Study and Meditations on this Sunday's Scripture Readings: April 10, 2011

[Fidelis]

From the 1859 Haydock Commentary (the Douay-Rheims text for this reading can be found here):

Ver. 1. At the end of the preceding chapter, we are told that Jesus went into the place where John the Baptist was first baptizing. This place, as may be gather from St. John, (chap. i. ver. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. (Calmet)

Ver. 4. This sickness is not unto death. That is, though he truly die, it is not designed that he remain dead. (Witham) — This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. (St. Augustine, tract. 49. in Joan.) — Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. (Sts. Cyril, Chrysostom, &c.)

**Ver. 9. **Some, by the day in this place, understand the time preceding the Passion of our Saviour; and, by the night, the time of his Passion. (Theophylactus) — By this he encouraged his disciples, assuring them that the day of his sojournment on earth was not yet over; and therefore that the Jews, with all their malice and hatred, could not hurt him. But when the night (the time of his Passion) comes, then their power over him commenced. This is your hour, says he to them, and the power of darkness. (Calmet) — The Hebrews then divided the day into twelve parts of equal duration, from the rising to the setting sun. (Bible de Vence)

Ver. 11.* Lazarus … sleepeth.* It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days’ journey to awake him. Nothing but the fear and concern they were under, could make them think so. (Witham)

Ver. 12. To men indeed he was dead, but to God he slept. For the Almighty as easily raised him from his grave, as man can raise the slumberer from his bed. (St. Augustine, tract. 49. in Joan.)

Ver. 15. When Christ says,* that you may believe,* we must not suppose he means, that they might begin then for the first time to believe, but that their faith, already begun, might be increased; for the faith of the disciples still stood in need of miracles, to make it grow more strong and rooted. (St. Augustine, as above.)

Ver. 16. Thomas … said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. (Witham) — The words, Thomas and Didymus, have the same radical signification; both meaning twins.

Ver. 18. About fifteen furlongs. About two Italian miles. (Witham)

Concluded on the next post:

 

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Ver. 21. If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham) — Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addresses him as one who is remarkable for virtue, and approved of by heaven. (St. Chrysostom, hom. 61. in Joan.)

Ver. 23. Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)

Ver. 25.* I am the resurrection, and the life.* That is, the author of both. (Witham) — I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)

Ver. 27. Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See Chap. i. ver. 49. (Witham)
**
Ver. 31. **It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. (Bible de Vence)

Ver. 33. He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. (Witham)

Ver. 34. Where have you laid him? He asks what he knows, says St. Augustine, to raise their attention, their faith, hope, &c. (Witham)

Ver. 35. Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. (Witham) — The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.

**Ver. 39. **Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. (Witham)
**
Ver. 41. Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. (Witham) — Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. (Origen, tract. 18. in Joan.)
**
Ver. 43. He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says St. Chrysostom, as if he had been living; and it is no sooner said than done. (Witham)

Ver. 44.* Loose him, and let him go*. Christ, says St. Gregory, by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. (Witham) — Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. (St. Chrysostom, hom. lxiii. in Joan.) — St. Cyril and St. Augustine both adduce this verse to shew the power of priests in absolving sinners. See St. Cyril, lib. vii. last chap. in Joan. and St. Augustine, tract. 49. in Joan.

 

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Other thoughts and commentary on the Gospel Reading:

**
1 Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha: **The name “Lazarus” means “God has helped” (Hebrew: Eleazar). By the way the sacred writer introduces the village, he expects us to know who Martha and Mary are (Luke 10:38-42 where Jesus is a guest and teaches in their house). The name of the village today is El-Azariyeh (an Arabic corruption of the name Lazarus). It is less than two miles southeast of Jerusalem, separated from it by the Mount of Olives.
**
2 Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill: There are a number of women in the Gospels who are called Mary. The Mary here is Mary of Bethany, sister of Lazarus, the woman who later anointed our Lord, again in Bethany, at the house of Simon the Leper. “She was the one who anointed” expresses an action which occurred prior to the time of writing, but the anointing took place after the resurrection of Lazarus. Were Mary of Bethany, Mary Magdalene, and the “sinful” woman who anointed Jesus’ feet in Galilee (Luke 7:36) one, two, or three women? It seems most likely that they are all different people. Due to the times, locations and details reported the anointings at Bethany and Galilee are believed to be two separate anointings. Nothing given about Mary Magdalene links her to the other two Marys.
**
3 So the sisters sent word to him, saying, “Master, the one you love is ill.”: The sisters’ message simply states the facts. The sisters’ request, like the Blessed Virgin’s at Cana, is implicit in their words.

4 When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.”: Like Cana, Jesus’ first reply appears to be a rejection of the request. The result of Lazarus’ illness was death, but the illness and death were intended in order that Christ’s messiahship would be finally and convincingly proved by means of it.
**
5 Now Jesus loved Martha and her sister and Lazarus:** John is careful to point out that it was not lack of love for Lazarus and his sisters that caused Him to delay going to him. The reason for the delay will become apparent later in this narrative.

**6 So when he heard that he was ill, he remained for two days in the place where he was.

7 Then after this he said to his disciples, “Let us go back to Judea.”

8 The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?”:** The disciples are reminding Him that His life is in danger there (John 10:31, 39).

**9 Jesus answered, "Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world.

10 But if one walks at night, he stumbles, because the light is not in him.":** Jesus’ answer uses the image of His coming (and impending departure) as light of the world (John 9:4-5). The phrase “the light is not in him” may reflect the ancient Jewish belief that there was a light within the eye which allowed a person to see (see also Luke 11:34; Matthew 6:23).

Continued on the next post…

 

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**11 He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.”

12 So the disciples said to him, “Master, if he is asleep, he will be saved.”

13 But Jesus was talking about his death, while they thought that he meant ordinary sleep:** The pattern of dialog often depicted in John is followed: Jesus makes a statement regarding a profound religious truth which is misunderstood in a surface and material sense. This misunderstanding permits the Lord (or John at times) to develop further the truly spiritual meaning of His pronouncement.

**14 So then Jesus said to them clearly, "Lazarus has died.

15 And I am glad for you that I was not there, that you may believe. Let us go to him."

16 So Thomas, called Didymus, said to his fellow disciples, “Let us also go to die with him.”: **Didymus is the Greek word for twin; Thomas is derived from the Aramaic word for twin. In the ancient Syriac version and in the apocryphal Gospel of Thomas (80:11-12) his given name, Judas, is provided. Thomas’ words remind us of the Apostles saying at the Last Supper that they would be ready to die for their master (Matthew 26:31-35). We have already seen how the apostles stayed loyal when many disciples left our Lord after His bread of life discourse (John 6:67-71).

17 When Jesus arrived, he found that Lazarus had already been in the tomb for four days: This underlies the reality of Lazarus’ death. Contemporary Jewish belief was that the soul of the dead remained in the vicinity of the body for three days and then departed. Some commentators take the day Jesus was notified (verse 4), the two days more that He stayed (verse 6) and this four days; add them and show that the resurrection occurred on the 7th day. Lazarus is truly dead, but his illness and death were intended in order that Christ’s messiahship would be finally and convincingly proved by means of it.

**18 Now Bethany was near Jerusalem, only about two miles away.

19 And many of the Jews had come to Martha and Mary to comfort them about their brother: Mourning rites usually extended seven days from the time of death.

20 When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home: **The responses of the sisters reflect what we know of their personalities from a previous episode (Luke 10:38-42).

**21 Martha said to Jesus, "Lord, if you had been here, my brother would not have died: **Many read this as an accusatory statement by Martha, but the context of the rest of her words to him do not seem to support that. Both sisters believed Christ could have cured their brother had he been present; they did not think he could do so from a distance. Nor did they think he could now raise him from the dead. Yet, Martha still shows her strong faith in Jesus’ influence when she says: “Even now I know that whatever you ask from God, God will give you,” but this evidently did not include the possibility of his calling Lazarus from the tomb, as her objection to removing the stone later shows.

22 (But) even now I know that whatever you ask of God, God will give you."

Concluded on the next post…

 

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**23 Jesus said to her, “Your brother will rise.”

24 Martha said to him, “I know he will rise, in the resurrection on the last day.”:** Jesus’ words to Martha have elicited an expression of her belief in the resurrection of the dead in the end times; a doctrine held by the Pharisees.

**25 Jesus told her, "I am the resurrection and the life; whoever believes in me, even if he dies, will live: **Jesus confirms this belief and adds that it is he himself who is the cause of the resurrection and the eternal life which will follow it. All who believe in Christ and live according to that faith will live forever. While they must pass through the gates of physical death—the lot of all mankind—they only pass into eternal life.

**26 and everyone who lives and believes in me will never die. Do you believe this?": **Jesus affirms Martha’s belief in a resurrection to come, with the significant addition that its power is to be found in Himself. Physical death is the common lot of mankind, Christians included, but faith in Christ will bring the believer to life again in the resurrection. Since the believer already possesses true or eternal life, physical death can never really affect him.

**27 She said to him, “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”: **Martha confesses her faith in these Christian truths, using the formulas with which she was familiar from Old Testament expectation. She still has not been told that Lazarus will rise here and now as a sign.

28 When she had said this, she went and called her sister Mary secretly, saying, “The teacher is here and is asking for you.”: Secretly; other translations say “privately”, “to the side”, “in a low voice” or “quietly”.
**
29 As soon as she heard this, she rose quickly and went to him.

30 For Jesus had not yet come into the village, but was still where Martha had met him.

31 So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there.

32 When Mary came to where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”:** Mary’s greeting is almost the same as Martha’s. She too confesses a faith in Jesus that recognizes that God is the source of His powers.

**33 When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled: Literally, “He snorted in spirit and was deeply troubled”. Perhaps in anger at the presence of evil (death). Christ in his human nature also suffered anguish and pain to a greater degree than any mere human being. His agony in the garden as his passion approached is evidence of this (see Heb. 5:7). He knew that this present miracle was to precipitate his passion and death, as the sequel shows. With these actions even the crowd is able to recognize that Jesus “loved” Lazarus.
**
34 and said, “Where have you laid him?” They said to him, “Sir, come and see.”: The same words Jesus said at the Jordan when the first disciples asked him “Where are you staying?” (John 1:39).
**
35 And Jesus wept: **Verse 35 is the shortest verse in Holy Scripture. In many translations it is only the two words “Jesus wept”.
**
36 So the Jews said, “See how he loved him.”

37 But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?”

38 So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it.

39 Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.”:** Martha, thinking he wanted to see his dead friend, objected as corruption would already have set in. Jesus’ command to remove the stone provides one last occasion to remind the readers of how long Lazarus has been buried.

**40 Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?”: **Jesus tells her that had she believed, trusted in him she would see a miracle—“the glory of God", as he told his disciples earlier (verse 4). God would glorify himself and his Son.

**41 So they took away the stone. And Jesus raised his eyes and said, "Father, I thank you for hearing me.

42 I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.":** Jesus is not play-acting. His visible thanksgiving to the Father however, is necessary to bring out the truth that in His works He is not simply a man endowed with wonder-working power but the emissary of the Father of life. He had thanked his Father aloud for having heard his request—to raise Lazarus. He was the Son of God and his, and the Father’s, power were one, but the people could not grasp the truth of his divinity yet—what he wants is that they will accept him as the promised Messiah.
**
43 And when he had said this, he cried out in a loud voice, “Lazarus, come out!”:** A dramatization of John 5:28 “the hour is coming when all who are in the tombs will hear his voice.” (See also Daniel 12:2).
**
44 The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go.”

45 Now many of the Jews who had come to Mary and seen what he had done began to believe in him:** Not all of them believed his claim that he was the Messiah whom God had sent, notwithstanding this extraordinary miracle.

As is usual in the gospels, this narrative of the marvelous is brought to a matter-of-fact conclusion with no attempt to satisfy idle curiosity about incidental details.

 

[Fidelis]

Catechism of the Catholic Church paragraphs referencing John 11:1-45:

**439 **Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic “Son of David”, promised by God to Israel.38 Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political.39

38. Cf Mt 2:2; 9:27; 12:23; 15:22; 20:30; 21:9,15.

39. Cf. Jn 4:25-26; 6:15; 11:27; Mt 22:41-46; Lk 24:21.

**
472** This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, “increase in wisdom and in stature, and in favor with God and man”,101 and would even have to inquire for himself about what one in the human condition can learn only from experience.102 This corresponded to the reality of his voluntary emptying of himself, taking “the form of a slave”.103

101. Lk 2:52.

102. Cf. Mk 6:38; 8:27; Jn 11:34; etc.

103. Phil 2:7.

**“You will not let your Holy One see corruption”

627** Christ’s death was a real death in that it put an end to his earthly human existence. But because of the union which the person of the Son retained with his body, his was not a mortal corpse like others, for "it was not possible for death to hold him"470 and therefore "divine power preserved Christ’s body from corruption."471 Both of these statements can be said of Christ: “He was cut off out of the land of the living”,472 and "My flesh will dwell in hope. For you will not abandon my soul to Hades, nor let your Holy One see corruption."473 Jesus’ Resurrection “on the third day” was the sign of this, also because bodily decay was held to begin on the fourth day after death.474

470. Acts 2:24.

471. St. Thomas Aquinas, STh III, 51, 3.

472. Isa 53:8.

473. Acts 2:26-27; cf. Ps 16:9-10.

474. Cf. 1 Cor 15:4; Lk 24:46; Mt 12:40; Jon 2:1; Hos 6:2; cf. Jn 11:39.

**The empty tomb

640** "Why do you seek the living among the dead? He is not here, but has risen."493 The first element we encounter in the framework of the Easter events is the empty tomb. In itself it is not a direct proof of Resurrection; the absence of Christ’s body from the tomb could be explained otherwise.494 Nonetheless the empty tomb was still an essential sign for all. Its discovery by the disciples was the first step toward recognizing the very fact of the Resurrection. This was the case, first with the holy women, and then with Peter.495 The disciple “whom Jesus loved” affirmed that when he entered the empty tomb and discovered “the linen cloths lying there”, “he saw and believed”.496 This suggests that he realized from the empty tomb’s condition that the absence of Jesus’ body could not have been of human doing and that Jesus had not simply returned to earthly life as had been the case with Lazarus.497

493. Lk 24:5-6.

494. Cf. Jn 20:13; Mt 28:11-15.

495. Cf. Lk 24:3,12,22-23.

496. Jn 20:2, 6, 8.

497. Cf. Jn 11:44; 20:5-7.

993 The Pharisees and many of the Lord’s contemporaries hoped for the resurrection. Jesus teaches it firmly. To the Sadducees who deny it he answers, "Is not this why you are wrong, that you know neither the scriptures nor the power of God?"542 Faith in the resurrection rests on faith in God who "is not God of the dead, but of the living."543

542. Mk 12:24; cf. Jn 11:24; Acts 23:6.

543. Mk 12:27.

994 But there is more. Jesus links faith in the resurrection to his own person: "I am the Resurrection and the life."544 It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood.545 Already now in this present life he gives a sign and pledge of this by restoring some of the dead to life,546 announcing thereby his own Resurrection, though it was to be of another order. He speaks of this unique event as the "sign of Jonah,"547 the sign of the temple: he announces that he will be put to death but rise thereafter on the third day.548

544. Jn 11:25.

545. Cf. Jn 5:24-25; 6:40,54.

546. Cf. Mk 5:21-42; Lk 7:11-17; Jn 11.

547. Mt 12:39.

548. Cf. Mk 10:34; Jn 2:19-22.

**2604 **The second prayer, before the raising of Lazarus, is recorded by St. John.50 Thanksgiving precedes the event: “Father, I thank you for having heard me,” which implies that the Father always hears his petitions. Jesus immediately adds: “I know that you always hear me,” which implies that Jesus, on his part, constantly made such petitions. Jesus’ prayer, characterized by thanksgiving, reveals to us how to ask: before the gift is given, Jesus commits himself to the One who in giving gives himself. The Giver is more precious than the gift; he is the “treasure”; in him abides his Son’s heart; the gift is given "as well."51

    The priestly prayer of Jesus holds a unique place in the economy of salvation.52 A meditation on it will conclude Section One. It reveals the ever present prayer of our High Priest and, at the same time, contains what he teaches us about our prayer to our Father, which will be developed in Section Two.

50. Cf. Jn 11:41-42.

51. Mt 6:21, 33.

52. Cf. Jn 17.

 

[Fidelis]

Questions on the Readings for personal study and reflection:

* How does the First Reading relate to the events in the Gospel? What are it’s implications for all those who hope in Christ?

* According to St. Paul in the 2nd Reading, why should we put our trust in Christ’s promise of the resurrection (verses 10-11)?

* In the Gospel, why does Jesus deliberately delay in his response (verse 6)? Given the disciple’s objection (verse 8), what do you think Jesus means by his parable in verse 9-10?

* Why does Jesus return to Lazarus when he does (Verses 11-15)? What do the disciples fear instead (verses 8,16)? How would you feel if you were Martha or Mary and you heard that Jesus had finally come? What do you learn about Martha from the way she talks to Jesus in verses 21-27? How does Jesus stretch her faith by his claim in verse 25? How does this relate to his claim in John 10:9?

* How is Mary’s greeting (verse 32) like and unlike Martha’s? Since Jesus knew he was going to raise Lazarus (verse 11:11), how do you account for his weeping (verse 34)?

* Have you ever felt like God was not listening when you prayed? How did you deal with this? How does the way in which Jesus postponed his response to the sisters’ request help you in understanding your own prayer life?

 

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A meditation on the Gospel for practical application from Catholic Matters:

**APPLICATION: **On hearing this story of the resurrection of Lazarus, the question which will arise in the minds of most people is this: why did Jesus allow his best and most faithful friends to suffer anguish for four days? He could have cured Lazarus of his illness the moment he heard of it. Yet he delayed and allowed the sisters to suffer the death of their beloved brother. We have already given the answer above. He wanted to make this, his last recorded miracle, a convincing proof of his claim to be what he was—the Messiah, sent by God to give a new life, an eternal life, to mankind. He also wanted to give his enemies a great impulse and motive to carry out his condemnation and crucifixion, which was the debt he “the suffering servant” of God, was to pay for the sins of mankind.

That his closest friends had to suffer for a while, in order to cooperate with him in his plans was therefore an unavoidable necessity. Is there not here an answer to the questionings of divine providence which we hear so often from otherwise devout followers of Christ? Drowned in their own personal sorrow and grief they cannot see that this very sorrow and grief is part of Christ’s plan for the salvation of men. And the fact that they are loyal, true friends of Christ is the very reason they are chosen to carry this particularly heavy cross. Less faithful friends would not help him, so in his mercy he does not put that extra load on their unwilling shoulders.

Martha and Mary had to live through four sad days, while their friend seemed to forget them. But how great was the reward for their sufferings, when their beloved brother returned to the family circle—a brother they thought they had lost forever! We can well imagine the rejoicing that took place in that home in Bethany (not only that night but for years to follow).

We all have our sorrows and separations from our loved ones. But as in the case of the Bethany family, they are temporary separations. Our dear ones who are taken from us are not lost to us—they are perhaps closer to us and more helpful to us than they ever could have been in this life. And our faith convinces us that we will be reunited soon with them. Christ by his death, has conquered death. He has won eternal life for all men. His resurrection was the prelude (“the first-fruits,” as St. Paul calls it) to the resurrection of all mankind—a resurrection to an eternal life of happiness where families, friends and neighbors will rejoice together in the presence of God for all eternity. The years of sorrow we have to endure here below will look small and trifling indeed when viewed from eternity.

But—and this is a capital but—though Christ has won a new, eternal life of adopted sonship with God for all men, each man must do his part to earn that sonship, to merit the eternal happiness which Christ came to win for us. “God created us without our consent,” says St. Augustine, “but he cannot save us without our cooperation.” We must live our lives then as Christ has taught us.

For every thought we give to death, and we are reminded of it hourly and daily, let us think three times on what will follow after it. If we do, we will never die unprepared. We will have made sure of a happy eternity.

 

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A reflection on this Sunday’s Readings from Catholic Culture.org.:

Sunday Readings

The first reading from the Old Testament prophet Ezekiel 37:12-14 is taken from the chapter about pouring forth the Spirit upon the “dry bones” in the valley of his vision. The prophet speaks of restoration through an act of God through the Spirit and that it was through him that the people first were saved from their oppression in Egypt, and by his power they will be saved again and restored as the people of God. The symbolic meaning of the reading is the resurrection of the people to new life, a theme clearly reiterated in succeeding apocalyptic literature and finally present in the death and resurrection of Jesus.

The second reading from St Paul to the Romans 8:8-11 states that through Christ the whole person of the believer is saved, raised up, and redeemed. The realm of the flesh is the realm to be left behind, and the realm of the Spirit is where true life is to be found. But there is no hellenistic dichotomy here between flesh and spirit since the believer lives with the Spirit of God enfleshed in his body so that his whole person will live in conformity with that Spirit. The indwelling of the Spirit refers to the baptism of the person and his consequent moral life.

The Gospel reading, St. John 11:1-45, opens up in front of us a scene of unprecedented sorrow. The Lord Jesus receives the message from the sisters of Lazarus who, when confronted with the gravity of his condition, tried the only thing possible, they turned to the Lord of who it was said: ‘Everything He does is good, he makes the deaf hear and the dumb speak’ (Mk 7:37). It is the cry of each one of us who would like their loved ones to live forever without ever leaving us.

The Lord Jesus, inexplicably, waited a further two days before heading for Lazarus’ home. Even then, He only left with His disciples when he divinely knew of His friend’s death. This particular detail from the Gospel tells us that the Word of God was made Man for the love of all of us. Also that His look of love is always upon us waiting for that meeting of immense joy that will happen in eternity.

Upon Jesus’ arrival in Bethany there was a new apparently inexplicable development in the story. First Mary, then her sister Marta and behind them all the Jews who were united with them, converge on Jesus with the certainty that if there was a response to their sorrow it would come from Him. They were not irreligious people who were looking to Jesus for a solution. They profoundly accepted Israel’s faith in the final Resurrection and so even this event was not ultimately inexplicable. In fact Martha said to the Lord, ‘I know that he will rise again at the resurrection on the last day’. (Jn 11:24) However, knowing that in relation to the Lord, nothing that was authentically human in them or their cry of sorrow be would be lost. Prior to that, their only consolation came from the eschatological faith of the time.

In this last sign, worked by the Lord before His triumphant entrance into Jerusalem, everything seams to flow to that ‘new reality’ inaugurated by Emmanuel, God with us. Sharing our existence, Jesus had loved us with a supreme passion, with that virginal love that doesn’t seek to possess the heart of the other, but to love it in truth with delicate insistence right up to sacrificing Himself for us. In this infinite delicacy and attention to everyone, He was able to be moved by those who were linked to Him by ties of the most profound friendship who understood that it could not be anything but God’s presence amongst them. ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this? She said to him, Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world. (Jn 11:25-27)

Christ then performed the great miracle of Lazarus’ resurrection. He announced, through the work of the Father, that He, Himself, God made man, is the Resurrection and the Life. He is also the Lord of biological life. His voice can reach those who, like Lazarus, have exceeded the threshold of four days from their death and arrived at the point where bodily corruption commences. Faced with this sign, the words with which He foretold His Resurrection become clearer: ‘I lay down my life, that I may take it again.’(Jn 10:17) He really can ‘take up [His life] again’ as He is the Word of Life. If Lazarus’ resurrection didn’t stop the Lord’s beloved friend from embracing ‘our sister death’ – to use St Francis’ expression - when God finally called him again from this life, then how much greater is the Life that the Lord has earned for Lazarus and everyone of us in the Pascal Mystery that we are preparing to celebrate a few days from now.

It was Martha and Mary’s faith, even when confronted with Lazarus’ death that gave rise to the extraordinary miracle worked by Christ. This is not only a consoling story narrated in the letters of the Gospel, but it is also accessible to us today in the Church from the day of our Baptism until when we are incorporated to Him by means of the Spirit that He has given to us. ‘If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit who dwells in you.’ (Rom 8:11)
*
Most Holy Mary, the mother of the Risen One, give us the grace to look towards and live the light of this extraordinary reality – the promise of Resurrection in Christ. Amen.*

 

[Fidelis]

Reflections on the Sunday Readings from Dr. Scott Hahn at the St. Paul Center for Biblical Theology:

At Lazarus’ Tomb

As we draw near to the end of Lent, today’s Gospel clearly has Jesus’ passion and death in view.

That’s why John gives us the detail about Lazarus’ sister, Mary - that she is the one who anointed the Lord for burial (see John 12:3,7). His disciples warn against returning to Judea; Thomas even predicts they will “die with Him” if they go back.

When Lazarus is raised, John notices the tombstone being taken away, as well as Lazarus’ burial cloths and head covering - all details he later notices with Jesus’ empty tomb (see John 20:1,6,7).

Like the blind man in last week’s readings, Lazarus represents all humanity. He stands for “dead man” - for all those Jesus loves and wants to liberate from the bands of sin and death.

John even recalls the blind man in his account today (see John 11:37). Like the man’s birth in blindness, Lazarus’ death is used by Jesus to reveal “the glory of God” (see John 9:3). And again like last week, Jesus’ words and deeds give sight to those who believe (see John 11:40).

If we believe, we will see - that Jesus loves each of us as He loved Lazarus, that He calls us out of death and into new life.

By His Resurrection Jesus has fulfilled Ezekiel’s promise in today’s First Reading. He has opened the graves that we may rise, put His Spirit in us that we may live. This is the Spirit that Paul writes of in today’s Epistle. The same Spirit that raised Jesus from the dead will give life to we who were once dead in sin.

Faith is the key. If we believe as Martha does in today’s Gospel - that Jesus is the resurrection and the life - even if we die, we will live.

“I have promised and I will do it,” the Father assures us in the First Reading. We must trust in His word, as we sing in today’s Psalm - that with Him is forgiveness and salvation.

 

[Fidelis]

A meditation on the Gospel from the Daily Scripture Reading & Meditation website:

**“Did I not tell you that if you would believe you would see the glory of God!”

---

Gospel Reading: John 11:1-45

Meditation: Scripture says that a true “friend loves at all times” (Proverbs 17:17), but why did Jesus, a friend of Lazarus, delay in coming to Lazarus’ home when he knew that his friend was gravely ill? Jesus certainly loved Lazarus and his two sisters and he often stayed in their home at Bethany. But to the surprise of his friends and disciples, Jesus did not go right away to Bethany when he was called. Jesus explained that Lazarus’ sickness would bring glory to God. The glory which Jesus had in mind, however, was connected with suffering and the cross. He saw the cross as his supreme glory and the way to glory in the kingdom of God. For Jesus there was no other way to glory except through the cross.

Jesus also knew that it was dangerous for him to travel anywhere near Jerusalem at this time, since the religious authorities in Jerusalem were plotting his destruction. Jesus, however, was willing to pay the price to help his friend. For Jesus to come to Jerusalem at Passover time was an act of courage. The explanation which Jesus gave to his disciples was simple and challenging at the same time. “Are there not twelve hours in the day?” In so many words he said: “There are enough hours in the day to do what one must do.” A day can neither be rushed nor extended. Its period is fixed. In God’s economy we each have our “day” whether it be short or long. While time is limited, there is enough for us to accomplish what God intends. God gives each of us our allotted portion in life. We can either waste it or use it to the utmost for God’s glory. Jesus did not let circumstances or pressure dictate what he would do. Nor did he permit others to dictate his actions or timetable. He took action of his own initiative and in his good time. Don’t we often try to get God to do things in our way and on our timetable?

Both the Romans and the Jews divided the day into twelve equal hours from sunrise to sunset. The day’s work and travel, however, ceased when the daylight was gone. If someone wanted to get their day’s work done, he had to do it before it got dark. Jesus made a spiritual analogy with our relationship with God. While the light of Christ is with us, we must live and walk in the truth and grace of his light. There’s a right time to make peace with God, and that time is now. When darkness comes, then judgment follows for those who refuse God and spurn his love.

Concluded on the next post…

 

[Fidelis]

When Jesus announced that Lazarus was dead and that he was going to Jerusalem, Thomas showed both his courage and pessimism. “Let us go, that we may die with him.” This courage, however, was not tempered with faith and hope in God’s promise to bring victory out of defeat. Even though Thomas was a witness to Lazarus’ resurrection, he betrayed his master when arrest and death stared him in the face. He doubted his master’s resurrection until Jesus showed him the wounds of his passion. God gives us faith, courage, and the strength we need to persevere through any trial and suffering we must face in this life. If we embrace our cross with faith and trust in God, then we, too, will see victory and glory in the end.

What is the significance of Jesus raising Lazarus from the dead? It is more than a miraculous event. It is a “sign” of God’s promise to raise up all who have died in Christ to everlasting life. That is why Jesus asked Martha if she believed in the resurrection from the dead. The Christian creed, which is the profession of our faith in God the Father, Son, and Holy Spirit and in the saving power of God, culminates in the proclamation of the resurrection of the dead on the last day and in life everlasting. This is our faith and our hope. “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Romans 8:11). God gives us the power of his Holy Spirit that we may be made alive in Christ. Even now we can experience the power of the resurrection of the Lord Jesus in our personal lives. The Holy Spirit is ever ready to change and transform us into men and women of faith, hope, and love. Do you believe that the power of Jesus’ resurrection is at work in your life today? Let the Holy Spirit strengthen within you the life and joy of God and the hope of heaven.

The name Lazarus means “God is my help”. Jesus’ parable of the poor man Lazarus who died and was carried by the angels to Abraham’s bosom (Luke 16:19-31), ends with a warning: “If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.” Through Lazarus’ sickness and subsequent death, God brought glory through Jesus his only begotten Son, who raised his friend from the dead in anticipation of his own death and resurrection. Our participation in the Lord’s Supper in the Eucharist already gives us a foretaste of Jesus’ transfiguration of our bodies. Irenaeus, a second century church father states: “Just as bread that comes from the earth, after God’s blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so too our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection” (Adv. Haeres. 4,18).

Psalm 27 ends with the great prayer of hope in the resurrection: I believe that I shall see the goodness of the Lord in the land of the living! Wait for the Lord; be strong, and let your heart take courage; yes, wait for the Lord! Do you find joy and hope in the resurrection of Christ?
*
“Lord Jesus Christ, you have ransomed us with your blood and restored us to life with the Father in heaven. May your resurrection be our hope as we long for the day when we will see you face to face in glory.” *

 

[Fidelis]

Lazarus, Resurrection & Restoration: Thoughts on John 11 (Sunday’s Gospel)
By Michael Barber, via The Sacred Page:

Sunday’s Gospel reading is taken from John 11, the story of the raising of Lazarus. Much could be said about it. A while back I ran some thoughts on the story. I thought I’d revisit them here.

Jesus Waited Until Lazarus Died

Right at the beginning of the story we read: "Now Jesus loved Martha and her sister and Lazarus. 6 So when he heard that he was ill, he stayed two days longer in the place where he was. 7 Then after this he said to the disciples, “Let us go into Judea again” (John 11:5-7).

The logic doesn’t really seem to follow here. Jesus loves Lazarus and so when he hears he is ill . . . he remains where he is. He did not immediately rush to his side! It seems that Jesus, knowing what he is about to do, deliberately lags behind so that he will arrive after Lazarus has died.

But here’s the amazing thing: John suggests that he does this out of love for Lazarus.
**
“Lord, if he has fallen asleep, he will recover.”**

I have to highlight another element in the story which, to my mind, is really is quite humorous. Indeed, if you’ve heard me speak on John you know that I think it is one of the funniest books in the New Testament. Here’s just another example of John’s sense of humor.
Specifically, the humor involves Jesus’ frustration with the apostles.

[Jesus said,] “Our friend Lazarus has fallen asleep, but I go to awake him out of sleep.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 Then Jesus told them plainly, “Lazarus is dead; 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him" (John 11:11-15).

Here we get a further explanation of Jesus’ delay. Not only has he waited for Lazarus to die because he loves him, Jesus also suggests another reason why he needs to raise him from the dead: his miracle is going to be a sign for the disciples.

But we should point out that the whole section is dripping with Johannine humor. Jesus says that Lazarus has “fallen asleep”. The apostles don’t see the problem: “Lord, if he has fallen asleep, he will recover.” Jesus then has to back away from the symbolic language for a moment to help the thick-headed apostles: “Then Jesus told them plainly, ‘Lazarus is dead’”. Jesus’ exasperation at the apostles’ density is obvious. It’s almost like John says, “Then Jesus told them plainly, 'Lazarus is dead, you numbsculls.”

But it is also interesting to note that Jesus’ actually accommodates himself to disciples’ lack of understanding. He doesn’t do this with non-disciples typically: he who has ears to hear. That Jesus explains the situation clearly demonstrates his willingness to work with the apostles’ inability to understand.

Concluded on the next post…

 

[Fidelis]

**
Resurrection and Restoration in Jewish Hopes**

Of course, raising the dead is an impressive sign. However, we might also add that raising the dead signaled more than just Jesus’ unique power, it pointed to the fulfillment of Jewish eschatological hopes.

Ancient Jews linked the rising of the dead with the coming of the future eschatological age, i.e., the age of the Messiah. In fact, the image of raising the dead was especially closely linked to Jewish hopes for the restoration of Israel. The “scattering” of Israel was seen as a kind of “death”.

This is evident, for example, in the terminology used to describe the scattering of Israel throughout the world. The term used to describe the way Israelites were scattered around the world was diaspora. Most scholars know the term, but do not know its origin. Actually, as James Scott explains, the term was most frequently used to describe not exile but “decomposition”, i.e., of a body after death.[1] It is no suprise then that resurrection was frequently linked to the hope of the restoration of Israel (cf. Hosea 6:2; Daniel 12:1–2; Bar 2:14–18; 4Q521 2, II, 1–13; 7, 5; 4Q385 II, 2–9).

A clear example of this is found in Ezekiel’s prophecy of the dry bones–which, not surprisingly, is the first reading this Sunday. There “resurrection” imagery is clearly linked to the restoration of Israel:

"Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are clean cut off.’ 12 Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel" (Ezek 37:11-12).

**
The Restoration of Israel and the Raising of Lazarus**

That the raising of Lazarus, i.e., the raising of the dead, is linked to the Jewish hopes for restoration is clear from what follows in the chapter. In response to Jesus’ miracle, the high priest explains.

But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all; 50 you do not understand that it is expedient for you that one man should die for the people, and that the whole nation should not perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus should die for the nation, 52 and not for the nation only, but to gather into one the children of God who are scattered abroad.

Jesus’ death would bring about the future restoration of Israel–Lazarus’ resurrection was a kind of anticipation of that event. If you want to learn more about this theme in John’s Gospel I highly recommend John A. Dennis, Jesus’ Death and the Gathering of the True Israel (WUNT 217; Tübingen: Mohr-Siebeck, 2006).

What Practical Lesson Are We Left With?

Again, much could be said about the story of the raising of Lazarus. The scene famously tells us that Jesus “wept” (John 11:35–the shortest verse in the Bible). This of course highlights the humanity of Jesus and underscores the way he stands in solidarity with us.

Another theme, however, which flows out of our reading above is this: God is faithful to his promise and can reconcile us no matter how far we have wondered away from him. The Israelites had been scattered–carried off to the far corners of the world in captivity. The Old Testament makes it clear why this happened: sin.

But God reveals that he can bring us back to him no matter how unlikely that might seem. To restore the northern tribes and unite them to the southern tribes after the exile–to restore the twelve tribes of Israel–that would take a miracle, but that was precisely what Jesus had in mind (e.g., he named twelve apostles). God would bring about a resurrection–and, in fact, he accomplished his plan through just that, i.e., the resurrection of his Son.

The story reveals that God allows suffering not because he has stopped loving us but precisely because he never stops loving us. That is of course hard to understand. Indeed, we often cannot grasp the deeper meaning of God’s plan for us–like the disciples we can be pretty dense. But the Lord doesn’t give up on us.

In Christ we have redemption from sin and restoration–we truly have new life. The raising of Lazarus reveals that even if it seems lilke death has conquered, there is still hope. It may have seemed impossible for God to fulfill his promise of restoration for Israel. Yet with him, nothing is impossible.

NOTES
[1] See Ezekiel 37; Hosea 13-14; Daniel 12. Indeed, the word diaspora was used most frequently to describe “decomposition”. See Scott, James. “Exile and the Self-Understanding of Diaspora Jews.” Exile: Old Testament, Jewish and Christian Conceptions (Leiden: Brill, 1997), 178-179.

 

[kelvinf]

From the* Navarre Bible* commentary (the RSV-CE text can be found here):

1. There are a number of women in the Gospels who are called Mary. The Mary here is Mary of Bethany, the sister of Lazarus (v.2), the woman who later anointed our Lord, again in Bethany, at the house of Simon the leper (cf. In 12:1-8; Mk 14:3): the indefinite or aorist “(she) anointed” expresses an action which occurred prior to the time of writing, but the anointing took place after the resurrection of Lazarus.

Were Mary of Bethany, Mary Magdalene and the “sinful” woman who anointed Jesus’ feet in Galilee (cf. Lk 7:36) one, two or three women? Although sometimes it is argued they are one and the same, it seems more likely that they were all different people. Firstly, we must distinguish the Galilee anointing (Lk 7:35) by the “sinner” from the Bethany anointing done by Lazarus’ sister (Jn 12:1): because of the time they took place and particular details reported, they are clearly distinct (cf. note on Jn 12:1). Besides, the Gospels give us no positive indication that Mary of Bethany was the same person as the “sinner” of Galilee. Nor are there strong grounds for identifying Mary Magdalene and the “sinner”, whose name is not given; Mary Magdalene appears among the women who follow Jesus in Galilee as the woman out of whom seven demons were cast (cf. Lk 8:2), and Luke presents her in his account as someone new: no information is given which could link her with either of the two other women.

Nor can Mary of Bethany and Mary Magdalene be identified, for John differentiates between the two: he never calls Lazarus’ sister Mary Magdalene, nor does he in any way link the latter (who stays beside the Cross–Jn 19:25–and who goes to the tomb and sees the risen Lord) with Mary of Bethany.

The reason why Mary of Bethany has sometimes been confused with Mary Magdalene is due (1) to identification of the latter with the “sinner” of Galilee through connecting Magdalene’s possession by the devil with the sinfulness of the woman who did the anointing in Galilee; and (2) to confusing the two anointings, which would make Lazarus’ sister the “sinner” who does the first anointing. This was how the three women were made out to be one, but there are no grounds for that interpretation. The best-grounded and most common interpretation offered by exegetes is that they are three distinct women…

Hmm, based on that, one could very well say that “past tense” used in Scripture could refer to a subsequent event which happened prior to the time of writing.

I understand the Latin Church identifies Mary of Bethany as Mary Magdalene.

 

[Fidelis]

Hmm, based on that, one could very well say that “past tense” used in Scripture could refer to a subsequent event which happened prior to the time of writing.

Not all uses of past tense, to be sure, but only those that fit into the context of the narrative as a whole. In this case, we are told later in John that Mary was the one who anointed Jesus’ feet, so by that we can tell that here that event was mentioned was still a future event in the story–probably one John’s readers were familiar with and which he only brought up to clearly identify which Mary was being spoken of.

I understand the Latin Church identifies Mary of Bethany as Mary Magdalene.

While some Church writers in the past (including at least one Pope) have done so on a more or less informal basis, it has never been taught as official Church teaching. The consensus among almost all Catholic (and Protestant) Scripture scholars today is that they are two different Marys.

 

[Fidelis]

I Shall Recover It All- A Meditation on the Gospel for the 5th Sunday of Lent
By: Msgr. Charles Pope

In today’s Gospel We hear the story of the raising of Lazarus form the dead. The story is a significant turning point in the ministry of Jesus for, as we shall see, it because of this incident that the Temple Leadership in Jerusalem resolves to have Jesus killed.

As is proper with all the gospel accounts we must not see this as merely an historical happening to people 2000 years ago. Rather we must recall that I am Lazarus, I am Martha and Mary. This is also the story of how Jesus is acting in my life.

Let’s look at this Gospel in stages and learn how the Lord acts to save us and raise us to new life. This gospel has six stages that describe what Jesus does to save us:

I. HE PERMITS - Sometimes there are trials in our life by God’s mysterious design to bring us to greater things. The Lord permits these trials and difficulties for various reasons. But, if we are faithful, every trial is ultimately for our glory and the glory of God. The text says,

Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha. Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill. So the sisters sent word to him saying, “Master, the one you love is ill.” When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.”

Notice therefore that Jesus does not rush to prevent the illness of Lazarus but permits it now for something greater, that God’s Glory in Jesus be manifest, and, we may add, for Lazarus’ own good and his share in God’s glory.

It is this way with us as well. We do not always understand what God is up to in our life. His ways are often mysterious, even troubling to us. But our faith teaches us that his mysterious permission of our difficulties is ultimately for our good and for our glory.

Scripture says,

1. Rejoice in this. You may for a time have to suffer the distress of many trials. But this so that your faith, more precious than any fire tried gold, may lead to praise, honor and glory when Jesus Christ appears. (1 Peter 1: 10)
2. *But he knows the way that I take; when he has tested me, I will come forth as gold. *(Job 23:10)
3. For our light and momentary troubles are producing for us an eternal glory that far outweighs them all. 18 So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal. (2 Cor 4:17-18)

An old gospel hymn says: Trials dark on every hand, and we cannot understand, all the way that God will lead us to that blessed promised land. But He guides us with his eye and we follow till be die, and we’ll understand it better, by and by. By and by, when the morning comes, and all the saints of God are gathered home, we’ll tell the story of how we’ve overcome, and we’ll understand it better by and by.

For now it is enough for us to know that God permits our struggles for a season and for a reason.
**
II. HE PAUSES –** Here to we confront a mystery. Sometimes God says “wait.” Again, this is to prepare us for greater things than that for which we ask. The text says,
*
Now Jesus loved Martha and her sister and Lazarus. So when he heard that he was ill, he remained for two days in the place where he was.*

Note that the text says that Jesus waits because he loved Martha and Mary and Lazarus. This of course is paradoxical since we expect love to rush to the aid of the afflicted.

Continued on the next post…

 

[Fidelis]

Yet Scripture often counsels us to wait:

1. *Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. *(Ps 27:14)
2. *For thus says the Lord God, the holy one of Israel, “By waiting and by calm you shall be saved, in quiet an in trust, your strength lies. *(Isaiah 30:15)
3. The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance…God’s patience is directed to our salvation. (2 Pet 3:9)

Thus, somehow our waiting is tied to strengthening us, and preparing us for something greater. Ultimately we need God’s patience in order for us to come to full repentance, so it may not be wise to ask God to rush things. Yet still his delay often mystifies us, especially when the need is urgent.

Note too how Jesus’ delay here enables something even greater to take place. For, it is one thing to heal an ailing man. It is another and greater thing to raise a man who has been dead four days. To use a meal analogy, Jesus is preparing a feast. Do you want a microwave dinner or a great feast? Great feasts take longer to prepare. Jesus delays but he’s preparing something great.

For ourselves we can only ask for the grace to hold out. An old gospel song says,* Lord Help me to Hold out, until my change comes. Another song says, Hold on Just a little while longer, every thing’s gonna be alright.
*
**III.HE PAYS – **Despite the design of God and his apparent delay, he is determined to bless us and save us. Jesus is determined to go and help Lazarus even though he puts himself in great danger. Notice in the follow text how the apostles are anxious about going to Judea. For, it is a fact that some there are plotting to kill Jesus. In order to help Lazarus, Jesus must put himself at great risk. The Text says:

Then after this he said to his disciples, “Let us go back to Judea.” The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?”Jesus answered, “Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world. But if one walks at night, he stumbles, because the light is not in him.” He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.” So the disciples said to him, “Master, if he is asleep, he will be saved.” But Jesus was talking about his death, while they thought that he meant ordinary sleep. So then Jesus said to them clearly, “Lazarus has died. And I am glad for you that I was not there, that you may believe. Let us go to him.” So Thomas, called Didymus, said to his fellow disciples, “Let us also go to die with him.“

We must never forget the cost that Jesus has paid for our healing and salvation. Scripture says, You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. (1 Pet 1:18).

Indeed, the apostles concerns are born out when we see that, because he raised Lazarus from the dead, the Temple leaders from that point on plot to kill Jesus (cf John 11:53). It is of course dripping with irony that they should plot to kill Jesus for raising a man from the dead. We can only thank the Lord who, for our sake endured even death on a cross and purchased our salvation by his own blood.
**
IV.HE PRESCRIBES –** The Lord will die to save us. But there is only one way that saving love can reach us and that is through our faith. Faith opens the door to God’s blessings and it is a door we must open by God’s grace. Thus Jesus inquires into the faith of Martha and later of Mary. The text says

Martha said to Jesus, “Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you.” Jesus said to her, “Your brother will rise.” Martha said to him, “I know he will rise, in the resurrection on the last day.” Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?” She said to him, “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.“
*
Jesus prescribes faith for there is no other way. Our faith and our soul are more important to God than our bodies and creature comforts. For what good is it to gain the whole world and lose our soul? We tend to focus on physical things like our bodies, our health and our things. But God focuses on the spiritual things. And so before raising Lazarus and dispelling grief, Jesus checks the condition of Martha’s faith and elicits an act of faith: “Do you believe this?” ….Yes, Lord, I have come to believe.*

Continued on the next text:

 

[Fidelis]

Scripture connects faith to seeing and experiencing great things:

1. All things are possible to him who believes. Mk 9:23
2. If you had faith as small as a mustard seed, you could say to this mountain, ‘Move from here to there’ and it would move. Nothing would be impossible for you.” (Mt 17:20)
3. And he did not do many miracles there because of their lack of faith. (Matt 13:58)
4. *When he had gone indoors, the blind men came to him, and he asked them, “Do you believe that I am able to do this?” “Yes, Lord,” they replied. Then he touched their eyes and said, “According to your faith will it be done to you” *(Mat 9:28)

So Jesus has just asked you and me a question:* “Do you believe this?”* And how will you answer? Now be careful. I know how we should answer. But how do we really and truthfully answer?
**
V.HE’S PASSIONATE – **Coming upon the scene Jesus is described as deeply moved, a perturbed, as weeping. The text says,

When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled, and said, “Where have you laid him?” They said to him, “Sir, come and see.” And Jesus wept. So the Jews said, “See how he loved him.” But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?” So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it. Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.” Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?” So they took away the stone. And Jesus raised his eyes and said, “Father, I thank you for hearing me. I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.”

In his human heart Jesus experiences the full force of the loss and the blow that death delivers. That he weeps is something of mystery since he will raise Lazarus in moments. But for this moment Jesus enters enters and experiences grief and loss with us. It’s full force comes over him and he weeps, so much so that the bystanders say “See how much he loved him.”

Concluded on the next post…

 

[Fidelis]

But there is more going on here. The English text also describes Jesus as being perturbed. The Greek word here is Greek word ἐμβριμάομαι (embrimaomai), which means literally, to snort with anger; to have have great indignation. It is a very strong word that includes the notion of being moved to sternly admonish. What is this anger of Jesus and to who is it directed? It is hard to know exactly, but the best answer would seem to be that he is angry of death, and what sin has done. For it was by sin that suffering and death entered the world. It is almost as thought Jesus is on the front lines of the battle and has a focused anger against Satan and what he has done. For Scripture says, by the envy of the devil death entered the world. (Wisdom 2:23). And God has said,* As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?’* (Ez 33:11).

I do remember at the death of loved ones that I experienced not only sorrow but also anger. Death should NOT be. But there it is, it glares back at us, taunts and pursues us.

Yes, Jesus experiences the full range of what we do here. And out of his sorrow and anger, he is moved to act on our behalf. God’s wrath is his passion to set things right. And Jesus is about to act.

VI.HE PREVAILS – In the end Jesus always wins. And you can go to the end of the Bible and see that Jesus wins there too. You might just as well get on the winning team. He will not be overcome by Satan, even when all seems lost. God is a good God, he is a great God, he can do anything but fail. Jesus can make a way out of no way. The text says,

He cried out in a loud voice, “Lazarus, come out!” The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go free.”

I have it on the best of authority that as Lazarus came out of the tomb he was singing a gospel song: Faithful is our God! I’m reaping the harvest God promised me, take back what devil stole from me, and I rejoice today, for I shall recover it all!

But notice something important here. Although Jesus raises Lazarus, and gives him new life, Jesus also commands the bystanders (this means you) to untie Lazarus and let him go free. So Christ raises us, but he has a work for the Church to do, to untie those he has raised in baptism and let them go free.

To have a personal relationship with Jesus is essential, but it is also essential to have a relationship to the Church. For after raising Lazarus (us) he entrusts Lazarus to the care of others. Jesus speaks to the Church, to parents, to priests, catechists, and all members of the Church and gives this standing order regarding the souls he has raised to new life: Untie them and let them go free.

We are Lazarus and were dead in our sin. But we have been raised to new life. And yet, we can still be bound by the effects of sin. And this why we need the sacraments, scripture, prayer, and other ministry of the Church through catechesis, prayer, preaching and teaching. Lazarus’ healing wasn’t a one and your done scenario and neither is ours.

We are also the bystanders – And just as we who are in need of being untied and set free, who who are also members of the Church, also have this obligation to others. Parents and elders must untie their children and let them go free by God’s grace, pastors their flocks. I too as a priest have realized how my people have helped to untie me and let me go free, how they have strengthened my faith, encouraged me, admonished me and restored me.

This is the Lord’s mandate to the Church regrading every soul he has raised: untie him and let him go free. This is the Lord’s work, but just as Jesus involved the bystanders then, he still involves the Church (which includes us).
*
Yes, faithful is our God. I shall recover it all. *