NL 427: Jesus Raises Lazarus
John 11:1-44
March 6, 2022
John 11:1-44
Initial Thoughts
This is another typical monster passage with a lot to cover, and I may argue it is stopped too soon.
46-53 is an important part of the story. In the Gospel of John, the raising of Lazarus is the moment when the leaders decided that they needed to kill Jesus (it is better for one to die than the whole nation). This act made them realize just how dangerous Jesus is.
Robb’s Blog: Lazarus was a Miracle and a Motive.
Bible Study
Lazarus is ill
10:40 “Jesus went back across the Jordan to the place where John had baptized at first, and he stayed there” This was the “Jordan at Bethany”
Which Mary?
probably not Mary Magdalene, or she would have been called by name.
At the cross in John 19:25 “Jesus’ mother and his mother’s sister, Mary the wife of Clopas and Mary Magdalene.” Is this Mary the wife of Clopas?
John is only gospel that names the woman who anointed Jesus’ feet with oil, thus making it less likely historically to be the same person.
In John, Mary’s anointing of Jesus’ feet comes in the next chapter, and it is tied directly to Judas’s betrayal. The anointing takes place immediately before Jesus enters Jerusalem.
In Matthew, this scene takes place immediately before the Passover meal, and is only tacitly connected to Judas..
In Mark it takes place at Simon’s the leper’s house, and is the last thing before the Passover meal.
Jesus delays two days
Warn against going to Judea because the “Jewish Opposition”
Word Opposition is an important addition - makes the controversy a particular dispute, not a generality to be harbored across time
Jesus moves toward the danger
Jesus acts “for the glory of the Lord.””
The whole gospel was written “so that you will believe that Jesus is the Christ… and that believing, you will have life in his name.”
In fact, “For the glory of the Lord” is a good lens through which to read the entire gospel of John. Everything happens “For the glory of the Lord,” or “so that you [the reader] will believe and have life.”
Thomas (Didymus) rallies the other disciples “Let’s go too so that we may die with Jesus.”
Jesus with Martha and Mary
Lazarus had been dead four days (but Jesus waited two)
“[The timing] is significant because of the Jewish belief that the soul lingers near the body for three days until the soul leaves the body for good.” Ashley Wilcox, The Women’s Lectionary, p.87.
He came from Bethany at Jordan to Bethany near Jerusalem, this is not a distant journey, less than 20 miles - one day’s journey.
Martha’s faith.
She believes Jesus could have healed Lazarus.
She believes in “resurrection on the last day.”
She believes “you are the Christ, God’s Son, the one who is coming into the world.”
Mary falls at his feet, “Lord, if you had been here, my brother would not have died.”
Martha and Mary both tell Jesus, “my brother would never have died.” “The same “never” is included by Jesus in his response, ‘Everyone who lives and believes in me will never die.’...[Lazarus] is raised to life in the same old world. Life in Jesus happens here among the brokenness, failings, and limitations of the physical world.” Wilda Gafney, A Women’s Lectionary for the Whole Church, year W. p. 185.
11:33-35 Jesus “deeply disturbed”
This scene is best seen through lens of Jesus and “The Jews” now, instead of Jesus and the sisters.
“These verses are among the most difficult to understand in the Gospel. From the earliest patristic interpreters of the text, commentators have struggled to interpret the words about Jesus’ emotion in these verses.” (Gail O’Day, “John”, New Interpreter's Bible, v. IX, p. 690)
“Deeply disturbed” connotes anger, not compassion.
“Translations suggest that the verbs … have to do with the depths of Jesus’ compassion. However, they are more interpretation than translation, because the Greek verbs do not have these meanings. The first verb (embrimaomai) connotes anger and indignation, not compassion… The primary meaning of the second verb is “agitated” or “troubled” and is used here to underscore the intensity of Jesus’ emotion.” (O’Day, p. 690)
Jesus is described as “angry” at Mary and the Jews.
Anger at death itself
Anger at their unbelief
The Jews say “Come and See”, which is the same invitation Jesus gave to his disciples.
Jesus’ invitation to “Come and See” was an invitation to see new life, the light of the world, and the glory of God. “The Jews” invitation to “Come and See” was to witness death. They were presenting evidence of death and despair in the world.
Perhaps Jesus’ anger is at the fact that death is the path to new life.
The Jews interpretation of why Jesus is crying should not be accepted.
“Throughout the Fourth Gospel, the response of the crowd, particularly when they are called ‘the Jews,’ is not to be trusted.” (O’Day, p. 691).
V. 37 is not a statement of faith, but a statement of derision, much like the taunting to come on the Cross.
Jesus wept
“The sometimes unabashed anthropomorphism of the Hebrew Bible tells us that God laughs, rants, occasionally even changes his mind. Yet the God of the Bible does not cry. He never weeps.” Allen Dwight Cunningham, “John” True to Our Native Land, p.199.
Jesus at the tomb
Jesus angry again at the tomb - perhaps because they sealed it with stone, thinking that was the final resting place?
When seen through the lens of anger, this conversation with Martha takes on a different tone.
“Untie him, and let him go”
The community needs to be told what to do.
Jesus is frustrated
There is no rejoicing, simply belief or reports to the Pharisees.
“I hope that when the Church hears Jesus cry, “Lazarus, come out!” all the people heed his words. Church, Come out! Come out of your comfort zone. Come out of your fortress. Come out of your “good old days.” Come out of your sin. Come out of the lies that tell us how to succeed, consume, spend, buy, then donate and be happy. Come out of your slumber, and go into the Kingdom. Come out of your slumber, and go into your mission. Come out of your slumber, and go and make disciples of Jesus Christ for the transformation of the world.” (Robb McCoy, Fat Pastor)
Thoughts and Questions
“To anticipate and locate the promises of the resurrection only in a future life with God is counterintuitive to the Fourth Gospel. This is why Jesus must interpret the final sign before it actually happens, lest persons even as close to him as Martha maintain only one mindset for what resurrection can mean. This Gospel wants us to know that another way to imagine the resurrection is to make it synonymous with life here and now. Jesus' revelation that he is the resurrection and the life upends any and all expectations of our future lives as heaven or hell, some sort of get out of jail free card, or postponed grace. Rather, the consequences of this final sign for the Fourth Gospel are that resurrection lays claim on our lives today.” (Karoline Lewis, Fortress Biblical Preaching Commentaries: John, p. 152, emphasis added)
What are you inviting people to “Come and see.” Are you inviting people to come and see the new life, or to come and see death.
It might be a stretch, but: Five Stages of Grief:
Denial - Jesus waiting to leave.
Anger - Jesus is “deeply disturbed”
Bargaining - Sisters lamenting, “if only Jesus had gotten here sooner.”
Depression - Jesus weeps
Acceptance - Some believe in Jesus, fulfillment of Jesus’ mission and self-revelation.
“Jesus wept.” What does it mean to follow a messiah who wept? What does it mean to have a Savior who cries?
A show comment from last time round the cycle: “I can never hear this account of Jesus' raising Lazarus without thinking of an impromptu Bible study I had with a bereaved mother in her hospital room. During my Clinical Pastoral Education unit (required for priests in training in the Episcopal Church), my assigned areas were the NICU (neo-natal ICU) and high risk pregnancy unit.
I spent several days visiting and praying with this woman whose baby died in her arms just hours after being born. The last time I saw her, she asked, "Jesus brought Lazarus back from the dead. Why won't he do the same for my little girl? I'm pretty mad about that--am I going to hell? If I do, will I ever see my baby?"
After I swallowed a river of tears and assured her that she was not hell-bound for being mad at God, I located the Bible in her room (thank you, Gideonites!) and started reading John 11. I even took time to explain about the Book of Signs and why Jesus raised Lazarus in the first place (can you say pedantic pastoral care?). When we got to the part where "Jesus wept", the woman stopped me.
"Do you think Jesus is weeping for my baby?"
"Yes, he's holding her now and weeping for her and for you."
That seemed to be what she needed to hear. But it probably isn't what I'll preach about on Sunday. Or maybe I will preach about Jesus weeping, without using that story.
Opening music: Misirlou, One Man 90 Instruments by Joe Penna/MysteryGuitarMan at MIM
Closing Song by Bryan Odeen