Lazarus and Miracles

The raising of Lazarus in John 11:1-46 is a unique miracle not because it drastically breaks the form of the synoptic miracles, but because it uses that form for a grander purpose. In this miracle story, John reveals an emotional side of Jesus: he weeps. This is surprising as well as extremely moving. Jesus shows an emotional aspect of his personality. Furthermore, the miracle Jesus performs in this story is truly miraculous: He raises a man from the dead. This serves to glorify Jesus’ power, as well as set him above any other healer. 

John uses the same typical features of miracles as the synoptics: setting, action, proof, the response of the onlookers, and a purpose. The story of Lazarus is set in an ordinary town (Bethany), as are many of the synoptic miracles, and begins much the same as the other miracles. 

Jesus follows the formulaically simple method of healing, exclaiming, “Lazarus, come out!” (Jn 11:43). This phrase immediately brings to mind the healing of Jairus’ daughter, who was thought to be dead, with the simple words “‘Talitha cum...Little girl, get up!’” (Mk 5:41). Indeed, these two miracles highlight the many similarities between the raising of Lazarus and the synoptic miracles. But it also highlights the differences between the stories. In both cases, Jesus is called upon to heal someone who is dead. The difference is that in the case of Jairus’ daughter, the proof of her death comes from an onlooker, rather than an authoritative source. In the case of Lazarus, John tells us in the narrative that “when Jesus arrived, he found that Lazarus had already been in the tomb four days” (Jn 11:17). Jesus also says, “Lazarus is dead” (Jn 11:14). This would seem to point to a plan: rather than wandering through a city and responding to a call for help (Mk 5:35-36), Jesus deliberately waits until Lazarus is dead before going to his aid. 

This delay serves to heighten the effect of the cure of Lazarus. When Lazarus walks out of the tomb, alive and well, it is a strong image: a dead man walking, still wrapped in his burial cloth. In the case of Jairus’ daughter, the argument could be made that she really was just sleeping, as Jesus said (Mk 5:39), But in the case of Lazarus, this rationalization of the miracle is impossible. Lazarus died, was prepared for burial, entombed, and “already there [was] a stench” of death about the tomb (Jn 11:39). Lazarus is definitely dead until Jesus resurrects him, and Jesus performs a true miracle. 

The response of the onlookers is also unique in the story of the raising of Lazarus for two reasons. The first is that there is much more text devoted to it than in the case of the synoptic miracles, which usually explain that Jesus either commanded the people that “no one should know” (Mk 5:43), or to tell everyone. However, in the case of Lazarus, Jesus gives no command whatsoever, and the people are split in their attitude towards him. Some come to believe in Jesus as the Messiah, while others go to warn the Pharisees (Jn 11:45-46). Here, John reveals a glimpse of the plot to kill Jesus: devoting twelve verses to this plot where normally one sentence suffices to state the onlookers’ reactions. 

The purpose of this miracle, in the words of Jesus, is “for God’s glory, so that the Son of God may be glorified through it” (Jn 11:4). Jesus is not simply helping someone in need, as is the case with Jairus’ daughter. He deliberately waits until Lazarus dies so that he can perform this miracle, and by doing so, glorify God and his own work. John introduces a calculation that had not been evident before. In the synoptic miracle stories, Jesus does not have an obvious ulterior motive: in this case he very clearly does. 

The raising of Lazarus is also very different from the synoptic miracles because Jesus shows an emotion: he weeps for the death of Lazarus. This man was a dear friend of his (Jn 11:3). This serves to make Jesus seem more human, while also making the moment all the more powerful. This is not a small task for Jesus: he did not want Lazarus to die: it bothers Jesus that he did. 

These similarities and differences between the raising of Lazarus and the synoptic miracles serve to set a new message in a familiar format. John uses the synoptic format to enhance and glorify Jesus’ power in a way the synoptics did not. With the raising of Lazarus, Jesus is set apart from every other healer. His power to heal is above anyone else’s. When he says, “I am the resurrection and the life” (Jn 11:25), it is not an idle statement. We are given proof of this ability. John enhances and increases the majesty of Jesus’ powers and abilities by making sure that anyone who reads or hears the story of Lazarus knows that Jesus made the impossible possible: he made the dead live again. 

John does not drastically change the format of the miracle narrative from that of the synoptic miracles. Rather, he uses the familiar format to bring a previously unknown element into the picture: a true miracle with a motive. John introduces a Jesus who anguishes over the death of his friend, even though he knows it was the plan all along for Lazarus to die and be resurrected. The story of Lazarus serves to set Jesus apart from anyone else of his time, for he completes an impossible task.