John 11 : 1-10, Some Friends in Bethany

Jesus has been at the winter Feast of Dedication, where he identified himself as the Messiah, and as God. He is not far from a small village, Bethany.

  

John 11: 1-3, Lazarus is sick

Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. 

2 (This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair.) 

3 So the sisters sent word to Jesus, “Lord, the one you love is sick.”

Mary is identified as the woman who poured perfume on the feet of Jesus and washed his feet with her hair.  This story will be told later in John, in the next chapter. It is also told in Mark 14: 3-9 and Matthew 26.

Mary has a sister, Martha, and a brother, Lazarus.  Lazarus is ill enough to frighten his sisters who send for Jesus.

The gospel writer, John, adds the description of Mary as an aside, believing that his readers already know of her, presumably through the other gospels. This fits the motive suggested by early church fathers, that the gospel of John was written as an addition to those gospels, adding details that they had not covered.

John 11: 1-10, Lazarus gets sick

4 When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” 

5 Now Jesus loved Martha and her sister and Lazarus. 

6 So when he heard that Lazarus was sick, he stayed where he was two more days, 

7 and then he said to his disciples, “Let us go back to Judea.”

8 “But Rabbi,” they said, “a short while ago the Jews there tried to stone you, and yet you are going back?”

9 Jesus answered, “Are there not twelve hours of daylight? Anyone who walks in the daytime will not stumble, for they see by this world’s light. 

10 It is when a person walks at night that they stumble, for they have no light.”

John reveals that Jesus has deliberately waited a bit, in order to allow some plan to come to fruition. This entire story (maybe the entire gospel) has something to say about the existence of evil.

I don't understand Jesus's response to his disciples. Is he saying that walking in light -- following God's plan? -- is safe?

John 11, A Resurrection (Overview)

Jesus has been at the winter Feast of Dedication, where he proclaimed himself equal to God.

  

John 11: 1-10, Lazarus gets sick

Now a man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. This Mary, whose brother Lazarus now lay sick, was the same one who poured perfume on the Lord and wiped his feet with her hair. So the sisters sent word to Jesus, "Lord, the one you love is sick."

When he heard this, Jesus said, "This sickness will not end in death. No, it is for God's glory so that God's Son may be glorified through it."

Jesus loved Martha and her sister and Lazarus. Yet when he heard that Lazarus was sick, he stayed where he was two more days. Then he said to his disciples, "Let us go back to Judea."

"But Rabbi," they said, "a short while ago the Jews tried to stone you, and yet you are going back there?"

Jesus answered, "Are there not twelve hours of daylight? A man who walks by day will not stumble, for he sees by this world's light. It is when he walks by night that he stumbles, for he has no light."

John reveals that Jesus has deliberately waited a bit, in order to allow some plan to come to fruition. This entire story (maybe the entire gospel) has something to say about the existence of evil.

I don't understand Jesus's response to his disciples.

John 11: 11-17, A fool's errand

After he had said this, he went on to tell them, "Our friend Lazarus has fallen asleep; but I am going there to wake him up."

His disciples replied, "Lord, if he sleeps, he will get better."

Jesus had been speaking of his death, but his disciples thought he meant natural sleep. So then he told them plainly, "Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him."

Then Thomas (called Didymus) said to the rest of the disciples, "Let us also go, that we may die with him."

On his arrival, Jesus found that Lazarus had already been in the tomb for four days.

The disciples' concern and commitment to Jesus is touching. I understand the response of Thomas; it is one of loyalty, submission and -- possibly -- desperation. Thomas says, "What else is there?"

John 11: 18-24, In Bethany

Bethany was less than two miles from Jerusalem, and many Jews had come to Martha and Mary to comfort them in the loss of their brother. When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home.

"Lord," Martha said to Jesus, "if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask."

Jesus said to her, "Your brother will rise again."

Martha answered, "I know he will rise again in the resurrection at the last day."

Martha's response demonstrates a common Jewish belief -- "Yes, in the Last Day the dead will be resurrected." It is a statement of faith, but also a statement of grief and acceptance of her brother's death.

John 11: 25-27, The resurrections and the life

Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?"

"Yes, Lord," she told him, "I believe that you are the Christ, the Son of God, who was to come into the  world."

Although "the resurrection and the life" has become a Christian phrase, one should ask here what it really means.  Both seem to be singular -- the resurrection is a future event.  To the Jews it would have been viewed as a very physical event, the revival and renewal the physical body.  As to "the life" -- are we talking about "the eternal life" or "the only life worth living?"  Jesus elaborates on this a little and Martha gives a clear affirmation of her commitment to this.

In the next passage, Jesus demonstrates his power over the resurrection.

Lazarus has just died and Jesus has just been speaking to his sister, Martha, about the resurrection.

John 11: 28-36, Jesus wept
And after she had said this, she went back and called her sister Mary aside. "The Teacher is here," she said, "and is asking for you."

When Mary heard this, she got up quickly and went to him. Now Jesus had not yet entered the village, but was still at the place where Martha had met him. When the Jews who had been with Mary in the house, comforting her, noticed how quickly she got up and went out, they followed her, supposing she was going to the tomb to mourn there.

When Mary reached the place where Jesus was and saw him, she fell at his feet and said, "Lord, if you had been here, my brother would not have died." When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled.

"Where have you laid him?" he asked. "

Come and see, Lord," they replied.

Jesus wept. Then the Jews said, "See how he loved him!"

Why does Jesus weep?  Why is he moved?  Evil and death are painful.  Even if they have a purpose, there is pain and suffering to be endured and Jesus appears to endure it with Martha.

John 11: 37-42, Before the tomb
But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?"

Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. "Take away the stone," he said. 

"But, Lord," said Martha, the sister of the dead man, "by this time there is a bad odor, for he has been there four days."

Then Jesus said, "Did I not tell you that if you believed, you would see the glory of God?" So they took away the stone. 

Then Jesus looked up and said, "Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me."

Jesus is outside the tomb of Lazarus.  There he insists on praying about the unthinkable.

John 11: 43-45, Resurrection

When he had said this, Jesus called in a loud voice, "Lazarus, come out!"  The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. 

Jesus said to them, "Take off the grave clothes and let him go."

Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, put their faith in him.

This is a remarkable story. Of course the observers put faith in Jesus.

John 11: 46-53, But still some are not happy

But some of them went to the Pharisees and told them what Jesus had done. Then the chief priests and the Pharisees called a meeting of the Sanhedrin. "What are we accomplishing?" they asked. "Here is this man performing many miraculous signs.  If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place and our nation."

Then one of them, named Caiaphas, who was high priest that year, spoke up, "You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish." He did not say this on his own, but as high priest that year he prophesied that Jesus would die for the Jewish nation, and not only for that nation but also for the scattered children of God, to bring them together and make them one.

So from that day on they plotted to take his life.

The Pharisees always come across as sour religious legalists, opposed to any pleasure. Even today, this is the stereotype of the religious fundamentalist.  (There is good reason for this stereotype.)

Caiaphas, in suggesting that they kill Jesus to protect the nation, prophesies.

John 11: 54-57, Passover approaches
Therefore Jesus no longer moved about publicly among the Jews. Instead he withdrew to a region near the desert, to a village called Ephraim, where he stayed with his disciples.

When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover.  They kept looking for Jesus, and as they stood in the temple area they asked one another, "What do you think? Isn't he coming to the Feast at all?" But the chief priests and Pharisees had given orders that if anyone found out where Jesus was, he should report it so that they might arrest him.

Tension builds.  Surely the Messiah will come to the Passover.  Then events will get very interesting!

John 10: 30-42, Belief and Unbelief

Jesus has claimed that he is the "good shepherd" and then has gone on to claim more, that he is the Creator of all sheep!

John 10: 30, One with God
I and the Father are one.”

To the Jews (and to modern Muslims), a mortal claiming himself equal to God is committing a sin of blasphemy.  Jesus's claim here is then either blasphemous or true.  There are no gray areas here.

John 10: 31-38, Believe the miracles!
Again his Jewish opponents picked up stones to stone him, 
32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?”

33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.”

34 Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”’? 
35 If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside— 
36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? 
37 Do not believe me unless I do the works of my Father. 
38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” 

The charge of blasphemy is clear.  The Old Testament quote in verse 34 is from Psalm 82:6.  It is a strange quote, for in context it seems to conflict with Israel's commitment to the Shema ("God is One") as presented in Deuteronomy 6:4-5.

Along with the tangental comment that "Scripture cannot be set aside", Jesus challenges his listeners to believe him because fo the works (miracles) that they have seen.  These miracles show that God is at work through Jesus.

John 10: 39-42, Belief
Again they tried to seize him, but he escaped their grasp.

40 Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, 
41 and many people came to him. They said, “Though John never performed a sign, all that John said about this man was true.” 
42 And in that place many believed in Jesus.

Again there seems to be an attempt to seize Jesus but, says the gospel writer, he escapes.  No details are provided.  Then Jesus leaves Jerusalem and travels back across the Jordan, to the region where John the Baptist has ministered. There he welcomes guests and "many believe".

In the next chapter the gospel writer will report one more extraordinary event left out of the other three gospels.

John 10: 22-30, Hanukkah and Blasphemy

The gospel writer once more reports on teachings of Jesus in Jerusalem.

John 10: 22-24, Hanukkah and blasphemy
Then came the Festival of Dedication at Jerusalem. It was winter, 
23 and Jesus was in the temple courts walking in Solomon’s Colonnade. 
24 The Jews who were there gathered around him, saying, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.”

The Feast of Dedication is our modern Hannukah.  In this teaching in the temple courts, those who gather around Jesus ask him the main question on everyone's mind, "Are you the Messiah?"

John 10: 25-30, Hanukkah and blasphemy
Jesus answered, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, 
26 but you do not believe because you are not my sheep. 
27 My sheep listen to my voice; I know them, and they follow me. 
28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 
29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 
30 I and the Father are one.”

Knowing that a simple Yes will do no good, Jesus gives a more extended answer. In his answer he accuses the listeners of not paying attention. 

Jesus now raises the level of his claims about the Good Shepherd. He is more than the Good Shepherd -- he is the Creator of all sheep!  And those sheep that God has given him will not be "snatched away" by persecution, oppression, temptation....

The NIV footnotes says that in many early manuscripts of the Gospel of John, Jesus says, "What my father has given to me is greater than all."  This slightly different than the translated NIV text which says that "the Father... is greater than all."

To the Jews (and to modern Muslims), a mortal claiming himself equal to God is committing a sin of blasphemy.  Jesus's claim here is then either blasphemous or true.  In verse 30 Jesus identifies himself with God.  If it is not clear here, it should be in the next passage, when the Jews respond to his statement, accusing him of blasphemy.

John 10: 10-21, The Good Shepherd

Jesus has presented himself as the gatekeeper for the sheep pen, watching over the sheep.

John 10: 10-13, A thief, a hired hand, and the shepherd
The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.
11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 
12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 
13 The man runs away because he is a hired hand and cares nothing for the sheep.

Jesus describes the response of three different types of possible caretakers.  The thief has clearly evil intentions. The hired hand has good intentions but no real commitment.  Only the shepherd has full commitment, to the point that he will risk his life for the sheep.

Jesus is not just a gatekeeper. He is also the true shepherd, the one who really cares for the sheep.  A hired outsider, doing a nominal job for the pay, will not sacrifice himself for sheep he does not know.  But Jesus is different and his people, the Jews, are his.

John 10: 14-18, A thief, a hired hand, and the shepherd
“I am the good shepherd; I know my sheep and my sheep know me— 
15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 
16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 
17 The reason my Father loves me is that I lay down my life—only to take it up again. 
18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.”

Verses 14 and 15 repeat earlier themes -- Jesus knows the sheep and cares for them... and they know him!

The other sheep are presumably the Gentiles, that is, the non-Jews. The other sheep, from a different pen, will join into the larger flock.  This plan has been in place for a long time; Jesus is merely following the instructions from his "Father."

John 10: 19-21, Confused and divided
The Jews who heard these words were again divided.
20 Many of them said, “He is demon-possessed and raving mad. Why listen to him?”
21 But others said, “These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?”

Some would like to suggest that Jesus is a demon who happens to do good. "Not likely!" say others. Regardless, they are stirred by the words of Jesus; some embrace them; others get angry.

John 10: 1-10, True Shepherd

Jesus has just healed a blind man on the Sabbath, sparking a conflict with the Pharisees. While the Pharisees resist any special claims by Jesus, Jesus says that they are the blind ones.  He now elaborates on this spiritual darkness.

John 10: 1-5, The true shepherd
“Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 
2 The one who enters by the gate is the shepherd of the sheep. 
3 The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 
4 When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 
5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” 

The sheep, presumably the people of Israel, or the people of God, listen only to their shepherd, not to a fraud. These people recognize the voice of their shepherd, the Messiah and follow him.  But there are false voices, people who attempt to get to the sheep in other ways.

John 10: 6-8, A shepherd who is a gate
Jesus used this figure of speech, but the Pharisees did not understand what he was telling them.

7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep. 
8 All who have come before me are thieves and robbers, but the sheep have not listened to them. 

In this metaphor Jesus is the gate or gatekeeper ... and also, presumably, the shepherd! It is now time for the people of Israel to listen.

John 10: 9-10, A thief, a hired hand, and the shepherd
I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. 
10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.

Jesus describes the response of three different types of possible caretakers.  The thief has clearly evil intentions. The hired hand has good intentions but no real commitment.  Only the shepherd has full commitment, to the point that he will risk his life for the sheep.

The offer to the sheep is an abundant pasture, where they are taken care of by a caring shepherd.

John 10, The Good Shepherd (Overview)

Jesus has just healed a blind man on the Sabbath, sparking a conflict with the Pharisees. While the Pharisees resist any special claims by Jesus, Jesus says that they are the blind ones.  He now elaborates on this spiritual darkness.

John 10: 1-5, The true shepherd
"I tell you the truth, the man who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. The man who enters by the gate is the shepherd of his sheep. The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice."

The sheep, presumably the people of Israel, or the people of God, listen only to their shepherd, not to a fraud.

John 10: 6-9, A shepherd who is a gate
Jesus used this figure of speech, but they did not understand what he was telling them. Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. All who ever came before me were thieves and robbers, but the sheep did not listen to them. I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture.

The sheep, presumably the people of Israel, or the people of God, listen only to their shepherd, not to a fraud.

John 10: 10-18, A thief, a hired hand, and the shepherd
"The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. I am the good shepherd. The good shepherd lays down his life for the sheep.

"The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. The man runs away because he is a hired hand and cares nothing for the sheep.

"I am the good shepherd; I know my sheep and my sheep know me-- just as the Father knows me and I know the Father--and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

"The reason my Father loves me is that I lay down my life--only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

The other sheep are presumably the Gentiles, that is, the non-Jews.

Jesus describes the response of three different types of possible caretakers.  The thief has clearly evil intentions. The hired hand has good intentions but no real commitment.  Only the shepherd has full commitment, to the point that he will risk his life for the sheep.

John 10: 19-21, Confused and divided
At these words the Jews were again divided. Many of them said, "He is demon-possessed and raving mad. Why listen to him?"

But others said, "These are not the sayings of a man possessed by a demon. Can a demon open the eyes of the blind?"

Some would like to suggest that Jesus is a demon who happens to do good. "Not likely!" say others.

John 10: 22-30, Hanukkah and blasphemy
Then came the Feast of Dedication at Jerusalem. It was winter, and Jesus was in the temple area walking in Solomon's Colonnade.  The Jews gathered around him, saying, "How long will you keep us in suspense? If you are the Christ, tell us plainly."

Jesus answered, "I did tell you, but you do not believe. The miracles I do in my Father's name speak for me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. I and the Father are one."

The Feast of Dedication is our modern Hannukah.

Jesus now raises the level of his claims about the Good Shepherd. He is more than the Good Shepherd -- he is the Creator of all sheep!

To the Jews (and to modern Muslims), a mortal claiming himself equal to God is committing a sin of blasphemy.  Jesus's claim here is then either blasphemous or true.  There are no gray areas here.

John 10: 31-38, Believe the miracles!
Again the Jews picked up stones to stone him, but Jesus said to them, "I have shown you many great miracles from the Father. For which of these do you stone me?"

"We are not stoning you for any of these," replied the Jews, "but for blasphemy, because you, a mere man, claim to be God."

Jesus answered them, "Is it not written in your Law, `I have said you are gods'? If he called them `gods,' to whom the word of God came--and the Scripture cannot be broken-- what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, `I am God's Son'? Do not believe me unless I do what my Father does. But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."

The Old Testament quote in verse 34 is from Psalm 82:6.  It is a strange quote, for in context it seems to conflict with Israel's commitment to the Shema ("God is One") as presented in Deuteronomy 6:4-5.

John 10: 39-42, Belief
Again they tried to seize him, but he escaped their grasp. Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. Here he stayed and many people came to him. They said, "Though John never performed a miraculous sign, all that John said about this man was true." And in that place many believed in Jesus.

In the next chapter John will report one more extraordinary event left out of the other three gospels.