Exploring the Scriptures

The raising of Lazarus is one of the more dramatic accounts of Jesus’ ministry in the four Gospels and is recorded only in the Gospel of John. This miracle occurs just before Jesus’ triumphal entry into Jerusalem. It signals what is to come not only for Jesus but for those who choose to follow him. The other Gospel accounts also contain a resurrection story (i.e., the raising of Jairus’ daughter), making the miracle of resurrection common in all the Gospel accounts.

This story makes reference to Mary who “anointed the Lord” early in the text as if to make a clear link between Jesus’ death and resurrection and the death and resurrection of Lazarus. Jesus assures Mary and Martha that Lazarus’ illness will not lead to death but be an occasion for God’s glory to be revealed through the Son of God. His peculiar delay in coming to Bethany shifts the focus from the serious illness to that which is about to be revealed by God through him. The characteristics of trust and faith become central in Mary, Martha, and the disciples’ response to this unfolding story.

His disciples did not want him to go back to Judea—the Jews had just tried to stone him. Similar to his decision to enter Jerusalem, his return to Judea and the raising of Lazarus will inflame the religious establishment against him. Jesus goes because he knows this miracle will help his disciples who still struggle to understand and believe in him.

The scene when Jesus arrives is filled with sorrow. If only he would have come sooner. It had been four days, and, according to Jewish belief, the soul had already left the body. There was no doubt that Lazarus was dead and the finality of death was heavy in the air. Martha is the one who has an unwavering faith that God will grant Jesus’ request. Jesus reassures her that Lazarus will rise again, but Martha misunderstands and assumes he is speaking of the resurrection on the last day.

Jesus then uses this occasion to teach and testify that he is the resurrection and the life. Jesus is the embodiment of life itself in the present and for eternity. Whoever is willing to trust in him will live fully now and forevermore. Jesus then asks Martha if she believes. This question is decisively answered with a testimony similar to Peter’s: “You are the Messiah, the Son of God.”

Jesus then moves to the tomb and asks that the stone be rolled away. Martha, still struggling to understand the significance of her earlier conversation with Jesus, reminds him it has been four days. Again Jesus calls her to faith and trust in him. The rock is rolled away from the tomb, and Jesus calls Lazarus to come out. Lazarus emerges, many believe, and the religious leaders become more determined than ever to destroy Jesus.

In the raising of Lazarus, Jesus announces that he is the fulfillment of all their hopes for an alternative future. The promise of resurrection and abundant life is not a far-off dream but available in the present in him. It is evidence that even in the most difficult circumstances, God’s future will emerge. In this story, Jesus invites Mary, Martha, the disciples, and each one of us to have faith in him. This faith is more than a statement of belief. It is a willingness to follow him into the ways of the peaceable kingdom.

Central Ideas

Jesus is the embodiment, the full realization of God’s love and plan for all creation.
In the midst of the darkest circumstances, God’s future will emerge in time. This is the hope we have in the resurrection of Lazarus and more importantly the hope we have in the resurrection of Jesus Christ.
Jesus calls us to have faith in him and journey with him. When we accept the invitation to truly follow him, we experience a fullness of life that has no end.

© 2011, Joplin Community of Christ. All rights reserved.

Exploring the Scriptures

Today’s lectionary reading from John is rather lengthy. The entire chapter may not need to be read during the worship. However, it will be important for the speaker to have read and carefully studied the entire story to fully grasp the writer’s intent.

There are several scenes in this chapter: vv. 1–5, 6–7, 8–12, 13–17, 18–23, 24–34, 35–38, and 39–41. These scenes provide several worthy areas of focus for preaching. However, a primary theme of the book of John is highlighted in this story: Jesus has come as the light of the world (see John 1 and 8:12). Today’s text provides an illustration of how Jesus is that light and how that light reveals God to the world. It also illustrates how this light will sometimes create contention and division in the world.

Like writers of the other Gospels, the writer of John was writing to a specific audience, the early Christian community. This community was attempting to follow the teachings of Jesus, and they were convinced that Jesus would return soon. However, that period of time was now growing longer than expected, and their community was also being persecuted. When this waiting and suffering community read this story, they would have seen parallels between their situation and the blind man. They identified with the disbelief of the man’s friends and even the distancing of his family. The interrogation of the man by the religious leaders and finally their expelling him, were also their experience. But the readers must have taken heart when near the end of the story—after the rejection, interrogation, and expulsion—Jesus finds the man and is there for him. Jesus always finds us.

The writer of John may be indicating to the reader that there is a cost to discipleship, a cost to proclaiming Jesus as the light. There is also a message to the followers of Christ that when the light of Jesus shines in the world, the darkness of the world does not simply melt away. Sometimes the darkness lashes out and attempts to squelch the testimony of the light. As disciples and congregations, we are called to live prophetically testifying of this light and recognizing that a cost may be extracted. Living prophetically calls us to “Courageously challenge cultural, political, and religious trends that are contrary to the reconciling and restoring purposes of God” (Doctrine and Covenants 163:3b). As we partake of the Communion emblems today, they will remind us that the Jesus we follow was engaged in that courageous challenge.

Unlike other miracles Jesus performed, the man in this scripture was not immediately healed. He was sent by Jesus to wash in the pool of Siloam, similar to how Naaman was sent to wash in the Jordon for healing (II Kings 5:10–14). Unlike Naaman’s initial rejection of the instruction to go and wash, the blind man appears to immediately respond in faith by going to the pool of Siloam. Often healing is not instantaneous, but is a journey. Our opportunity to come to the Communion table can be an important juncture on that journey.

It is important to note how Jesus associates with his disciples during his mission. In verse 4 he says, “We must work the works of him who sent me.” It was not just “I” must work but “we” must work. (Some versions use “I.” However, scholars agree that the oldest manuscripts clearly use “we.”) In the latter half of verse 4, Jesus uses language indicating the urgency of being about this work. It is important for us to hear those challenges in our own time—the challenge of the “we” and the challenge of the urgency to be engaged in God’s work in this present hour.

Central Ideas

We are called to proclaim that Jesus is the light of the world.
Healing is often times a journey.
Sometimes the world will extract a price from those individuals and institutions proclaiming Jesus as the light of the world.
Jesus found this man twice. We don’t have to search for Jesus.

© 2011, Joplin Community of Christ. All rights reserved.

Scriptures: Genesis 12:1–4a/12:1–3 IV; Psalm 121, Romans 4:1–5, 13–17; John 3:1–17; II Nephi 3:46–50; Doctrine and Covenants 154:7a, b

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