John 11-12

From: Transition From Judaism to Christianity in John's Gospel: The Distinguishing Features of Christianity in the Lord's Ministry

By: Stanley Bruce Anstey

Narrator: Chris Genthree

John 11‑12 • 5 min. read • grade level: 9

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In these chapters, we have the record of Lazarus being raised from the dead and then seated in a circle of fellowship with others of like faith whose object was the Lord. He passed out of the sphere of death into a sphere of "what is really life" (1 Tim. 6:19¹⁹Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (1 Timothy 6:19)). It illustrates another aspect of the transition from Judaism to Christianity.

The condition of death in which Lazarus was is a picture of the state of the nation of Israel under the Law, morally and spiritually. The whole system of the Law is a "ministration of death" and a "ministration of condemnation" (2 Cor. 3:7⁷But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: (2 Corinthians 3:7)). All under the legal conditions of that system, who did not meet its terms, were slain by it. The raising of Lazarus is a picture of the Lord's work of taking a remnant of believers out of that legal system. Mary and Martha are a picture of the two parts of the believing remnant at that time. Mary had the full assurance of faith and waited in expectation for the Lord to come (vs. 20). She speaks of the Simeons and the Annas, etc., who were waiting in faith for "redemption in Jerusalem" (Luke 2:25-38²⁵And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. ²⁶And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. ²⁷And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, ²⁸Then took he him up in his arms, and blessed God, and said, ²⁹Lord, now lettest thou thy servant depart in peace, according to thy word: ³⁰For mine eyes have seen thy salvation, ³¹Which thou hast prepared before the face of all people; ³²A light to lighten the Gentiles, and the glory of thy people Israel. ³³And Joseph and his mother marvelled at those things which were spoken of him. ³⁴And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; ³⁵(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. ³⁶And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; ³⁷And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. ³⁸And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. (Luke 2:25‑38)). Martha expressed a weakness in faith that was also seen among many of the Jewish believers at that time. She owned the Lord's power, but questioned His timing and ways—and even blamed Him for being late (vs. 21). Many such believers at that time were full of doubt (Matt. 28:17¹⁷And when they saw him, they worshipped him: but some doubted. (Matthew 28:17); Luke 24:13-33¹³And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. ¹⁴And they talked together of all these things which had happened. ¹⁵And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. ¹⁶But their eyes were holden that they should not know him. ¹⁷And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? ¹⁸And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? ¹⁹And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: ²⁰And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. ²¹But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. ²²Yea, and certain women also of our company made us astonished, which were early at the sepulchre; ²³And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. ²⁴And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. ²⁵Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ²⁶Ought not Christ to have suffered these things, and to enter into his glory? ²⁷And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. ²⁸And they drew nigh unto the village, whither they went: and he made as though he would have gone further. ²⁹But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. ³⁰And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. ³¹And their eyes were opened, and they knew him; and he vanished out of their sight. ³²And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? ³³And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, (Luke 24:13‑33); John 20:24-31²⁴But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. ²⁵The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. ²⁶And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. ²⁷Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. ²⁸And Thomas answered and said unto him, My Lord and my God. ²⁹Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. ³⁰And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: ³¹But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20:24‑31)).

The gospel received not only brings life to the believer's soul ("life eternal"), but it also brings the believer into a sphere of life in the community of saints. The Apostle Paul refers to this latter aspect of life as "eternal life"—to which the saints will be brought when they are glorified in heaven (Rom. 5:21; 6:22-23²¹That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:21)
²²But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:22‑23); 1 Tim.6:11; Titus 1:2; 3:7²In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)
⁷That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7)). This is illustrated in the scene in which Lazarus was found after the Lord raised him from the dead (chap. 12:1-3). He enjoyed happy fellowship at the supper with Mary and Martha and the disciples, with the Lord in their midst. He not only received life in his soul, but he was brought into a sphere of life among believers, which is a picture of Christian fellowship (1 John 1:3³That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:3)).

However, Lazarus did not step from the grave to the supper-scene in Bethany immediately. When he came out of the tomb, he was "bound" ("hand," "foot," and "face") and needed to be freed. This speaks of the bondage of the legal principles in Judaism (Acts 15:10¹⁰Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? (Acts 15:10); Gal. 4:24-25²⁴Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. ²⁵For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. (Galatians 4:24‑25)). Oftentimes, those who have been saved out of that system are hindered by those legal principles that have formed their consciences. They will often bring the "graveclothes" of Judaism (legal principles and practises) with them into the Christian circle of fellowship and it can be troubling to the saints. (Acts 10:9-16⁹On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: ¹⁰And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, ¹¹And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: ¹²Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. ¹³And there came a voice to him, Rise, Peter; kill, and eat. ¹⁴But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. ¹⁵And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. ¹⁶This was done thrice: and the vessel was received up again into heaven. (Acts 10:9‑16); Rom. 14:1-6¹Him that is weak in the faith receive ye, but not to doubtful disputations. ²For one believeth that he may eat all things: another, who is weak, eateth herbs. ³Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. ⁴Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. ⁵One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. ⁶He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. (Romans 14:1‑6); Gal 2:11-14¹¹But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. ¹²For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. ¹³And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. ¹⁴But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:11‑14)). The Lord said, "Loose him and let him go" (vs. 44). This speaks of the work that the Lord gave His servants (particularly the Apostles) in the early days of Christianity. Their ministry to those who were saved in Judaism was to set them free from the trappings of that earthly religion. The Jewish/Christian epistles (Hebrews, James, 1 and 2 Peter) are an example of this work. Those New Testament writers laboured to set Jewish believers free from "graveclothes" of Judaism and establish them in Christian liberty (Gal. 5:1¹Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. (Galatians 5:1)).

Between these events concerning Lazarus being raised and him being at the supper, Caiaphas the high priest, prophesied (unwittingly) that "Jesus should die for that nation" (vss. 47-54). He had wicked and selfish intentions in what he said to the council (the Sanhedrin). To paraphrase it, he said, “If this keeps up (that is, people flocking after the Lord Jesus) there is going to be a revolution in the land, and the Romans are going to come and kill us all.” He suggested that they should kill Christ and scatter His followers and put an end to this new movement, and thus save the nation from being destroyed. He reasoned that it would be better that “one man should die for the people” than have “the whole nation” perish. Thus, Caiaphas had no compunction to murdering an innocent Man if it would preserve the nation’s place in the land. But God overruled in what he said and he prophesied unwittingly of exactly what would happen in the death of Christ. The Lord would not just die for the nation, but He would also “gather together in one the children of God that were scattered abroad.” This points us to the present work of God, in this Christian dispensation, of bringing Gentile believers into the flock of God with Jewish believers (John 10:16¹⁶And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16)).

Being freed from the graveclothes of Judaism, Lazarus was found in fellowship with his sisters and the apostles at the supper where the Lord was in the midst (chap. 12:1-3). It is a scene that depicts Christian fellowship and worship. We see Mary exercising the liberty that marks Christian worship. She had no official authority to act as a priest (as was required in the Jew's religion), yet she freely approached the Lord with her "ointment of spikenard"—which speaks of worship. Sad to say, those like Mary, who act in the liberty of the Spirit in Christian worship, will be criticized by those whose minds have been formed by the Jewish order (chap. 12:4-8). Moreover, the chief priests consulted that they might put Lazarus to death after he had been raised from the dead (chap. 12:10). This shows that there will be persecution against those who have been delivered from the bondage of Judaism and walk in the liberty of Christianity.

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