John Darby’s Synopsis
 It is very striking to see the Lord in the lowliness of obedient service, allowing evil to have its full way in man's failure (death) and Satan's power, till His Father's will called Him to meet it. Then no danger hinders, and then He is the resurrection and the life in personal presence and power, and then giving Himself-being such, up to death for us.
 Christ took human life in grace and sinless; and as alive in this life He took sin upon Him. Sin belongs, so to speak, to this life in which Christ knew no sin, but was made sin for us. But He dies-He quits this life. He is dead to sin; He has done with sin in having done with the life to which sin belonged, not in Him indeed but in us, and alive in which He was made sin for us.Raised up again by the power of God, He lives in a new condition, into which sin cannot enter, being left behind with the life that He left. Faith brings us into it by grace. It has been pretended that these thoughts affect the divine and eternal life which was in Christ. But this is all idle and evil cavil. Even in an unconverted sinner, dying or laying down life has nothing to do with ceasing to exist as to the life of the man within. All live to God, and divine life in Christ never could cease or be changed. He never laid that down, but in the power of that, laid down His life as He possessed it here as man, to take it up in an entirely new way in resurrection beyond the grave. The cavil is a very evil cavil. In this edition I have changed nothing in this note, but have added a few words in the hope that it may be clear to all. The doctrine itself is vital truth. In the text I have erased or altered a part for another reason, namely, that there was confusion between the divine power of life in Christ, and God's raising Him viewed as a dead man from the grave. Both are true and blessedly so, but they are different and were here confounded together. In Ephesians Christ as man is raised by God. In John it is the divine and quickening power in Himself.
 Resurrection has a double character: divine power, which He could exercise and did exercise as to Himself (chap. 2:19), and here as to Lazarus, both the proof of divine sonship; and the deliverance of a dead man from his state of death. Thus God raised Christ from the dead, so here Christ raises Lazarus. In Christ's resurrection both were united in His own Person. Here, of course, they were separate. But Christ has life in Himself and that in divine power. But He laid down His life in grace. We are quickened together with Him in Ephesians 2. But it seems avoided saying, He was quickened, when speaking of Him alone in chapter 1.
 The cavil I have referred to in the note to page 345 sanctions (most unwittingly, I gladly admit) the pestiferous doctrine of annihilation, as if laying down life, or death, that is the end of natural life, were ceasing to exist. I notice it, because this form of evil doctrine is one very current now. It subverts the whole substance of Christianity.
 Observe the sense which the apostle had of the power of this life, when he says, "That mortality might be swallowed up of life." Consider, in this point of view, the first five chapters of 2 Corinthians.