering and death of His Son. And Jesus’ words, This sickness is not unto death, but for the glory of God, mirror the wisdom of the Father concerning the imminent death of His Son, for the Father knew that Jesus’ death would be swallowed up in victory to the glory of God. After hearing that Lazarus was sick, Jesus stayed where He was for two days; likewise the Father did not intervene during the two days that Jesus was sorely tempted and afflicted when He was taken in Gethsemane and crucified the next day. Mary and Martha’s words of disappointment on account of Jesus’ absence (Lord, if thou hadst been here, my brother had not died) simulates the disappointment of His disciples after Jesus death (But we trusted that it had been He which should have redeemed Israel). The detail of Jesus not going directly to the sisters’ house, which we found odd in the account of Lazarus, corresponds correctly with the Father avoiding the Apostles when He raised Jesus from the dead, as does the fact that Jesus’ resurrection was witnessed by women. A parallel is also evident in the words, Jesus wept…Behold how he loved him! Maintaining the heavenly perspective, this accurately portrays the feelings of the Father as He saw the suffering and death of His Son! And finally in Jesus’ prayer at the tomb of Lazarus, Father I thank thee that thou hast heard Me, is revealed the level of trust and faith that the Son was required to place in the Father upon yielding Himself unto death, for only the Father could raise Him up.
One detail goes unexplained, which is the difference in time that Lazarus and Jesus were entombed, four days in the case of Lazarus, but three with Jesus. I have no insight into its significance other than to recognize the symbolic meanings of the number three (representative of the Trinity) and the number four (representative of the creation, or the world and its inhabitants).
Jesus wept. While famous for being the shortest verse in the Bible, its true fame should lie in the thought that God the Son would express such sorrow at the passing of a friend. Certainly His example is relevant for Christians everywhere, that it is not wrong to lament the death of a loved one, even one who is going to heaven, as long as that mourning does not decline into debilitating grief. The Greek word which describes Jesus weeping (dakruo) simply signifies the shedding of tears, but the word used for Mary and the mourners weeping (klaio) is a strong one which often includes sobbing and wailing. The picture shows Jesus as the Great High Priest who is nonetheless touched by our earthly infirmities (Heb 4:15; 5:2). He knows and feels our pains and sorrows because He has experienced them Himself. Yet it also shows Him as the Almighty God, with the power to change the situation and turn the sorrows of a human’s heart into joys.
37 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?
Some of them, probably the same ones who later went to the Pharisees (John 11:46), were coldly observing this scene for the purpose of criticism, rejection and condemnation. The Greek is the same here as in v46, But some of them said… Their words were not uttered in benign, admiring yet wistful tones, but in sharp, doubting, condemning ones: “If He has the power to heal the blind, why didn’t He heal His friend so he wouldn’t have died?” Similar words were flung in His face as He hung upon the cross, “He saved others, but He cannot save Himself (Mat 27:42).
38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
Again Jesus is emotionally stirred, this time upon seeing the tomb with its stone covering the entrance. A few weeks later He would be the One in that tomb, and surely that thought came forcefully and coldly to His mind. While knowledge of the future has some benefit, the certain awareness of disappointments, torments and pains would be too strong for a normal human to bear.
Take ye away the stone. In raising Lazarus from the dead a degree of faith (obedience) was necessary, and it did not come easily to them, Lord by this time he stinketh, Martha said. Nobody was expecting a miracle – Lazarus was dead, oh, if only Jesus had been near when he fell sick! Their minds could go no farther than that.
Jesus replied, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? At this, they rolled away the stone from the mouth of the cave, which now loomed dark and still dead. Then Jesus, after a simple prayer to the Father, cried with a loud voice, Lazarus, come forth. And behold, in the dark entrance appeared the figure of a man, still bound in his graveclothes but fully alive! Among the famous “seven signs” in the book of John, this is the ultimate demonstration of power, and it gives full basis to the believer’s trust that Jesus will also raise his own vile body from the dust of death, to be transformed into a celestial, eternal body.
Only one other time do we read that Jesus cried with a loud voice, and that was His final words before He died (Mat 27:50). Father, I thank thee that thou hast heard Me, said in the past tense, as if the miracle of resurrection had already taken place. Perhaps He offered this prayer of thanksgiving before the miracle to demonstrate the certainty of His power. There was no doubt in His mind that Lazarus would walk alive from that tomb, and so He thanked God beforehand. With this prayer He linked His power to the will of the Father and also offered this miracle as additional proof that the Father had sent Him. Jesus, being fully God, did not need to pray to the Father and petition for Lazarus’ resurrection. He Himself is the resurrection and the life (John 11:25), and therefore He Himself possesses the power to raise from the dead whomsoever He chooses.
45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
The raising of Lazarus from the dead gave cause for many to believe on Jesus, but some continued in their antagonism and unbelief. In the face of such a powerful miracle, their rejection can only be attributed to hearts of wickedness and rebellion against the truth. The same must be said of the chief priests and Pharisees who gathered together to discuss the matter and plan a course of action. There seems to be no thought at all given to accepting Jesus as the Christ on account of His mighty works, which they readily acknowledge. Rather, they decided that they cannot afford to let Him thus alone, else all men will believe on Him. And so they agreed to plot for His death (Ps 2:2). This meeting of the chief rulers appears to have been the first in a succession of councils that met to plan Jesus’ arrest and crucifixion (Mat 26:3, 14, 57).
The Romans shall come and take away both our place and nation, say the Jewish leaders. How this could possibly spring from the people believing on Jesus as the Christ is entirely unclear, The statement originates much more from an ulterior concern of the chief priests that their own positions of power among the common people was being threatened by this humble, peaceable, non-assertive Man. Worry over their positions of power will continue to grow until at last they despairingly say, Behold, the whole world is gone after Him! (John 12:19).
49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
According to Luke 3:2, there were two High Priests during the years of Jesus’ earthly ministry, Annas and Caiaphas (also Acts 4:6), which is an odd arrangement seeing that God had ordained the priesthood of Aaron under genealogical succession that lasted for life (Ex 40:15). At that time in Jewish history however, the office of High Priest had become subject to political whims and manipulations, and the Herods, Caesars and other national rulers, appointed as High Priest whomsoever they desired. Money was often paid and accepted to secure that privileged position. It is thought that Annas and Caiaphas alternated yearly in the office of High Priest, which idea has some support from this verse: And one of them…being high priest that same year.
Ye know nothing at all, nor consider… If we are granted the option to infer a little from the tone and content of Caiaphas’ imperious outburst, it is easy to envision a heated dispute in the Sanhedrin concerning Jesus, not in argumentation about His authenticity, but in how they should handle the situation. This council was composed of the very most influential, most righteous and most Jewish of all the Jews. How could they silence Jesus without creating a big spectacle? Then the High Priest unloads this stunning option which forgoes all pretense of trial and justice in favor of nothing less than pre-meditated murder. Brimming with self-importance, Caiaphas’ words dismissed all other ideas in favor of harsh, ultimate judgment and execution, and the rest of the Sanhedrin agreed.
While the office of High Priest had steeply degraded from the days of Aaron, it was still held in high esteem by the religious sector of the Jews. In uttering this unwitting prophecy, Caiaphas spake not of himself; for God had put these words in his unbelieving and wicked mouth in order to corroborate His own purposes. Coming from the lips of the High Priest, it was doubtlessly a strong argument among those Jews who were wavering between believing in Christ and following their historic religion. While Caiaphas’ words did come true, it did not happen as he had envisioned. He had no thought of a heroic, atoning death, but was advocating that Jesus be killed in order to eliminate Him as a political enemy, and supposedly the whole nation would then not perish in following Him. Yet the very thing that the Sanhedrin feared happened anyway, for while they did kill Jesus, His death led directly to the extinction of the Jewish religion and nation, and resulted in far more people following Christ than had before His death! Truly the wisdom of this world is foolishness with God, for He taketh the wise in His own craftiness (1Cor 3:19).
God can speak by wicked mouths as well as pure ones. See Mat 16:22
53 Then from that day forth they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55 And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57 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.
The Jews had sought to kill Him for some time now (John 5:18; 7:1), and Jesus had miraculously escaped them on more than one occasion (John 8:59; 10:39). This council however, had dedicated itself fully to accomplishing, once and for all, that terrible crime. The time that had been typologically and celestially appointed for Jesus’ death and resurrection was the Jewish Passover, which was apparently a few weeks yet distant in time, and so Jesus left the region of Jerusalem and entered a distant, desert village called Ephraim to quietly await the Passover. The location of Ephraim is unknown, although it may be mentioned once in the OT (2Chr 13:19) as a neighboring village of Bethel. It may have been in the region of Jericho, given that Jesus apparently traveled from Jericho on His final trek to Jerusalem (Mat 20:29).
The Jews’ passover was nigh at hand. Back in Jerusalem, preparations were being made for the yearly feast of the Passover. Many had arrived early from distant towns for ceremonial cleansing required by the Law to purify uncleanness, otherwise they would not be able to participate in the feasts and ceremonies (ex Num 19; Lev 22:1-9). By this time, Jesus’ fame had spread throughout the land of Israel, and His name was on everyone’s lips. The visitors looked for Him and asked if He was nearby, while the citizens opined for and against His attendance at the feast. The chief rulers meanwhile, had given commandment that any man who knew His whereabouts should report to them immediately. This edict conveniently omitted their plans to have Him killed, and the general populace probably thought He was to be interrogated and judged only.