![]() The sight of Mary and the Jews weeping (v. The role of the Jews as witnesses begins in this section and continues until the last unit (v. The postponement of the miracle continues as Mary, like Martha, encounters Jesus in the same place (v. The calling of Mary, seen in her characteristic role of devotedness to Jesus, begins a new section. The Pharisees held to a “view of a remote resurrection at the end of time,” but Jesus spoke of a life that began at the point of faith and continued without end, or death. Jesus contrasts the final resurrection of verse 24 to His person. John uses the meetings with Martha and Mary not only to build suspense as he relates the incident but also to teach the doctrine of His being the resurrection and the life. ![]() Stating that the premise of an encounter story is that “everyone must face the claims of Jesus,” Jesus’ I am statement is made during His meeting with Martha (v.25), after which He challenges Martha’s faith. The portrayal of the Jews as mourners in this unit is in contrast with the disciples’ description of Jews as Jesus’ assailants (v. Hengstenberg concludes that the Jews were from Jerusalem due to its proximity to Bethany (v. ![]() In the introductory commentary, the reference to four days continues the progression of the narrative while providing historical accuracy. 16).Ī Pronouncement of the Glory of God (11:17-37) 7, 15) is no longer met met with opposition, as emphasized by Thomas’s repetition of the phrase (v. Jesus’ repetition of the phrase Let us go (v. 15) links this dialog with the miracle where the phrase repeated in His prayer at the tomb (v. The faith theme first appears in this section and continues through 11:48. There is a progression in the passage from sickness (vv. The word sleep is clarified by Jesus as meaning death. The death theme if the passage continues in the sub-theme of sleep in this unit. The use of the word again reminds the disciples that this was the place of the attempted stoning of Jesus.Ī Definition of Sleep (vv. Jesus informs His disciples that they will once more go to Judea. The use of therefore explains that his lingering for two days, rather than being an indication of His indifference, was motivated by his love for this family. The parenthetical remarks in verse five reaffirm Jesus’ love for Lazarus and are linked to the word therefore in the following verse. There is no indication at this point in the narrative that death would occur followed by resuscitation. The motif of misunderstood statements of Jesus first appears in this chapter with Jesus’ comment that Lazarus’ sickness was “not unto death” (v. The motivation for a miracle of healing is the fact that Jesus loved Lazarus, a theme which re-emerges at the tomb. The address, Lord, is used in the passage by Mary, Martha, the disciples, and the Jews. Verse two links this passage with the next chapter where this incident is related by the author. ![]() In this passage she is identified as Mary of Bethany. The introductory remarks imply that the readers knew of a woman who anointed the Lord. THE RAISING OF LAZARUS FROM THE DEAD (1-44)Ī Sickness for the Glory of God (vv. The concurrence of this miracle to the Sanhedrin’s determination to kill Jesus (John 11:53), which is the pivotal point of the book, makes the raising of Lazarus the pre-eminent miracle in the Gospel of John. The raising of Lazarus from the dead, although not mentioned in the other Gospels, is selected by John so that his readers might believe “that Jesus is the Christ, the Son of God and that believing might have life in his name” (John 20:31). The incarnation is never so real as when the power of the divine Christ raising the dead is coupled with the intense sorrow of His humanity. John presents the miracle of the raising Lazarus from the dead as a graphic verification that “the Word became flesh” (John 1:14). The suspense-filled drama in the eleventh chapter of the Gospel of John records one of only seven miracles that appear the book.
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