In John 11:35 we read the shortest verse in the Bible in the English translation: “Jesus wept”. It is only in the book of John that we read about the death and raising from the dead of Lazarus by Jesus.

Wikipedia states that: “In some places in the English-speaking world, including the UK, Ireland (particularly Dublin) and Australia, the phrase ‘Jesus wept’ is a common expletive, curse or minced oath spoken when something goes wrong or to express mild incredulity.”

Unfortunately, it appears that a number of authors also use this two-word-verse as en expletive in their writings.  

Why did Jesus weep at this particular time? Many authors and commentaries have offered numerous ideas and explanations.

For example, Matthew Henry’s Commentary states the following: “Different constructions were put upon Christ’s weeping. Some made a kind and candid interpretation of it, and what was very natural (John 11:36): ‘Then said the Jews, Behold how he loved him!’ They seem to wonder that he should have so strong an affection for one to whom he was not related, and with whom he had not had any long acquaintance. Others made a peevish unfair reflection upon it, as if these tears bespoke his inability to help his friend.”

In Wesley’s Notes we read:   “Jesus wept – Out of sympathy with those who were in tears all around him, as well as from a deep sense of the misery sin had brought upon human nature.”

Gill’s Exposition of the Entire Bible states:   “Jesus wept.  As he was going along to the grave, see John 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would befall the Jews then present, who, notwithstanding the miracle, would not believe in him. This shows him to be truly and really man, subject to like passions, only without sin.”

Wikipedia adds that “the death and raising of Lazarus portends the crucifixion and resurrection of Jesus. Another stated theory is that Jesus felt the trauma that Lazarus would experience when transitioning from a short stay in Paradise back to a very troubled Earth. Pope Leo I summed it up this way: ‘In his humanity Jesus wept for Lazarus; in his divinity he raised him from the dead.’”  This explanation is clearly wrong, as Lazarus was dead and in his grave—not in a Paradise in heaven.

Some feel that Jesus wept because He felt sorrow, sympathy, and compassion for all mankind.  Others think that it was the rage He felt against the tyranny of death over mankind.

Let us look more closely at the passage in question. In John 11 we read that Lazarus was sick. In verse 4 it states: “When Jesus heard that, He said, ‘This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it.’” Jesus stayed where He was for two more days, and verse 11 states: “These things He said, and after that He said to them, ‘Our friend Lazarus sleeps, but I go that I may wake him up.’”

In the space of two days, Jesus had said that the sickness was not for death (that is, Lazarus would not remain dead, but would shortly be brought back to life), and that He would go and wake him up. His disciples were thinking of normal daily sleep, not the sleep of death, and “Then Jesus said to them plainly, ‘Lazarus is dead…’ (verse 14). 

Why then did Jesus weep at the grave, knowing that He would raise up Lazarus within the next moment?

The disciples had seen Jesus perform many miracles. In Matthew 17:14-21 we read the following:  “And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, ‘Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. So I brought him to Your disciples, but they could not cure him.’ Then Jesus answered and said, ‘O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.’ And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’ So Jesus said to them, ‘Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible for you. However, this kind does not go out except by prayer and fasting.’”

It is obvious from this passage that the disciples lacked sufficient faith to heal the boy, and Jesus was obviously frustrated at this (see verse 17). This problem of lack of faith is also highlighted in Matthew 8:8-10: “The centurion answered and said, ‘Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. For I also am a man under authority, having soldiers under me. And I say to this one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’ When Jesus heard it, He marvelled, and said to those who followed, ‘Assuredly, I say to you, I have not found such great faith, not even in Israel!’”

Faith always seemed to be in short supply. There was further unbelief shown in John 11:37: “And some of them (the Jews) said, ‘Could not this Man, who opened the eyes of the blind, also have kept this man from dying?’” Here was doubt again!

In spite of all of the miracles that Jesus performed, there always seemed to be doubt. In John 11:25-26 we read that: “Jesus said to her (Martha), ‘I am the resurrection and the life. He who believes in Me, though he may die, shall live. And whoever lives and believes in Me shall never die. Do you believe this?’”

Jesus was trying to tell Martha what He was about to do (see verse 23 where Jesus told her that her brother would rise again). But even though Martha had said that she knew that whatever He asked of God, God would give to Him (verse 22), she could not really see or believe that Lazarus would be raised up right there and then. Even though she said that she believed that He was the prophesied Christ and the Son of God (verse 27), she could not comprehend what Jesus would do, thinking He was talking about the resurrection at the last day (verse 24).

It seemed that even His close disciples and friends, and those who had seen such awesome miracles performed, failed to recognise what He was really capable of doing. They lived in grief and sorrow, confused and scattered, incapable of finding a way out of misery, discomfort, frustration and pain. They needed help.

Christ was a man full of compassion (Matthew 9:36). When He saw the grief of the people, including the ones whom He loved (see verse 5), it had undoubtedly an impact on Him and His emotions. We read that when Jesus saw Mary’s and the Jews’ weeping, He groaned in the spirit and was troubled (verse 33). Jesus wept with those who wept (compare Romans 12:15).

In addition, in light of what we discussed above, there seems to be an even more compelling explanation as to why Jesus wept. He was grieved about their doubt about Him and His ability to heal, and their lack of faith and vision.

It is a good lesson for us today, not to doubt what God and Jesus Christ can do in our lives and to make sure that we believe what the Word of God clearly reveals to us.

Lead Writers: Brian Gale (UK) and Norbert Link

The Bible states that Christ will return to rule on this earth (John 14:3; Isaiah 9:6-7; Luke 1:30-33; Daniel 2:44; Daniel 7:13-14), and born-again Christians will rule with and under Him (Daniel 7:27; Luke 13:28; Jeremiah 30:7-9; Ezekiel 37:24-25; Ezekiel 34:23-24; Isaiah 30:20-21; Luke 22:29-30; Matthew 19:28; Revelation 2:26-27; Revelation 20:4, 6).
 
It is specifically said that they will rule on the earth (Revelation 5:10. Note the correct rendering: “You have made them kings and priests to our God; and they shall reign on the earth.”). They will not rule from heaven over the earth, but they will be on this earth and rule on the earth. There is no Scripture in the Bible telling us that we will go to heaven when we die—or when Christ returns. Christ told Nicodemus that no one “ascends” or would ascend to heaven (compare the old Luther Bible) except for the Son of Man. The teaching in its various forms and disguises that Christ will return (secretly or openly) to take us to heaven (either to celebrate the marriage supper there, Revelation 19:7-9, and then to return again with Christ, or to stay in heaven and to rule from heaven), is without any biblical foundation whatsoever. We won’t go to heaven, but Christ will return ONCE (not twice, compare Hebrews 9:28) to be with His disciples, here on earth.
 
Christ will come to confirm to His disciples the promises to the fathers, which include the “promise of the eternal inheritance” of everlasting life in the Kingdom of God (Hebrews 9:15; compare 1 John 2:25; Titus 1:1-2;) and the promise of rulership on the earth (Romans 15:8; Romans 4:13). Note that the promises made to the fathers will begin to be fulfilled when Christ returns (Hebrews 11:39-40).
 
We read that Christ will come to restore all things on this earth (Acts 3:19-21). What this means, exactly, is fully described in chapter 9 of our free booklet, “Human Suffering—Why… and How Much Longer?”.
 
It includes, of course, the establishment of the government of God here on earth.
 
It also includes the fact that mankind will be brought to repentance and that the Holy Spirit will be offered to them, to become converted and obtain God’s nature (2 Peter 1:4; compare Ezekiel 36:26-27; Jeremiah 31:33). As most people will accept God’s teachings (Isaiah 29:24), and even Gentile kings will want to please God (Psalm 68:28-29), Israelites and non-Israelites alike will keep the Ten Commandments and observe God’s annual Holy Days, including the Feast of Tabernacles (Hosea 12:9; Zechariah 14:16).
 
This spiritual restoration will be accompanied by a physical restoration.
 
For instance, even though not all animals will become domesticated (compare Ezekiel 39:17; together with Revelation 18:2) , “wild animals” with aggressive natures will not exist anymore to threaten human beings (Hosea 2:18; Isaiah 11:6-9; Ezekiel 34:25). All “evil” or vicious animals will disappear, and their wild nature will be changed so that they become peaceful and tame.
 
Apart from a war at the very beginning and another war at the very end of the Millennium (compare our Q&A on the subject of war), there will be no more wars (Micah 4:1-4; Isaiah 2:1-4). People will be taught the way to peace—something which they do not know at this time (Romans 3:10-18).
 
The cities which had been destroyed in the wars prior to Christ’s return will be rebuilt (Ezekiel 36:33-35). But those cities will be quite different from the violent, depressing, congested and dirty cities of today. The inhabitants in those future cities will be truly happy, and they will be living securely (Jeremiah 33:10-14; Ezekiel 28:25-26).
 
In the Millennium, sick, injured and impaired people will be healed, and there will be no more sickness and disease (Isaiah 33:24; Isaiah 35:3-6; Jeremiah 30:17). People will not be allowed to harm or injure others or themselves; unhealthy habits such as excessive drinking, smoking or the consumption of drugs and wrong foods will become a thing of the past.
 
There will be no more food shortages, either (Ezekiel 34:26-27; Isaiah 30:23; Jeremiah 31:12; Amos 9:13). Rather, people will enjoy their harvests and the property that they will own (Isaiah 62:8-9). Governments will not confiscate their property or enforce ridiculous rules to limit food production.
 
Another dramatic change in the conditions of this earth will be that waste places will become fertile (Isaiah 41:17-20; Isaiah 35:1-2, 7; Isaiah 51:3). Deserts will become fruitful grounds—and they would already be today if enough water was available for such areas. God will see to it that this won’t be a problem in the future.
 
The city of Jerusalem will again be chosen as the center of worship (Zechariah 8:3; Jeremiah 3:17; Isaiah 62:1-2, 7). Even though Jerusalem is not now the primary place of worship (John 4:21), and it is unbiblical to insist that the Feast of Tabernacles must be observed in Jerusalem today, it will become the center of worship in the Millennium and during the Great White Throne Judgment period. After God has created new heavens and a new earth, the heavenly Jerusalem will become God’s Headquarters on the new earth (Revelation 21:1-3).
 
And finally, beginning with the Millennium, one pure language will be restored to the people (Zephaniah 3:9), so that they will be able to understand each other without the need of translators or the gift of tongues (compare for a unique episode in this regard, Acts 2:5-11). God’s curse on the people at the time of the Tower of Babel (Genesis 11:7-9) will be lifted and removed.
 
Let us pray to God that this happy and peaceful time will come soon.
 
Lead Writer: Norbert Link

We read in Leviticus 23:42 that ancient Israel was commanded to “dwell in booths for seven days.” God commanded Israel to build temporary huts or booths out of tree branches and live in them during the Feast of Tabernacles (compare Nehemiah 8:14-18).
 
What is a booth?  In the Hebrew, the word is “sukkah.” It means, literally, a “covering or a booth,” but as we will see, it conveys more than that.

The word “sukkah” is translated 12 times as “tabernacle” in the Authorized Version. In most cases, it refers to the Feast of Tabernacles (compare Leviticus 23:34; Deuteronomy 16:13, 16; 31:10; 2 Chronicles 8:13; Ezra 3:4; and Zechariah 14:16, 18-19).

The temporary nature of a “sukkah” is stated in Job 36:29, where we read: “Can any understand the…  thunder from His canopy?”  The Authorized Version translates, “tabernacle.” The Hebrew word is “sukkah.” It refers here to God’s dwelling place in Heaven. But God will not always abide there. Sometime after the Third Resurrection, He will come to the new earth to reside there.

In addition, the word “sukkah,” is used in many passages to convey a temporary shelter.

In Genesis 33:17, booths (“sukkah”) are built for Jacob’s livestock, to provide shelter for them.

In Job 27:18, we read that the wicked builds his house like a booth – or, as the margin of the New King James Bible puts it, as a “Temporary shelter.”

In Jonah 4:5, it is stated that Jonah “made himself a shelter,” according to the New King James Bible. The Authorized Version translates, “a booth,” but implying, quite literally, a temporary shelter.

In Isaiah 4:6, it says that God will provide a “tabernacle for shade in the daytime from the heat, for a place of refuge, and for shelter from storm and rain.” God will do this for Israelites who have not yet become born again Spirit beings in His Family. So, the shelter that God will provide for them is of a temporary nature, since once they have been made immortal, they don’t need a physical booth to protect them from heat.

Also, note 2 Samuel 11:11, where we read: “The ark and Israel and Judah are dwelling in tents.” The Hebrew word is “sukkah” and describes a temporary shelter or dwelling place.

So we see that the Feast of Tabernacles, or the Feast of booths, is associated with temporary dwellings, where God is sheltering His people and protects them from the dangers and troubles of this world.

The New Bible Commentary remarks about Leviticus 23:40-42, on page 163:

“The people are to live in booths for seven days that their generations may know that the Lord made the people of Israel dwell in booths, when He brought them out of the land of Egypt. .. The thought which is stressed is of course the frail and temporary character of the dwellings of the people during the wilderness sojourn. Thus Jerusalem is likened by Isaiah to a cottage (booth) in a vineyard (Isaiah 1:8).”

As pointed out correctly above, it is the very temporary character of the booth, which is stressed in Isaiah 1:8. A booth or a tabernacle is a temporary dwelling.

The Church of God (under Herbert W. Armstrong who died in 1986) has taught consistently that we do not have to build today literal booths of tree branches to dwell in them during the Feast. The spiritual point God wanted to convey was that we are to live in a temporary dwelling or shelter during the Feast.

The Good News of August 1980 states on page 13:

“It does not matter what the booths or dwellings are made out of. Back then they were made of branches. Today they may be canvas tents, aluminum trailers, brick motels, hotels or condominiums. The important point is that they be places of temporary residence.”

Likewise, we read in the Good News, September 1983, on page 7:

“The modern counterpart of these booths would be hotels, motels and other places of temporary residence.”

Also, lesson 30 of the Ambassador College Bible Correspondence Course, published in 1986, states on page 14:

“A booth or tabernacle is a temporary dwelling. God commanded the ancient Israelites to live in temporary shelters made of tree branches while observing the Feast of Tabernacles. For God’s people who attend the Feast today in many different climates, tents, campers, motel or hotel rooms are appointed as temporary dwellings.”

The Church of the Eternal God and its international associations are upholding, practicing and teaching this vital understanding. In applying the spiritual intent and purpose of God’s command to “live in booths” during the Feast of Tabernacles, God’s people today leave their homes to live in “temporary dwellings” during the Feast.

Lead Writer: Norbert Link