Chapter Eleven
The Raising of Lazarus
After Jesus escaped from those who wanted to seize Him, it is recorded that “He went away beyond the Jordan to the place where John had been baptizing at first” (John 10:39-40). This location, which some manuscripts refer to as “Bethabara,” is situated about twenty miles east of Jerusalem, near the Jordan River. This is the place where John the Baptist began His ministry. At that time, John described himself as “the voice of one crying in the wilderness,” saying, “Make straight the way of the Lord” (John 1:23), and “There is One among you whom you do not know” (John 1:26). As it is written in the opening chapter of this gospel, “These things were done in Bethabara, beyond the Jordan, where John was baptizing” (John 1:28).
When John the Baptist said, “There is One among you whom you do not know,” he was referring to Jesus. These words were truly spoken, for Jesus had not yet begun His public ministry. Since that time, however, three years have passed, and Jesus has gradually been making Himself known. He has preached to the multitudes, cast out demons, and performed many miracles. He has turned water into wine at Cana, healed a nobleman’s son in Capernaum, healed a paralytic at the Pool of Bethesda, fed five thousand on a mountain near Bethsaida, walked on the Sea of Galilee, and most recently, healed a blind man near the Pool of Siloam.
Every one of these miracles has testified in some way to Jesus’ divine nature. Along the way, there has been a gradual transition from seeing Jesus as a man among men, to recognizing Him as the Messiah, to believing that He is the Son of God. In this way, Jesus has been steadily and progressively making Himself known. This process, however, is not yet over. During His final days on earth, Jesus will continue to reveal His divine nature, especially in the next miracle which will surpass all preceding miracles. 1
The Report About Lazarus
1.And a certain [one] was sick, Lazarus of Bethany, of the village of Mary and Martha her sister.
2. And it was Mary, who anointed the Lord with ointment and wiped His feet with her hair, whose brother Lazarus was sick.
3. Then the sisters sent to Him saying, Lord, see, he whom Thou lovest is sick.
4. But when Jesus heard, He said, This sickness is not to death, but for the glory of God, that the Son of God might be glorified by it.
5. And Jesus loved Martha, and her sister, and Lazarus.
6. When therefore He heard that he was sick, then He indeed remained two days in the place that He was.
7. Then after that He says to the disciples, Let us go into Judea again.
8. The disciples say to Him, Rabbi, the Jews just now sought to stone Thee, and goest Thou thither again?
9. Jesus answered, Are there not twelve hours of the day? If anyone walk in the day, he does not stumble, because he sees the light of this world.
10. But if anyone walk in the night, he stumbles, because the light is not in him.
11. These things He said; and after this He says to them, Lazarus, our friend, slumbers; but I go, that I may awake him out of sleep.
12. Then His disciples said, Lord, if he repose, he will be saved.
13. But Jesus had told about his death, but they thought, He is saying [something] about the repose of sleep.
14. Therefore Jesus then said to them openly, Lazarus is dead.
15. And I rejoice on your account that I was not there, that you may believe; but let us go to him.
16. Then said Thomas, who is called Didymus, to [his] fellow disciples, Let us go, we also, that we may die with Him.
This episode begins with the words, “Now a certain one was sick, Lazarus of Bethany, of the village of Mary and Martha her sister” (John 11:1). In an editorial aside, John tells us that the “Mary” who is mentioned in this episode is the same Mary who would soon anoint Jesus “with fragrant oil and wipe His feet with her hair” (John 11:2).
It is at this point that a messenger comes to Jesus with a report about Lazarus. The messenger, who has been sent by Martha and Mary, says to Jesus, “Lord, behold, he whom You love is sick” (John 11:3). Upon hearing the message, Jesus says, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified by it” (John 11:4).
It is important to contrast these words to the words that Jesus spoke just before His most recent miracle when He opened the eyes of a blind man. At that time, Jesus said, “Neither this man sinned, nor his parents, but that the works of God should be revealed in Him” (John 9:3). This time, however, Jesus says that this sickness is for “the glory of God” and adds that “the Son of God will be glorified by it.” In this regard, the message about Lazarus is not only an opportunity to demonstrate the works of God, but also an opportunity to glorify the Son of God.
In terms of the continuous spiritual sense of each gospel, the preceding miracle about the opening of blind eyes relates to the reformation of the understanding. As we shall see, this next miracle relates to the regeneration of the will. It is about being called from death into life; this is also referred to as the birth of a new will—a central theme in the Gospel According to John.
As the story continues, we read that Jesus loved Martha, Mary, and their brother, Lazarus. And yet, Jesus does not immediately rush to their aid. Instead, when Jesus hears that Lazarus is sick, He stays two more days in Bethabara. Then, after waiting for two days, Jesus says to His disciples, “Let us go to Judea again” (John 11:7). Judea is a large region, which not only includes Bethany but also Jerusalem. Remembering that Jerusalem is a place of danger for Jesus, and knowing that Bethany, the home of Lazarus, is on the outskirts of Jerusalem, the disciples say, “Rabbi, lately the Jews sought to stone You, and are You going there again?” (John 11:8). In response, Jesus assures them that there is nothing to fear. “Are there not twelve hours in the day,” He says. Therefore, “If anyone walks in the day, he does not stumble, because He sees the light of the world” (John 11:9).
In the literal sense, Jesus is telling His disciples that a daytime journey will be safest because they will be walking in the light of the day. More deeply, Jesus is reminding them that He is the light of the world. As He said in a previous episode, “I am the light of the world. All who follow Me shall not walk in darkness but have the light of life” (John 8:12). In other words, as long as Jesus is with them, and His truth is in them, they have nothing to fear. They will be walking in the light. 2
After offering these words of reassurance, Jesus says to His disciples, “Lazarus, our friend, slumbers; but I go, that I may awake him out of sleep” (John 11:11). Still hesitant to put themselves or Jesus in harm’s way, the disciples insist that the journey is unnecessary. “Lord,” they say, “if he sleeps, he will get well” (John 11:12). In those days, “sleeping” was a euphemism for death. To say that a person had gone to sleep was tantamount to saying that a person had passed away, or died. Therefore, Jesus clarifies His meaning. Putting it more plainly, He says, “Lazarus is dead” (John 11:14).
As always, there is more to Jesus’ use of language than meets the eye. In this case, the reference to “sleep” refers to a lack of understanding. In the Hebrew scriptures, David says, “Enlighten my eyes, lest I sleep the sleep of death” (Psalms 13:3). To go through life without a proper understanding of spiritual truth is like walking in darkness. It is a “sleep of death.”
While the absence of understanding is one kind of death, there is an even more serious one. It is the death of the will. It is the death of any desire to walk in the path of the commandments. This is what Jesus means when He says that Lazarus is not just sleeping, which refers to an unenlightened intellect, but that Lazarus is dead. It is what is felt in the depths of despair when all hope is gone.
Regarding this kind of despair, which is represented by the death of Lazarus, Jesus says, “I rejoice for your sakes that I was not there” (John 11:15). Taken literally, these words can be confusing. At first glance, we might wonder why Jesus says, “I rejoice,” especially because it is written that Jesus loved Lazarus. But Jesus says, “I rejoice for your sakes.” In other words, Jesus knows that there is something about Lazarus’ death and their late arrival that will be good for the disciples to witness—so that they might believe. And then Jesus adds, “Nevertheless, let us go to him” (John 11:15).
Taking Jesus at His word, Thomas says to the rest of the disciples, “Let us also go, that we may die with Him” (John 11:16). Despite the dangers that might await them in Jerusalem, and without understanding what he is about to witness, Thomas decides to trust in Jesus and follow Him, regardless of the outcome. As this episode ends, Jesus and His disciples are on their way to Bethany.
A practical application
Although Lazarus has died, Jesus is already foreseeing the good that may come from it. As you deal with your own losses, whether it be the loss of a wallet, a job, or a relationship, keep in mind that there is a natural and a spiritual side to every situation. The natural side is limited to a worldly perspective that focuses on the loss. It is the part of us that grieves. The spiritual side, however, has an eternal perspective. It understands that every misfortune can serve to deepen faith, and every loss can strengthen belief. No matter what is happening in your external world, whether it be the loss of a physical object, the end of a relationship, or the death of a dream, it can be a time to draw closer to God and allow God to strengthen you. At such times, keep in mind Jesus’ words, “This sickness is not unto death.” 3
Arriving in Bethany
17. Then Jesus, coming, found him having [been] already four days in the sepulcher.
18. And Bethany was near to Jerusalem, about fifteen stadia away.
19. And many of the Jews had come to the [women] around Martha and Mary, to comfort them concerning their brother.
20. Then Martha, when she heard that Jesus was coming, went to meet Him; but Mary was sitting in the house.
21. Then said Martha to Jesus, Lord, if Thou hadst been here, my brother would not be dead.
22. But even now I know that whatever Thou shalt ask of God, God will give to Thee.
23. Jesus said to her, Thy brother shall rise again.
24. Martha says to Him, I know that he shall rise again in the resurrection in the last day.
25. Jesus said to her, I am the Resurrection and the Life; he that believes in Me, even if he die, [yet] shall he live.
26. And everyone who lives and believes in Me shall not die to eternity. Believest thou this?
27. She says to Him, yes, Lord, I believe that Thou art the Christ, the Son of God, who should come into the world.
Martha greets Jesus
As Jesus and His disciples approach Bethany, they learn that Lazarus has already been in the tomb for four days (John 11:17). The death of Lazarus, which seems so final, represents something that takes place in each of our lives. There are times when we may feel that a dream has died, or a relationship has come to an end, or we have experienced a great loss.
At such times, it seems as though God has delayed His coming and left us without help. Our unbelief leads us downwards into anxiety, fear, discouragement, and despair. In the language of sacred scripture, when Jesus says, “Lazarus is dead,” He is referring to these times of despair when we believe that all hope is gone. These are the times when Lazarus has not just died. He has been dead for “four days,” meaning that there seems to be no hope for any kind of resurrection. 4
This is perhaps what Martha feels when she hears that Jesus is on the way to her house and rushes out to meet Him. Disappointed that Jesus has delayed His coming, she says to Him, “Lord, if You had been here, my brother would not have died.” Nevertheless, she continues to exhibit faith in Jesus’ ability to heal. As she puts it, “But even now I know that whatever You ask of God, God will give you” (John 11:22).
Jesus offers gentle assurance, saying, “Your brother will rise again.” Martha takes this to mean that Lazarus will rise again, but only at some time in the distant future. As it is written through the prophet Ezekiel, “My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel” (Ezekiel 27:12). Isaiah writes, “Your dead shall live … they shall arise. Awake and sing, you who dwell in the dust … the earth shall cast out the dead” (Isaiah 26:19). In the light of passages like these, Martha interprets Jesus’ words literally. She says, “I know that he will rise again in the resurrection on the last day” (John 11:24).
Martha’s limited understanding provides Jesus with an opportunity to make another “I AM” statement. Jesus has already declared that He is the “Water of Life” (John 4:14), the “Bread of Life” (John 6:35), the “Light of the World” (John 8:12), the “Door of the Sheep” (John 10:7), and the “Good Shepherd” (John 10:11). But now He goes even further. Jesus says to Martha, “I am the Resurrection and the Life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (John 11:25-26).
Clearly, in a progression of “I AM” statements that increasingly declare Jesus’ divine nature, this is the most powerful statement yet. It is at this point that Jesus pauses and asks Martha, very simply, “Do you believe this?” (John 11:26). In response, Martha says, “Yes, Lord, I believe that You are the Christ, the Son of God, who is come into the world” (John 11:26).
A practical application
It’s good to have willpower. It can accomplish a lot. But, as you may have discovered, human willpower cannot make you happy when you are feeling sad. Nor can it make you feel loving when you are feeling angry. When Jesus says, “I am the resurrection and the life,” He is promising you that no matter how dire your circumstances might be, He provides resurrection power. This is the power that can lift you out of your darkest states—right now, not at some distant time in the future. Do you believe this? If so, the next time you feel yourself sinking into discouragement, resentment, anger, self-pity, or despair, remember that human will power is not enough. This is the time for prayer; this is the time to bring divine truth to mind. This opens the way for the spirit of God to flow in, bringing new thoughts to your mind and new desires to your heart. As it is written in the Hebrew scriptures, “Not by might, nor by power, but by my Spirit, says the Lord” (Zechariah 4:6). 5
Mary is Called
28. And when she had said these things she went away, and called Mary her sister privately, saying, The Teacher is here, and calls thee.
29. As she hears, she arises quickly and comes to Him.
30. And Jesus had not yet come into the village, but was in the place where Martha met Him.
31. The Jews, then, who were with her in the house, and who comforted her, seeing that Mary stood up quickly and went out, followed her, saying, She goes to the sepulcher to weep there.
32. Then when Mary came where Jesus was, seeing Him, she fell at His feet, saying to Him, Lord, if Thou hadst been here, my brother would not have died.
33. Jesus then, when He saw her weeping, and the Jews also weeping who came with her, groaned in the spirit and was Himself disturbed,
34. And said, Where have you laid him? They say to Him, Lord, come and see.
35. Jesus wept.
36. Then the Jews said, See how He loved him.
37. And some of them said, Could not this [Man], who opened the eyes of the blind, have caused that even this [man] should not have died?
The Teacher is calling
After declaring her faith in Jesus, Martha goes back home to Mary and says to her, “The Teacher has come and is calling for you” (John 11:28). These words do not just apply to Mary. They also apply to something within us that is represented by Mary. As already noted in the beginning of this chapter, this is Mary of Bethany who will soon anoint Jesus with oil and wipe His feet with her hair. In this regard, she represents the part of us that loves and worships God with gratitude and devotion. Therefore, when Martha says to Mary, “The Teacher is calling for you,” it also means that God is calling to this aspect of our spiritual nature. It is the part of us that has the capacity to love and worship God.
When Mary hears that Jesus is calling for her, she rises quickly and goes out to meet Jesus. The mourners, however, reason that “she is going to the tomb to weep there”(John 11:31). The mourners, who have no idea that Jesus has come, see the world as filled with sorrow. They represent the part of us that sees the world without the presence of God. When we are lost in states of sorrow, it is difficult to hear God calling. It’s like being tuned in to a different channel. God’s call is still there, but we cannot hear it or respond to it.
Mary, on the other hand, hears that Jesus is calling and responds quickly. In the Gospel According to Luke, when Jesus visited Martha and Mary at their home in Bethany, Martha was “distracted with much serving” (Luke 10:40). She even complained that Mary, who was sitting at Jesus’ feet, listening to His words, was not helping. Noting that Martha was “worried and anxious about many things,” Jesus told her that her sister Mary had chosen “that good part, the one thing that is needed” (John 10:41-42).
During our commentary on the Gospel According to Luke, we noted that the story about Martha and Mary comes immediately after the parable of the Good Samaritan. While the emphasis of the Good Samaritan episode is upon service to the neighbor, the emphasis of the episode about Martha and Mary is about love to the Lord. At that time, we showed that this is another example of why the gospels must be read in sequential order. Otherwise, if our focus is only on the parable of the Good Samaritan, we can make service to the neighbor all important. On the other hand, if our focus is only on the story of Martha and Mary, we can make love to the Lord all important. While both are necessary, just as the two great commandments are necessary, love to the Lord is the supreme doctrine. It is what Jesus calls “that good part.” 6
Therefore, when Martha secretly tells Mary that Jesus is calling for her, it is a picture of the way Jesus is quietly calling to the part of us that not only acknowledges His divinity, as Martha does, but also worships Him, as Mary does. Although Mary repeats the same words of faith as Martha, saying “Lord, if You had been here, my brother would not have died” (John 11:32), Mary does so on her knees, weeping. This is the kind of faith that rises quickly when the Teacher calls and humbly worships at His feet. This is heartfelt faith from love. 7
Come and see
As mentioned, when Mary came to Jesus, she fell down at His feet, weeping. The mourners who have followed her are also weeping. Seeing all of this, Jesus groans in His spirit and says, “Where have you laid Him?” In response, they say, “Come and see” (John 11:34). The words, “come and see” call to mind Jesus’ words to His disciples at the beginning of His ministry when they asked Him where He was staying. At that time, Jesus said to them, “Come and see” (John 1:39).
When Jesus invited His disciples to “come and see,” He was not referring to a place. Rather, He was referring to the way their spiritual eyes would be opened to a new way of life. Now, three years later, the mourners in this episode are using the same words, but with different meaning. While Jesus had said, “Come and see the way to life,” the mourners are saying, “Come and see the place of death.” In response, it is written that “Jesus wept” (John 11:35).
Like all of us, Jesus has a human side which can grieve and feel compassion. Some of the mourners who see Him weeping believe that He is weeping over the loss of His beloved friend, Lazarus. Therefore, they say, “See how He loved him” (John 11:36). But there are others who skeptically say, “Could not this man, who opened the eyes of the blind, also have kept this man from dying?” (John 11:37).
While it may be true that Jesus wept because of His love for Lazarus, there may be other reasons as well. He might also be weeping for all those who are still skeptical and caught in their unbelief, all those who are imprisoned by fear, all those who are misled by false teachings, and all those who are driven by selfish intentions. In this case, Jesus’ weeping might not be just for Lazarus but for all of humanity. The greater the love, the deeper the grief. 8
“Take Away the Stone”
38. Jesus then, again groaning in Himself, comes to the sepulcher; and it was a cave, and a stone lay on it.
39. Jesus says, Take ye away the stone. Martha, the sister of him that was dead, says to Him, Lord, already he stinks, for [it] is the fourth [day].
40. Jesus says to her, Said I not to thee, that if thou wouldest believe, thou wilt see the glory of God?
41. Then they took away the stone [from the place] where the dead was laid. And Jesus lifted up [His] eyes and said, Father, I thank Thee that Thou hast heard Me.
42. And I knew that Thou hearest Me always; but on account of the crowd standing around I said [it], that they may believe that Thou hast sent Me.
It is true that Jesus wept. But it is also true that He seizes this opportunity to demonstrate that the resurrection is not some distant last day, but rather that He is the resurrection. As Jesus said when He heard that Lazarus was sick, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified by it” (John 11:4). Accordingly, Jesus begins by approaching the tomb of Lazarus. It is a cave with a large stone covering the opening. Standing in front of the cave, Jesus says, “Take away the stone” (John 11:39).
In the literal sense, Jesus is speaking to the mourners who have assembled at the cave, believing that Lazarus has died and is now beyond hope. To these people Jesus says, “take away the stone.” More deeply, however, Jesus’ command transcends the historical moment and speaks to each of us about the need to remove whatever it is that blocks our belief in God’s presence and power. 9
“Take away the stone” Jesus says to each of us, calling us to remove whatever is false and hard-hearted in our lives. “Take away the stone,” He says, commanding us to remove our doubts, our misgivings, and our lack of trust in His saving presence. “Take away the stone,” He says, urging us to remove the pride that prevents us from experiencing His power in our lives. In sacred scripture, a “heart of stone” is the stubborn belief that we do not need God. It is the unwillingness to humble oneself before the Lord. It is to doubt the Lord’s power to save. 10
It is at this point that Martha objects. Although she has expressed faith in Jesus just a few moments ago, doubts now arise within her. She fears that if the stone is rolled away, Lazarus’ rotting corpse will give off a terrible odor. As Martha puts it, “Lord, by this time there is a stench for he has been dead for four days” (John 11:39).
In response, Jesus encourages her to have faith. He says to her, “Did I not say to you that if you would believe, you would see the glory of God?” (John 11:40). Jesus’ words carry an important message for each of us. We should not wait for miracles to bring about belief in God. Rather, we should begin with belief. Only then shall we see God’s power making a difference in our lives. As Jesus puts it, “If you would believe, you would see the glory of God.”
As soon as Jesus says these words to Martha, the people roll away the stone. As it is written, “Then they took away the stone from the place where the dead man was lying” (John 11:41). While they are doing this, Jesus lifts His eyes in prayer, saying, “Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by, I said this that they may believe that You sent Me” (John 11:41-42).
Jesus wants them to know that He is the anointed One who has been sent by God. He wants them to believe that He is not just a human miracle worker, but rather that He is “the resurrection and the life.” This is the faith that can take away the stone, allowing them to see the glory of God.
A practical application
The command to “take away the stone” is given to those who have gathered around the tomb—to the mourners and observers. But it is also given to each of us. Jesus is asking us to take away the stone of disbelief, to take away the stone of doubt, to take away the stone of distrust in God, to take away the stone of hard-hearted pride so that we might begin to hear the voice of God more clearly and see Him more visibly. Whenever we begin with belief, the stone is rolled away. It is then that we hear His voice and see His glory as we come forth into new life. As a practical application, believe that God can change your life, beginning with this present moment. Roll away the stone of disbelief and see what happens. As Jesus puts it, “Take away the stone.”
Lazarus Comes Forth
43. And having said these things, He cried out with a great voice, Lazarus, come out!
44. And he that was dead came forth, bound feet and hands with grave-clothes, and his face was bound around with a napkin. Jesus says to them, Loose him, and let him go.
Once the stone is rolled away, Jesus cries out with a great voice, “Lazarus, come forth” (John 11:43). The name, “Lazarus,” is a combination of two Hebrew words, El [God] +ʿāzār [help] meaning “God is my help” or “God has helped.” Therefore, the name, “Lazarus,” refers to a quality that says, “I am willing to listen. I am willing to learn. I am willing to do God’s will, for I know that God is my help.”
Jesus’ calling Lazarus by name follows from the previous chapter where it is written that “The sheep hear His voice, and He calls His own sheep by name and leads them out” (John 10:3). With the stone rolled away, Lazarus is now able to hear Jesus calling his name, summoning him to come forth from the tomb. As it is written, “He who had died came out bound hand and foot with grave clothes, and his face was wrapped with a cloth” (John 11:44).
Although Lazarus has heard Jesus calling Him by name, and although this is sufficient to cause him to rise from the dead and walk out of the tomb, Lazarus is still bound hand and foot in grave clothes. Spiritually understood, the grave clothes represent the false ideas and limiting beliefs that prevent each of us from living fully in accordance with God’s will. Whenever we are bound by false ideas, we cannot think clearly about God’s teachings, nor can we walk easily in the path of His commandments. Although we want to do the right thing, we feel powerless. It feels as though we are still “bound hand and foot.”
It is for this reason that Jesus now turns to the people and says, “Loose him, and let him go” (John 11:44). The old grave clothes must be removed before new clothes can be put on. There must be a cleansing and purifying process where we become free of underlying attitudes and limiting beliefs. In other words, each of us must be willing to recognize and give up old patterns of false thinking, so that we can be clothed in new garments—true ideas that will strengthen all that is good and noble within us. As it is written in the Hebrew scriptures, “Awake, awake, put on your strength, O Zion. Put on your beautiful garments … loose yourself from that which binds you” (Isaiah 52:1). 11
A practical application
When Lazarus hears Jesus calling his name, he comes forth from the cave. But his grave clothes still cling to him. To the extent that you freely choose to use the gift of reason to understand scripture, God will remove your “old grave clothes” and give you a new understanding. Similarly, to the extent that you freely choose to exercise your free will, living in accordance with your new understanding, God will form a new will in you. You will no longer be “bound hand and foot” by false ideas and selfish desires. But this is always a matter of free choice. As a practical application, consider the moment-to-moment choices you make throughout the day. Listen for the voice of God who says to you through His Word, “Come forth and live.” As it is written in the Hebrew scriptures, “I have set before you life and death, blessings and curses. Now choose life, that you and your children may live” (Deuteronomy 30:19). 12
The Response of the Religious Leaders
45. Then many of the Jews who came to Mary, and observed the things which Jesus did, believed in Him.
46. But some of them went away to the Pharisees, and told them what [things] Jesus had done.
47. Then the chief priests and Pharisees gathered a council, and said, What do we do? For this man does many signs.
48. If we leave Him thus, all will believe in Him, and the Romans will come, and take away both our place and nation.
49. And a certain one of them, Caiaphas, being chief priest that year, said to them, you know not anything,
50. Neither do you reason that it is expedient for us that one man should die for the people, and that the whole nation perish not.
51. But this he said not of himself; but being chief priest that year, he prophesied that Jesus was about to die for the nation;
52. And not for the nation only, but that He should also gather together into one the children of God that were scattered abroad.
53. Then from that day they consulted together, that they might kill Him.
54. Jesus therefore walked no more openly among the Jews, but came away from there into the country near the wilderness, into a city called Ephraim, and there tarried with His disciples.
55. And the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover, that they might purify themselves.
56. Then they sought Jesus, and said to one another as they stood in the temple, What think you, that He will not come to the festival?
57. And both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should show [it], so that they might lay hold of Him.
The raising of Lazarus from the grave is perhaps the greatest miracle that Jesus has performed so far in His ministry. While Matthew and Mark say nothing about Jesus’ ability to resurrect people from the dead, Luke records two instances of this happening. The first instance involves a young man, already in his casket and headed for burial. Jesus simply touches the casket and says, “Young man, I say to you ‘arise,’” and the young man sits up (see Luke 7:11-17). The second instance involves a young girl who has been sick and then dies in her bed. Jesus simply takes her by the hand and says, “Little child, arise,” and her spirit returns (see Luke 8:55).
The resurrection of Lazarus, however, involves an even greater display of power. When Jesus arrives, Lazarus is no longer in his bed, having died of a sickness. Nor is he in a casket on the way to his burial. Rather, Lazarus has been dead for four days, and is buried in a cave, sealed with a stone. Nevertheless, Jesus raises Lazarus from death and bids him to come forth from the tomb. This glorious demonstration of divine power is the fulfillment of Jesus’ words, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified by it” (John 11:4).
As a result of this great miracle, many went away believing in Jesus, but not everyone. As it is written, “others went away to the Pharisees and told them the things that Jesus did” (John 11:45). When the religious leaders hear the report about the raising of Lazarus, they are upset and deeply concerned. Convening an emergency meeting, they say, “What shall we do, for this man works many signs? If we let Him alone, everyone will believe in Him, and the Romans will come and take away both our place and our nation” (John 11:47-48).
The religious leaders are ruled by their fears. They suspect that as Jesus’ popularity grows, the people will want to set Him up as their king. If that becomes the case, the allegiance of the people will no longer be towards them or towards Rome, but rather towards Jesus. The religious leaders fear that the Roman government will see this as a revolution and, in retaliation, will crack down on the Jewish people with a vengeance, possibly taking away their already limited freedoms, increasing their taxes, destroying their synagogues, and murdering their citizens. The religious leaders fear that all of this would be part of Roman retribution against the Jewish people for following Jesus as their king.
It is at this moment that Caiaphas, the high priest that year, steps in with his point of view. “You know nothing at all,” he says to the other religious leaders. “Nor do you consider that it is expedient that one man should die for the people, and not that the whole nation should perish” (John 11:49-50). Caiaphas’ solution is a brief and brutal one: Jesus must be put to death. After all, according to Caiaphas’ reasoning, it would be far better to kill Jesus than to see the whole Jewish nation perish.
Interestingly, John tells us that Caiaphas’ words are prophetic, even though Caiaphas is unaware of it. As John puts it, Caiaphas did not say this of his own accord, “but being chief priest that year, he prophesied that Jesus was about to die for the nation. And not for the nation only, but that He should also gather together into one the children of God that were scattered abroad” (John 11:51-52).
In Caiaphas’ mind, the death of Jesus would somehow unify the Jewish people who had been scattered throughout many countries. This prophecy eventually turned out to be true. Jesus’ death would unify “the children of God,” but not in the way that Caiaphas had intended.
Immediately after Caiaphas’ prophecy, the religious leaders reach agreement. As it is written, “Then from that day they consulted together, that they might kill Him” (John 11:53). Because of this, Jesus leaves Jerusalem and goes to a city called Ephraim, north of Jerusalem, at the edge of the wilderness (see John 11:54). In this context, where it is clear that Jesus is being persecuted, the name of this city has a special significance. As it is written in Hebrew scriptures, Joseph named his second son, “Ephraim,” saying, “God has made me fruitful in the land of my affliction” (Genesis 41:52).
Somehow, in spite of the plot to kill Jesus, and in spite of the suffering that Jesus will experience, Jesus’ taking refuge in Ephraim suggests that Jesus will be fruitful, even in the land of His affliction. In other words, all the evil that the religious leaders intend, and every affliction that Jesus will endure will eventually serve to bring about the greatest amount of good. This was prophesied long ago when Joseph said to His brothers who sold him into slavery, “You intended evil against me, but God meant it for good, to bring it about as it is this day, to cause many people to live” (Genesis 50:20). 13
Preparing for the Passover
In the previous episode, we noted that “loosing Lazarus from his grave clothes” represents the cleansing and purifying process that is necessary before receiving new truth. Old attitudes and false beliefs must first be removed, like old grave clothes, before new attitudes and true beliefs can be received and put on. Just as a garden must be cleared of noxious weeds before good seeds can be planted, tainted motives and corrupt ideas must first be removed before nobler aspirations can be introduced. This is an essential part of the purification process.
As we turn to this next episode, the religious leaders are about to celebrate the Passover. It begins with many people going up to Jerusalem “to purify themselves” (John 11:55). The religious leaders are also preparing for the Passover celebration, but they are not described as purifying themselves. Instead, they are busily trying to figure out how they might capture Jesus. As it is written, “They sought Jesus, and spoke among themselves as they stood in the temple, saying to one another, ‘What do you think—that He will not come to the [Passover] feast?’” (John 11:56). Although they are in the temple, they are not engaged in prayer, praise, or purification. Instead, they are wondering how they might capture Jesus.
It is becoming quite clear that as Jesus continues to reveal His divine identity, the schemes of the religious leaders are becoming increasingly treacherous. The great miracle of bringing Lazarus back from the dead has had no positive effect on them, nor does it make them believers. Rather, it intensifies their fear and their determination to destroy Jesus. As they see it, this miracle will cause the people to follow Jesus more so than ever before. For the religious leaders, this means that they will lose their influence over the people who believe in Jesus and His teachings.
Fearing that Jesus is a direct threat to their power and control, and afraid of Roman retaliation, the religious leaders are firmly resolved that Jesus must die. Spiritually speaking, something similar can occur in each of our lives. Whenever we begin to place our faith in Jesus and follow Him, evil spirits will attack, firmly resolved to destroy our growing faith. Therefore, this episode concludes with the words, “Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him” (John 11:57). 14
A practical application
Resurrection is one of the central messages of this chapter. It is, in the deepest sense, the belief that God can provide new attitudes, grant new ways of seeing things, bring deep comfort, and lift you into higher states of consciousness. Even if you find yourself in the depths of despair, God can bring about a resurrection of your spirit. This means that God can gift you with a sense of inner peace, comfort, gratitude, or even joy—to the extent that you trust in Him. We must also be aware of hellish influences who want to rush in and destroy our faith by insinuating fears and doubts. If this should happen, remain faithful to God and continue to believe that God has the power to save and lift you up. It is for this reason that Jesus says, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (John 11:25). Regardless of the circumstance, remember to pray, believing that God has resurrection power—the power to give you new life. 15
Footnotes:
