Fifth Sunday in Lent: March 21,1999 (Cycle A)
This is an exegesis I have found useful:
Exegesis of Gospel: John 11:1-45
The literary structure of sign (semeion) and discourse that is common to the previous narratives (5:1-47; 6:1-59; 9:1-41) is reversed in the raising of Lazarus. Here the dialogical structure of chapter 11 concludes with Jesus' command: "Lazarus, come out" (v. 43). In this seventh sign, Lazarus' illness is inextricably connected with a manifestation of God's glory: God's power working through Jesus' sign (v. 4). According to the narrator, Jesus' hour of glorification begins proleptically since the raising of Lazarus is the catalyst for plotting Jesus' death (11:45-53).
The dramatis personae in chapter 11 symbolically constitute a full range of responses to Jesus. The unnamed disciples who accompany Jesus play a minor role by misunderstanding his work (vv. 7-10). Martha's belief in Jesus, however, is based on his word (vv. 25-26). Unlike the other disciples, her belief preceded Jesus' sign and enabled her to witness his glory (11:40) as the other disciples had experienced it at Cana (2:11). Martha's comprehensive confession parallels Nathanael's (1:49): "I believe you are the Christ, the Son of God, he who is coming into the world" (v. 27). Her statement is a variation of the Petrine confession at Caesarea Philippi (Matt 16:16 par.). Her confession at Bethany (near Jerusalem) is an additional response which supersedes that of the Galilean official. His belief in Jesus' word was following by the confirming sign which restored life to his son (4:46-53).
In contrast to her sister Martha, Mary is a secondary, two-dimensional character. She does not advance the drama either by her actions or her speech that are stylized to repeat Martha's character, and draw attention to her significance in the narrative (cf. vv. 20 and 29, 31; 21 and 32). Lazarus, their brother, is the only voiceless character in the narrative. His restoration to life essentially links him with Jesus to the extent that the chief priests also plot his death (12:10-11).
The Jews are additional characters in the narrative. They are generally described in a positive light: consoling Martha and Mary (v. 19);staying with Mary in the house and accompanying her to the grace (v. 31); showing Jesus Lazarus' tomb (v. 34); and acknowledging Jesus' love for Lazarus (v. 36). As the narrative ends with its climax extending into chapter 12, the description of the Jews changes. Some blame Jesus for not preventing Lazarus' death (.v 37).
The disagreement over Jesus (vv. 36-37) develops. The raising of Lazarus elicited faith from one group who had been present at the tomb (11:34; 12:11). They witnessed to Jesus because of his sign (12:17). The tense of the verb (emarturei) suggests that their faith in Jesus prompted a continuous witness. Some of those present at the tomb, however, reported Jesus action to the authorities (11:46). His sign did not lead to belief for them. A third group, "a great crowd" appears in chapter 12. In Jerusalem for the Passover, they are drawn to Jesus because they have heard about Lazarus (12:12, 18). Although they greet him enthusiastically with palm branches and acclamation (12:123), there is no indication from the narrator of their subsequent belief. The final group described in the narrative, the officials (11:46; 12:10, 19) realize that Jesus' signs are dangerously persuasive: "Everyone will believe in him" (11:47-48; cf. 12:11, 19). This is the group that plots Jesus' death (11:45-47).
Lazarus and Martha are the only individuals in the narrative whom Jesus addresses directly. While Lazarus' response to Jesus' command is not recorded, Martha's response is a confession, a genre appropriate fore revelation. How does Jesus identify himself? "I am (ego eimi) the resurrection and the life" (v. 25a). His statement that discloses how he is the life (vv. 25b-26) is the culmination of the "I am" (ego eimi) sayings in the Book of Signs (1:19-12:50).
First, to satisfy the basic needs of hunger and thirst, Jesus himself supplies the nourishment: "I am (ego eimi) the bread of life; whoever comes to me shall not hunger, and whoever believes in me will never thirst" (6:35). The parallelism of "whoever comes to me" and "whoever believes in me" suggests that the believer is sustained and satisfied by Jesus' teaching. This sapiential interpretation for the bread of life is complemented by he Eucharistic interpretation of 6:51-58. In both interpretations, hunger and thirst are negated and life is given in abundance.
Second, to free individuals from final condemnation, Jesus cancels the judgment (3:18). Judgment occurs during an individual's life. Believing in Jesus means participating now in eternal life; conversely, those who do not believe condemn themselves as long as their failure to believe persists.
Third, to dispel the darkness experienced in life, Jesus offers himself as the source of light: "Whoever believes in me may not remain in darkness" (8:12;9:5,39). The present experience of the believer can also be described by considering 12:46 in tandem with 6:37b: "The one who comes to me I will not cast out." The verses contain an element of final judgment imagery--being cast out into the darkness. From the Johannine perspective, the judgment is realized now. No one who believes will be subject to darkness now or eternally.
Fourth, to deal with death itself, Jesus promises that death is not the ultimate condition: "Whoever believes in him should not perish but have eternal life" (3:16b). The death implied in "perish" is clarified in 11:25-26 where physical death is not denied; rather, the assurance of everlasting life beyond the grave is emphasized.
The believer, then possesses the resources that are needed to face the experiences which threaten life (hunger and thirst, moral judgment, darkness, and spiritual death). In addition, the believer receives eternal life (3:16, 36). According to 6:40, belief in Jesus is the basis of eternal life while 11:25-26 emphasizes the definitive absence of death for the one who believes. Correspondingly, a refusal to believe means a rejection of life (5:40). Whether or not the noun "life" (zoe)is continuously qualified by the adjective "eternal" (aionios) is not significant since whenever "life" appears in any verse it signifies the life common to the Father and Son which is shared by the believer. Finally, participation in divine life is a present reality for the believer. The Prologue describes this reality: "To those who believed in his name, he gave the power to become children of God"(1:12).
Professor Mary Margaret Pazdan
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