John 11. The Raising of Lazaras.
John 11:1-44. The Miracle. The withdrawal to Peræ a is brought to a sudden end by the illness of Jesus-' friend Lazarus. Bethany, to distinguish it from the Bethany beyond Jordan (John 1:28), is described as the home of Mary and Martha, the younger sister being the better known in Christian tradition as the woman who anointed the Lord. The author assumes knowledge of the story, which he does not relate till a subsequent chapter. The sisters send to tell Jesus that His friend is ill. He announces that the illness is not fatal, but will prove (how, is not said) the occasion of the showing forth of God's glory. The delay in John 11:6 is usually now interpreted as deliberate, that He may not arrive till after the death and so perform the greater miracle. This is merely read into the story. To judge from other incidents (John 2:4; John 7:6), Jesus waits, as always, for the Divine admonition, especially necessary in this case, considering the danger of a journey to the neighbourhood of Jerusalem, which calls out the disciples-' remonstrance. He answers that he who walks in the light of God-appointed duty is in no danger. Only in the night of disobedience is there danger of stumbling. In John 11:11, knowing of the death, He tells His disciples in symbolical language which they misunderstand, till He speaks openly. He expresses joy at what had clearly caused Him sorrow, His inability to help His friend, which He now sees will prove a help to their faith. Jesus gives the word to start. Thomas, true to the character he always bears in this gospel, anticipates the worst, and urges his companions to face it (cf. John 20:25; John 14:5). On reaching the neighbourhood Jesus finds that Lazarus has been dead already four days. The distance of Bethany from Jerusalem is given to account for the presence of Jews, who have come, about two miles, to console the sisters, and so witnessed the miracle. The drawing of the characters of the sisters is not wholly dependent on the Synoptic account. It is Martha, not Mary, who expresses her faith, even if it be imperfect (John 11:27). Her cry is natural. If only He could have come in time. Jesus-' answer, interpreted straightforwardly, does not suggest restoration to physical life. Lazarus-' faith in Jesus assures him of the higher life over which physical death has no power. Martha's reply suggests impatience with what seems merely conventional consolation. Jesus tries to raise her faith to a higher level. Those who have gained by faith the true life cannot die spiritually. Failing to understand, she falls back on her belief in His Messiahship. Apparently Jesus sends her to summon her sister. She at once goes out to meet Him, but the Jews follow, so that private conversation is impossible. The grief of Mary and that of the Jews, real or feigned, powerfully affects Jesus. He sternly checks His spirit (cf. Matthew 9:30; Mark 1:43; Mark 14:5) and troubles Himself (cf. John 12:27, John 13:21). These natural expressions of severe self-restraint necessary to prevent breaking down, where some of the company have given way, have been differently interpreted in various interests. Jesus then asks where Lazarus has been laid. On the way He can no longer restrain His emotion. Jesus wept. Again interpretation has run riot. Anger at the Jews-' hostility, or the insincerity of their mourning, or at their want of faith in His power, are surely strange, as well as unworthy, explanations of the wholly natural. As in other cases the Jews are divided. Some are touched at His sorrow, others are scornful. One who could really open blind eyes, they insinuate, could have saved His friend. The four days are significant. The spirit was supposed to remain for three days near the body, in the hope of being able to return. On the fourth, when change set in, it departed. After the removal of the stone, the narrative passes to the moment when Jesus knows that His prayer has been heard. It is this public thanksgiving, not the prayer itself, which Jesus says is made for the sake of the people. Failure to notice this has led to serious misrepresentations of this passage. The presupposition that The Johannine Christ cannot pray has led to curious distortions of the passage, as of John 12:27. Reasonably interpreted, it points to the complete dependence of Jesus on the Father's will. The Lazarus come forth is probably recorded as uttered after the resuscitation has taken place. The grave-clothes, while hampering, need not be thought of as precluding all possibility of motion.
[John 11:25. Probably and the life is an addition to the true text. Some Old Latin MSS, also Syr. Sin. and Cyprian omit. A. J. G.]