John 11:1-27

V1-16

Melodic Line - Chapter 11 is only a few days before Jesus’ crucifixion.

AIM - Death is used to strengthen our faith in Jesus the Messiah/Son of God. When we deal with death, our faith strengthens or falters

ILL - Many have found their last words in a diversity of ranges of solace and cynicism:

What will be your last words? Here are some from other people:

“Nothing matters. Nothing matters” (Louis B. Mayer, film producer; died October 29, 1957).

“It is very beautiful over there” (Thomas Edison, inventor; died October 18, 1931; he may have been referring to the view outside of his window).

“I’m bored with it all” (Winston Churchill, statesman; died January 24, 1965; after saying this, he slipped into a coma and died nine days later).

“Am I dying, or is this my birthday?” (Lady Nancy Astor; died 1964; after waking briefly during her last illness and finding all her family around her).

“Why, yes, a bulletproof vest” (Domonic Willard, a foot soldier during the Prohibition, just before his death by firing squad, in response to being asked if he had any last requests).

“Don’t let me die; I have got so much to do” (Huey Long, “The Kingfish,” governor of and senator from Louisiana; died 1935).

“My work is done. Why wait?” (George Eastman, inventor; died 1932; from his suicide note).

“Jesus, I love you. Jesus, I love you” (Mother Teresa; died September 5, 1997).

ILL - In the 2007 film The Bucket List, two terminally ill men—played by Jack Nicholson and Morgan Freeman—take a road trip to do the things they always said they would do before they “kicked the bucket.” Before the film’s release, Nicholson was interviewed by Parade magazine. Reflecting on his personal life, Nicholson said, “I used to live so freely. The mantra for my generation was ‘Be your own man!’ I always said, ‘Hey, you can have whatever rules you want—I’m going to have mine. I’ll accept the guilt. I’ll pay the check. I’ll do the time.’ I chose my own way. That was my philosophical position well into my fifties. As I’ve gotten older, I’ve had to adjust.”......But reality has a way of getting the attention of even Jack Nicholson. Later in the interview, he adds, “We all want to go on forever, don’t we? We fear the unknown. Everybody goes to that wall, yet nobody knows what’s on the other side. That’s why we fear death.”

INTRO - As the sixth section of the Gospel begins, the reader is given an insider’s view on the sixth sign of the Gospel, which displays not only the cosmological identity of Jesus as “the resurrection and the life” but also the intimate love of God for the world. This pericope is a powerful and engaging story that exhorts the reader to see God as he truly is, the one who loves and conquers death because he is life, true life. The thirty-seven verses (!) leading up to the resurrection are filled with their own significant drama regarding the threat of sickness and death and the greater purpose of God. - Few passages are filled with more hope than this one, because no occasions feel more hopeless than when a person dies. It’s all over. No more chances. No more hope. Death has spoken, and it is final. Not anymore! Jesus has spoken. He has the final word, and the final word is this: “I am the resurrection and the life” (v. 25). - The present unit features Jesus’ final visit to Jerusalem at the Passover and his performance of the climactic sign in this Gospel, the raising of Lazarus.

Typology - Lazarus and Jesus - Not only does Lazarus’s resurrection anticipate Jesus’s resurrection, but also Lazarus’s death anticipates Jesus’s death because both deaths are manifestations of God’s/Jesus’s glory (see John 11:4, 15, 40).

BC - Raising the dead is rare in the OT, occurring only four times: Elijah’s raising of the widow’s son (1 Kings 17:17–24); Elisha’s raising of the son of the Shunammite woman (2 Kings 4:32–37); Elisha’s “posthumous” raising of a dead man (2 Kings 13:21); and the witch of Endor’s illicit bringing Samuel back out of the grave at King Saul’s request (1 Sam. 28) (see also Ezekiel’s vision of the valley of dry bones in Ezek. 37:1–14). Raisings of the dead generally were viewed in light of the final resurrection and as an expression of God’s power to bring it about. The raising of Lazarus is one of only three such events in the Gospels.

BC - Raising of Lazarus was set apart from the raising of the widow’s son in Nain (Lk. 7:11-16), or Jairus’ daughter (Lk 8:40-56), because those instances came right after death. Lazarus was REALLY dead, stinky dead - 4 days old dead - decomposition has begun (v39)! Important do that no one could misinterpret the miracle as fraud or mere resuscitation.

Miracle vs Sign - Significantly, the raising of Lazarus is more than a mere miracle; it is a “sign,” a demonstration of Jesus’ true identity as the Christ and Son of God (cf. 20:30–31).

IMPORTANT - The focus of this narrative seems to shift quickly off of the propelling sadness of the story, and focuses great attention upon everyone effected by the death of Lazarus.

V1 - Bethany - This lies on the East side of the Mount of Olives about 2 miles from Jerusalem (v.11), along the road to Jericho.

V1-2 - The shift of attention from Lazarus to the sisters is rapid, and its as if John is trying to highlight something significant: This family of Bethany had an intimate relational connection with Jesus. It is remarkable to see the tangle of emotions in this passage: Intimacy and Sadness take center stage. This entire Gospel narrative is placing upon display the intimate love Jesus had for this Bethany family, in the same way the entire Gospel has depicted the love that God has in general for the world (John 3:16).

V2 - Strange Mention of the future - This is the first mentioning of the family, but the reference to the future event may indicate that the original readers were already familiar with the event. This is most likely because John’s gospel was written last, and the readers knew the dramatic encounter of Mary and Jesus.

V3 - Distress call as Lazarus gets terminally sick. Considering the distance from where Jesus was (Transjordan) and Lazarus was in Jerusalem, it would have taken a whole day to reach him. Makes sense that Lazarus was dead for 4 days in v.17: 1 Day message delivery, 2 Day delay, 1 Day journey to Jerusalem.

V3 - Similar to Jesus’ insight into the purpose of the man born blind, Jesus provides the same insight into this narrative: MP - Jesus bringing purpose to death. Jesus doesn’t speak of the END of the sickness, but the INTENTION of the sickness.

BC - What is the intention of the sickness? What was the intention of the wine shortage? What was the intention of the officials sick son? What was the intention of the lame man confined to a chair for 38 years? What was the intention of the feeding of the 5k? What was the intention of walking on water? What was the intention of the man born blind? Why? Why? Why? - That Jesus may be revealed and magnified, that we may bring glory to God.

MP - What we often see as a mistake, might God be revealing meaning?

V4 - Reality Established: Death will come, but it will not triumph. It is the means of a greater display of God’s glory.

V5 - Isn’t it interesting how John placed this indication of affection for this family in between V4 and V5? V4 = God’s Intention of the situation, V6 = God’s Response to the situation…with God’s love at the center. Could it be that the mode in which God works, even if different than expected, must not be attributed to incompetence or insensitivity, but as befitting his greater purposes, even if unseen. Jesus delayed his resurrection of Lazarus for intentional purpose, similar to the same reason He delayed his resurrection of Himself. MP - The death of Jesus will give God the opportunity to prove he loves the whole world…a consummation of John 3:16.

V6 - 2 Day delay - This delay did not cause, but Jesus already knew supernaturally. By the time the messenger came, Lazarus was already dead.

V8 - Returning to Jerusalem is a risky situation. The people of Jerusalem want Jesus killed. However, Jesus has made it clear that “the hour” has not yet come, meaning that Jesus is in control.

V9-10 - Proverbial Saying and Deep Meaning - Most people do their work safely during the light of the sun. When darkness came, they stopped. Jesus was saying that as long as the Son performed His Father’s will (during the daylight, He was safe). Soon darkness would fall, and his earthly work would end.

HC V9 - In the ancient world, time was much less precise and counted generally by the amount of daylight, which for both Jews and Romans was divided into twelve equal “hours” which occupied the whole period between sunrise and sunset. The illustration therefore depicts the time, established naturally—by God—for a person to move, work, and live. Outside of that time, that is, at night, movement is hindered (even dangerous) and therefore limited (see v. 10; cf. 9:4).

V8-9 - MP - In the face of death, the disciples (and all Christians) could not be more secure as they enter life-threatening situations (e.g., Judea), than when they are right where they are supposed to be: “In him.” The love of Christ (v. 5) is not to be defined by our location in regard to danger and death but by our location in regard to Christ, befitting his purposes and his glory (v. 4).

V11 - Fallen Asleep - NT death is referred to as sleep (euphemistic term0 (Acts 7:60; 1 Cor. 15:51; 1 Thess. 4:13).

*V11 - Not saying - Soul Sleep, scripture is clear that conscious awareness continues after death.

V12 - Misunderstanding - Nicodemus (Jn. 3:4), and the Samaritan woman (Jn. 4:15), the disciples misunderstand the meaning of death.

V13 - Augustine suggests the same when he writes, “It was in reference to His own power that He spoke of him as sleeping.” To the disciples (and to the honest reader), Lazarus’s status had separated him from his sisters and placed him in the custody of that which comes after this life, but to Jesus Lazarus had not even come close to leaving the Son’s custody or domain, for the Father has given the authority of life and death to the Son (5:22–29). - To the reader, this indicates that according to God’s power, “death” is but a moment of “sleeping” which highlights the temporary nature of death for those found in Jesus Christ.

V16 - PAP - Risk and Hostility revealed - The disciples are almost certain they will die if they return to Jerusalem. Thomas is realistic at the risk involved, and views death well.

V17 - Second Mention of Lazarus’ duration in tomb to show he was really dead, without a doubt.

HC - The term “tomb” means a stone sepulcher. In first-century Israel such a grave was common. Either a cave or rock area would be hewn out, the floor inside leveled and graded to make a shallow descent. Shelves were cut out or constructed inside the area in order to bury additional family members. A rock was rolled in front to prevent wild animals or grave robbers from entering (see also v. 38).

V18-19 - Mention of Jews heighten intensity of the narrative.

HC - V19 - It was required in first-century Judaism that the deceased be buried on the day of death (cf. the immediate burial of Ananias and Sapphira in Acts 5:5–6, 10), which was followed by six further days of mourning (for a total of seven), known as shiva (i.e., “seven days”), during which the bereaved family would remain at home while others came to supply food and express sympathy.

V21 - Confidence in Jesus’ ability (first statement from each sister too)

V22 - Even Now - Martha still expects some miracle, although Lazarus is surely dead. Martha’s faith even in the resurrection in the “last day,” which is better than the faith of the Sadducees, who say there is no resurrection (Matt. 22:23) - Martha was reliant upon Jesus that through His special relationship with God that He had the power to bring meaning out of this sad situation.

V23 - Jesus enters into the grieving process and the hope they clinged to of the promise of God, is now being redirected to Jesus among their grief. Jesus is the only hope we have in grief.

V25 - I am - 5th I AM statement of 7. Life for a believer does not end at death, but continues eternally as an endless life of fellowship with God. True for Lazarus, true for us. Jesus moves Martha from an abstract/distant hope in death, to a precise/close hope in death. Jesus personalizes our death with hope that if we die in faith in Jesus, we will ressurect with him as well - Jesus is beyond a doubt the life giver.

V24-25 - By these words Martha is finding solace in the promise of God that he will right all things in the end. One might even say that Martha’s words, “I know” (Οἶδα), contain an undertone of dissatisfaction. Was this to be Martha’s comfort, her solace “from above?” Not at all! Jesus was not offering solace in the final resurrection, as grand and true as that may (and should) be, but in his person, as his next words will make clear.

V25 - MP - Our union with Jesus Christ, the risen Lord through our faith, that believers come to experience this abundant life of the age to come…begins by the HS power, and will reach consummation at the resurrection of our bodies (Rom. 6:3-11; Col. 3:1-3).

V26 - The Christian life is life without the constraints of death. “Faith in Jesus does not make humans immortal. What it does bring about is that from this moment on they no longer live under the power of death.”

V26 (HUUGE!)- It was not Jesus’s presence that was the issue, as if had he been there this would not have happened. No, what was important was his position of authority over life and death, a position not confined by distance (a journey to Bethany) or time (four days in the tomb). Martha had made Jesus merely a divine steward. This was not only a misunderstanding regarding Jesus, but it was inappropriate belief in God. Faith in God is faith in Christ. For this reason Jesus concludes his robust declaration, the fifth “I am” statement, with a rejoinder in the form of a question to Martha—and to the reader: “Do you believe this?” (πιστεύεις τοῦτο;). The question is really asking, “Do you believe in me?” That is, Jesus asks Martha whether she believes in his person and work.

V27 - Confession - Reflects Peter’s confession of Matt. 16:16 and expresses the purpose of this gospel (Jn. 20:31).

BC - V27 - Martha’s reference to “the one who is coming into the world” in 11:27 takes up the messianic expression derived from Ps. 118:26 (Beasley-Murray 1999: 192), which is applied to Jesus by others in the Gospels

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APP - The Christian, like the Bethany family, is also loved by Jesus, by God (cf. 3:16). For the same reason, then, the threat and experience of sickness and death for the Christian cannot (must not!) be viewed as a betrayal or contradiction of the love of God for them. If God delays in responding to our crisis (as he did for Lazarus in v. 6), that does not mean he does not love us or is not being purposeful in regard to our plight. This pericope urges the Christian to look for the glory of God in every circumstance, even if (and maybe emphatically so) the result does not appear to meet the demand—our demand. Because “Christ is the unique mirror of the divine grace,” Christians are exhorted by this pericope to claim the life Christ offers over their own standards for life.

APP - Resurrection and Life -

The Life (and Death) of the Christian

This pericope presses upon the reader a much more robust understanding of “life.” Jesus declares that he is “the resurrection and the life” (v. 26), two terms that speak to the same subject matter, even though one is more often considered to refer to the future and the other to the present. In the person and work of Jesus, life is no longer bound by death, and death no longer may willfully intrude into life. Death is so impotent for the Christian that he or she can actually die and yet still live (v. 25)! The reader of the Gospel is exhorted to believe that death is now “unreal.” The Christian shouts with the apostle Paul: “Where, O death, is your victory? Where, O death, is your sting?” (1 Cor 15:55).

For this reason, sickness and death are no longer what they seem. Those “in [Christ]” (v. 10) have an internal security that defeats and mutes all external conditions. “Indeed, it is because the Word became flesh and dwelt among us that the distinction between the physical and the spiritual is blurred and the two become bewilderingly interlocked.… In Jesus, the continuity between all degrees of being is complete.” The life of the Christian is now entirely in Christ. Divide life into physical and spiritual and you risk a depersonalizing dualism; affirm the indivisible and you endanger the reality of the transcendent. “But the heart of this baffling mystery is simply Jesus.”101 According to the Gospel of John, Jesus is life. The life of the Christian, therefore, is no longer defined by his own living but by the life he has in Christ.

APP - If they were believers, they could not die. Yes, they died biologically, but biological death doesn’t disturb the continuity of living, personal existence for God’s people in the slightest. This is what Jesus said. Once a person believes in Christ, the life of Christ is poured into the soul of that person, and that life is eternal. Everyone who is in Christ has already begun to experience eternal life. We’re never going to die. We may go through the transition of physical death, but that death cannot destroy the life that Christ has given to us.

In answer to Jesus’ question, “Do you believe this?” Martha said, “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world” (v. 27). I don’t think there is a greater confession of faith anywhere in Scripture than this confession that Martha made in the midst of her sorrow. She had seen Jesus’ miracles and heard His authoritative teaching, and she had believed He was who He said He was.

Jesus is the resurrection and the life for all of His people. If you believe in Him, you will never die. Like Martha, do you believe this?

CLOSING? -

As he reflected on the death of his beloved wife, Margaret, Lyman Coleman wrote the following:

The most painful decision of my life was asking God to take her home. She had been suffering from repeated brain seizures and her body was wasted. I whispered in her ear: “Honey, I love you. I love you. Jesus wants you to come home. We are going to be all right. We give you permission to let go.” She closed her eyes and fell asleep.…

As I write this letter, I realize I am without my editor. My greatest critic. My teammate. Soul mate. Prayer mate. Partner in everything. We traveled the roads less traveled together in hard times and good times.

Honey, I miss you. I miss you. I miss you. I will keep the light on for the kids. I will be there for friends. And one day we are going to join you. All of us. Because Jesus promised it.

“Precious in the sight of the Lord is the death of his saints” (Psalm 116:15).

PRAYER - A prayer as we awake

O Lord our God and Heavenly Father! We, your unworthy children, come into your most holy and heavenly presence to give you praise and glory for your great mercies and blessings—especially that you have preserved us this night past and have given us quiet rest to our bodies, and brought us now safely to the beginning of this day.

Lord, open our eyes every day more and more to see and consider your great and marvelous love to us, that our hearts may be drawn yet nearer to you—even more to love you, fear you, and obey you.

Compel us to come into your most glorious presence with new songs of thanksgiving in our mouths.

Nail down all our sins and iniquities to the cross of Christ, bury them in his death, bathe them in his blood, hide them in his wounds, and let them never rise up in judgment against us.

Good Father, touch our heart with true repentance for all sin. Let us not take any pleasure in any sin, but however we fall through frailty, as we fall often, yet never let us fall finally. Let us never lie down in sin, nor continue in sin, but let us get upon our feet again, turn to you with all our heart, and seek you while you may be found, and while you extend grace and mercy to us.

Lord, increase in us that true faith that allows us to lay sure hold on your Son, and rest on his merits.

Give us the faith to believe all the great and precious promises made in the gospel. Strengthen us from above to walk in all the true and sound fruits of faith. Let us not walk in the flesh, but in the Spirit.

Let us feel the power of your Son’s death killing sin in our mortal bodies, and the power of his resurrection raising us up to newness of life.

Let us grow daily in the sanctification of the Spirit, and the death of the flesh. Let us live holy, just, and sober lives, shining as lights in this present evil world. Fill us with your Spirit. Stir us to prayer and watchfulness, reading and meditating on your law.

Have mercy on us, and never leave us to ourselves, nor to our own wills, lusts, or desires. Help us with your good Spirit, that we may continue to the end, be received into glory, and partake of that immortal crown you have laid up for all who love you. Amen.

—Arthur Dent