Only John s Gospel provides a record of the raising of Lazarus This is not a remarkable omission on the part of the other Gospel writers, but rather it is evidence that this important incident comes only within the province of John’s work Who but the glorious Son Of God could have power over the grave? Raising the dead is not the work of a King (Matthew) nor of a Servant (Mark), nor of a Man (Luke) Hence the three previous writers omit this account, while in John’s book the incident is so fully and dramatically recorded that it is with out question one of the highlights of the took.
Bethany, scene of the Lord’s greatest miracle, was situated at the foot of the Mount of Olives, about two miles from Jerusalem ( ‘about fifteen furlongs”— verse 18) This town was the home of Lazarus and his two sisters, Mary and Martha. The narrative of John 11 revolves around these three people, and their relationship with the Lord Jesus The background to this incident is given in chapter 10, verse 40 Jesus had retired beyond Jordan to the place where John had first begun baptizing It was while the Lord was here that news reached him of the sickness of Lazarus. The message he received was simple, and yet very profound Lord, behold, he whom thou lovest is sick” (verse 3) It is important to note the way in which these two sisters approached the Lord They did not say, He is sick, come and heal him ” Neither did they suggest, Say the word, and he will be restored to health ” It is very evident that they sent this advice, trusting the Lord Jesus to act in this matter as he saw fit They left the question of action entirely in his hands.
With the arrival of this news, the Lord Jesus saw that the sickness of Lazarus was to be for the glory of God, that the Son of God might be glorified thereby” God’s glory does not necessitate a dazzling manifestation of a divine personage. The glory mentioned here was the divine power to be manifested through a perfect character The Lord deliberately waited until the death of Lazarus before taking action in this matter Under similar circumstances, what would be our reaction? Would we wait, or go at once? Again we have the reminder that divine ways are not always the ways of mortal man (Isaiah 55 8).
The sixth verse reveals that the Lord remained two days where he was before setting out toward Bethany for the purpose of raising Lazarus from the dead Two days” in this case provides a symbol for the two one thousand year-days which were destined to elapse before Christ returns from heaven to raise the dead and establish the kingdom During that time he has been beyond Jordan” (John 10 40) in a far country” (Luke 19 12), that is, dwelling away from the presence of his brethren in a distant place However, at the appointed time he shall leave the throne on high and return to earth to fulfill that glorious work symbolized in this seventh sign of John.
John 11, verses 11 14 give a clear description of the death state (Ecclesiastes 3 16 21, Ecclesiastes 9 5, Isaiah 38 18, 19, Psalms 6 5, Psalms 49 12, Psalms 146 3,4, Psalms 88 10 12, Job 3 17-19) There is no suggestion that Lazarus was any where other than in the grave.
The purpose of this sign has already been stated “For the glory of God ” But there is another reason, and it is declared in John 11 verse 15 that the disciples might believe ” In stating this, the Lord emphasized that he was glad ‘ for your sakes ‘ that he had not been at Bethany to heal Lazarus Had he been present before the death of Lazarus, there would have been many disputes among the Jews as to whether Lazarus had been miraculously cured or whether he had simply been fortunate in his recovery But now, the matter of his resurrection would be beyond dispute He was dead He had lain in the grave for four days It was for the sake of the disciples, as well as for the glory of God, that this miracle was about to occur They were to SEE and LEARN from the actions of their Master Again, in this incident, we are shown the way in which the Lord Jesus constantly nurtured the spiritual welfare of his friends He desired that they should see and understand the glorious purpose of Yahweh, as it was being unfolded through his righteous Son.
It is at this point in the narrative that the drama actually begins to unfold The Lord, in company with his disciples, came to Bethany Lazarus means Ad helpeth ” Bethany means House of the poor or afflicted one ‘ The picture thus presented to us is that Ad will help the house of the poor or afflicted one ” This statement is relative to mortality The human race is poor’ and afflicted, being bound with the chains of mortality and corruption Thus the message of this sign is that the power of God can raise us from the state of weakness inherent in the flesh to a state of glorious power and eternal life.
The narrative records that Lazarus had lain in the grave for four days when the Lord came to raise him (John 11:17). “Four” is the number of the multitudinous Christ. The two altars of the tabernacle had four horns, one on each corner (Exodus 27:1,2; Exodus 30:1,2). These horns were to be “of one piece with” the altar (R.S.V.), thus speaking of the union between Christ and the multitudinous bride. There were Four faces on the cherubim; FOUR camps of Israel; Four carpenters in the prophecy of Zechariah; Four faces of the wheel; FOUR living creatures in Ezekiel’s prophecy; and Four living creatures in the Apocalypse. The four days which Lazarus spent in the grave thus speaks to us of the multitudinous body of Christ, now sleeping in the dust of the earth, but soon to be awakened and raised to a glorious and incorruptible inheritance in the Kingdom of God.
Mary and Martha mourned the death of their brother (John 11:19). It was the Jewish custom for close relatives to mourn for seven days, with at least ten other Jews being present to mourn with the family. According to Dr. Adam Clark, the mourning period was extended to a period of thirty days. The period of mortal probation is one of continual mourning for those who await the resurrection and glory of the kingdom age. “Blessed are they that mourn, for they shall be comforted,” said the Lord Jesus (Matthew 5:4). In Genesis 37:32-35 we are shown, in type, the mourning of those who await the coming of the Lord. Jacob was presented with a blood-stained garment( remarkably similar to the “vesture dipped in blood” of the Apocalypse-Revelation 19:13) which symbolized the sacrifice of Christ. The garment spoke of Joseph’s death; and Jacob vowed, refusing to be comforted, that he would go down to the grave mourning for his son. In like manner the true Israel mourns the anti-typical Joseph, the true Lord of glory. And their mourning cannot turn to joy until their Saviour appears, to raise them up, and grant their eternal reward.
Martha went out to meet the Lord. “Lord, if thou hadst been here, my brother had not died” (John 11:21). This expression shows extreme regret, coupled with great sorrow, and her unrealized hope that Lazarus might not have died had the Lord been present. But her faith had not departed, and with his perfect ability to naturally and easily prove the worth of an individual, the Lord Jesus provided the way for Martha to prove her faith. In the conversation that followed, the Lord said to her: “Thy brother shall rise again.” There is a certain ambiguity about this statement, an indefinable assertion that left Martha to put her own construction upon the utterance. Her confession flowed forth easily and beautifully: “I know that he shall rise again in the resurrection, at the last day” (verse 24). She does not apply his words to her immediate loss, but expresses her true hope for the future.
A resurrection from the dead was the firm conviction and hope of all true Israelites from the very beginning of the nation (Isaiah 26:19; Exodus 3:6; cp. Matthew 22:32; 2nd Samuel 7:16; Psalms 16:9,10; Psalms 71:29). Note carefully the references in the New Testament, which clearly show the process of resurrection from the grave (John 5:28,29; graves- “remembered places:” Acts 4:1, 2; Acts 23:6; Acts 24:15; Acts 26:6-8; Romans 4:17. “Quickeneth the dead” can be rendered “giveth life to the dead”). The Lord Jesus then acknowledged Martha’s confession of faith. “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:25). An acceptance of this declaration is necessary prior to baptism. No one can understand the truth of God’s Word without realizing the significance of these words. Through his own death. Christ was to abolish the power of death over all those who believe (Hebrew 2:14; 1st John 3:8-10; 2nd Timothy 1:10; 1st Corinthians 15: 15-25-cp. Ephesians 2:12). Carefully note the personal pronoun “I” in the Lord’s declaration. This “one” is referred to by Isaiah: “. . . I, Yahweh, the first, and with the last; I am he” (Isaiah 41: 4). Literally rendered, these words are “I will be the first One, and the last Ones.” The first “one” was he who had made this declaration in the presence of Martha. The “last ones” were to be the glorious multitude, to be raised up at the last day, and to become the vehicles for divine glory in the age to come.
In John 11, verse 25, the word “in” should be literally rendered “into.” It is necessary for an individual to believe Into the Lord Jesus, and thus become spiritually a part of his person. This initial belief enables the process of resurrection to begin: firstly, the incorruptible seed is sown (1st Peter 1:23), and the believer, “previously dead in sins,” is “quickened” by the Word. The process thus commences (1st Corinthians 15:1,2). Having declared himself to be the source of everlasting life, by the power invested in him from his Father, the Lord Jesus sought to establish the faith of Martha: “Believest thou this?” (John 11:26). Belief signifies faith, and without faith it is impossible to please God (Hebrews 11:6).
The scene shifts to the house of mourning. Just prior to the resurrection of Lazarus Martha addressed her sister: “The Master is come, and calleth for thee” ( John 11:28). How remarkably well chosen are these words. These actual words could be uttered at the time of the great resurrection of all the dead in Christ! Verses 33-35 tell us two important things. Firstly, that although the Lord Jesus had a full measure of divine power at his disposal, this tremendous power did not replace the feelings which were common to his nature. This shows that he was truly one of us. “He took not on him the nature of angels, but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren (Hebrews 2:16, [7). The second point to present itself in these verses is that the Lord Jesus suffered and was greatly distressed, and after this Lazarus was raised. What a remarkable picture of the very truth concerning resurrection: firstly, the Lord Jesus suffered and “groaned” in the spirit and was troubled (John 11:33), after which, through the perfection obtained by his suffering, we have hope of a resurrection from the dead! In verse 36 the Jewish bystanders uttered a comment concerning the affection of the Lord for Lazarus, the profundity of which they could not possibly have understood: “Behold, how he loved him!” As Lazarus was a symbol for all those whom “Ail helpeth,” we might fervently comment: “Behold, how he hath loved US!” (Romans 5:8).
Although we have seen in this sign that Lazarus is a symbol for the resurrection of the dead, we must not overlook the fact that the raising of Lazarus is also typical of the national and spiritual resurrection of the nation of Israel. This fact is gloriously demonstrated in these verses we are now considering, “Jesus wept” (John 11:35). How he loved Israel! He wept over the nation and the city of Jerusalem, knowing the terrible judgments to come upon them as a result of their rejecting their Messiah (Luke 19:41). And yet, even as Lazarus was raised to life again, so shall the nation of Israel yet emerge from obscurity in fulfillment of the promises made to the fathers. “And so all Israel shall be saved: as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob (Romans 11:26). These words have never been fulfilled, but the time is coming when the Jewish people shall come forth from their spiritual grave, even as Lazarus was raised to life again.
Inevitably, there were scoffers and doubters. Some of the Jews took the Lord’s tears and distress as a sign of weakness and frustration, as though he were unable to remedy this terrible situation (John 11:37). But they were soon to be confounded. Objections are sometimes raised at the apparently uncouth speech of Martha, when the Lord requested that the stone be removed. “Lord, by this time he stinketh.” Was there really need for her to speak in this way? Undoubtedly, this phrase draws attention to the most essential feature of the whole miracle! If the smell of death and corruption were in evidence, it could never be later argued that Lazarus had never been dead at all, but simply in a state of coma. With Martha’s words, there could never have been any doubt about it, Lazarus was really dead!
Before effecting the miracle, the Lord Jesus communed with his Father (verses 41,42). How this illustrates his utter dependence upon fellowship with God and oneness of mind and purpose with his Father (cp. John 10:37,38). The Lord loudly proclaimed the resurrection of Lazarus (verse 43), and in like manner the resurrection of all the glorified saints will be proclaimed to a wondering and disbelieving world. Lazarus came forth at the command of the Lord Jesus, but he was still “bound hand and foot with grave clothes.” In like manner, the saints of Christ will emerge from the grave, still bound with the shackles of mortality. But, as in the case of Lazarus, so shall it also be with all who are found worthy at the judgment seat: the command shall go forth, “Loose him” (verse 44), and the corruptibility of mortal nature shall fall away.
The miracle having occurred, it was evident that trouble would soon follow for the Master. The miracle was uncontestable. Even the spies of the Pharisees went to their leaders and told them what they had SEEN (verses 45,46). A meeting was immediately called, at which it is evident that a great deal of discussion took place. Finally, the High Priest for that year, Caiaphas, spoke out impatiently. He commenced his remarks with the phrase: “Ye know nothing at all.” In the Greek this is a double negative, and can best be more literally rendered: “You do not grasp the position; you do not see how critical it is.” Then follows this remarkable statement: “Nor consider that it is expedient that one man should die for the people, and that the whole nation perish not.” This is a most profound statement, and one which made the speaker, unknowingly, a prophet. How tragic that the High Priest should utter these words, not conscious of their meaning! One man certainly did “die for the people,” but the nation perished because they denied themselves the efficacy of Christ’s sacrifice! Thus they died without a covering sacrifice.
As a result of these deliberations, the Pharisees made a firm decision: Jesus must die! It is fitting that this sign should end thus; firstly, because it is the last sign before his death, and secondly, because his death was necessary that others might live. But it is tragic that those who plotted his death were the very ones who should have received and acknowledged him.
The Aim of this Sign off Israel : To show that only Messiah could raise them up to national and spiritual life.
The Aim of this Sign to us: To show that Christ will raise us from the dead, and grant eternal life to those who are worthy.
The Origin of the Organic World – Part One