Death Interrupted: First Essay on John 11

In contrast to the synoptic Gospels, the Gospel of John specializes in long narratives that describe miracles or present theological discussions. For example, there is the healing of the lame man (ch. 5) and the man born blind (ch. 9); we also have the discussions between Jesus and Nicodemus (ch. 3) and Jesus' encounter/discussion with the woman at the well (ch. 4). John 11, which is far too long to reproduce here, gives us the culminating miracle of Jesus' ministry, the raising of Lazarus from the dead. After this miracle the text brings us to Jerusalem and the Passover festival (ch. 12) and then to Jesus' recognition that "The hour has come for the Son of Man to be glorified" (12:23). Thus, the story of the raising of Lazarus from the grave stands at a crucial transitional point in the Gospel.

Several things are going on in the narrative that ought to be recognized at the outset--before our exposition of each section of the story. First, rather surprisingly, Jesus has achieved comfort and success outside of the historic land of Israel, which was west of the Jordan River. John 10:40 tells us that he went away "across the Jordan" (i.e., to the east of the Jordan). "Many believed in him" there (10:42). This may help explain what has always been a difficulty in the Lazarus story for careful readers--why did Jesus stay where he was after he heard that his friend Lazarus was sick? His ministry was successful; his time may not yet have "come" (to use a Johannine phrase); he will not be rushed by human priorities. Then, second, there is the striking lack of understanding that almost everyone in the story shows of Jesus and his work. The disciples are confused; Martha misses his point about the resurrection; the Jews always seem to want to find fault with him. Jesus himself speaks in ways that are not always calculated to remove confusion. Thus, as we study this passage we need to ask the question of why so much confusion reigns. Third, this text presents deep levels of emotion, expressed by the chief characters, though the English translation tends to underplay these emotional outbursts (especially of Jesus). Finally, we have the raising of Lazarus himself and the split reactions to the miracle.

The best way to make this story our own is to go section by section, pausing on the language and pictures created, asking questions of the text, and then bringing the entire text alive. You are most faithful to your call as teacher, preacher or student of the text if you let the text resound in your ear and your life. To that end, I will divide my consideration into four sections: (1) 1-16, the decision to go to Lazarus' home; (2) 17-27, Jesus' discussion with Martha; (3) 28-37, Jesus' reaction to the sorrow of Mary; and (4) 38-45, Raising Lazarus.

II. John 11:1-16--The Decision to Go to Lazarus' Home

The story opens in an interesting way. Unlike the other miracle stories in John, the recipient of healing here is named--Lazarus. But he is first called a "sick man" before his name is given. Strangely, also, the text says he was from Mary and Martha's village before mentioning that he was the brother of these two women. His illness or weakness is repeatedly mentioned (vv. 1,2,3,4,6). It is almost as if the illness is more central to his identity than his name. The message sent by the sisters to Jesus is moving in its brevity: "Lord, behold, he whom you love is ill." Just as Jesus' reaction to Lazarus death will be brief ("Jesus wept"), so the message communicating the problem is terse.

Jesus' response is enigmatic and, in my judgment, helps contribute to some of the conceptual confusion that runs through this passage. He announces that the sickness will not lead to death but so that the glory of God might be shown. But when, a few verses later, he announces that Lazarus has died (v. 14), the disciples might be pardoned for their confusion. How can an illness, which will not lead to death, actually lead to death? Maybe Jesus is referring to the fact that the illness of Lazarus won't lead to an "irreversible" death in this instance, but to expect his hearers to understand that this was the meaning of his words would have been too much to expect. We are beginning to wonder, then, whether some of the confusion shown in this narrative by various parties might be attributable not simply to the dullness or denseness of the disciples and others but to Jesus' deliberate or negligent use of obfuscatory language. I was a teacher at various levels of higher education for more than two decades. If people were confused after I had said something, I usually concluded it was because I had not made myself clear. Could the same be said about Jesus?

Confusing signs continue to pop up as we read on. Jesus, we are told, loves Martha and her sister and Lazarus. Why does the author tell us this and then immediately follow it with the words (my translation):

"When, then, he heard that he was was ill, he then remained in the place he was two days," (v. 6).

The NRSV tries to soften the blow of the conflict between vv. 5 and 6 by putting in an "accordingly, though" in v. 5, but no such words exist in the Greek. If we read the words carefully, we get the somewhat surprising thought that Jesus loved all three, and then he stayed away when he heard Lazarus was sick. Don't you usually want to rush to the bedside of friends that are sick? How can this be explained? The most convincing explanation, derived from the text and flow of the Gospel, is that Jesus' time had "not yet come." That is, often when Jesus was either performing a miracle or moving through the countryside, the author is quick to point out that his time had not yet come to act (2:4; 7:6-10). Though he loved people, he really didn't entrust himself to them (cf. 2:24); he was on a time schedule but that schedule didn't include being fully available to humans on their demand. But, in any case, his words and behavior are confusing so far.

We have to get to the "bottom" of this passage--the next essay moves us along.

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