Mary was told, “The Master is come, and calleth for thee” (Jo.11:28).
The great teacher
Several Greek words are rendered “Master” but the two that indicate a teacher are rabbi and didaskalos. Rabbi is a term borrowed from the Aramaic which refers to “a Jewish teacher and scholar recognized for expertise in interpreting Jewish Scriptures.” The related term of rabboni, is an honorific title for a teacher of the Jewish Scriptures, implying an important personal relationship.”2
Didaskalos is a more general term coming from a verb which means “to provide instruction in a formal or informal setting.”3 It suggests a process of instruction over time. The lexicographer Kittel notes the word indicates the teacher knows the student, having worked on the development of his discipleship. This term does not connote a classroom setting, where instruction is given by rote, but a personal situation which involves example.
While Jesus did much more than interpret the law, his followers evidently grouped around him much like Jews did around their favorite rabbi. There was a significant difference in Jesus, however, as he “taught with authority, not as the scribes” (Matt. 7:29). Even the scribes recognized the difference for they said, “he teaches God’s way in truth.”
What was Jesus going to teach Mary? Interestingly, both Martha and Mary made the same statement: “If you…” Martha was convinced by the words of Jesus. Hearing him out, she stated, “Yes Lord, I believe that thou art the Christ, the Son of God”
(Jo. 11:27). Mary evidently needed to see the fact of the risen Lazarus while Martha was convinced by reason.
Bethphage, house of unripened figs
Both Bethphage and Bethany were towns whose names signify “a place [or house] of unripened figs;” Bethany may also mean, “house of poverty.” The events of Matthew 21:19-20 are appropriate to these names. Israel should have produced acceptable fruit, but it did not. The nation should have been ready for the visitation of Jesus Christ, but it was not. While the Jewish system withered away, those who believed in Jesus Christ would be blessed in him.
The glory of God
The four days Lazarus lay dead was part of this resurrection scenario. Since the distance from Bethany to where Jesus was probably preaching would be no more than eight hours,4 it does not seem logical that Jesus delayed his coming to wait for Lazarus to die. He, no doubt, waited the two additional days following his reception of the message to allow sufficient time to pass so there would be no doubt that Lazarus was dead.
Before the actual miracle, Jesus reminded Mary, “Did I not say to you that if you would believe you would see the glory of God?” (NKJV). Christ’s earlier message was, “This sickness is not unto death, but for the glory of God.”
When Moses was shown the glory of God, it was not simply a spectacular brightness impossible to see. When the LoRD appeared, he showed His glory by proclaiming, “The LORD, the LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children and upon the children’s children, unto the third and to the fourth generation.” When God manifests His glory before men, their response should be displayed in humility and meekness. When Lazarus was raised, how did the people respond to this glorious act?
You always hear me
We are exhorted, “pray without ceasing.” There should be no doubt that Jesus was always in touch with his Father. Those standing near enough to hear him would no doubt be impressed with the relationship the Son had with his Father.
Standing outside the burial place of Lazarus, they viewed a tomb sealed by a stone. The Jews moved the stone. Later another tomb was to be sealed by a stone; it, too, was to be opened, but not by human hands.
Inside the tomb Lazarus lay bound by graveclothes, his face wrapped by a cloth. He came forth in the same condition. Those standing nearby were required to remove the graveclothes and the face cloth. Inside the tomb of Jesus, he, too, had lain, wrapped in graveclothes with his face covered by a cloth. When he was raised, the graveclothes lay behind, the face cloth separated, lying at the place where his head had rested. Lazarus would die again but Jesus would not. His graveclothes and face cloth represented the mortality he was leaving behind. His Father had loosed him not just from the graveclothes, but from mortality.
Jesus, who was to be given power over life and death, stood outside and called Lazarus to come forth. When Jesus was raised from the dead, he answered the call from his Father, and
he, too, came forth. Lazarus now awaits the resurrection to aionian life. Jesus received it.
Those raised by Christ
The gospels record the resurrection of three people by the Lord. Something may be learned from each with regard to the circumstances and individuals involved.
Luke 7:11-17 recounts the resurrection of the son of the widow of Nain. The mother had been left alone with no one to care for her. The widow’s only son was dead and was being carried on a bier to be buried. A great crowd of people was present when Jesus approached the coffin and called out to the young man, as if waking him from sleep.
When the young man awoke, the people were struck with awe and praised God for this miracle. Their opinion was that “a great prophet has appeared among us.” The news traveled over all of the area. When John the Baptist heard of it, he was prompted to send two of his disciples to inquire as to the true identity of Jesus.
Not long afterward, the daughter of Jairus, a ruler of the synagogue, was restored to life. She had only recently died and was given life in the presence of her parents and Peter, James and John. In this audience, Jesus spoke of death as sleep. When the girl revived, she was given food and they were told to tell no one what had occurred.
In comparing the two miracles, one question stands out Had the scribes and Pharisees discounted the resurrection of the widow of Nain’s son? It would seem so based upon the conclusion of the parable of the rich man and Lazarus. “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.” It is somewhat difficult to determine whether the parable preceded or followed the resurrection of Lazarus (although most likely, it followed that event).
The miracle with Lazarus took place before many Jewish witnesses. It probably occurred at the home of Simon the Pharisee which was also the home of Mary, Martha, Lazarus and possibly Judas. A great crowd of people had gathered and news of this miracle and its obvious authenticity spread rapidly.
Three, the number of resurrection, is the number who were raised. Nain may mean “pleasant.” The widow’s situation became pleasant with the resurrection of her son. This is likely a type of the resurrection of Jesus. The dead husband would speak of Israel and the son would be likened to Jesus. The widow would be the bride who, upon the resurrection of her son would rejoice, “all her ways are pleasantness and all her paths are peace.”
Jairus may mean “Yahweh enlightens.” Through the resurrection of his daughter, his eyes are opened, but he must not draw undue attention to what has been accomplished until the right time.
The resurrection of Lazarus looks forward to the return of Christ. At that time, may we be prepared for the glory which is to be revealed in the manifestation of the sons of God.
The Origin of the Organic World – Part One