Loose him, and let him go

The Raising of Lazarus.  12th century, St. Katherine's Monastery, Mt. Sinai

 

 And when she had said these things, se went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  

 

Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  

Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  

 

Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  

 

Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

- John 11:28-44 

 

Yesterday we read that a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."   Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."   So when Jesus came, He found that he had already been in the tomb four days.  Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  Now 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 again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."

 

  And when she had said these things, se went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."   Once again, we observe here the difference between these two sisters.  In yesterday's reading (above) we observed Martha, one more inclined to active service, and her efforts at hospitality (similarly to the story found at Luke 10:38-42), as she greeted Jesus while He was still on the road approaching their home, while Mary remained in mourning, in the traditional posture inside the home.  Now that Mary is called by the Teacher, Jesus, she arose quickly and came to Him.  The Jews who were with her in the house are those who have come from Jerusalem and have some connection with the ruling classes of the temple.  They likely reflect that Martha, Mary, and Lazarus are from a prominent family.  

Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Here Mary approaches Christ with the identical words used by her sister Martha (see yesterday's reading, above).  While Jesus engaged Martha with words, my study Bible notes, here in today's reading He engages Mary with deeds -- the raising of her brother from the dead.  John emphasizes that Jesus wept and groaned in the spirit.  These show that Christ had fully taken on human nature, and that He was subject to grief as any human being would be.  Weeping, my study Bible says, is the natural human response to the tragedy of death.  Today is Lazarus Saturday, and in the Compline service in the Orthodox Church, it is sung, "Shedding tears by Your own choice, You have given us proof of Your heartfelt love."

 

 Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Although Martha's faith had increased, she still understood neither Christ's will nor His power, my study Bible comments.  The spices and oils used to anoint a dead body would only hold the stench of decomposition at bay for a short time.  In many icons of the raising of Lazarus one can observe bystanders depicted covering their noses, which illustrates both the reality of Lazarus' corrupted flesh and the fact that many did not believe that Christ could raise the dead.

 

 Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  To show that His divine will is one with the Father's, my study Bible says, and that His human will was freely subject in every way to the Father's, Christ prays aloud for the sake of the people.  

Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"   My study Bible notes that Christ calls Lazarus forth, not in the name of God the Father, but by His own authority.  What it shows to the people is that while Christ came from the Father, He fully possesses divine authority in Himself.   This event is a fulfillment of Christ's words from chapter 5, spoken to the religious authorities who questioned Him, "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29). 

 And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."   My study Bible comments that the detail that Lazarus was wrapped in his graveclothes is seen as significant in patristic literature.  Many Church Fathers view this as an indication that Lazarus will need them again, that his resurrection continues an earthly life which will once again end in death.  By contrast, it notes, the Savior's graveclothes would be left in the tomb (John 20:5-7).  Unlike the resurrection of Lazarus, Christ's Resurrection transfigures human nature.  Jesus will never die again.  My study Bible further comments that this sign not only prepared the disciples to believe in Christ's Resurrection, but in the words of the hymn for the day, it also "confirmed the universal resurrection," proving Christ has the power to fulfill the promise given to Ezekiel that all the dead will one day rise again (Ezekiel 37:1-13). 

 

 It seems that we don't get a proper sense of the significance of Christ's power without the awe that would accompany this scene, of Lazarus walking out of the tomb in his graveclothes, four days dead, and even smelling of death as well.  Awe may combine vast respect, admiration, fear, wonder, and even terror, and it seems that this event would combine all of those things for the people who witnessed it.  Awe is a product of exposure to something incomprehensible, outside of our realm of experience, unexpected, and belonging to something much greater than ourselves and our lives.  When Jesus says, "I am the resurrection and the life" in yesterday's reading (above), it is easy to take His words, as they have become familiar to us, as statements declaring an identity for Christ in an intellectually descriptive way.  But in this scene of the raising of Lazarus from the dead, we find the discernible elements of just how astounding -- and perhaps terrifying -- those words really are.  For they imply a kind of power that none of us can imagine nor encompass, but are clearly signs of the miraculous and the presence of God -- something much greater than we are or our experience can hold.  We don't have this power, much as we would like to believe that perhaps medical science can provide it to us.  For the people who are mourning with Martha and Mary, one can only imagine the impact of this experience as witnesses, and what a story they have to tell in Jerusalem.  Such is the visceral power of this scene that we have seen it used by others in novels and movies of the horror genre over and over again.  The story of Frankenstein draws on similar motifs of the dead walking again, bodies coming out of the grave and given life.  Inspired by archaeological interest in Egyptian tombs of the past century, films have given us stories of Egyptian mummies walking out of their tombs still wrapped in the bandages of graveclothes -- thus drawing upon this timeless text in John's Gospel, which does not fail to hit its mark and make its impact.  As my study Bible points out, Jesus responds to His friend Mary with action, a demonstration of the power of His identity as the resurrection and the life, as He told Martha in yesterday's reading, above.  Perhaps especially for those of us who have lost loved ones, this story touches upon the terrible mystery of death.  It should open up for us the importance of prayer for those who have passed as we consider that it is only our prayers which can reach into that mystery.  For it is Christ alone who has this power, who will release the captives of death and set the prisoners free; only Christ who has this power of life and death and judgment and resurrection.  When Jesus says about Lazarus, "Loose him, and let him go," we can also hear these words as the ones He will say in the realm of the dead, and for all the dead.  For, as we know, judgment is also about the power of resurrection, which we may note as we revisit His words from chapter 5:  "Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).  To Christ who has solely been entrusted with this power, we may pray for our loved ones and all who have passed, with a reverence that is appropriate to this image of resurrection in today's reading.  For, as He hears the pleas of Martha and Mary, and experiences so deeply their love and their loss, so He is the one who can also hear ours.

 

 

 

Now Jesus loved Martha and her sister and Lazarus

 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick." 

When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

 

- John 11:1–16 

 

Our recent readings have focused on Jesus' attendance at two festivals in Jerusalem; one was the fall Feast of Tabernacles, and the other in winter, the Feast of Dedication (or Hanukkah).  He has been disputing with the religious leaders, and performed the sixth of seven signs in John's Gospel, the healing of a man blind from birth.  He has evaded arrest and stoning, and has been accused of blasphemy, for making Himself equal with God.  Yesterday we read that the religious leaders took up stones again to stone Him.  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God."  Jesus answered them, "Is it not written in our law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?  If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand.  And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true."  And many believed in Him there.

 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  In this chapter, we will read of the seventh and final "sign" given in John's Gospel, the resurrection of Lazarus.  We have been reading of Christ's disputing in the temple with the religious authorities, but this seventh and final sign will seal their decision to put Jesus to death.  Bethany is on the eastern slope of the Mount of Olives, about two miles from Jerusalem.  My study Bible tells us that Lazarus is the same name as "Eleazar" which literally means "God helps."  

When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  My study Bible comments that this message is sent back to Mary and Martha in order to strengthen them so that when Lazarus dies, they may take confidence in the words of Christ.  The Son of God being glorified, it says, mustn't be understood to be the cause of Lazarus dying.  This indicates rather that Christ will be glorified as a result of Lazarus' death (which occurred from a natural illness), and being raised from the dead.  

 

 Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Christ delays His departure for Bethany so that Lazarus will be dead long enough that the corruption of his body sets in.  In this way, my study Bible explains, no one could doubt the miracle, and the might of the Lord would be clearly seen by all.  

Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."   The disciples, warning Jesus, are referring to the events in Jerusalem covered in John 10:29-39.   During the Feast of Tabernacles, against the backdrop of celebrations of light (such as the giant lamps which illumined the whole city of Jerusalem on the last night of the festival) Jesus repeatedly spoke of Himself as the light of the world (see John 8:12; 9:5).  

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."  Regarding Christ's comment that Lazarus sleeps, my study Bible asks us to compare it with Acts 7:60; 1 Corinthians 11:30, 15:6.  It adds that Thomas's statement in the final verse here is an unwitting prophecy of his own future martyrdom.  Moreover, it also illustrates the path that all believers must take -- that we die daily to the world for the sake of following Christ (Luke 9:23-24). 

Jesus begins the journey to the accomplishing of the final "sign" of His ministry, the raising of Lazarus.  We can take into consideration the powerful courage and character it shows about Christ at this time.  First of all, it's interesting that John more or less opens this chapter by introducing Mary as the one who anointed the Lord with fragrant oil and wiped His feet with her hair.  This is an event which will be described in the chapter that follows this one, and so what we understand of this verse is that it makes clear that Mary was an important figure in the early Church, and known enough regarding this event of anointing Christ that the Gospel's first hearers would already be able to identify her (see John 12:1-8).  Then John identifies Lazarus as her brother, and emphasizes the closeness of this family to Christ by making explicit the message of the sisters to Jesus:  "Lord, behold, he whom You love is sick."  There is a great bond of love between these sisters and brother and Jesus, and this chapter's events will make that very clear.  So while John goes out of his way to establish the love of Christ for this family, we can take a deeper understanding of Christ's boldness and courage in delaying His trip to Bethany, so that Lazarus will be dead for long enough that his body is corrupted when Jesus arrives.  We only have to consider what confidence in the word of God the Father Jesus has in order to do so, since He clearly knows what He is going to do, affirmed by His words telling the disciples that "this sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  All of this is deliberate, and yet done, at the same time, with those whom He deeply loves.  This shows a type of detachment and strength of character most thoroughly perfected in Christ, but also belonging to the saints and the faithful throughout the history of the Church.  There is an interesting understanding of the words "meek" or "gentle" as used by Jesus.  For example, when He says, "Blessed are the meek, For they shall inherit the earth" (Matthew 5:5), or "Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls" (Matthew 11:29).  If we wish to understand meek or gentle as Christ uses these concepts, we're to perceive that it means strength under control.  This is a deep facet of strength, a strength perfected in its necessary dispassion for difficult times or actions.  In this case, the final sign of the Gospel, which will be so stupendous it will decisively lead the religious leaders to plot to kill Jesus.  Jesus shows that great strength of character that allows Him to fully feel His love for Martha, Mary, and Lazarus, and yet remain dispassionate enough to delay His journey, and confident enough to follow the Father to this greatest and most unexpected of miraculous works.  At the same time, He knows it will be the thing that convinces the religious leaders that they must kill Jesus, so that they plot for His crucifixion.  All of these attributes of Jesus, taken together -- love, courage, dispassion, strength, absolute confidence and faith in God the Father -- combine to teach us something about the fullest acquisition of character we might aspire to.  That is, we seek to be "like Christ," and here He exemplifies all the ideals we might aspire to for ourselves, and might acquire through faith and grace working in us to fulfill this image and potential.  There is a deeper echo of the courage involved here in the unwitting prophecy spoken by Thomas, "Let us also go, that we may die with Him."  For this also portends not only for Christ but for His followers, for the nascent Church that will be left in the world after Christ's Ascension.  So let us consider these aspects of what today's passage reveals to us, because they all tell us poignant things about faith:  about where it leads, the choices one may have to make, the strength of character that goes into the image of Christ to which we not simply aspire, but which faith and grace will hopefully make in us.  Let us not forget that these are forged in relationships of love.

 

 

 

This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it

 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  

 

Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him." 

 

- John 11:1-16 

 

In our recent readings, Jesus has continued His disputes with the religious authorities in Jerusalem.  Chapters 7 through 10 were taken up mostly with events which took place at the autumn Feast of Tabernacles, but now the Gospel has moved to winter and the Feast of Dedication (or Hanukkah).  We are being taken through the final year of Christ's earthly life.  Yesterday we read that the religious leaders with whom He disputed took up stones again to stone Him,  after He told them, "I and the Father are one" (see Monday's reading).  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God."  Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?  If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand.  And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true."  And many believed in Him there. 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."   Today we begin chapter 11, in which the seventh of the seven signs in John's Gospel will take place, the raising of Lazarus.  It is the final year of Christ's earthly life, and the effects of this great sign will be profound indeed, including the response by the religious authorities.  Bethany, my study Bible says, is on the eastern slope of the Mount of Olives, about two miles from Jerusalem.  Here, Christ sends back to Mary and Martha a message to strengthen them, so that when Lazarus dies, they will take confidence in Christ's words.  Lazarus is the same name as "Eleazar," which means "God helps."  My study Bible explains that the Son of God being glorified must not be understood to be the cause of Lazarus' death.  Instead, it indicates that Christ will be glorified as a result of Lazarus' death (occurring from natural illness) and his being raised from the dead.  Note the similarity between Christ's response to His disciples' question about the man born blind from birth ("Neither this man nor his parents sinned, but that the works of God should be revealed in him" - see Thursday's reading) and His response to Martha and Mary regarding Lazarus' illness.

Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again." My study Bible explains that Christ delays in order for Lazarus to be dead long enough for the corruption of his body to set in (see verse 39).  In this way, no one could doubt the miracle, and the might of the Lord would be clearly seen by all.  

The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."   Jesus again iterates that He is the light of the world (John 8:12, 9:5).  The disciples protest because of events which took place at the Feast of Dedication (Hanukkah), which we read in yesterday's reading (see above). 

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Compare Christ's use of the word sleeps here to Acts 7:60; 1 Corinthians 11:30, 15:6.  

Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."  My study Bible calls Thomas' statement an unwitting prophecy of his own future martyrdom.  It also illustrates the path that all believers must take -- that we die daily to the world for the sake of following Christ (Luke 9:23-24, 1 Corinthians 15:31).  

In today's reading, Jesus states that the "sickness of Lazarus is not unto death, but rather for the glory of God, that the Son of God may be glorified through it."  What is nominally a human tragedy becomes an occasion for the glory of God -- and that the Son of God may be glorified through it.  If we consider the events that will come as a result of the raising of Lazarus, we understand a deeper and more profound meaning to the term "glorified" for Christ, the Son of God.  The death of Lazarus will be the occasion that spurs on the religious leaders to put Christ to death, sending Him to His Passion and the Cross, the hour of glorification.  This occasion reminds us that what seems like a terrible tragedy by human standards may be the occasion for the glory of God -- and possibly more, an occasion for us to rise to God's vision for us and for our own lives.  It makes for a kind of exchange:  our visions and hopes in exchange for a life that God may have in mind for us, for a kind of glory that we can't get from our limited perspective or what a more earthly idea will build for us.  God's "long game" has different goal posts, different rules than our conventional lives and goals might encompass.  Who could imagine that the Cross -- the worst instrument of Roman punishment -- would come to symbolize the glory of God and the power to transform and transfigure even the worst event of human life, and power over life, death, and Resurrection?  It is the defeat of the final enemy, death -- and the power of evil in opposition to God.  So Jesus begins this journey with the illness of Lazarus and the seventh sign to come in the Gospel, the one that will lead the religious leaders to decide once and for all they must rid themselves of Him.  Let us consider Jesus' words when we are in the middle of our own crises, our own tragedies.  Is there occasion for the glory of God where you are?  Or for the glorification of the Son of God?  At the worst of times, we have occasion for prayer, for calling upon the most powerful force that transcends all things, to give us His light and show us a path we might not expect.  We may be asked to give up something precious to us, but what we seek is something deeper and greater and which pervades everything.  We just might wake up to something that is greater than our own preferences, better than our own ideas for the way things "should" be.  

And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him

 

 Now as Jesus passed by, He saw a man who was blind from birth.  And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?"  Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him.  I must work the works of Him who sent Me while it is day; the night is coming when no one can work.  As long as I am in the world, I am the light of the world."  When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay.  And He said to him, "Go, wash in the pool of Siloam" (which is translated, Sent).  So he went and washed, and came back seeing.  

 

Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?"   Some said, "This is he."  Others said, "He is like him."  He said, "I am he."   Therefore they said to him, "How were your eyes opened?"  He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.'  So I went and washed, and I received sight."  Then they said to him, "Where is He?"  He said, "I do not know."  They brought him who formerly was blind to the Pharisees.  Now it was a Sabbath when Jesus made the clay and opened his eyes.  Then the Pharisees also asked him again how he had received his sight.  He said to them, "He put clay on my eyes, and I washed, and I see."  Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath."  Others said, "How can a man who is a sinner do such signs?"  And there was a division among them.  They said to the blind man again, "What do you say about Him because He opened your eyes?"  He said, "He is a prophet."

 

- John 9:1-17 

 

In our present cycle of readings, Jesus is attending the Feast of Tabernacles (Sukkot), which commemorates the time that Israel wandered in the desert of Sinai.  It is an eight-day autumn festival with many different ceremonies; it is the last, great day of the Festival, and it is also the final year of Christ's earthly life.  On Saturday, we read that Jesus said, "He who is of God hears God's words; therefore you do not hear, because you are not of God."  Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"  Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.  And I do not seek My own glory; there is One who seeks and judges.  Most assuredly, I say to you, if anyone keeps My word he shall never see death."  Then the Jews said to Him, "Now we know that You have a demon!  Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.'   Are You greater than our father Abraham, who is dead?  And the prophets are dead.  Who do You make Yourself out to be?"  Jesus answered, "If I honor Myself, My honor is nothing.  It is My Father who honors Me, of whom you say that He is your God.  Yet you have not known Him, but I know Him.  And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.  Your father Abraham rejoiced to see My day, and he saw it and was glad."  Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"  Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."  Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.

 

Now as Jesus passed by, He saw a man who was blind from birth.  In today's reading occurs the healing which is the sixth sign of seven in John's Gospel.   In order to understand the significance properly within the context of the Scriptures, we should note that of all the miracle stories in the Bible, this is the only one in which the person was blind from birth (see verse 32).  In other words, and particularly in the context of the ancient world, his blindness was not due to illness or accident, something which had a potential for natural healing.  My study Bible says that the blind man is symbolic of all humanity:  all people need illumination by Christ, the Light of the world.  This sign is traditionally seen as an illustration of baptism, which is also called "holy illumination" in the Orthodox tradition.  As Easter (or Pascha) is the traditional day to receive catechumens into the Church, the lessons which follow Pascha reflect a baptismal theology; this passage concerning this sixth sign (John 9:1-38) are read on the sixth Sunday of Pascha, which is also called the Sunday of the Blind Man.

 And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?"  Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him."  Christ rejects the assumption (which was common in the ancient world) that all troubles and maladies are necessary the consequence of personal sin or even the sins of one's parents (see Exodus 20:5; Deuteronomy 5:9; contrast Ezekiel 18:19-21).  My study Bible comments that although suffering can be the direct result of personal sin, this is most certainly not always the case.  In this particular instance, this man's blindness provides the occasion for the works of God to be revealed -- it was not directly related to the man's personal sins.

"I must work the works of Him who sent Me while it is day; the night is coming when no one can work.  As long as I am in the world, I am the light of the world."  My study Bible writes that the work that people do consists of faith (John 6:29), good deeds (John 5:29), and repentance (John 12:40).  The night that comes is a reference both to the time after a person's death and to the age to come, when there is no longer an opportunity to express faith.  According to St. John Chrysostom, on that day there will not be faith, but all will submit, whether willingly or unwillingly.  The unprecedented healing of the man born blind is a confirmation of Christ's claim that He is the light of the world (see also John 8:12).

 

When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay."  Here my study Bible cites St. Irenaeus, who sees in this mixture of clay and saliva a type of the creation of humanity from the earth (Genesis 2:7).  Christ reveals His divinity by restoring part of creation using the same material with which He created humanity in the beginning.  

And He said to him, "Go, wash in the pool of Siloam" (which is translated, Sent).  So he went and washed, and came back seeing.   My study Bible explains to us that the pool of Siloam was on the outskirts of Jerusalem,  which was a considerable distance from the temple.  From this pool water was taken for the rites which are connected with the Feast of Tabernacles which Jesus is attending.  On this final day of the Feast, water drawn from the pool of Siloam was taken to be mixed with wine and poured at the foot of the altar, both as purification and also in remembrance of the water which flowed from the rock struck by Moses (Exodus 17:1-7).  Siloam, translated, Sent, is a symbol of Christ, my study Bible says, the One who is sent by the Father (John 5:36, 20:21).  The healing of the blind man confirms Christ's claim to be the light of the world, and is a manifestation of that "light" which "illumined" his sight (John 8:12).  So also, making use of the pool of Siloam confirms and manifests that Christ is One sent to offer the true purification of the temple and those who worship in it, as well as "rivers of living water" (John 7:38), the gift of the Holy Spirit and the new life accompanying this gift.

Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?"   Some said, "This is he."  Others said, "He is like him."  He said, "I am he."   Therefore they said to him, "How were your eyes opened?"  He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.'  So I went and washed, and I received sight."  Then they said to him, "Where is He?"  He said, "I do not know."  They brought him who formerly was blind to the Pharisees.  Now it was a Sabbath when Jesus made the clay and opened his eyes.  Then the Pharisees also asked him again how he had received his sight.  He said to them, "He put clay on my eyes, and I washed, and I see."  Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath."  Others said, "How can a man who is a sinner do such signs?"  And there was a division among them.  They said to the blind man again, "What do you say about Him because He opened your eyes?"  He said, "He is a prophet."  My study Bible comments that just as the Pharisees had ignored the healing of the paralytic and focused only on the perceived violation of the Sabbath (John 5:10-16), so here many of them cannot see the glory of God through their own prejudices.  Note that Christ's word and actions create a division among them (see Matthew 10:35, Luke 12:53, Hebrews 4:12).

In tomorrow's reading, the Gospel will delve further into the response of the healed blind man (and his parents) to the questioning of the religious leaders.  But for now, let us observe Jesus' work in the midst of this last, great day of the Feast of Tabernacles.  It is on this day that water was drawn from the pool of Siloam to commemorate the water flowing from the rock struck by Moses, and also as purification for the temple.  Jesus chooses this day to manifest these truths from the Old Testament through His own ministry as Incarnate Jesus.  It is yet one more way in which Christ came not to destroy, but to fulfill the Law and the Prophets (Matthew 5:17); that is, the fullness of the promise of the God of the Old Testament Scriptures, the I AM (Exodus 3:14; John 8:58).  This sixth sign of the presence of the Kingdom (and the presence of the I AM) is a stupendous sign given of illumination, the sight given to a person who was born blind.  It is also a symbol of cleansing from the evil that permeates the world through no fault of our own, the "sins" into which we're born and the effects of which we inherit as children born into this world.  But more than that -- since Christ declared the blindness of this man is not the fault of any sin on the part of his parents or himself -- this healing is the occasion of revelation of the doctrine of Christ, the transformation and transfiguration promised through the Cross.  That is, it is a sign of the power of God not simply to separate good and evil, and to teach us to do good, but of the power of the ministry of this New Covenant in Christ to transform even what is "evil" for the salvation of the world.  If we but think for a moment about the Crucifixion itself, we can see the absolute and starkly startling idea that the horrors of Roman crucifixion, meted out to the most lowly among the criminals, could be transformed and transfigured in Christ to become a symbol of His saving power "for the life of the world" (see John 3:14-17, 6:51).  Christ, as manifestation and fulfillment of the promises of the Old Covenant, now does one better in this healing of the man blind from birth.  He takes the occasion of affliction, of evil, and uses is -- and proclaims it -- as an occasion for which the works of God should be revealed.  In this sense, an affliction or evil is transformed, transfigured through the healing power of Christ, into a manifestation of the glory of God.  Through his affliction, the sadness of his blindness from birth, this man becomes not only healed and saved in Christ, but an occasion for the world to know the glory of God and the ways that Christ has come to work in the world, not simply to battle against evil, but to transfigure its very effects among us.  He will transfigure death to Resurrection in the greatest healing power ever conceived and made manifest; that power of God not only rebukes death, but is capable of using even death to defeat death and to offer us eternal life.  This is a far greater power than the world has conceived or considered, and His power to transform and transfigure the evil in our own lives continue to work for us when we put our faith in Him and in His road for our lives.  In this perspective, even the occasions which cause us sorrow and give us loss can be transfigured into occasions for the glory of God.  They may not seem like occasions for rejoicing, such as the affliction of blindness on this man from birth.  But when we follow our faith, we may find, as countless others have done as well, a kind of rebirth into a life we didn't expect, in which there are precious things of value to be found despite our losses and disappointments and plans and desires for life.  An unfortunate illness may be turned into an occasion for heroism and love, of finding strengths or saving help from others we could not have expected, maybe even from ourselves in learning to care for another.  The poverty of one person may be turned into an occasion for charity and love on the part of another, extending themselves through faith in God's goodness and the light that Christ has brought for us.  One injustice may open our eyes to help others; when coupled and worked through the love of God this becomes a transfiguring love in us, and one that expands our capacity for charity, strength, and giving gifts to others.  Saints are born from such opportunities and such faith applied so that occasions of affliction become opportunities for the glory of God, that the works of God should be revealed in them.  St. Philothei of Athens gave her money and her love to women enslaved and put into harems, establishing monasteries where women could be trained for other work or sell their own goods; she ransomed and hid those who were former slaves, and was martyred by being beaten for doing so.  Maria Skoptsova, known as Mother Maria, or St. Maria of Paris, took in Jewish refugees during the Nazi Occupation as part of her ministry to the poor, for which she was eventually killed on Holy Saturday in Ravensbrook Concentration Camp.  One may be tempted to say that one doesn't need Christ for such works, but I would reply that to do so is to vastly underestimate our need for the power of love and faith, and the strength, resilience, and creativity found in that road of faith in Christ.   Moreover, true discernment is needed for such works in those circumstances, and the humility of our calling.  These are just two examples out of a world and a history of those acting of love for Christ, even among circumstances that are evil.   A world afflicted and permeated by evil needed a Savior who would not merely proclaim the good, but One who could transfigure and transform and work even through what is evil.  We needed a Savior who offers us His light so that we might follow Him in reflecting that light and doing the same works of faith.  We might not be able to effect miraculous healings, but our whole lives can be transformed and transfigured by His love, so that by His light we see where love can shine in a dark world, where tragedy can be occasion for the triumph of love.

 

 

If anyone walks in the day, he does not stumble, because he sees the light of this world. But if one walks in the night, he stumbles, because the light is not in him

 

 Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."  When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  

Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him "Rabbi, lately the Jews sought to stone you, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  

 

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."   Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

So when Jesus came, He found that he had already been in the tomb four days.  Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  Now 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 again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."

 

- John 11:1-27 

 

As we begun yesterday's reading, the topic was still the events which took place at the Feast of Tabernacles (John 7:1-10:21).  As a result of Jesus' responses to their questions, we read, there was a division again among the religious leaders because of His sayings.  And many of them said, "He has a demon and is mad.  Why do you listen to Him?"  Others said, "These are not the words of one who has a demon.  Can a demon open the eyes of the blind?"  Now it was the Feast of Dedication in Jerusalem, and it was winter.  And Jesus walked in the temple, in Solomon's porch.  Then the Jews surrounded Him and said to Him, "How long do You keep us in doubt?  If You are the Christ, tell us plainly."  Jesus answered them, "I told you, and you do not believe.  The works that I do in My Father's name, they bear witness of Me.  But you do not believe, because you are not of My sheep, as I said to you.  My sheep hear My voice, and I know them, and they follow Me.  And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand.  My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.  I and My Father are one."  Then the Jews took up stones again to stone Him.  Jesus answered them, "Many good works I have shown you from My Father.  For which of those works do you stone Me?"  The Jews answered Him, saying, "For a good work we do not stone you, but for blasphemy, and because You, being a Man, make Yourself God."  Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?  If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?  If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him."  Therefore they sought again to seize Him, but He escaped out of their hand.   And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed.  Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true."  And many believed in Him there. 

Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick."   Today we begin reading in John chapter 11, in which occurs the seventh sign of seven in John's Gospel.  That is, the raising or resurrection of Lazarus, Jesus' most astonishing sign.  It is the sign which will seal the decision of the Jewish authorities to put Jesus to death.  This event is usually celebrated on the Saturday before Palm Sunday (for most Churches, especially in the West, this day is tomorrow).  Bethany is on the eastern slope of the Mount of Olives, about two miles from Jerusalem.  Lazarus is the same name as "Eleazar," which literally means "God helps." 

 

When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."   My study bible comments that this message is sent back to Mary and Martha to strengthen them so that when Lazarus dies, they may take confidence in Christ's words.  The Son of God being glorified must not be understood to be the cause of the death of Lazarus.  Rather, this indicates that Christ will be glorified as a result of Lazarus' death (which happened because of natural illness) and Lazarus' being raised from the dead.  Let us understand clearly the parallel with Jesus' sixth sign, which was performed at the Feast of Tabernacles, when He healed a man blind from birth.  On that occasion, Jesus' disciples asked Him, "Rabbi, who sinned, this man or his parents, that he was born blind?   Jesus' response was to declare, "Neither this man nor his parents sinned, but that the works of God should be revealed in him."  Jesus' response to Mary and Martha shows a similar understanding in an occasion of great sorrow or loss.

Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him "Rabbi, lately the Jews sought to stone you, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."   Another paradox:  Jesus delays going to Martha, Mary, and Lazarus in order to assure that Lazarus is dead long enough that the corruption of his body could set in.  This will assure that no one can doubt the miracle -- and the might of God would clearly be seen by all.  The disciples warn of yet another clear danger; the religious leaders have already sought to stone Him, and the town of Bethany where Lazarus and his sisters live is much closer to Jerusalem.  Indeed, there will be those there from Jerusalem who will witness the raising of Lazarus.  But Christ again refers to Himself as the light of this world.  He knows where He is going and why.

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."   Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."  Compare Christ's use of "sleeps" here to Acts 7:60; 1 Corinthians 11:30, 15:6.   My study bible calls Thomas' statement an unwitting prophecy of his own future martyrdom.  It notes that this is also an illustration of the path that all believers must take -- that we die daily to the world for the sake of following Christ (Luke 9:23-24).  

So when Jesus came, He found that he had already been in the tomb four days.   My study bible comments that there existed at that time a rabbinical opinion that the soul lingered about the body for three days.  But after four days, resuscitation would be impossible.  This is another affirmation of the power of the sign which Jesus will do.

Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  As the disciples fears noted, the proximity of Bethany to Jerusalem means that many of those in the religious leadership have joined Martha and Mary in their mourning.  My study bible notes that mourning began on the day of a person's death.  Weeping and wailing would last three days; lamentation would last one week; and general mourning lasted thirty days.

Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  Now 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 again."   As in the episode in Luke 10:38-42, the two sisters Martha and Mary react differently to Christ's arrival.  Martha is the one who is inclined to active service, and she rushes out to meet Jesus.  But Mary remains in mourning until she is called by Christ.  Sitting, my study bible explains, was the traditional posture when mourning and receiving other mourners (Job 2:8-13, Ezekiel 8:14).   Here, Martha expresses her faith but also indicates a lack of understanding about Christ.  When she says, "if You had been here, my brother would not have died," she shows that she does not fully see that Christ is God, as this indicates she believes He needed to be present in order to heal (contrast this to John 4:46-54).   When she says, "whatever you ask of God, God will give You," she shows that she lacks understanding that Christ possesses full divine authority to act as He wills.  

Martha said to Him, "I know that he will rise again in the resurrection at the last day."   Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  Jesus says, "I am the resurrection and the life."  This is in order to correct Martha's misunderstanding.  My study bible suggests that He declares His divine authority to raise the dead at the last day, as well as here in this world.  The power of Christ's words is such that Martha is led immediately to her great confession of faith.   My study bible says that Do you believe this? is a question which is directed not just to Martha, but toward all of us.

It's interesting that in this section leading to the resurrection of Lazarus, Jesus' seventh and final sign given during His ministry in John's Gospel, there are several points that seem to be revisited here that have come up earlier in the Gospel with regard to Christ's power.   Once again, the paradoxical understanding of people meets the meanings which Jesus attempts to give to the world, and in particular, to enlighten people regarding Himself.  There is the perplexed use of "sleep" by Thomas, as well as Thomas' inadvertent prophecy of his own martyrdom.  After the Resurrection of Christ, to sleep takes on new meanings for Christians, in expectation of the general Resurrection and particularly within the understanding of the defeat of death by Christ.  Martha indicates that she believes her brother would not have died if Christ had been there, but already we have learned through the second sign given in the Gospel, the healing of the nobleman's son, that Jesus need not be immediately present to effect a healing.  There was also a "preview" of Jesus' knowledge from a distance in the meeting of Nathanael, which prompted an early confession of faith from Nathanael (see this reading).  Moreover, earlier in today's reading and commentary we noted the similar dynamic to the previous extraordinary healing and sign, that of the man blind from birth, in which the disciples express the understanding that someone must have sinned (either "this man" or "his parents") in order for the man to be born blind.  But Jesus responded, "Neither this man nor his parents sinned, but that the works of God should be revealed in him."  Again, in today's reading, the seeming tragedy of the deadly illness of Lazarus is corrected by Jesus, when He says, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  It is a way of teaching us that the mourning of this world might be turned to joy through the power of God in some way in our lives.  This, in itself, is suggestive of the very power of resurrection, of life conquering death.  Finally, Jesus' words in today's reading regarding "the light of this world" reflect and expand upon this saying at the healing of the blind man.  Just after He taught the disciples that the man's blindness was so that the glory of God could be revealed through it, He said, "I must work the works of Him who sent Me while it is day; the night is coming when no one can work.  As long as I am in the world, I am the light of the world."   Here in today's reading, He repeats the emphasis:  "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."   Jesus is the light, and this is because of His depth of unity with the Father, through whom His steps are guided.  He knows where He is going, even into the danger of the outrage and fear of the religious leaders, who will not be able to withstand the effects of Jesus' seventh sign in the Gospel.  They will most assuredly choose to put Him to death as a result.  But Jesus walks in the light, even as He proceeds into a gathering darkness.  Finally, in this understanding, we go back to the very beginning of the Gospel, which declares, "In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it" (John 1:4-5).  All of these things are reinforced for us, as they further unfold, so that they can reveal and further illumine the facets of meaning of Christ Himself, and all those things given to us in the Gospel story, in the word.  For we are called upon also to walk in this light, with Christ as our light in the world, even into the very dark corners we may find we inhabit at times.  Christ walks toward danger because He knows where He is going.  This is not an adventure of the sort you might read about in a comic book or even in a heroic epic mythology.  This is a spiritual journey into which Christ is sent, and sent by the Father, in order to bring the light to the darkness, although, as the Gospel teaches, the darkness did not comprehend it.  If we follow in His footsteps, we may find that we are not meant to convince all that is "dark" of the truth of this light, for even the very educated and enlightened religious leaders of Israel were capable of choosing blindness to Christ (while there were many who did not).  No, we may find that we are called to shine that light even where the darkness will not comprehend, but in faith and in accord with the purposes of the light which leads us through prayer and worship.  This seems a paradox to a materialistic mind, but we shouldn't forget all the facets of the truth of Christ's healing which are revealed to us:  He defies all material reality.  He needn't be present physically for a healing to happen.  And for the things we know of God, even time does not stop the presence of God, although we are also bound by time in this world.  So let us understand that to bear the light is not necessarily to solve every problem and correct every ailment or darkness.  Neither will we necessarily change the minds of those who would deliberately choose blindness, darkness.  But we shine the light we are given in order to glorify God, just as did Christ, and the rest is really not up to us.  In the Sermon on the Mount, Jesus says, "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matthew 5:13-16).  Like Christ we are to be salt, to retain our "flavor" in faith to Him and the commandments we're given, even to the sacrifices we might be called to make.  But we shine the light He gives so that our Father may be glorified, even as Christ does.  We have confidence that this is so, even when, like Christ, we do not necessarily receive the "praise of men" for doing so, or when the darkness does not comprehend it.

 

 

If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority

 Now about the middle of the feast Jesus went up into the temple and taught.  And the Jews marveled, saying, "How does this Man know letters, having never studied?"  Jesus answered them and said, "My doctrine is not Mine, but His who sent Me.  If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.  He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him.  Did not Moses give you the law, yet none of you keeps the law?  Why do you seek to kill Me?"   The people answered and said, "You have a demon.  Who is seeking to kill You?"  Jesus answered and said to them, "I did one work, and you all marvel.  Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath.  If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?  Do not judge according to appearance, but judge with righteous judgment."

Now some of them from Jerusalem said, "Is this not He whom they seek to kill?  But look!  He speaks boldly, and they say nothing to Him.  Do the rulers know indeed that this is truly the Christ?  However, we know where this Man is from; but when the Christ comes, no one knows where He is from."  Then Jesus cried out, as He taught in the temple, saying, "You both know me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.  But I know Him, for I am from Him, and He sent Me."  Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come.  And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?" 

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him.  Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me.  You will seek Me and not find Me, and where I am you cannot come."  Then the Jews said among themselves, "Where does He intend to go that we shall not find Him?  Does He intend to go to the Dispersion among the Greeks and teach the Greeks?  What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?"

- John 7:14-36

On Saturday we read that Jesus practiced His ministry in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him.  (The lectionary has skipped over chapter 6 for now, and we have begun reading in chapter 7.)  Now the Jews' Feast of Tabernacles was at hand.  His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing.  For no one does anything in secret while he himself seeks to be known openly.  If You do these things, show Yourself to the world."  For even His brothers did not believe in Him.  Then Jesus said to them, "My time has not yet come, but your time is always ready.  The world cannot hate you, but it hates Me because I testify of it that its works are evil.  You go up to this feast.  I am not yet going up to this feast, for My time has not yet fully come."  When He had said these things to them, He remained in Galilee.  But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.  Then the Jews sought Him at the feast, and said, "Where is He?"  And there was much complaining among the people concerning Him.  Some said, "He is good"; other said, "No, on the contrary, He deceives the people."  However, no one spoke openly of Him for fear of the Jews.

 Now about the middle of the feast Jesus went up into the temple and taught.  And the Jews marveled, saying, "How does this Man know letters, having never studied?"  Jesus answered them and said, "My doctrine is not Mine, but His who sent Me.  If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.  He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him."  We recall that Jesus is at the Feast of Tabernacles, an eight-day autumn harvest festival, commemorating the time when Israel wandered in the desert of Sinai, led by Moses.  Here my study bible comments that the simple desire to know and follow God's will is the key to understanding it.  Spiritual blindness comes from unwillingness to know God or to recognize the authority of God over our lives and our existence in the created cosmos.  My study bible quotes St. John Chrysostom, who paraphrases Christ:  "Rid yourselves of wickedness:  the anger, the envy, and the hatred which have arisen in your hearts, without provocation, against Me.  Then you will have no difficulty in realizing that My words are actually those of god.  As it is, these passions darken your understanding and distort sound judgment.  If you remove these passions, you will no longer be afflicted in this way."

"Did not Moses give you the law, yet none of you keeps the law?  Why do you seek to kill Me?"   The people answered and said, "You have a demon.  Who is seeking to kill You?"  Jesus answered and said to them, "I did one work, and you all marvel.  Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath.  If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?  Do not judge according to appearance, but judge with righteous judgment."   Jesus turns here to the themes which repeat themselves throughout His reported ministry in the Gospels.  What is a violation of the Sabbath?  What constitutes an act against the will of God?  As in other instances, He here states a "blameless" violation of the Sabbath, that of circumcision, as given by law of Moses (or as the text says, from the fathers).    He cites not only the purpose of the Law, but the full aim of the will of God:  to heal.  To judge with righteous judgment is to do what He has said in the verses above:  to desire above all to do the will of God.

Now some of them from Jerusalem said, "Is this not He whom they seek to kill?  But look!  He speaks boldly, and they say nothing to Him.  Do the rulers know indeed that this is truly the Christ?  However, we know where this Man is from; but when the Christ comes, no one knows where He is from."  Then Jesus cried out, as He taught in the temple, saying, "You both know me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.  But I know Him, for I am from Him, and He sent Me."  My study bible notes that these crowds are mistaken, in two ways.  That is, in both an earthly sense and a divine sense.  As human being, they are thinking of Jesus as being from Nazareth of Galilee, but this is not the truth.  Jesus was born in Bethlehem (7:42; Luke 2:1-7).  Moreover, they can't understand that Christ has come from the Father in Heaven, and as the divine Son He is eternally begotten before all ages.  Therefore, this divine "origin" also remains unknown to them.   The crowds, as reported by John, reflect the confusion of the people regarding Jesus.  But Christ's emphasis remains on the desire to love and serve God, and the wisdom this confers.

Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come.  And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?"   Christ's hour is the time of His suffering and death.  He is the Lord over time, which is an authority possessed by God alone, as my study bible notes.  Jesus comes to the Cross of His own free will and in His time, and not according to the plots of human beings.  See also 8:20, 10:39.  John repeatedly gives us instances where Christ is the object of murderous intent, but it is not yet His hour.

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him.  Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me.  You will seek Me and not find Me, and where I am you cannot come."   Christ refers to His death, Resurrection, and Ascension into heaven.  It is a confirmation regarding His total foreknowledge and understanding of the culmination of His mission in the world.

Then the Jews said among themselves, "Where does He intend to go that we shall not find Him?  Does He intend to go to the Dispersion among the Greeks and teach the Greeks?  What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?"  We are reminded yet again that the term the Jews is a political term in John's Gospel, used to denote the leadership.  (As opposed to the people, and the crowd.)   To go among the Greeks is to go among the Gentiles; that is, the Greek-speaking populations of the world, for at this time Greek was the international common language in the way that English is today.  The Dispersion is the Diaspora of the Jews among the Gentile populations.  My study bible says that this is an unwitting prophecy by the leaders (and not the last one; see 11:50), which points to the time after the Ascension, when His name will be preached among the Gentiles by the Apostles. 

The confusion of the crowds speaks volumes.  It tells us about our own places in the world, and how confusing it is to find truth.  Even the leadership are confused as well, and perhaps led even more astray than the crowds are by their own envy and resentment and outrage that Jesus seems to be violating and upstaging their authority.  But Jesus Himself gives us all the key here to understanding Him, His aim, His works, and our own places in the universe.  He gives us one great key to seemingly all things, and in particular to wisdom:  "If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority."  This is the key not only to doing as He teaches:  "Do not judge according to appearance, but judge with righteous judgment."  But it is also given as the key to His own knowledge, when the leaders ask themselves, "How does this Man know letters, having never studied?"  What Jesus offers us, then, in today's reading, is the key to discernment, to wisdom, and to good judgment.  That is, a sincere desire to do the will of God, to put our own wills second, and to find and to serve God's will.  This is no easy thing.  It's not simply about following rules written down and interpreted for us somewhere, as the passage clearly illustrates since so much evolves here around Jesus healing on a Sabbath.  The real key to seeking to know and do the will of God is in prayer, in dialogue.  And what is that dialogue like?  So much depends upon silence, upon our own capacity for silence and stillness in prayer.  The Psalmist tells us, "Be still, and know that I am God" (Psalm 46:10).  Christ teaches us about intimate prayer with our Father who sees in secret -- even about the importance of "secretness" (if we may call it that).  "Secret" is another word for mystery in the Greek, we must remind ourselves.  In the Sermon on the Mount, Jesus teaches us that when we pray, we are to "go into your room, and when you have shut your door, pray to your Father who is in the secret place" to "your Father who sees in secret" (see Matthew 6:5-6).  Let us consider the practices of monastic prayer designed to take us to this secret place with our Father who sees in secret, such as the Jesus Prayer, and remember that there is in our depth a kind of sacred silence into which we pray.  (Here is a rather thorough article on the practice of the Jesus Prayer, or Prayer of the Heart.)  It is said that God prays in us in silence, with language we're not keen enough to understand as anything but silence.  But this is also a great mystery.  Nevertheless, what remains with us is Christ's great teaching, this great key to all things:  that it is the will to do the will of God that really gets us someplace in life, that gains us the benefit of wisdom and understanding, discernment and good judgment.  This involves great humility, and its cultivation in ourselves, as Jesus says:  "He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him."  Let us understand Him.  This is the way of the Cross (see Matthew 16:23-27).  Today is the day on which many branches of the Church commemorate the Annunciation, when the Archangel Gabriel appeared to Mary the Mother of God.  How could Mary have heard Gabriel speaking to her?  How could she have given her assent to the will of God?  Let us consider her as the model, even as His mother, for each of us.  Consider her life and what was of most central importance to her, how she remained with Him through all things and even at the Cross.  In humility we listen and accept and seek God's will for our own, even through all the times of our lives.