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Gospel of John - Chapter 11
- Most commentators see Martha's words in Vv 21-22 as the climax of this chapter expressing the highest
faith, replacing that of Peter in the synoptics, with Mary's words as mere 'me, too'. But Moloney argues
strongly that this misses the importance of v2: Mary is the more faithful sister, expressing complete trust
in Jesus, without qualifying him as able to ask God for a miracle (v32). although she immediately lapses
into joining the women in weeping for Lazarus, she makes amends in the next chapter by anointing Jesus
for his death. The subtleties of John's writing is not to be missed: Martha gives Jesus all the titles that
other incomplete believers give him, and shows a lack of faith in informing Jesus that Lazarus' body will
stink. Jesus' weeping and anger can then be seen as frustration that even Martha does not see him as the
Son of his Father - will he ever be able to convince anyone of his true divinity? Listen to this chapter with
both of these ideas in mind!
- At one time in the development of the 4th Gospel Jesus’ public ministry may have ended with chapter 10:
in chapter 13 Jesus crosses from beyond the Jordan back to the Promised Land that he might cross from
this world back to the Father. Chapters 11 and 12 may have been added to the “Book of Signs” as a
transition, a half-way stop between the Jordan and Jerusalem. Cf forward reference in v 2 to chapter 12.
The raising of Lazarus is an immediate cause for the decision to kill Jesus, and pre-figures Jesus own
Resurrection, with a mourning Mary at the tomb; a cave tomb closed with a stone; grave clothes plus a
face cloth; a special role for Thomas. The “Book of Glory” begins with chapter 13.
- Healing the man born blind shows Jesus is the light. The miracle of Lazarus is a sign that Jesus is also
both resurrection and life to those who believe, even after death. Jesus life-giving word calls to those in
their tombs (Jn 5:25, 28-29), while Caiaphas gives the reason for Jesus’ coming death. Hidden deeper:
Jesus’ gift of life for Lazarus, and for us, requires him to be willing to lose his own life.
- Surprising, in view of the fame of this miracle, that it is not mentioned by the synoptics. (Neither do the
synoptics mention any other miracles in Jerusalem before the final week.) Cf Luke’s story of the same
sisters, but without the brother, ending with “neither will they be persuaded if someone should rise from
the dead (Lk 16:31). Luke does have the story of the rich man asking that Lazarus return to the world to
convince others - here some are convinced, some are not. The absence of this miracle from Mark, and
hence from Matthew, may be explained by the absence of Peter when Jesus went up to Jerusalem (Jn
6:68 - 13:6, with similar gaps in Mark (10:28-11:21), Matt (19:27-26:33) and Luke (18:28-22:8)., with
Thomas speaking for the disciples in v 17. This might explain the omission from Mk/Matt, assumed to be
based on Peter's recollections, by Peter not seeing it. But its absence from Luke cannot be explained in
this way.
- 1 It is assumed the reader knows about Martha and Mary, although they have not been mentioned before
by John. Bethany is the Ananiah of Neh 11:32, east of Jerusalem at the south end of the Mt of Olives.
Lazarus comes from a word meaning “God helps”, reinforcing our expectation that the man who is ill
will be healed. Lazarus is also a common name for priests in Jewish antiquity, suggesting a parody of the
Judean priests. Initially we are not told of any relationship between Lazarus and Martha/Mary.
- 2 John names Mary as the one who anoints Jesus before the passion, not named by Mark (Mk 14:3-9).
This story is not told until the next chapter - we are not expected to understand the Gospel sequentially,
and this comment raises our interest. Throws our story sense - sit up and pay attention! Links this scene
to 12:9, suggesting that giving life entails its taking: some plot to kill Jesus because of what he does for
Lazarus (11:53), and also because Mary and others believe in him (12:10).
- 3 The message reveals Jesus’ love for Lazarus - is Lazarus to be seen as a “type” of the Christian to
whom Jesus gives life? “Beloved” was a form of address among early Christians. How do they know
where to send the message? The message is cryptic - no names - he will know who is meant. Implies an
intimate discipleship community. “love” here is phileo, friendly affection, rather than the deeper and
stronger agapeo, the self-sacrificing love Jesus will demand of his disciples for each other (13:34-35).
- 4 The ultimate purpose of Lazarus' illness is death (rather it is life). No one has mentioned death! Who is
Jesus speaking to? Are there believers with Jesus? Why does Jesus delay 2 days before going to
Bethany? John sees that from God’s viewpoint this death was all for the best - the miracle shows forth
God’s glory through his son, in whose light we can walk without stumbling (Cf v 9). Perhaps we will
now learn more about Jesus’ glory that has already been referred to (2:11; 7:39; 8:54). At the outset
Jesus states the spiritual value of the miracle: it will lead to his glory in the sense of revelation (Cf 2:11).
It will not end in spiritual death - misunderstood here as physical death. Delay means that Lazarus is
really dead and buried, not one who has just died and could perhaps be in a coma, as in synoptics (Mk
5:22-23; Lk 7:11-16). Long enough - over 3 days - for the rabbinic authorities to say the soul had left the
vicinity of the body and decay would have set in. Only in 5:25 and in this chapter (11:4, 11:25) does
Jesus explicitly call himself 'Son of God'. The 'it' is more than incidental: it - the raising of Lazarus - is
programmatic, it will be the catalyst which starts the process by which the Son of God will be glorified.
- 5 Again the emphasis on Jesus’ love for this family - but this time it is agape, suggesting this family is
not as close to Jesus as they might be - and for the Christian community, some of whom face death for
their beliefs. “Friends” is a term for Christians in the Johannine community (Jn 15:13-15; 3 Jn 15).
- 6 Vv 5 & 6 are logically linked by 'so': the delay follows from Jesus' love for the family. The two day
delay (Cf that from Good Friday) ensures there is no doubt about Lazarus’ death. Jesus “remains” with
believers, as in Samaria 4:40. How do we reconcile Jesus’ love and the glory of God with his remaining
on the other side? Lazarus had probably died just after the messengers had set out, and so would already
be dead when Jesus received the message: one day would suffice for Jesus to reach Bethany. Jesus did
not delay until Lazarus had died.
- 7 First of several references to the coming crucifixion. Note he invites the disciples to accompany him 'to
Judea' - it is his entrance to Judea that leads to his death.
- 8 The disciples correctly recognise the danger of going back to Judea.
- 9 Jesus reminds the disciples that there is a time limit on the presence of the light: the night of the
passion is closing in.
- 10 “The light is not in him” - common belief that seeing comes from a light inside our eyes. Walking at
night can lead to stumbling, or “bumping”, suggesting that not only work is impossible at night, but also
continuing the discipleship journey has great risks in the dark. But there are 12 hours of day in which to
walk: night will come later. It is now later than the sixth hour (noon) - Samaria, and after the seventh
(4:52), but there is still time to walk.
- 11 Jesus’ reference to Lazarus’ sleep of death is misunderstood. He has to explain. Interesting that few if
any parallels between waking from sleep and resurrection. Now that Jesus brings life after death, bodily
death is no more than sleep.
- 12 There is still time to wake him - assumes he is not dead yet. “saved” normally means from illness, as
the disciples mean. But in John’s Gospel the greek word is used only for religious salvation (3:17; 5:34;
10:9): the readers understand the irony of the disciples’ words - salvation involves much more than
physical well-being.
- 13
- 14 Jesus tells them clearly that Lazarus is dead. The only time in this Gospel that a conversational
misunderstanding is explained.
- 15 The real purpose of the miracle is 'so that you may believe' - Lazarus is not the main focus. We should
be as shocked as the disciples that Jesus rejoiced at Lazarus' death. But his joy is for the disciples, who
will be led to belief through the coming miracle. They already believe, but faith is a progression, and this
miracle will lead to deeper faith.
- 16 Second reference to Jesus’ coming death. Cf Thomas doubting role to 20:24-28. We can see
Thomas’ words in a spiritual context - Cf Paul: “If we have died with Christ, .... we shall also live with
Christ” (Rom 6:8; 2 Cor 5:14; Mk 8:34-35). Didymus is Greek for twin, Thomas is Aramaic for twin; in
2 non-canonical sources his given name is given as Judas. Thomas shows courage by choosing death with
Jesus at this point. We should also see his words in the light of 12:24-26: the Christian must die to truly
live.
- 17 At least a day’s journey from the Jordan to Bethany. Bethany about 2 miles from Jerusalem, so many
mourners can come from Jerusalem - and can take the news back to the authorities. “Tomb” recalls
5:25-28 and 10:3, suggesting that Jesus has power over life and death and can lead us out of the tomb.
Could lead us to expect Jesus to bring Lazarus back to life, but not those present for whom there would
be no precedent.
- 18 Literally “about 15 stades” - a stade was 607 feet. Near to Jerusalem - where the Judeans have been
threatening to put Jesus in a tomb.
- 19 “many had come" suggests high status family, well known in area. A cave tomb also suggests the
family is fairly well off. So not all Jesus’ followers “gave all they had to the poor”. There were disciples
who did not follow him around, and including women. Only the Jews are described as offering
consolation, the sisters are not described as mourning or weeping.
- 20 How did Martha hear? Mary remained “sitting” - Cf Jesus sitting at the well in Samaria (4:6). But we
are not told about Mary's emotional state - was she mourning? As in Luke, Martha is the active sister.
But here her activity implies a measure of discipleship, leaving her culture to go to Jesus.
- 21 As with Luke, Martha’s words bear overtones of reproach as well as petition. They show a faith that
God is the source of Jesus’ powers - Jesus is a miracle-worker and God will do what he asks. Contrasting
with the crowds who are amazed but divided over Jesus’ identity.
- 22 Martha claims to “know” something not previously claimed by Jesus: that Jesus could “ask” (Cf Jesus
asking for a drink in Samaria, 4:9-10) God for something and have it done. How does she know this?
From the many intimate family discussions when Jesus stayed with them? “whatever you ask” (Cf 2:5) -
trust in seeming hopelessness. But Martha uses a perfect tense: 'I have believed' - her faith is complete,
closed. She qualifies her expression of faith and sees Jesus only as a miracle-worker, voicing beliefs
about the Messiah then common among Jews: a miracle-worker has privileged access to God;
resurrection (Dan 12:1-3; 2 Macc 7:22-24, 12:44) will be on the last day (Isa 2;2; Mic 4:1).
- 23 Jesus reminds Martha that Lazarus will rise again.
- 24 Martha affirms her acceptance of the Pharisaic belief in the resurrection, but shows its limitations -
the last day is a long way off. She has no thought of immediate resurrection.
- 25 “I Am” - as the Resurrection, Jesus gives spiritual life to the physically dead (v 25b); as the life he
does not allow spiritual death to touch those who believe in him (v 26). Jesus is more than a teacher and
prophet - he gives life to those who believe in him. Commitment to faith in Jesus risks more than
hostility and expulsion, as for the man born blind: for the Johannine community it risks life itself. But
death does not separate us from the community. And the fear of death will not prevent discipleship
spreading. Lazarus’ death here is not a martyr's, but he is threatened with martyrdom in 12:10. But life
through Jesus is for ever, and cannot be severed by persecution and death. Death is but a gateway to
further life with God.
- 26 Realised and future eschatologies are blended: faith in Jesus produces a spiritual life both now and
hereafter, life transcends death.
- 27 The perfect tense implies Martha came to the faith she now expresses (I have believed) before Jesus'
words in Vv 25-26. Nor does she refer to these words of Jesus. She has already arrived at faith, so does
not take these latest words into account. This view (Moloney) differs markedly from that of many
commentators, who see Martha's words as a supreme act of faith, comparable to Peter's and used in
Baptismal rituals. But Moloney argues that the Johannine context must come first: we must compare the
words used by Martha with those used by others in this Gospel, where that indicate incomplete faith.
Jesus is looking for complete trust in him as the Son of God. Martha’s reaction is partial faith - the same
profession as in 20:31, and by Peter in Mt 16:16. She accepts that he is the Messiah and Son of God, but
is not yet ready to accept that whoever believes in Jesus will never die. Perhaps the Johannine
community also hesitated to commit to this. Jesus speaking here with a woman parallels that with Peter
(Mt 16:16) - women have a right to participate in the community, and their opinions and commitment are
important. Peter was invited to confess in 6:69, now a beloved woman is too.
- 28 A second scene, this time with Mary, underlining Jesus’ deep love for this family. These dialogues
explain the meaning of the coming miracle: the healing of the blind man could be followed by a
dialogues explaining its significance, but a dialogue with Lazarus would be an anticlimax. Martha tells
Mary “privately” - presumably to prevent Judeans from overhearing. But Martha decsribes Jesus as
Rabbi, teacher, not Lord: Rabbi always appears in the conyext of limited faith ( 1:38, 49; 3:2; 4:31; 6:25;
9:2; 11:8). Those commentators who see Martha's confession of faith as supreme have difficulty with this
weak description. First Martha and then Jesus “call” Mary - we can expect a faith response from her to
Jesus' call.
- 29 Mary indeed immediately responds to Jesus' calling her. Vv 11:2, 28-35, and 12:1-8 are all part of the
description of Mary as a true disciples: none of these passages can be ignored, as some commentators do.
- 30
- 31 Cf 20:11. As yet the Judeans etc do not know Jesus is near - they soon will. Mary’s faith response to
Jesus’ call is also to lead to Jesus those who want to kill him. Are discipleship and betrayal that finely
separated?
- 32 Mary reproaches him with the same words as her sister - perhaps they had discussed what Jesus could
do. But Mary falls at Jesus' feet, just as did the man born blind - Mary is often portrayed “at Jesus’ feet”
(11:2, 12:3, Cf 20:16-17). And, crucially, Mary does not qualify her trust in Jesus as only a miracle-worker- it is complete: she is completely willing to accept his will, whether to bring Lazarus back or not.
- 33 Unfortunately, however, Mary shows some weakness of faith by joining the mourners and weeping for
Lazarus. Jesus is troubled - or even angry - literally “snorted in spirit” - at her distress - and it appears
from the sentence structure that it is Mary's association with the mourners that prompts this anger: ie her
lack of faith. Is he just very frustrated that even Mary lacks complete faith in him - will he ever be able to
convince anyone that 'He and the Father are one'? He is also deeply stirred, as was the water in 5:7. Or is
it just the presence of the suffering caused by the prince of death (Cf 13:21), or at the mourners?
- 34 Their invitation to him to “Come and see” is ironic - it is the same as he had used to invite his
disciples to came and see him, the source of life.
- 35 The only occurrence of this verb 'wept'. Not the loud wailing usual at a funeral, but quiet weeping.
Did Jesus weep for normal love and mourning, or was their a deeper reason? Perhaps disappointment
that those around him could see only the finality of death: after all he has said and done the Judeans and
even his dear friends have missed the basic message of the incarnation: that God who creates and
sustains life is fully present in Jesus, who is life.
- 36
- 37 The great themes of Jesus the light and Jesus the life are brought together by the Jews wondering why,
if he could heal the man born blind, Jesus could not have saved Lazarus.
- 38 Cf 20:1. Again Jesus is upset in the face of death - and perhaps at their lack of faith? A burial cave
implies some wealth. Since the “I am” statements of vv 25-26, Jesus has said nothing apart from the
minimum question of v 34 - he is concentrating on the work he has come from the other side to do.
- 39 Here the stone must be rolled away - after Jesus' death it is not necessary for a human agency to do
this. Martha’s objection shows her imperfect faith/understanding and lack of full confidence/trust in
Jesus - she cannot express this objection if she has accepted Vv 25-26. (Many commentators who see
Martha's faith as full struggle to explain this speech. Reminds the reader how long Lazarus has been dead
- even longer than Jesus’ 3 days in the tomb. For Jews the soul remained with body for 3 days. Death is
portrayed here as physically repulsive and capable of overwhelming human hope.
- 40 Jesus reminds he is to manifest his glory in this latest sign, as he did in his first at Cana: 2:11. Only
the disciples had so far been told to expect to see the glory of God. Cf Mk 5:36. Singular: urges Martha
to even deeper faith - if only she would believe she would see the glory of God. A recommendation to
greater faith rather than a promise, as often seen. The bystanders only see the events, but believers see
the glory of God. Only believers will see the real meaning of these events. 'Many saw Lazarus come from
the grave but never saw the glory of God' (Guthrie).
- 41 They are focussed on the stone, Jesus focusses on his Father, thanking him rather than the words
asking for a miracle that Martha may have expected.
- 42 Jesus’ prayer is scarcely a petition: he is at one with the Father, and he is heard immediately. As
stated, only his thanksgiving is audible, and it is for the crowd’s instruction (Cf Elijah in 1 Kgs 18:37). It
also confirms Martha’s belief that God grants anything Jesus asks (v 22), although not quite what she
asked for - its form is miles away from Martha's expectation that anything Jesus asks of God, God would
do. This expression of Jesus' relationship with his Father transcends Martha's belief in Jesus as Messiah,
Son of David, Son of God, the One who is to come. Do we fully accept that Jesus and the Father are one?
The plan is not in response to Martha’s petition, but was fully formed before Jesus arrival from the other
side. What Jesus wants is for people to believe that God did indeed send him.
- 43 Recalls and fulfills his earlier promise that “all who are in the tombs shall hear his voice” (5:28-29).
Jesus “cries out” to give life, while in chapters 18-19 the crowds cry out for his death (18:40; 19:6, 12,
15). Also cries out loud so that the crowd can hear, not spells muttered like a magician.
- 44 Cf 20:6-7. Lazarus comes out with his burial garments - he will need them again when he dies again.
Even though called back to life, he still needs help to become free. Full eternal life requires us to untie
the bonds which we make for ourselves - as the burial cloths are human made. Cf the blind man required
to wash - we have to play our part, too. God’s grace is gift that provides sight and life - but only if we do
the work we are asked to do. Lazarus’ coming back to life is only a sign - he will die again. Miraculous
resuscitation such as this (Lk 7:11-17; Mk 5:35-43; 1 Kgs 17:17-24; 2 Kgs 4:32-37) restore ordinary life -
Jesus’ own resurrection is a higher order, anticipating God’s raising of the dead in the last days to eternal
life. Jesus will leave his burial cloths behind (20:5), symbolising eternal life impervious to death..
- 45 Some onlookers believe in Jesus as a result - ie “many of the Jews” - those who had come to visit
Mary - although v 18 said they had come to visit both sisters - again Mary is seen as more important..
We might think it would be difficult for any who had witnessed this event not to believe. It does not
appear to be the sabbath, no Torah rules were violated.
- 46 But some - who did not believe - went to the Pharisees. To tell them what? Probably only what Jesus
had done, not the words he had uttered beforehand.
- 47 The only mention of the Sanhedrin. The chief priests and Pharisees were usually at odds: their
concerted action symbolises the union of Temple and Torah against the Johannine community - “the
children of God who are scattered”. Their reaction is to “many signs” not just to Lazarus. The question is
in present tense, querying current actions - they are getting nowhere.
- 48 The Sanhedrin believes that Jesus’ following continues to increase, “the Romans will come” and there
will be destruction: ironically early Christians believed that killing Jesus brought to an end God dwelling
in the Temple - and 40 years later the Romans did come and destroyed both Temple and nation. The
Judeans real motive is revealed - not concern for religious rules but fear of the Romans, and their loss of
power if “all will believe in him”. For Jews to “lose their nation” is to become like other nations - the
gentiles - worshipping false gods or none (Cf 1 Sam 8:7). Experience of exile shows that removal of
“our place” - not God’s! - ie the Temple, and of “the nation” does not destroy faith in God, but it does
demolish priestly control over its practice.
- 49 Caiaphas, son-in-law of Annas, was High Priest from about AD 18-37. High Priest normally elected
for life. “that year” perhaps suggests precariousness of office under Rome, or simply be drawing
attention to this important year in which Our Lord died.. High Priest was believed to have gift of
prophecy. This famous line is his only line in all scripture.
- 50 Caiaphas means one man should die “instead of” the people, but John means “on behalf of”.
Caiaphas argues that one man should die for the people to save the nation - he means the people of
Judea, but Jesus’ death will be for all people, and will gather together people who would otherwise risk
destruction at the hands of the hired shepherds (10:10, 28). The result of the “gathering” of the
Sanhedrin will be the “gathering” in of the scattered children of God, which was started at the
“gathering” in of the fragments left over (6:12-13), a mission the disciples will continue in Jesus’
absence.
- 51 John’s salvation theology voiced by Caiaphas: “Jesus will die ... to gather into one ...”
- 52 “The dispersed children of God” - the other sheep of 10:16? All gathered into one united community
(the Church).
- 53 Is this John’s version of the trial before the Sanhedrin in the synoptics? What was previously mob
violence is now organised by the authorities.
- 54 But Jesus withdraws - it is not his will to be taken now - he is now positioned in Ephraim, from where
he will ascend a last time to Bethany and Jerusalem. Ephraim usually believed to be about 12-15 miles
north-east of Jerusalem, where the mountains meet the Jordan. His final public deed in Judea has been
done. Now he must walk the final part of his journey back to God. Ephraim, the name of Joseph’s son
(Gen 48:1-20), is a place rich in Israel’s history: an important centre of worship in the northern kingdom;
the birthplace of Samuel (1 Sam 1:1) and Jeroboam (1 Kgs 11:26).
- 55 Vv 55-57 really belong to chap 12, introducing the theme of Jesus' death and the final episodes of his
ministry. The Lazarus miracle takes place between the feast of Hannukah in chapter 10 and Passover the
following spring. Purification rituals based on Ex 19:10-11:15; Num 9:6-14; Chr 30:1-3:18. The first
Passover’s sacrificial, animals (2:14) are linked with their purpose. The idea of sacrifice is in the air.
The people seek to purify themselves while their leaders plot to kill Jesus.
- 56 Many looked for Jesus at the Passover - to listen to him, or to report him? The death threats against
Jesus were now widely known. Will he break the Torah by not observing the Passover in order to save
his own life? He will in reality obey his Father’s command and give up his life.
- 57 The chief priests publicly look for him, publicly stating they wish to arrest him.