John 11:16

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An Exegetical Examination of the Referent of μετ’ αὐτοῦ in John 11:16

This exegetical study of John 11:16 is based on a b-greek discussion from May 6, 2003. The initial inquiry concerns the anaphoric reference of the phrase μετ’ αὐτοῦ in Thomas’s statement, “ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετ’ αὐτοῦ.” The participant notes a personal inclination to interpret αὐτοῦ as referring to the Lord, yet encountered a commentary suggesting it refers to Lazarus. The question posed focuses on the grammatical validity of interpreting the pronoun as referring to Lazarus.

The main exegetical issue, therefore, centers on identifying the most probable antecedent for the third-person singular masculine genitive pronoun αὐτοῦ within the prepositional phrase μετ’ αὐτοῦ (“with him”). Resolving this ambiguity requires a careful analysis of the immediate linguistic context, the broader narrative flow of John 11, the grammatical possibilities, and the rhetorical implications of Thomas’s pronouncement. The choice of referent significantly impacts the understanding of Thomas’s character, his perception of the journey to Bethany, and his relationship with the Lord.

Εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συμμαθηταῖς, Ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετ’ αὐτοῦ. (Nestle 1904)

Key differences with SBLGNT (2010):

• There are no significant textual differences in John 11:16 between the Nestle 1904 edition and the SBLGNT (2010). Both editions present the verse identically.

Textual Criticism (NA28): The critical apparatus of NA28 (Novum Testamentum Graece, 28th Edition) for John 11:16 reveals no significant variants that would impact the interpretation or the precise wording of the phrase μετ’ αὐτοῦ. The textual evidence for this verse is remarkably consistent across major manuscript traditions.

Lexical Notes (BDAG, KITTEL):

• μετά (prep.): According to BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature), the preposition μετά, when governing the genitive case, primarily denotes “with, in the company of, together with.” This indicates association or accompaniment. KITTEL (Theological Dictionary of the New Testament) similarly highlights μετά with the genitive as signifying being in fellowship or common fate with someone. The meaning of the preposition itself is unambiguous.
• αὐτοῦ (pronoun): This is the genitive singular masculine form of the pronoun αὐτός, meaning “him.” The ambiguity lies not in the meaning of “him” but in its specific referent within the narrative context. Potential referents are the Lord (mentioned in the preceding narrative as returning to Judea despite danger) or Lazarus (whose death has just been announced, and to whom the Lord intends to go).

Translation Variants

Grammatically, Thomas’s statement employs a hortatory subjunctive (Ἄγωμεν, “Let us go”) followed by a purpose clause introduced by ἵνα (ἵνα ἀποθάνωμεν, “so that we may die”). The phrase μετ’ αὐτοῦ functions as a prepositional phrase modifying the verb ἀποθάνωμεν, indicating with whom they would die. The structure is grammatically sound, regardless of the referent, making a definitive determination based on syntax alone challenging. The interpretive task therefore shifts to rhetorical and contextual analysis.

Rhetorically, Thomas’s statement is steeped in a sense of grim resignation. The disciples had previously attempted to dissuade the Lord from returning to Judea due to the threat of stoning (John 11:7-8). Immediately prior to Thomas’s utterance, the Lord has declared Lazarus dead and expressed His intention to go to him (John 11:14-15). Given this immediate context, two primary interpretations for αὐτοῦ emerge:

• Referring to the Lord: This interpretation aligns with the disciples’ previous fear for the Lord’s life in Judea. Thomas, known for his sometimes pessimistic outlook (e.g., John 14:5; 20:25), would be expressing a loyal, albeit fatalistic, solidarity with the Lord in the face of perceived danger. They would “die with Him” either metaphorically (sharing His fate of persecution) or literally (if the Jews succeeded in killing Him, they too would be at risk). This view is supported by the phrase “Let us go, we also,” which implies accompanying the Lord on His dangerous journey.
• Referring to Lazarus: This interpretation suggests a more morbid and perhaps cynical solidarity, implying that if Lazarus is dead, and the Lord’s intervention is too late, then they too might as well die. This is less common and somewhat awkward given the immediate context of the Lord’s determination to go to Lazarus, not to die with him. While the Lord’s stated intention is to go to Lazarus, the disciples’ prior concern was for the Lord’s safety, not their own death alongside Lazarus.

Considering the narrative flow where the Lord has just announced His intention to return to Judea, a place of danger for Him, and the disciples’ prior apprehension, the rhetorical force of Thomas’s statement is most potent when understood as an expression of loyalty to the Lord, accepting a shared fate. The repeated concern for the Lord’s safety in verses 7-8 strongly contextualizes Thomas’s later remark.

Conclusions and Translation Suggestions

Based on the contextual, grammatical, and rhetorical analysis, the most compelling interpretation is that Thomas’s μετ’ αὐτοῦ refers to the Lord. His statement reflects a blend of loyalty and a somber acceptance of perceived imminent danger for the Lord, and by extension, for themselves. Thomas implies a readiness to accompany his teacher, even to death, rather than a resignation to die alongside Lazarus.

1. “Then Thomas, who was called Didymus, said to his fellow disciples, ‘Let us go also, that we may die with him!'”
   This translation emphasizes Thomas’s commitment to accompany the Lord into a situation that he believes will lead to their shared demise.
2. “So Thomas, known as the Twin, said to the other disciples, ‘Let us, too, go and die alongside him.'”
   This rendering highlights Thomas’s loyalty and willingness to face the same peril as his teacher, subtly acknowledging the danger of returning to Judea.
3. “Thomas, the one called Didymus, therefore said to his fellow disciples, ‘Come, let us also go, so that we may perish with him!'”
   This translation captures the common understanding of the passage, where Thomas expresses a grim solidarity with his master in the face of perceived danger, using “perish” to convey the severity of the expected outcome.

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