The Raising of Lazarus

The Raising of Lazarus
(John 11:1-44)
By: Ariel S. Padigos

Introduction

The Gospel according to John is quite different from the synoptic gospels. It is unique as it does not follow the same order or the same stories as the synoptic gospels shows. It is highly literary and symbolic. (The New American Bible, 2004). This gospel narrative of John contains a series of “signs”, in which, it signifies the gospel’s word for the wondrous deeds of Jesus. Among the signs is the raising of Lazarus in Chapter 11. This account includes the narrative of the sickness, death, and the resurrection of Lazarus. It is also the climax of all the signs as Lazarus is presented as a token of the real life of Jesus. Because of the gift of life to Lazarus, Jesus is ironically put to death. Thus, it makes the people believe in Him once He has been raised from the dead. Moreover, Jesus proved in this account that He is the resurrection and the life of men for he overcomes death.

Comparative Critique

Perkins (1990) as cited in the Jerome Biblical Commentary says that “…the Lazarus’ miracle is a sign that Jesus really is the power of life evident in resurrection. He calls to life a buried person in the tomb. This section creates the necessary time between the death of Lazarus and Jesus’ arrival so that there can be no mistake. Lazarus was not in a coma. He had been dead for a long enough time that rabbinic authorities would have said that the soul had left the vicinity of the body and the decay would have definitely set in” (p. 969). In fact, it was two days that Jesus has waited before He goes to the family at Bethany. Jesus waited before raising Lazarus as to make His own death certain. Beforehand, Jesus said that the sickness of Lazarus was not unto death. However, even He spoke of it, Lazarus was perhaps already dead. The words have deeper meaning, related with the glory of God, which is also that of Jesus. And Jesus was confident that Lazarus will be resurrected. (Harrison, 1962). Similarly, Leonard (1953) says that “…in the ordinances of God’s providence the sickness was not unto death but, through the raising of Lazarus, for the glory of God, who thereby glorifies His Son, the worker of the miracle” (p. 1001). This implies that the illness has a special purpose: it is to make the glory of God manifest so that the Son will be glorified.
From that, it is very clear that the giving of life to Lazarus comprises His own death and the oblation of His own life. Hence, Jesus must be willing to sacrifice His life in giving Lazarus’ life. (Flanagan, 1994).

Accordingly, Clarke (1998) says that “… the miracle sign has evidenced God’s glory, his presence, and in the person of the Son of God” (p. 601). Therefore, the miracle is an epiphany. God’s love was revealed through the work of His Son, Jesus Christ.

Synthesis

The resurrection of Lazarus is the revelation of God’s healing love. Through His Son, Jesus Christ, the worker of the miracle, He raised Lazarus. The restoration of Lazarus is the sign that Jesus is really the resurrection and the life. Thus, Lazarus’ miracle parallels to Jesus’ resurrection.

The sickness of Lazarus was not unto death. This shows that Jesus is confident that Lazarus will be restored by the Power of God, even the ill was a fatal one. Besides, Jesus loved the family, yet He waited for two days but this is to make His death certain, for Lazarus’ miracle involves His own death. In other words, there is a deeper meaning in Jesus words: his sickness was not unto death, but to the glory of God. Through his illness, the glory of God will be revealed, as well as of the Son. To sum up, Lazarus’ resurrection prefigures Jesus’ resurrection.

Bibliography

Harrison, E. (1962). The WYCLIFFE Bible Commentary. USA: The Moody Bible Institute.

Clarke, A. (1998). Clarke’s Commentary. Nashville: Abingdon.

Leonard, W. (1953). Catholic Commentary on Holy Scripture. Great Britain: Thomas
Nelson and Sons Ltd, Edinburgh.

Flanagan, N. (1994). The Collegeville Bible Commentary. Makati, 1203 Metro Manila,
Philippines: St. Pauls.

Perkins, P. (1968). The Jerome Biblical Commentary. Eaglewood Cliffs, NJ: Prentice –
Hall, Inc.

Saint Joseph Edition. (2004). New American Bible. Philippines: St. Pauls.

Bibliography: Harrison, E. (1962). The WYCLIFFE Bible Commentary. USA: The Moody Bible Institute. Clarke, A. (1998). Clarke’s Commentary. Nashville: Abingdon. Leonard, W. (1953). Catholic Commentary on Holy Scripture. Great Britain: Thomas Nelson and Sons Ltd, Edinburgh. Flanagan, N. (1994). The Collegeville Bible Commentary. Makati, 1203 Metro Manila, Philippines: St. Pauls. Perkins, P. (1968). The Jerome Biblical Commentary. Eaglewood Cliffs, NJ: Prentice – Hall, Inc. Saint Joseph Edition. (2004). New American Bible. Philippines: St. Pauls.