Daily Bread for Nov 9, Jhn 11-12

Today's readings are Jhn 11-12. 

In Jhn 11:35, Jesus weeps when He sees Mary and those who were close to Lazarus weeping and mourning. We know Jesus is neither grieving over Lazarus’s demise nor sad that they were mourning because he has already indicated in Jhn 11:11 that He would raise Lazarus. So, why was He weeping?

The text is not clear. A strong possibility is that Jesus looks around, sees the grief caused by death, knows that death is the result of sin and weeps over the impact sin has on those He loves. It brings death, pain and grief. Jesus has great compassion for those that are hurting and suffering. The reason He came is to relieve the type of grief and uncertainty He sees in these mourners.

Another possibility is the lack of faith and trust exhibited by all those who are grieving. Jesus had just said, "Your brother will rise again." He had already raised the little girl (Luk 8:52) and the widow's son at Nain (Luk 7:14-15). He was clearly able to raise Lazarus, but the people gathered in their grief had lost hope, even in Christ. This too can be attributed to the work of Satan in the lives of believers. Jesus may be grieving that those He loves can suffer such pain, but angry ("deeply moved in His spirit and greatly troubled") at Satan for being the source of it.

In raising Lazarus, Jesus proves He is the remedy to pain, grief, doubt and many more human maladies and shortcomings. But an even more profound lesson is being taught regardless of why He sheds tears. By summoning Lazarus from the darkness of the tomb (Jhn 11:38-44), Jesus asserts His sovereign authority over Satan, sin and death.

The reaction of the council to the resurrection of Lazarus is astounding. Despite overwhelming evidence that Jesus raised a dead man, they refuse to believe and begin to plot His death (Jhn 11:45-53). They are no different than many today who deny the veracity of the Scriptures and refuse to give credibility to extra-biblical sources like the writing of the Jewish historian Josephus.

Meanwhile, in Jerusalem, preparations for the Passover begin. The presence of Jesus is highly anticipated (Jhn 11:55-57). This is the biggest feast of the year. The crowds will be enormous, Jesus is popular among the people and expectations are very high.

But, what were those expectations? Ironically, the feast celebrates the deliverance of God’s people from the bondage of their oppressors in Egypt. That deliverance was spectacular but proved to be short-lived and temporary as the Jews would, because of their own fickle behavior, fall into bondage to other oppressors several times afterward. God had a history of delivering His children from political/social oppression. That’s exactly what the Jews expect from Jesus. If He is the Messiah, they believe He will deliver them from the oppression of the Romans.

Few in Jerusalem understand that the miracles that occurred in Egypt and the resulting annual celebrations are only a forerunner of the arrival of Jesus who will deliver those who believe in Him, once and for all, not from political oppression, but from the oppression of their own sins.

As the cross looms near, Jhn 12:1-8 relates Mary's anointing of Jesus for burial. With mounting opposition to Jesus, Mary, Martha and Lazarus exhibit devotion to Him that puts all they own and even their lives at risk.

Meanwhile, Judas is more concerned with himself and his own welfare (Jhn 12:4). Taken in context with the story of the fig tree and the cleansing of the temple, Judas represents everything that is wrong with Israel while Mary and her devotion represent all that is right with the faithful followers of Jesus.

The remarks Jesus makes about the poor (Jhn 12:8) are not an indictment of poor people. They are an encouragement to keep priorities aligned properly.

We find the reason for the excitement of the crowd during the triumphal entry in Jhn 12:18. Jesus had raised Lazarus. The crowd ran after Him because of what He was doing, not who He was. Their hope that He would do something similar for them is revealed in their chants of "Hosanna!" which translate into "Save us, now!" They are not crying out for eternal salvation but for deliverance from the Romans. They're not looking for eternal security, they want deliverance from their worldly circumstances. Their desire for their troubles to be removed is interfering with what they need most desperately.

Jesus seems to ignore a group of Greeks that want to see Him (Jhn 12:21-22). Instead, He turns to the Jews and launches into a teaching about the coming crucifixion (Jhn 12:23-50). He says belief in Him will assure eternal life. Rejecting Him will bring eternal condemnation. The crowd rejects this truth regardless of the signs He's done. The signs are proof that He is who He says He is. But the crowd has other expectations and rejects Him, fulfilling prophecy. This is proof that they are looking for what He can do for them rather than who He is. 

Perhaps finally addressing the Greeks who are apparently still standing nearby, Jesus says He has come to save the world (Jhn 12:44-50). Whoever believes in Him, even these Greeks, believes in God the Father and will be saved. This is a clear statement that He is not there just for the Jews, but for all who believe in Him. His mission is not to bring political victory, but salvation.