Apparently, being brought back to life by the one who is the resurrection and the life can get a person killed (Dr. Audrey West)
Such is the situation at this turning point in John’s Gospel, as Jesus’ public ministry draws to a close, and the Passover and Passion story begins. But that ought not surprise us – after all, John’s Gospel is one of belief and conflict, of believing in Jesus and of threatening him. The good news will, it seems, drive folks in one direction or another. For some of those present, that which they witnessed in the resurrection of Lazarus drives them to faith in Jesus (“Many… believed in him [Jesus]”). Others, apparently, were driven to hatred and anger, which led ultimately to Jesus’ death:
But some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees called a meeting of the council and said, “What are we to do? This man is performing many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation.” But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all! You do not understand that it is better for you to have one man die for the people than to have the whole nation destroyed.” He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but to gather into one the dispersed children of God. So from that day on they planned to put him to death (11:46-53).
Their unbelief could have cost Lazarus his newly restored life also:
When the great crowd of the Jews learned that he [Lazarus] was there [at dinner with Jesus], they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. So the chief priests planned to put Lazarus to death as well, since it was on account of him that many of the Jews were deserting and were believing in Jesus (John 12:9-11).
As one scholar points out, “this is a resurrection that leads to death.” It leads to Jesus’ death, but it also ultimately leads to Lazarus’ death – for he comes out of the tomb wearing his graveclothes (vs. 44) which he will need again one day (“Death still clings to him” as one biblical commentator observes). At Jesus’ resurrection, the graveclothes are left behind – they will not be needed again (John 20:5). For, Jesus’ resurrection defeats death itself.
This account is one in which we discover just what Jesus thinks of death and its corruptive and disruptive power. Consider this passage:
When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died.’” When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved (vs. 32-34).
The Greek word used here (embrimasthai) refers literally to an extreme outward expression of anger – yet here it is applied to Jesus’ spirit, and so it is an internal spiritual anger that Jesus experiences. Why would that be, given that Jesus intends to destroy death? Clearly, Jesus’ extreme spiritual anger is caused by witnessing the grief and pain that death can cause. Seeing Lazarus’ sisters grieve (as well as the community as a whole) Jesus not only weeps (vs. 35), but he also revolts at the power of death and the manner in which it appears to have the final word. Instead, Jesus will have the final word. And so, Lazarus’ death and resurrection becomes a prelude to Jesus’ own death and resurrection. Compare the two accounts closely, and you will be amazed at the parallels between them.
