THE RAISING OF LAZARUS (JOHN 11:38-44)

 

                              “Never Too Late” (collage, 2009)

I have already written two posts on this subject: “Martha: Part 2 (John 11)” and “Jesus Wept.” But I would like to concentrate on the last part of this resurrection story, utilizing only articles in the very helpful IVP compendium Dictionary of Jesus and the Gospels (J.B Green, J.K. Brown, and N. Perrin, ed.).

John 11:38

Bauckman points to John 11:3,33,38 and 12:27 as places where we can clearly see Jesus' human emotions coming to the forefront.

John 11:39

“In John 11, the editorial comment in John 11:2 provides us with a clear Christian use of ho kyrios ['the Lord']. Also, Martha's address to Jesus in John 11:27, uttered together with a christological confession, is probably more than a respectful way of addressing her teacher, but the other uses of kyrie in the chapter (Jn 11:3,12,21,32,34,39) could be rendered as 'sir.' But even here ambiguity remains...”

(Witherington III)

“Prior to burial in a rock-cut tomb, the body was washed and then wrapped in a cloth shroud (e.g. Jn 11:44), though the decay of such clothes makes it a rare archeological discovery. Mourners applied ointments and aromatic spices to the corpse, not as a preservative (the body was expected to decay within a year for possible reburial), but in order to reduce the unpleasant small in the tomb [see the comment by Martha in this verse].” (Chapman)

John 11:40

K.L. Anderson: “As the last of the seven authenticating miracles or 'signs,' it points to the climax of divine revelation in Christ and reveals God's glory (Jn 11:4,40; cf. Jn 1:14). It demonstrates that Christ is the one who gives eternal life (Jn 11:25; cf. Jn 5:25).”

Dennis: “'Glory' is used more often in John's Gospel (noun 19x, verb 23x) than in any of the Synoptic Gospels, indicating that the concept is of particular importance for Johannine Christology. John carries over the basic uses of 'glory' in the Old Testament and the Synoptics, such as glory as social praise, honor, approval and reputation (Jn 5:44; 7:18; 8:50; 12:43), and glory as the radiant presence of God (Jn 11:4,40; 17:5)...In John's Gospel....Christ's glory is exclusively a present reality in that John insists that the divine glory is present in Jesus' incarnation, ministry and death.”

Twelftree: “In using 'sign' for the miracle, John is saying that, like the parables of the Synoptic Gospels, the miracles point beyond the immediate to the identity or glory of Jesus and his filial relationship, even identity, with the Father...the reader is alerted to the glory of Jesus being seen not only in the story of Jesus' death, but also in the signs [such as John 11:40]. As in the Synoptics, the miracles are realizations of God's present reign...Even in the most spectacular miracle – the raising of a dead man – Jesus is still a human who weeps (Jn 11:35), for he is 'the Word become flesh' (Jn 1:14).”

“The statements [in John] related to the sending of Jesus focus on his obedience to and dependence on the Father. Jesus as the one sent is to bring glory and honor to the one who has sent him (Jn 7:18; 8:50,54; 11:4,40).” And that involves doing His works and speaking His words. (Schnabel)

Parenthetically, it should be noted that the ubiquitous number “seven” in John's writings appears here in that the 42 references to “glory” is the product of 6 and 7. Also, this verse with the parallel expression in verse 4 serves as an inclusio to bracket the whole resurrection story:

“This illness does not lead to death; rather it is for God's glory, so that the Son of God may be glorified through it.” (John 11:4)

“Did I not tell you that if you believed, you would see the glory of God?” (John 11:40)

John 11:41

M.M. Thompson notes, “Although not appearing as a character in the narrative [i.e. John's Gospel], the Father nevertheless remains active.” Among the many examples he cites is v. 41 in which He hears the Son.

John 11:41,43

Wahlen tabulates the various healings in this gospel, including the three occasions in which Jesus raises the dead: Jairus's daughter, the widow's son at Nain, and Lazarus. The first two examples involve Jesus commanding the dead to rise as well as Him touching them. Only in the case of Lazarus is the raising accomplished without touch, but it was accompanied by a prior prayer to God, unlike the other two times. Jesus' miracles can't be reduced to a simple formula.

John 11:41-44

Crump: “The resurrection of Lazarus (Jn 11:1-44) serves to demonstrate that Jesus' petitions are always answered positively (Jn 11:21-22; 41-44) because he only asks according to God's will, which means that he always prays 'in the name of the Father.'”

John 11:42,44

“As in the Synoptics, Jerusalem divides in response to Jesus. Some believe (Jn 2:23; 7:40-41; 8:31; 9:36-38; 11:45; 12:11), even among the authorities (Jn 11:42; 19:38-39), although their faith can be of the wrong kind (Jn 2:24; 8:31-59), insufficient (Jn 7:40-41) or fickle (Jn 11:45; 12:11).” (Walton)

“Signs often lead to faith in this Gospel [as in John 11:15,42]. But while faith in response to signs is better than no faith..., it must mature, if given time or testing, to full faith...Genuine, saving faith must both recognize Jesus' divine identity (Jn 20:28-31) and persevere to the end (Jn 8:30-32).” (Keener)

John 11:44

“The miracle also foreshadows Jesus' own death and resurrection. The description of Lazarus' tomb and grave clothes (Jn 11:38-39,44) parallels the details concerning Jesus' burial and empty tomb (Jn 19:40; 20:7). However, Lazarus came out of the tomb still bound in wrappings; the resurrected Jesus left his wrappings in the tomb, neatly folded.” (Anderson)