1. The Sickness of Lazarus Announced. (John 11:1-4.)

2. The Delayed Departure and the Death of Lazarus. (John 11:5-16.)

3. The Arrival at Bethany. (John 11:17-27.)

4. Weeping with Them That Weep. (John 11:28-38.)

5. The Resurrection of Lazarus. (John 11:39-46.)

6. The Prophecy of Caiaphas. (John 11:47-52.)

7. Seeking to Kill Him. (John 11:53-57.)

The resurrection of Lazarus is the final great sign or miracle in this Gospel. It is the greatest Of all. Some critics have discredited it by saying that, if it had really taken place the Synoptics would have something to say about it. The Gospel of John is the Gospel in which this miracle properly belongs. As we have seen, the Gospel of John is the Gospel in which our Lord as Son of God is fully revealed. The resurrection of Lazarus proves Him the Son Of God, Who can raise the dead. The philosopher and skeptic Spinoza declared that if he could be persuaded of the historicity of this miracle he would embrace Christianity. The miracle is supported by the most incontrovertible evidence; it requires more credulity to deny it than to believe it.

A German Expositor (Dr. Tillman) put together the evidences of this great miracle in the following way:

“The whole story is of a nature calculated to exclude all suspicion of imposture, and to confirm the truth of the miracle. A well-known Person of Bethany, named Lazarus, falls sick in the absence of Jesus. His sisters send a message to Jesus, announcing it; but while He is yet absent Lazarus dies, is buried, and kept in the tomb for four days, during which Jesus is still absent. Martha, Mary, and all his friends are convinced of his death. Our Lord, while yet remaining in the place where He had been staying, tells His disciples in plain terms that He means to go to Bethany, to raise Lazarus from the dead, that the glory of God may be illustrated, and their faith confirmed. At our Lord’s approach, Martha goes to meet Him, and announces her brother’s death, laments the absence of Jesus before the event took place, and yet expresses a faint hope that by some means Jesus might yet render help. Our Lord declares that her brother shall be raised again, and assures her that He has the power of granting life to the dead. Mary approaches, accompanied by weeping friends from Jerusalem. Our Lord Himself is moved, and weeps, and goes to the sepulchre, attended by a crowd. The stone is removed. The stench of the corpse is perceived. Our Lord, after pouring forth audible prayer to His Father, calls forth Lazarus from the grave, in the hearing of all. The dead man obeys the call, comes forth to public view in the same dress that he was buried in, alive and well, and returns home without assistance. All persons present agree that Lazarus is raised to life, and that a great miracle has been worked, though not all believe the person who worked it to be the Messiah. Some go away and tell the rulers at Jerusalem what Jesus has done. Even these do not doubt the truth of the fact; on the contrary, they confess that our Lord by His works is becoming every day more famous, and that He would probably be soon received as Messiah by the whole nation. And therefore the rulers at once take counsel how they may put to death both Jesus and Lazarus. The people, in the meantime hearing of this prodigious transaction, flock in multitudes to Bethany, partly to see Jesus, and partly to view Lazarus. And the consequence is that by and by, when our Lord comes to Jerusalem, the population goes forth in crowds to meet Him and show Him honor, and chiefly because of His work at Bethany. Now, if all these circumstances do not establish the truth of the miracle, there is no truth in history.”

To follow the historical account in all its details would take many pages. It reveals the glory, the sympathy and the power of our Lord as perhaps no other Scripture does.

The heart of the chapter is found in His words to Martha: “I am the resurrection, and the life: he that believeth in Me, though he were dead, yet shall he live. And whosoever liveth and believeth in Me shall never die.” (John 11:25-26.) In the first place these words anticipate His death and resurrection. He Who laid down His life and took it again, is the resurrection, and the life. He can raise the dead, the spiritually and physically dead. But these words take us also forward to His coming again, when they will find their great fulfillment, and when the crowning proof is given that He is the resurrection and the life. The Saints, who believed on Him and died in Christ, will be raised first. This truth is expressed in His words: “He that believeth in Me, though he were dead yet shall he live.” And all who live when He comes for His Saints, when His shout opens the graves, will be caught up in clouds, changed in a moment, in the twinkling of an eye, passing into His presence without dying. Of this He speaks in His last statement: “He that liveth (when He comes) and believeth on Me shall never die.” (1Corinthians 15:51; 1Thessalonians 4:16-18.) Who is able to describe the scene as He goes to the cave where His friend Lazarus had been laid away four days previous! Mary sank weeping at His feet. When He saw her weeping, the Jews weeping, then He groaned in the spirit and was troubled. Jesus wept! Oh, precious words! Conscious of His Deity and of His power, He enters with deepest sympathy into the sorrows and afflictions of His people. Such He is still, our great High-priest, Who is touched with the feeling of our infirmities. The cave was covered with a stone. When He commands that stone to be removed, Martha interrupted Him by saying, “By this time he stinketh, for he has been dead four days.” It was unbelief. After He had lifted His eyes to heaven and had spoken to the Father, He uttered His majestic “Lazarus, come forth!” It was the word of omnipotence to manifest now fully that He is the Son of God, Who hath the power to raise the dead. Who can describe the solemn moment and what happened immediately! Perhaps there was a faint echo out of the cave, for He had cried His command with a loud voice. All eyes were looking towards the dark entrance of the cave, when lo, the dead man was seen struggling forward, bound by the grave clothes. Lazarus, who had been dead four days, whose body had already entered into decomposition, came forth a living man.

“A more plain, distinct, and unmistakable miracle it would be impossible for man to imagine. That a dead man should hear a voice, obey it, rise up, and move forth from his grave alive is utterly contrary to nature. God alone could cause such a thing. What first began life in him, how lungs and heart began to act again, suddenly and instantaneously, it would be waste of time to speculate. It was a miracle and there we must leave it”--C. Ryle.

“He came back, a challenge thrown in the face of Christ’s would-be murderers, of the possibility of success against One to Whom death and grave are subject”--Numerical Bible.

A second word He spoke: “Loose him and let him go.” Lazarus is the type of a sinner who hears His Word. We are dead in trespasses and sins. Spiritually man is in the grave, in death and in darkness. He is in corruption. The Lord of Life gives life. And besides this He gives with that life-- liberty. He looses from the bondage of the law and of sin. In the next chapter we read of Lazarus again. He is in fellowship with the Lord Who raised him from the dead. Life, Liberty and Fellowship are the three blessed things which he receives who hears and believes. Compare this great chapter with the teachings of the fifth chapter. And Lazarus is also a fit type of Israel and her coming national resurrection.

Then many believed on Him, while the Pharisees and chief priests, acknowledging the fact that He did many miracles, plan His death. Remarkable is the prophecy of Caiaphas. He was used as an instrument to utter a great truth. Christ was indeed to die for that nation, and also that He should gather together in one the children of God that were scattered abroad.