New Life
(Ezekiel 37:12-14; Psalm 130:1-6b, 7b-8; Romans 8:8-11; John 11:1-45 or 11:3-7, 17, 20-27, 33b-45)
In the First Reading, we see a strong promise made by God to His people who are suffering the hardships of the Babylonian exile. In this time of pain and displacement, God assures them that a day will come when He will send His Spirit, an act of divine intervention designed to gather, heal, and reunite His scattered and divided people. This promise highlights the hope of resurrection, welcoming them into a “new life” that goes beyond physical existence and offers the possibility of spiritual rebirth and renewal.
The Responsorial Psalm emphasises this theme of “new life.” As one of the seven Penitential Psalms, it highlights God's unwavering promise to redeem His people from their transgressions and past sins. The First Advent of Jesus Christ is directly connected to these penitential themes, serving as their ultimate realisation. The name of Jesus in Hebrew, Yahshua, means “God is salvation,” embodying the divine assurance that God will graciously save His people from their sins and lead them into a renewed life through a new covenant with Him.
In the Second Reading, we see St. Paul addressing the Christians in Rome. He describes the transforming power of Christ, who enables believers to live “according to the Spirit” of God. St. Paul stresses that membership in God's family is reserved for those who have been reborn through the Spirit, especially through the Sacrament of Baptism. This rebirth grants them the privileged status of being called children of God. Paul emphasises that living in the spirit of Christ elevates believers' lives, allowing them to experience existence in a way that makes ordinary, earthly life a mere shadow, a pale reflection of what is possible in the spiritual realm. Life in the Spirit is presented as a vital, long-term investment, offering substantial rewards and benefits, certain because God Himself stands behind this promise, affirming the hope and future of those who embrace it.
The account of Lazarus being raised from the dead, as recorded in our Gospel Reading, acts as a significant sign that anticipates Jesus’s ultimate victory over death, a triumph He accomplished through His own bodily resurrection from the tomb. This event emphasises the transformative power of Jesus and the promise of eternal life that He offers to all who believe in Him.
Lazarus's friends, Mary, Martha, and Lazarus himself, along with Simon the Leper, lived in Bethany, a village situated on the eastern slope of the Mount of Olives. This village was approximately two Roman miles from Jerusalem, which is about four modern miles from the current city centre. The story of Lazarus’s resurrection is unique to the Gospel of St. John, making it the sixth of seven public miracles, or “signs,” that St. John records to demonstrate Jesus’s divine nature and authority. According to St. John, Lazarus's resurrection took place in Bethany at a specific time, between December and March of AD 30, underscoring the event's historical significance.
In the Gospel, when Jesus first hears about Lazarus’s serious illness, He responds in John 11:4 that, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.” This statement has multiple layers of meaning. First, Jesus predicts the miraculous resurrection of Lazarus, which will bring Him glory. Second, it hints at future danger, as this miracle will incite the anger of the Jewish leaders, ultimately leading to Jesus’s death (John 11:46-54), through which He will be glorified.
Initially, Jesus’s comments on Lazarus’s illness appear somewhat ambiguous. While Lazarus does indeed die, Jesus’s words also foreshadow the miracle of his resurrection, clearly demonstrating His divine authority that surpasses mere physicality. There are two types of death to consider: physical death, which is temporary, and spiritual death, which results in eternal separation from God. Therefore, the message that Lazarus’s sickness would not end in death hints at the profound truth that Jesus will use Lazarus’s physical resurrection as a symbol of the promise of eternal life available to believers. The wider implications of this miracle point towards the greater miracle of Jesus’s own death and resurrection, described as the seventh “sign” in John’s Gospel.
When Jesus received news of Lazarus’s illness, He was in the region of Perea on the eastern side of the Jordan River (John 10:40). The decision to withdraw from Judea to Perea was strategic, following the tense exchange at the Feast of Dedication, an event marked by increasing threats to His life, which prompted Jesus and His disciples to retreat (John 10:39 and 11:8). Upon learning of Lazarus’s condition, Jesus chose to stay in Perea for an additional two days before travelling to Bethany. This deliberate delay meant that by the time Jesus set out for Bethany, three days had passed since He first received news of Lazarus’s sickness. The timeline is as follows: one day for the news to reach Jesus, two days in Perea, and a day’s journey to Bethany, making a total of four days, as mentioned in verse 17.
In verse 11, Jesus referred to Lazarus as “asleep,” but He quickly clarified that Lazarus had indeed died. The use of the term “sleep” to describe death carries significant meaning in both Hebrew and Greek cultures, where it often serves as a euphemism for death. However, the disciples misunderstood His meaning, as they saw eternal sleep as a final state. Nevertheless, Jesus's reference to death as “sleep” is especially meaningful concerning believers. For a Christian, physical death is merely a temporary condition similar to slumber, a pause before the hopeful awakening to eternal life.
Jesus expressed that He was pleased for the sake of His disciples that Lazarus had died. The reason for this seemingly paradoxical statement lies in the belief that witnessing Lazarus’s resurrection would ultimately strengthen their faith. This miraculous event would prepare and reinforce them for the trials of faith they would face in the coming months, especially when they witness the turmoil surrounding Jesus’s own impending passion and resurrection. The resurrection of Lazarus from the dead not only serves as a powerful testament to Jesus’s divine authority but also foreshadows the profound joy and hope that His resurrection will bring to all who believe.
When Jesus arrived at Bethany, he found that Lazarus had already been in the tomb for four days. The mention of Lazarus being dead for four days is significant because it clearly shows he was unquestionably dead. In Jewish cultural beliefs of that time, it was believed that the soul stayed near the body for three days after death, but beyond that, hope for revival diminished, and the body started to decay.
Traditionally, the Jewish people buried their dead as quickly as possible after their passing. In cases of natural death, such as Lazarus's due to illness, family members would carefully wash the body, anoint it with fragrant oils and herbs, and then wrap it in linen burial cloths. However, in contrast, those who died a violent death were not given this ritual cleansing; this was because it was believed that the blood of a murdered person should accompany them to the grave. Following Christ’s violent death, Jesus’s disciples followed this custom by wrapping His body in a shroud without washing it. Meanwhile, the women disciples, honouring Jesus, prepared spices and ointments for His body, which they brought to the tomb after the Sabbath (Mt 27:59; Mk 15:45-16:1).
During this period, many Jews had come to offer comfort to Mary and Martha, Lazarus’s sisters, in their mourning for their deceased brother. The mourning rituals would begin immediately after the burial. In 1st-century Judea, funeral processions were distinct, with men and women walking separately. After the burial, the women would return to mourn their loss, participating in mourning rituals that usually lasted for thirty days, marked by loud wailing and dramatic displays of grief.
In verse 21 of the Gospel account, Martha, clearly in anguish, voiced a mild reproach towards Jesus, coupled with a profound statement of faith. She articulated her belief that if Jesus had been present before her brother's death, He would have had the power to heal him. Martha also conveyed her confidence that whatever Jesus asked of God the Father, He would receive. Yet, her reluctance to directly request Jesus to raise Lazarus from the dead raises questions. Some scholars speculate that Martha's faith was incomplete; however, St. Augustine interprets this moment as a pinnacle of Christian faith. He argues that Martha's response reflects her submission to God’s will, as she entrusted not just her brother but her own understanding of the situation to divine judgment. Augustine noted, “She will not say, ‘But now I ask you to raise my brother to life again.’ […] all she said was, ‘I know that you can do it; if you will do it; it is for you to judge whether to do it, not for me to presume’” (In Ioannis Evangelium, 49.13).
In response to Martha's statements, Jesus assured her, “Your brother will rise.” Yet, Martha replied, “I know he will rise in the resurrection on the last day.” It seems Martha misunderstood Jesus’s words in verse 23 as simply comforting, believing He was affirming the traditional Jewish belief in bodily resurrection at the Final Judgment, a doctrine supported by the Pharisees but denied by the Sadducees (Mt 22:23; Mk 12:18; Acts 23:8). While she expressed faith in a future resurrection, Jesus aimed to expand her understanding of resurrection in the following verse, placing it within a deeper new context.
Scripture passages from the Old Testament that reference the promise of bodily resurrection include Job 19:25-26; portions of David’s psalms of thanksgiving in Psalm 16; Isaiah 26:19; Daniel 12:2-3; and the accounts in 2 Maccabees, Chapters 7, 12, and 14. These texts lay the foundational beliefs that shaped Jewish understandings of life after death and the resurrection.
In the biblical passage found in John 11:25-26, Jesus has a profound conversation with Martha, declaring, “I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?” Martha’s reply is firm and meaningful: “Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.”
The depth of Jesus's proclamation, especially within the context of Martha’s existing beliefs, is remarkable. He highlights that the life He offers goes beyond mere future hope; it is a present reality accessible to believers at this very moment. This introduces two fundamental concepts for understanding His statement:
1. "I AM the resurrection” directly responds to Martha’s earlier faith in verse 24, where she speaks of her belief in a future resurrection on “the last day.” Jesus clarifies that He embodies the resurrection itself, signifying that the promise of eternal life is not only a future event. Practically, this means anyone who trusts in Him will experience eternal life through resurrection, even if they die physically. Additionally, there is a promise of spiritual rebirth in the present moment. Believers who are spiritually resurrected in Christ live by the Spirit, holding to the promise of eternal life beyond physical death. This view is reflected in the theology of the Church, which speaks of two types of resurrection: the first occurring through baptism, where one dies to sin and rises to new life in Christ, and the second at the end of time, as described in Revelation 20:5-6. The Fathers of the Church expressed this clearly: “Born once, die twice; born twice, die once,” emphasising the importance of spiritual rebirth.
2. The phrase, “… and the Life,” specifically relates to the second part of Jesus’s statement in verse 26. Here, He assures that those who are spiritually alive in Him will never experience spiritual death. The gift of eternal life that believers receive through Jesus means their spiritual existence is secure; they are promised a life that continues beyond the grave. The "life" Jesus refers to is of divine origin, bestowed through God the Holy Spirit, as illustrated in John 3:3 and 5. This new existence not only overcomes physical death but also enriches believers with the sanctifying grace necessary for spiritual strength. The supernatural gift of life isn’t merely a future promise; it is a present transformation, enabled by the gift of Christ in the Most Holy Eucharist. This transformative food is reinforced in John 6:54-56, where Jesus states: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” In this way, the believer’s union with Christ guarantees eternal triumph over death, a victory that will be demonstrated through the forthcoming resurrection of Lazarus.
Martha of Bethany exemplifies Christian faith throughout this account. Her reply to Jesus’s question is filled with unwavering faith, love, and obedience, clearly shown in her strong declaration in verse 27, where she confidently recognises Jesus as the Messiah. Afterwards, Martha asks her sister Mary, who, upon approaching Jesus, offers a gentle rebuke in verse 32, revealing her own feelings of grief.
In verses 33 and 38, the text shows a deep emotional display from Jesus. Scholars and early Church Fathers have debated the nature of His emotional response. Many commentators suggest that Jesus was not simply showing sorrow but was potentially experiencing anger, possibly at the destruction caused by illness and death, which are seen as manifestations of Satan’s control over humanity. Fr. Raymond Brown, in his commentary on the Gospel of John, notes, “While it does not seem that Jesus would have been angry at the afflicted, he may very well have been angry at their illness and handicaps… Turning to the passage in John, we find that the Greek Fathers understood it in the sense of getting angry.” This interpretation suggests that Jesus was confronting sin and the suffering it causes, opposing the destructive influence that ultimately leads to death, thus reaffirming His mission to save humanity from evil and restore life.
The gathering of mourners surrounding Mary and Jesus was a profound and sorrowful sight. These individuals had witnessed the incredible miracle of Jesus healing the man born blind, as described in John 9:1-41. Despite their faith in His miraculous abilities, they posed a reasonable question that lingered in their minds: If Jesus could perform such extraordinary acts of healing for complete strangers, why had He not intervened to heal His dear friend Lazarus, as indicated in verse 37? This question encapsulated their confusion and longing for understanding amid their grief.
As Jesus approached Lazarus's tomb, He was once again deeply moved by the grief of those around Him. The tomb was a cave, a typical burial site in the area, and it was sealed with a stone, a stark symbol of finality and death. Jesus told the onlookers to remove the stone, which prompted Martha to voice a practical concern. She reminded Jesus that it was now the fourth day since Lazarus had died, and the process of decay had already begun. The idea of a rotting corpse made her anxious, and she warned Jesus that the smell of death would be overwhelming. Her practicality highlighted the harsh reality of death that the crowd could not ignore.
Upon this backdrop, Jesus lifted His eyes to heaven, following Jewish custom by praying with His eyes open, a practice seen in other instances such as Matthew 14:19, Mark 6:41, Luke 9:16, and John 17:1. In a deeply personal moment, Jesus addressed God the Father as “Abba,” a term reflecting a unique and intimate relationship, unusual for a Jewish man of His time when speaking of God. This informal address contrasted with the reverent way most Jews would have approached Yahweh in prayer.
With a voice filled with authority and compassion, Jesus commanded, “Lazarus, come out!” The importance of calling Lazarus by name cannot be overstated. Even in death, Lazarus kept his identity; his existence had not come to an end. This idea aligns with Jesus’ teachings in Matthew 22:32 and Luke 20:28, which assert that God is the God of the living and that, for Him, all exist on a different plane beyond physical death.
In response to Jesus’s call, Lazarus came out of the tomb. This moment was not just a return to physical life; it was a powerful display of Jesus’s authority over death itself. By restoring Lazarus to life, Jesus foreshadowed His own victory over death and His promise of eternal life to all who believe in Him. This was a clear sign that on “The Last Day,” as mentioned in John 5:28-30, all the dead will rise at the sound of Jesus’s voice, the righteous to eternal life and the unrighteous to judgment.
The resurrection of Lazarus was the third time Jesus performed a resurrection miracle recorded in the Gospels. The other two instances were the resurrection of Jairus’s daughter (Matthew 9:18-26, Mark 5:21-43, and Luke 8:40-56) and the resurrection of the widow of Nain’s son (Luke 7:11-17). A key difference between Lazarus's resurrection and those from the Old Testament accounts, specifically in 1 Kings 17:17-24 and 2 Kings 4:32-37, is the length of time death had lasted. While the resurrections of both Jairus’s daughter and the widow's son happened immediately after their deaths, Lazarus had been dead for at least four days, as shown in verses 17 and 39, and his body was already beginning to decay.
Jesus’s resurrection, in contrast, was entirely unique. Unlike Lazarus and others who later died again after returning to life, Jesus’s resurrection was permanent. He conquered sin and death, never to die again. This pivotal moment solidified His role as the source of eternal life.
Witnessing this miraculous act, many Jews who had come to comfort Mary were deeply moved and began to believe in Jesus. This prompts an important question for us: Have you seen and do you believe? Are you aligned with Martha, Mary, and their circle of friends, embracing the “Light” of Jesus and His promise of “new life”? Or do you find yourself similar to the chief priests, scribes, and Pharisees, who, despite witnessing the miracles, chose to remain entrenched in disbelief and darkness? As Paul reminds us in 2 Corinthians 6:2, “Now is the day of salvation.” The Sacrament of Reconciliation offers a way to revive and reclaim that “new life” in the Spirit, inviting us all to experience transformation through faith.
Dr Nicholas Macedon OCD, Director of JJCIS
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
What's app - +91 - 9698453101
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