John 11:1 · Bible study
John 11:1 Commentary: Introducing Lazarus
Greek · 11 what the commentators say
Meaning in one sentence
Examine John's careful introduction of Lazarus through his sisters Mary and Martha, setting the stage for the resurrection miracle that reveals Christ's glory.
Research Summary
- Meaning: John opens the account of Lazarus by providing essential details about the person, place, and family relationships, setting the stage for the miracle.
- Key words: Ἦν (was, imperfect tense indicating ongoing condition); ἀσθενῶν (ailing, sick); Λάζαρος (Lazarus, from Eleazar = God helps); κώμης (village, Bethany as a small settlement).
- Main debate: Why the other Gospels omit this story; two possibilities: they wrote while Lazarus lived (Clarke, Barnes) or focused on Judean audience less in need of the account (Barnes).
- Theological theme: God's sovereign purpose in allowing suffering; the stage is set for a revelation of divine glory through resurrection.
- Best use: An introduction that builds anticipation and trust, God knows our names, our places, and our relationships, and he acts at the right time.
Translation Comparison
BSB Berean Standard Bible 2020
At this time a man named Lazarus was sick. He lived in Bethany, the village of Mary and her sister Martha.
WEB World English Bible 2000
Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha.
KJV King James Version 1769
Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
ASV American Standard Version 1901
Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.
YLT Young's Literal Translation 1898
And there was a certain one ailing, Lazarus, from Bethany, of the village of Mary and Martha her sister--
Darby Darby Bible 1890
Now there was a certain [man] sick, Lazarus of Bethany, of the village of Mary and Martha her sister.
Douay-Rheims Douay-Rheims Bible 1899
Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and of Martha her sister.
Translations in other languages (10 available)
ESTABA entonces enfermo uno llamado Lázaro, de Bethania, la aldea de María y de Marta su hermana.
E estava doente um certo Lázaro, de Betânia, a aldeia de Maria e de sua irmã Marta.
Il y avait un homme malade, Lazare, de Béthanie, village de Marie et de Marthe, sa sœur.
Es lag aber einer krank mit Namen Lazarus, von Bethanien, in dem Flecken Marias und ihrer Schwester Martha.
En er was een zeker man krank, genaamd Lazarus, van Bethanie, uit het vlek van Maria en haar zuster Martha.
Or v’era un ammalato, un certo Lazzaro di Betania, del villaggio di Maria e di Marta sua sorella.
A był niektóry chory Łazarz z Betanii, z miasteczka Maryi i Marty, siostry jej.
Был болен некто Лазарь из Вифании, из селения, где жили Мария и Марфа, сестра ее.
有一個 患病的人，名叫拉撒路，住在 伯大尼， 就是馬利亞 和 她 姊姊 馬大 的村莊。
Now a certain man named Lazarus was ill; he was of Bethany, the town of Mary and her sister Martha.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 11:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this opening verse carefully situates the miracle of Lazarus within the Gospel narrative. The conjunction δέ (''now'' or ''but'') signals a shift from Jesus' retirement across the Jordan (John 10:40), as Vincent notes. Lazarus is introduced not by his own reputation but through his sisters Mary and Martha, because Mary will later be identified as the woman who anointed Jesus (v.2). This familial link immediately establishes the close relationship Jesus has with this household. Calvin points to the hospitality these women showed Christ, recorded in Luke 10:38. The location Bethany, a village on the Mount of Olives about two miles from Jerusalem, distinguishes this family from another Bethany beyond Jordan (Jamieson-Fausset-Brown). The opening phrase uses the imperfect tense Ἦν (''was''), setting the scene with continuous action: a certain man was in a state of sickness. This factual, unembellished beginning draws the reader into a narrative that will display the glory of God.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: John identifies Lazarus as a real individual, known to Jesus, whose sickness and death will lead to a miracle that demonstrates Jesus' divine authority.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Mary | Mary of Bethany is the sister of Martha and Lazarus, distinct from Mary Magdalene in the biblical text. | Some Western traditions have identified her with the sinful woman of Luke 7, while Orthodox tradition and modern scholarship generally separate them. |
| Omission by other Evangelists | All commentators note that Matthew, Mark, and Luke do not record the raising of Lazarus. | Clarke and Barnes suggest the omission was to protect Lazarus from persecution during his lifetime. Others argue the event was so well known locally that they focused on other material, while John wrote later for a broader audience. |
| Lazarus' family background | Lazarus lived with his sisters Mary and Martha in Bethany, and the family was close to Jesus. | Some extra-biblical traditions (cited in Wesley) state Lazarus was thirty years old at the time and lived thirty more years after the resurrection, but these are not canonical. |
| Location of Bethany | Bethany is a village on the Mount of Olives near Jerusalem. | John mentions another Bethany 'beyond the Jordan' (1:28). Jamieson-Fausset-Brown and others distinguish the two, but some ancient sources have debated whether they are the same. |
Historical & Cultural Context
Bethany was a small village on the southeastern slope of the Mount of Olives, about two miles from Jerusalem. It served as a frequent lodging place for Jesus during his visits to the city (Matthew 21:17). The identification of Lazarus as being ''of the village of Mary and Martha'' suggests that this family was well-known in the early Christian community. Martha had earlier welcomed Jesus into her home (Luke 10:38), and Mary's act of anointing would become a cherished memory (John 12:3). The Cambridge Bible notes that the family appeared to be people of some means: they hosted guests at the funeral, had a family tomb, and Mary offered a costly perfume.
The timing of the chapter is significant. Barnes notes that the events of chapter 10 occurred in December, while the raising of Lazarus took place near Passover in April, a gap of about four months. Jesus had withdrawn to the region beyond the Jordan after threats from the Jewish leaders (John 10:39-40). The opening words ''But a certain man was sick'' (δέ) interrupt this retirement, leading Jesus back into danger. The introduction of a specific individual, named Lazarus, from a named village, with known family, anchors the coming miracle in concrete reality. It is not a parable but a historical event. As Clarke observes, ''St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family.''
The literary structure of John 11 builds toward the climactic raising, and this verse provides all the necessary coordinates: the characters, the place, and the initial condition that sets the plot in motion.
Textual Notes
The consulted sources note no significant textual variants for this verse. The name ''Lazarus'' appears consistently across manuscripts, and the identification with Mary and Martha is stable in all major traditions.
Reception History
Since the early church, the raising of Lazarus has been a central witness to the resurrection power of Christ. In the Eastern tradition, the Saturday before Palm Sunday (Lazarus Saturday) is a major feast, anticipating Jesus' own resurrection. The personal naming of Lazarus by John has led preachers throughout history to emphasize the individual care of Jesus, he knows his sheep by name. In the Western medieval period, the story featured prominently in mystery plays and art, portraying the moment of the call from the tomb. The figure of Lazarus also appears in the parable of the rich man and Lazarus (Luke 16), though whether the same person is intended remains debated among readers.
Preaching This Verse
Three-point outline
- Real people, real place. John introduces Lazarus by name and village, grounding the miracle in history. This is not a parable but an event.
- Sickness as opportunity. The verse states simply that a man was sick. The rest of the chapter reveals this sickness serves God's glory, not tragedy.
- Friendship with Jesus. The family is defined by their relationship to Jesus, they are known to him. This sets the stage for Jesus' love expressed in action.
Five-point outline
- Introduction of characters: Lazarus, Mary, Martha, each with distinct roles and relationships to Christ.
- Setting the scene: Bethany, a village near Jerusalem, becomes the location of the greatest sign.
- The condition described: ''Was sick'' (imperfect tense) emphasizes a ongoing state that will lead to death and resurrection.
- Link to previous ministry: The conjunction ''now'' (δέ) connects to Jesus' withdrawal and the opposition he faced.
- Foreshadowing divine action: The simple announcement prepares readers for the question: what will Jesus do about this sickness?
Illustration hooks
- Known by your family: In many cultures, people are introduced as ''so-and-so's brother or sister''. John uses this same convention, showing that Lazarus is known through the faith of his sisters.
- The waiting room: A family waits for news from the doctor. The opening of this chapter places us in that tense, uncertain space, but with the knowledge that Jesus already has a plan.
- Home base: Bethany was Jesus' home away from home. Every Christian community can relate to offering hospitality to Jesus through serving his people.
Questions your congregation is asking
- Why doesn't Jesus rush to heal his friend? The delay is part of the greater purpose, to display God's glory and strengthen faith.
- What does it mean that Jesus loved this family? Their relationship was rooted in mutual care and shared meals, not just miracles. Jesus loves us in ordinary ways too.
- How can sickness serve God's glory? This chapter shows that suffering can be a context for showing God's power and comfort, not a sign of his absence.
Leading a Discussion
This opening verse may seem like simple stage-setting, but each detail is chosen to prepare us for the profound miracle that follows. John introduces real people and a real place to remind us that God's power meets us in the ordinary details of life.
Discussion questions
- What do you notice about how John introduces Lazarus? Why does he mention the sisters?
- Why do you think John specifies Bethany as ''the village of Mary and Martha''? What does that tell us about the family?
- What significance does the location Bethany have in the Gospels? (Cross-reference Matthew 21:17)
- How does the fact that Jesus loved this family affect the way we read the rest of the chapter?
- In what ways do our own relationships with Jesus shape how others see us?
- If you had been one of the disciples hearing this news, what would you have expected Jesus to do?
- How does knowing the background of this family prepare us for the glory Jesus shows in raising Lazarus?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 48:1 | After these things, someone said to Joseph, “Behold, your father is sick.” He took with him his two sons, Manasseh and Ephraim. |
| II Kings 20:1 | In those days Hezekiah was sick and dying. Isaiah the prophet the son of Amoz came to him, and said to him, “Yahweh says, ‘Set your house in order; for you will die, and not live.’” |
| II Kings 20:12 | At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he had heard that Hezekiah had been sick. |
| Matthew 21:17 | He left them and went out of the city to Bethany, and camped there. |
| Mark 11:1 | When they came near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples |
| Luke 10:38 | As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. |
| Luke 10:42 | but one thing is needed. Mary has chosen the good part, which will not be taken away from her.” |
| Luke 16:20 | A certain beggar, named Lazarus, was taken to his gate, full of sores, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke finds it remarkable that the other gospels omit the raising of Lazarus, and he endorses Grotius’s explanation: they wrote while Lazarus still lived and suppressed the story to protect him from Jewish leaders who wanted him dead. By the time John wrote, Lazarus and his sisters had likely died.
Barnes' Notes on the Bible Protestant 1832
Barnes suggests that the other gospel writers omitted the raising of Lazarus because he was still alive when they wrote, and including the miracle might have drawn persecution on him from the Jewish leaders. John, writing later for Christians outside Palestine, could safely give a full account.
Calvin's Commentaries Reformed 1564
Calvin emphasises that this miracle is unique because Christ raised a corpse already rotting, displaying divine power in an extraordinary way. For Calvin, the event serves as the climactic final action of Christ's life, deliberately placed to leave a lasting image of the future resurrection sealed in believers' minds.
Geneva Bible Notes Reformed 1599
And a certaine man was sicke, named Lazarus of Bethania, the towne of Marie, and her sister Martha.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the sickness as a severe fever, citing the ancient writer Nonnus, who called it a burning disease. He also notes that Bethany was the hometown where Lazarus, Mary, and Martha lived, drawing attention to the family's longstanding connection to that village.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that this Bethany, located on the east side of the Mount of Olives, is carefully distinguished from another place with the same name beyond the Jordan. The commentator points out that calling it "the town of Mary and her sister Martha" removes any confusion about which Bethany is meant.
Lange's Commentary Reformed 1857
Lange sees the raising of Lazarus not only as Christ's greatest miracle but also as the event that directly triggered His own crucifixion. The two-day delay and journey to Bethany are part of a divine plan where love works through apparent hesitation to bring about the most glorious outcome, foreshadowing Christ's own resurrection.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the Greek word "de," translated "now," which he says marks an interruption to Jesus' time of retirement. The verse introduces the story of Lazarus as a distinct break in the narrative.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Lazarus was probably the youngest of the three siblings, since the sisters are named first. He adds that church tradition says Lazarus was about thirty years old at this time and lived another thirty years after Christ’s ascension.