John 11:2-12 · Bible study
John 11:2-12 Commentary: Jesus' Timing and God's Glory
Greek · 11 what the commentators say
Meaning in one sentence
Explore John 11:2-12: Mary's identity, Jesus' deliberate delay, and the meaning of 'not unto death.' Commentators weigh in on this multi-verse unit.
Research Summary
- Meaning: Jesus' deliberate delay and journey to Bethany set the stage for the resurrection of Lazarus, revealing God's glory and pointing to Christ's own resurrection.
- Key words: φιλεῖς (phileis, 'you love' in v3) denotes personal affection; ἠγάπα (ēgapa, 'loved' in v5) is a deeper, covenant love; κεκοίμηται (kekoimētai, perfect tense 'has fallen asleep' in v11) implies a state of rest from which awakening is possible.
- Main debate: Whether the anointing in v2 refers to the same event as Luke 7 or to the later anointing in John 12:3; most commentators identify Mary of Bethany as the anointer and see the reference as proleptic, not chronological.
- Theological theme: Christ's sovereignty over death and time; suffering and delay are woven into a plan that culminates in divine glory.
- Best use: Preaching on waiting on God, the problem of suffering, and the Christian hope of resurrection; small-group discussion on trusting God's timing.
Translation Comparison
BSB Berean Standard Bible 2020
2(Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.)
3So the sisters sent word to Jesus, “Lord, the one You love is sick.”
4When Jesus heard this, He said, “This sickness will not end in death. No, it is for the glory of God, so that the Son of God may be glorified through it.”
5Now Jesus loved Martha and her sister and Lazarus.
6So on hearing that Lazarus was sick, He stayed where He was for two days,
7and then He said to the disciples, “Let us go back to Judea.”
8“Rabbi,” they replied, “the Jews just tried to stone You, and You are going back there?”
9Jesus answered, “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world.
10But if anyone walks at night, he will stumble, because he has no light.”
11After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”
12His disciples replied, “Lord, if he is sleeping, he will get better.”
WEB World English Bible 2000
2It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick.
3The sisters therefore sent to him, saying, “Lord, behold, he for whom you have great affection is sick.”
4But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.”
5Now Jesus loved Martha, and her sister, and Lazarus.
6When therefore he heard that he was sick, he stayed two days in the place where he was.
7Then after this he said to the disciples, “Let’s go into Judea again.”
8The disciples asked him, “Rabbi, the Jews were just trying to stone you. Are you going there again?”
9Jesus answered, “Aren’t there twelve hours of daylight? If a man walks in the day, he doesn’t stumble, because he sees the light of this world.
10But if a man walks in the night, he stumbles, because the light isn’t in him.”
11He said these things, and after that, he said to them, “Our friend Lazarus has fallen asleep, but I am going so that I may awake him out of sleep.”
12The disciples therefore said, “Lord, if he has fallen asleep, he will recover.”
KJV King James Version 1769
2(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
3Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
4When 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.
5Now Jesus loved Martha, and her sister, and Lazarus.
6When he had heard therefore that he was sick, he abode two days still in the same place where he was.
7Then after that saith he to his disciples, Let us go into Judea again.
8His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
9Jesus 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.
10But if a man walk in the night, he stumbleth, because there is no light in him.
11These 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.
12Then said his disciples, Lord, if he sleep, he shall do well.
ASV American Standard Version 1901
2And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.
3The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick.
4But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.
5Now Jesus loved Martha, and her sister, and Lazarus.
6When therefore he heard that he was sick, he abode at that time two days in the place where he was.
7Then after this he saith to the disciples, Let us go into Judæa again.
8The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?
9Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
10But if a man walk in the night, he stumbleth, because the light is not in him.
11These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.
12The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
YLT Young's Literal Translation 1898
2and it was Mary who did anoint the Lord with ointment, and did wipe his feet with her hair, whose brother Lazarus was ailing--
3therefore sent the sisters unto him, saying, `Sir, lo, he whom thou dost love is ailing;'
4and Jesus having heard, said, `This ailment is not unto death, but for the glory of God, that the Son of God may be glorified through it.'
5And Jesus was loving Martha, and her sister, and Lazarus,
6when, therefore, he heard that he is ailing, then indeed he remained in the place in which he was two days,
7then after this, he saith to the disciples, `We may go to Judea again;'
8the disciples say to him, `Rabbi, now were the Jews seeking to stone thee, and again thou dost go thither!'
9Jesus answered, `Are there not twelve hours in the day? if any one may walk in the day, he doth not stumble, because the light of this world he doth see;
10and if any one may walk in the night, he stumbleth, because the light is not in him.'
11These things he said, and after this he saith to them, `Lazarus our friend hath fallen asleep, but I go on that I may awake him;'
12therefore said his disciples, `Sir, if he hath fallen asleep, he will be saved;'
Darby Darby Bible 1890
2It was [the] Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick.
3The sisters therefore sent to him, saying, Lord, behold, he whom thou lovest is sick.
4But when Jesus heard [it], he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it.
5Now Jesus loved Martha, and her sister, and Lazarus.
6When therefore he heard, He is sick, he remained two days then in the place where he was.
7Then after this he says to his disciples, Let us go into Judaea again.
8The disciples say to him, Rabbi, [even but] now the Jews sought to stone thee, and goest thou thither again?
9Jesus answered, Are there not twelve hours in the day? If any one walk in the day, he does not stumble, because he sees the light of this world;
10but if any one walk in the night, he stumbles, because the light is not in him.
11These things said he; and after this he says to them, Lazarus, our friend, is fallen asleep, but I go that I may awake him out of sleep.
12The disciples therefore said to him, Lord, if he be fallen asleep, he will get well.
Douay-Rheims Douay-Rheims Bible 1899
2(And Mary was she that anointed the Lord with ointment and wiped his feet with her hair: whose brother Lazarus was sick.)
3His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick.
4And Jesus hearing it, said to them: This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it.
5Now Jesus loved Martha and her sister Mary and Lazarus.
6When he had heard therefore that he was sick, he still remained in the same place two days.
7Then after that, he said to his disciples: Let us go into Judea again.
8The disciples say to him: Rabbi, the Jews but now sought to stone thee. And goest thou thither again?
9Jesus answered: Are there not twelve hours of the day? If a man walk in the day he stumbleth not, because he seeth the light of this world:
10But if he walk in the night, he stumbleth, because the light is not in him.
11These things he said; and after that he said to them: Lazarus our friend sleepeth: but I go that I may awake him out of sleep.
12His disciples therefore said: Lord, if he sleep, he shall do well.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 11:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that John 11:2 identifies Mary of Bethany as the same Mary who anointed Jesus in John 12:3. The verse is a parenthetical note, not a claim that the anointing had already happened, as the Cambridge Bible notes, it 'does not necessarily imply that the anointing had already taken place.' Calvin likewise sees it as identifying her to distinguish her from other Marys, not as a chronological marker.
On the statement in v4, most agree 'This sickness is not unto death' means death will not be its final outcome. Clarke explains that a 'temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection.' This is not a denial that Lazarus will die, but a promise that death will not have the last word. Barnes adds that Jesus remained two days 'that there might not be the possibility of doubt that he was dead,' ensuring the miracle is unmistakable.
The delay in v6 is universally seen as purposeful, not a failure of love. Calvin argues these two things, love and delay, only appear inconsistent; in reality, Christ waited to display more glorious power. The disciples' fear in v8 and their misunderstanding of 'sleep' in v12 are treated by Gill and others as natural human responses that Jesus gently corrects. The whole passage shows Jesus working on a timeline driven by glory, not by human urgency.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Mary of Bethany = future anointer (most held): John 11:2 is parenthetical, referring to the event later recorded in John 12:3; supported by the wording and the fact that John narrates that event in ch. 12.
- Mary = sinful woman of Luke 7 (minority historical): The use of 'anointed the Lord' resembles Luke 7:37, and the act of wiping with hair matches Luke 7:38. Most supplied commentators (e.g., Calvin, Cambridge) argue against this.
- Proleptic identification only: The verse does not require the anointing to have already happened; it simply identifies Mary by a future act known to John's readers.
What is clear: Jesus loved Mary, Martha and Lazarus; he delayed his arrival intentionally; Lazarus died and was raised; the whole episode displayed God's glory and pointed to Jesus' authority over death.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Mary in v2 | Most commentators identify her as Mary of Bethany, sister of Martha and Lazarus, and connect her with the anointing in John 12:3. | Some traditions (e.g., some early interpreters) equate her with the sinful woman in Luke 7:37-38; others distinguish them, noting that Luke's woman is unnamed and her context is different. The supplied sources generally reject the identification. |
| Meaning of 'not unto death' in v4 | All agree Jesus does not mean Lazarus will not die, but that death will not be the final result. The sickness leads to resurrection and glory. | No significant debate among supplied commentators; they uniformly see it as a proleptic statement about the resurrection. Wesley and Barnes both clarify that 'death' here means permanent death, not temporary. |
| Reason for Jesus' delay in v6 | The delay was intentional and loving, not a failure of care. It ensured the miracle would be beyond doubt. | Some emphasize the delay as a test of faith (Barnes, Matthew Henry), while others stress it was to demonstrate God's glory more fully (Calvin, Clarke). Both agree the purpose was redemptive. |
| Use of 'sleep' for death in v11 | The metaphor is drawn from Jewish idiom and implies death is not final; resurrection is the awakening. | Minimal debate. The disciples' misunderstanding (thinking of natural sleep) is noted by all. The point is that Jesus redefines death by his power. |
Historical & Cultural Context
Bethany, a village on the eastern slope of the Mount of Olives, was about two miles from Jerusalem. Mary, Martha and Lazarus formed a household Jesus often visited, Luke 10:38-42 shows Jesus staying with them and Martha serving. The identification of Mary as the one 'who had anointed the Lord' points to an event that John will narrate in chapter 12, where Mary anoints Jesus' feet with pure nard and wipes them with her hair. The anointing likely took place after the resurrection, but here John uses it to identify her from the start of the story.
Jewish burial customs included anointing the body with spices, but this anointing is an act of devotion occurring before death. Tensions with the Jewish authorities were high: John 10:31 records that 'the Jews took up stones again to stone him' at the Feast of Dedication, just weeks earlier. The disciples were right to be afraid, returning to Judea meant walking into danger.
The metaphor of day and night in v9-10 draws on the Jewish division of daylight into twelve equal hours, from sunrise to sunset. To 'walk in the day' meant to travel and work during the safe, illuminated hours. Jesus applies this to himself: his 'day', the time appointed by the Father, is not yet over; he will not stumble until his 'night' comes at the cross. The image of sleep for death was common in Judaism, as Clarke and others note. The phrase 'fallen asleep' (Greek kekoimētai, perfect tense) meant a state of rest from which one could be awakened, a way of speaking that assumed the resurrection.
The sisters' message in v3 is strikingly restrained. They do not demand healing; they simply state the fact of Lazarus's illness and Jesus's affection for him. Calvin calls this 'modest,' noting that they 'modestly state their request' under the form of a complaint. The whole passage is built on trust, trust that Jesus knows what he is doing, even when he delays.
Textual Notes
The supplied commentaries and lexical data note no significant textual variants for John 11:2-12. The few variations among manuscript traditions (e.g., the presence or absence of the article before certain proper names) do not affect the meaning of the passage. The translation differences seen in English versions (e.g., 'loved' vs. 'was loving') reflect choices in rendering the Greek imperfect tense, not manuscript disagreement.
Reception History
In the early and medieval church, this passage was read as a proof of Christ's full humanity and divinity, his love for friends and his power over death. Augustine saw Lazarus as a figure of all believers who are dead in sin and called forth by Christ's voice. Thomas Aquinas commented on the significance of the two-day delay, linking it to the two ages of the world before the final resurrection. In Eastern Orthodox tradition, John 11 is read on Lazarus Saturday, the day before Palm Sunday, as the climax of Lent and a foretaste of Christ's own resurrection. Protestant reformers like Calvin and Luther focused on the sovereignty of God in timing and the testing of faith, making this a key text for pastoral care of the grieving.
Preaching This Verse
Three-point outline
- Love and the Puzzling Pause (v5-6). Jesus loved this family deeply. Yet he stayed two more days. The delay was not indifference but preparation, ensuring that the miracle would be so undeniable that faith could rest on it. God's love does not always mean immediate answers.
- Walking in the Father's Daylight (v9-10). Jesus' response to the disciples' fear uses the everyday image of daylight. He is not reckless; he knows the time he has been given. His safety lies not in avoiding danger but in doing the Father's will while it is still 'day.' For disciples, this reorients risk: obedience is more important than safety.
- Sleep That Becomes Awakening (v11-12). Jesus calls death 'sleep.' The disciples misunderstand, thinking of natural rest. But Jesus is about to demonstrate that death is not the final state, it is a sleep from which he has power to wake. This is the ante of the resurrection.
Five-point outline
- The Beloved Family (v2-3,5). John takes care to name the relationship. Mary is the anointer; Lazarus is loved. The sisters appeal to that love. The foundation of the story is intimacy, not need.
- The Promise That Seems to Fail (v4). Jesus says the sickness is not to death. But Lazarus dies. The word 'not unto death' meant not final, a deeper outcome was in view. We often mistake God's timetable for his indifference.
- The Test of Waiting (v6). Two days. The hardest part of faith is often the space between request and answer. Jesus uses waiting to build certainty: when he acts, no one will doubt the miracle.
- The Courage of the Appointed Hour (v7-10). The disciples see a death warrant in Judea. Jesus sees daylight. His confidence is not in favorable circumstances but in the Father's plan. The same twelve hours that contain danger also contain purpose.
- The Sleep That Promises Resurrection (v11-12). Jesus redefines death. It is not extinction; it is rest. And he comes to wake his friend. This is the diagnosis and the cure in one statement.
Illustration hooks
- The ambulance that takes a different route. When you call for help, the delay feels like neglect. But the paramedics may be taking a longer road to arrive with better equipment. Jesus' two days were not about distance; they were about preparation.
- Walking a dark parking lot. You don't stumble in daylight because you can see the cracks. Jesus says walking in God's will is like walking in daylight, you have the light you need for each step, even if the destination looks dangerous.
- The hospice nurse who calls death 'falling asleep.' It is an old, compassionate word. It does not deny the grief but changes the lens: death is a rest from which God will wake us.
Questions your congregation is asking
- If God loves me, why doesn't he answer faster?
- Does sickness always have a higher purpose? How do I know if this sickness is for God's glory?
- How can I trust Jesus when his timing seems to make things worse?
Leading a Discussion
This passage shows Jesus operating on a different clock. The disciples, the sisters, even Lazarus himself are caught between fear and hope. As you work through these questions, pay attention to what Jesus reveals about himself, not just his power, but the way he uses time.
Discussion questions
- Read John 11:2-3. Why do you think John identifies Mary by her future act of anointing? How does that shape the way you read the story?
- In v4, Jesus says the sickness is 'for the glory of God.' How would you define 'the glory of God' as it appears in this context? Have you ever seen difficulty in your life produce something you now recognise as glory?
- The text says in v5, 'Now Jesus loved Martha, and her sister, and Lazarus,' but then he stays two more days. What does this sequence teach you about the relationship between love and timing?
- The disciples are afraid to return to Judea (v8). Jesus answers with a saying about daylight (v9-10). What is he saying about his own authority over danger? How might that apply to a decision you are facing?
- Jesus uses 'sleep' to describe death (v11). The disciples misunderstand. What does this word choice reveal about Jesus' view of death? How does it change the way you think about the death of a believer?
- Look at the sisters' message in v3: 'Lord, behold, he for whom you have great affection is sick.' They do not tell Jesus what to do. In what situations is it harder to state the need without also giving God the instructions?
- Think about a time you felt God delayed an answer to prayer. Looking back, did you see a purpose in the wait? How does this passage encourage patience without passivity?
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)
| Matthew 26:6 | Now when Jesus was in Bethany, in the house of Simon the leper, |
| Matthew 26:7 | a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. |
| Mark 14:3 | While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard—very costly. She broke the jar and poured it over his head. |
| Luke 7:37 | Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee’s house, brought an alabaster jar of ointment. |
| Luke 7:38 | Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. |
| John 12:3 | Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’ feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment. |
| Genesis 22:2 | He said, “Now take your son, your only son, Isaac, whom you love, and go into the land of Moriah. Offer him there as a burnt offering on one of the mountains which I will tell you of.” |
| Psalms 16:3 | As for the saints who are in the earth, they are the excellent ones in whom is all my delight. |
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
5 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that Jesus deliberately waited two days so that Lazarus would be dead four full days when He arrived, eliminating any chance of doubt about the miracle. He treats Jesus' phrase "this sickness is not unto death" to mean the illness was not fatal in its final outcome, but designed to display God's glory through a resurrection.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that Jesus deliberately delayed visiting Lazarus, letting the situation worsen so that His glory could be more fully displayed. This apparent indifference is the reverse of how human love usually acts, but it reflects God's characteristic style: intervening precisely when all hope seems gone.
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 a careful distinction between the Greek words for anointing: chrio refers only to sacred anointing by the Spirit, while aleipho covers all ordinary anointings. He also notes the shift between phileo and agapao for "love" in this chapter, signaling a meaningful change in the relationship being described.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that when Jesus calls Lazarus's death "sleep," he is using heaven's own language for the death of the righteous. The disciples' failure to understand shows how Scripture must accommodate our slow human minds. He also clarifies that "twelve hours" refers simply to the Jewish division of daylight, not a fixed length of time.