Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for His delivering help. We should see to it that the Son of God is glorified in our physical weakness, either because of our patience and fortitude, which are ministered by His Spirit, or by the deliverances which He grants. See 2 Corinthians 12:1-9.
There is a special emphasis on therefore in John 11:6. Christ lingered because He loved. He allowed the worse to go to the worst, that the sisters (and the world through them) might receive a testimony to His saving power, which could be obtained at no less cost than their brother's death, John 11:9. As long as the heart is bathed in the light of God's presence and is conscious of living on His plan, it cannot be mistaken in its decisions and it will not stumble. Our Lord knew that He must go to Bethany, and that He would be safe, because the hour of night had not arrived.
Since Jesus came to us, death has become a mere shadow of its former self and is to be dreaded no more than sleep. Had the Lord been beside His dying friend, He could not have forborne the entreaty of the sisters, but now there was room for a faith-compelling miracle on His part. [source]
Chapter Summary: John 11
1Jesus raises Lazarus, four days buried 45Many Jews believe 47The high priests and Pharisees gather a council against Jesus 49Caiaphas prophesies 54Jesus hides himself 55At the Passover they enquire after him, and lay wait for him
Greek Commentary for John 11:15
For your sakes [δι υμας] That they may witness his raising from the grave. That I was not there Imperfect middle ημην ēmēn of the later Greek instead of the common active ην ēn in indirect discourse in place of the usual present retained as in John 11:13. To the intent ye may believe Purpose clause with ινα hina and the ingressive aorist active subjunctive, “that ye may come to believe” (more than you do). See the same use of the ingressive aorist in επιστευσαν episteusan (John 2:11) where the disciples gained in belief. Nevertheless let us go to him Volitive subjunctive, repeating the proposal of John 11:7. He is dead, but no matter, yea all the more let us go on to him. [source]
For your sakes - to the intent ye may believe [] These two clauses, which are separated in the A.V. and Rev., are, in the Greek order, placed together: for your sakes, to the intent ye may believe; the latter clause being explanatory of the former. [source]
That I was not there [] Bengel's comment is beautiful and characteristic. “It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, John 11:21,John 11:32, attains loftier meaning; and the Lord's joy at His own absence is explained.” [source]
Unto him [πρὸς αὐτόν] Most touching. To him, as though he were yet living. Death has not broken the personal relation of the Lord with His friend. [source]
Reverse Greek Commentary Search for John 11:15
John 11:40Said I not unto thee? [Ουκ ειπον σοι] Jesus pointedly reminds Martha of his promise to raise Lazarus (John 11:25.). That if thou believedst Indirect discourse with εαν ean and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον eipon He had not said this very phrase, εαν πιστευσηις ean pisteusēis to Martha, but he did say to her: Πιστευεις τουτο Pisteueis touto (Believest thou this?). He meant to test Martha as to her faith already hinted at (John 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (John 11:15). Thou shouldest see the glory of God Future middle indicative of the old defective verb οραω horaō retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (John 11:4) and as he meant Martha to understand (John 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard‘s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched. [source]
What do the individual words in John 11:15 mean?
AndI rejoicefor sake ofyouin order thatyou might believethatnotI wasthereButlet us gotohim
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: πιστεύω
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Greek Commentary for John 11:15
That they may witness his raising from the grave. That I was not there Imperfect middle ημην ēmēn of the later Greek instead of the common active ην ēn in indirect discourse in place of the usual present retained as in John 11:13. To the intent ye may believe Purpose clause with ινα hina and the ingressive aorist active subjunctive, “that ye may come to believe” (more than you do). See the same use of the ingressive aorist in επιστευσαν episteusan (John 2:11) where the disciples gained in belief. Nevertheless let us go to him Volitive subjunctive, repeating the proposal of John 11:7. He is dead, but no matter, yea all the more let us go on to him. [source]
These two clauses, which are separated in the A.V. and Rev., are, in the Greek order, placed together: for your sakes, to the intent ye may believe; the latter clause being explanatory of the former. [source]
Bengel's comment is beautiful and characteristic. “It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, John 11:21, John 11:32, attains loftier meaning; and the Lord's joy at His own absence is explained.” [source]
Most touching. To him, as though he were yet living. Death has not broken the personal relation of the Lord with His friend. [source]
Reverse Greek Commentary Search for John 11:15
Jesus pointedly reminds Martha of his promise to raise Lazarus (John 11:25.). That if thou believedst Indirect discourse with εαν ean and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον eipon He had not said this very phrase, εαν πιστευσηις ean pisteusēis to Martha, but he did say to her: Πιστευεις τουτο Pisteueis touto (Believest thou this?). He meant to test Martha as to her faith already hinted at (John 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (John 11:15). Thou shouldest see the glory of God Future middle indicative of the old defective verb οραω horaō retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (John 11:4) and as he meant Martha to understand (John 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard‘s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched. [source]