True Faith is Alive
Bethany was a town near Jerusalem where Jesus was evidently a frequent visitor (Mk 11:11; 14:3: Lk 10:38); Mary and Martha are presumably well known to John’s readers, Mary being identified as the woman who anointed Jesus’ feet (v2;12:1 – 7; Mk 14:3 – 9). It can be presumed that, in view of this close friendship, this was the family with whom Jesus stayed.
The story of the raising of Lazarus is found only in John; this seems unusual in view of its importance as a miracle and the role that it plays in John in bringing about Jesus’ death (11:45 – 53). The incident is given a strong theological interpretation in the fourth gospel. It will be treated here in three main features of the narrative: the principal symbolism, the two levels of understanding, and the faith response.
The Symbolism: Lazarus represents the faithful Christian, the true believer. He is the one whom Jesus loves (vv3, 36), the one for whom he weeps (v35). As in the other instance of this expression of love in John (13:23; 21:20), the person takes on symbolic significance. The raising of Lazarus, then, symbolizes the resurrection of the Christian. The story will go back and forth between the circumstances of Lazarus’ death and raising and the event’s broader meaning for the Christian life.
There is a twofold dimension to the raising of the Christian: the initial acceptance of Jesus in faith and the future final resurrection. Both are present in the narrative (vv24ff). In Johannine eschatology, the two moments are blended and are not seen as disjunctive (5:24 – 30). Whoever comes to Jesus in faith will never experience spiritual or total death. The believer has already passed from death to life, and final resurrection will simply confirm what has already taken place.
In the case of Lazarus, the evangelist wishes to emphasize the true state of death; he is not simply in a comatose state. Thus Jesus delays his departure for two days (v6); Lazarus is already four days dead when Jesus arrives (vv17, 39). The stone is set and in place (v38). This is a longer period than had transpired in any of the gospel accounts of a recall from death. It clearly shows Jesus’ power over physical death; on another level it points to his life-giving power over spiritual death.
Two Levels of Understanding: This is one of the main characteristics of John’s gospel. In his conversations, the respondent(s) speak on one plane and Jesus on another; the transition is made possible by the use of a word or a phrase capable of being understood in two ways.
Jesus’ first response on hearing of Lazarus’ illness is that he will not die but rather will be an instrument of God’s glory (v4). The meaning is that, as in the case of the man born blind (9:3), his impaired state is to be a visible “sign” by which God’s power will be made manifest. The apostles’ failure to press the issue indicates that they understand Jesus’ exclusion of death literally whereas he is speaking on a distinctly different level. This is borne out by the disciples’ confusion when Jesus later speaks of Lazarus being asleep (vv11 – 14). The disciples take “sleep” literally and see no cause for alarm. Jesus is speaking of the physical death of the believer, which amounts to no more than a sleep.
The two levels continue. Jesus speaks of going to Judea (v7) where the death has occurred and where he will later die himself. Remaining on the natural or human level, the disciples attempt to dissuade him in the interests of caution (v8), with Jesus seeing the need for the light’s continued presence before the “nightfall” of his death arrives (vv9f; 9:4 – 5). The disciples’ decision to accompany him is also capable of a twofold meaning (v16): the actual journey to Jerusalem and their eventual martyrdom.
The lack of comprehension continues in Martha’s first response (vv23ff). She believes in a final resurrection. Jesus replies that for the believer new life is already present and resurrection in that sense already realized. Upon Mary’s arrival, she expresses the same regret already spoken by her sister (v32). In this whole preliminary discourse prior to the “sign” itself, Jesus continually lifts his hearers understanding to a higher faith level. The sign value of the event is to present to the believer God’s power at work in Christ, a power that overcomes death at all levels. This is the “glory of God” (vv40, 42). Even Jesus’ anger (Gr: embrimaomai) (v33) is directed at the evil one who rules in death. Above and beyond the circumstances of the event itself, it is the Johannine faith community that is being addressed in the entire narrative.
Faith Response: No one comes to eternal life and resurrection without faith. In the narrative, there is an expression of faith in Jesus akin to that of the apostles (1:35 – 51), the Samaritan woman (c. 4), and the man born blind (c. 9). At the beginning Jesus indicates to his apostles that the experience ahead will intensify faith (v 15), a note repeated when Jesus is at the tomb (v42). When Jesus states that he is the life-giver and the cause of resurrection, he asks for Martha’s acceptance of that truth (vv24ff). Her faith response reflects a high Christology (v27). Jesus is the Messiah, i.e. the promised and anointed of God, the longed-for Davidic descendant. Moreover, he is God’s Son, the pre-existent Word who became flesh in time (1:1 – 14). This is an affirmation of a divine filiation which is unique and singular. Finally he is the one sent into the world to disclose the life of the Father (3:31 – 36) and to be the agent of salvation (3:16f).
In summary, the raising of Lazarus is a sign of Christian resurrection, both realized and future. This is made possible by the life-giving power of the risen Jesus whose claims are to be accepted in faith.
In the mass of Christian burial, the preface reminds us that, for the Christian, in death “life is changed, not taken away.” Death is a transition, not a terminal experience. The major death-life moment for the Christian occurs in baptism. From that point on, there is a growth in life which ultimately blossoms into full engagement in God. In every death, of course, there is the wrenching pain of separation. But there is also cause for rejoicing-that is, if we truly accept the word of God, if we do believe in the Lazarus story. It is not the “grim reaper” who greets us but the loving Lord who has gone before us. To paraphrase Paul: Why are we afraid? If God loved us enough to give his Son for us, will he abandon us now? If someone close to us in life tells us that he or she will see us in a week, we believe unhesitatingly. God promises us that he will see us. Christ will come to us as surely as he came to Lazarus. Do we truly take him at his word?
Living in faith is a different way of living. If we have passed from death to life, it means that we have also passed from flesh to spirit. We cannot have it both ways. Faith and life have to correspond. Belief in the spirit life points to a great present and an even greater future. But by choice it excludes a life that is improper, tawdry, and “flesh” centered. The message is simple. Be what you are. Live what you profess. With Lazarus we have come to life. We have only to leave behind the burial bands and cloths of past death and walk in a resurrection spirit.
Fr. Franco Pereira, S.D.B.
