Sect-5 Appendix D – The Case for Lazarus

(From Chapter 13 – Revelations in the Fourth Gospel)

This brief article makes the case for Lazarus as the disciple whom Jesus loved. The authorship of the Fourth Gospel is important for us in this age due to the uniqueness of this gospel when compared to the synoptic gospels of Matthew, Mark, and Luke. By looking further into who the author was and why Christ loved him, we gain a better understanding of the perspective and faith of those Christ came to reveal himself to – God’s chosen of Israel and Judah (Luke 4:42-44).

 

The insights about the Son of God in the Fourth Gospel exceed those expressed in the other three gospels and the Acts of the Apostles. The author’s insight and knowledge into the divinity and power of Yeshua was sufficient reason for the author to obscure his own identity. By expounding the one who is the way, the truth, and the life, the author keeps the focus on the source of our faith; the message over the messenger. To a faithful Israelite, Yeshua is the message, the consummation and confirmation of all God has promised to his chosen people.

It seems evident to this Christian that the faith of the author of the Fourth Gospel is the very reason Yeshua expresses love toward this disciple. Keep in mind the author is relaying not only Yeshua’s expression of love toward him, but mostly he’s expressing the impact that Yeshua’s love had on him. Though Yeshua, as the Son of God, would not adhere to the practice of demonstrating preference for anyone based on their position or station in life, as we shall see, there is ample reason for Yeshua to be drawn to one of the faithful remnant of Israel and express a certain affinity for them (Romans 11:2-7).

 

Though certainly not alone, Lazarus and his sisters, Mary and Martha, were key among the faithful remnant and were ready to embrace their promised Messiah even before they witnessed his miracles. One unique characteristic of their faith and knowledge of God’s work in the Messiah was their awareness of the significance the incarnation of the Son of God would have on their people. Unlike many in Judea, including the twelve apostles, Lazarus, and by extension, his sisters, understood the significance of Christ’s incarnation – to put the cross before the crown. They understood and acted toward Yeshua in a way that demonstrated they knew a key aspect of the mystery of God in Christ. Let’s begin at the end, at Christ’s resurrection, and look more deeply into their encounters with him and see what they reveal.

At the Grave, an Empty Tomb

The response of those who encountered Christ’s empty tomb is telling. In the Fourth Gospel account, Mary Magdelene came to the tomb first and saw that the stone covering the entrance had been taken away (Fourth Gospel 20:1). It did not occur to her that Yeshua had been resurrected, only that someone had taken him away and laid him elsewhere (20:2,13). As a result, her response was to run back and tell Peter and the other disciple that someone had moved Yeshua’s body from the tomb. Note that the author refers to the unnamed disciple as the other disciple and equates him with the one whom Jesus loved. Had the other disciple been John, the son of Zebedee, the author would have indicated such just as he does later in chapter twenty-one.

 

Let’s continue with the response of Peter and the other disciple as they approach the tomb. The other disciple arrived first at the tomb, stooped down to look in, but didn’t enter. Peter arrived and immediately entered the tomb (20:4-6). Both saw the linen clothes lying there folded up. We must first ask why he who arrived first at the tomb hesitated to go in, while Peter, arriving second, went immediately into the tomb. One might suggest a reason for hesitation could be the belief that entering a tomb, especially a recently occupied tomb, would leave one defiled and unclean. With impetuous Peter, this might have been a second thought. However, this did not seem to present an issue for Mary Magdelene and the other women when earlier they brought spices to anoint the body lying in the tomb (Mark 16:1-4).

 

Perhaps a better reason for the other disciple’s hesitation to enter the tomb is one of association. For someone who had previously died, was buried in a similar tomb, was later resurrected, and walked out of it, a tomb would have a certain impact on that person. This is the impact we’re seeing here. The other disciple, the one whom Jesus loved, is Lazarus, and his hesitation to enter the tomb he outran Peter to get to is completely understandable. He rushes to the tomb because of his concern for the Lord, but hesitates to go in because of the impact the tomb has on him.

 

In addition, note how this other disciple responds when he does enter the empty tomb and sees just the linen clothes and the face cloth; he believed the Messiah had risen from the dead (20:8-9). It’s not mentioned by this author or the other three whether Peter makes such a similar connection (Matthew 28:16-17; Luke 24:10-12,36-43). It seems very appropriate that one who himself was resurrected from the dead only a few months prior, sees the connection and uniqueness about Christ’s resurrection and believes.

1. Christ’s resurrection was unique and glorified in some way because he was gone and his burial clothes were left behind.
2. Unlike Lazarus, who had to have his burial clothes removed so that he was no longer bound by them, Christ was completely freed from his. Considering how tightly he was wrapped, it would have been challenging for him to free himself.
3. However, a resurrection to Spirit would enable him to be freed from the burial clothes. This is the reason Lazarus understood and believed the Messiah had risen. To him, the evidence was unmistakable.

 

For this other disciple, the reality of the empty tomb was sufficient for him to believe that Yeshua was resurrected from the dead; a significant realization then, and still one today. The gospel account goes on to clarify that up until that point Christ’s disciples did not understand from scripture that he must rise from the dead (20:9). As we’ll see, this is consistent with their ignorance of his role as the Lamb of God, which comes before that of the conquering king.

A Faithful Remnant Believe

When we look closely at the interactions of Lazarus and his sisters with Jesus of Nazareth, we can see they are operating from a deeper knowledge, understanding, and especially a deeper faith than many of those around them, even the twelve. As part of the faithful remnant of Israel, which Paul speaks about later in Romans 9 and 11, they’ve attained through faith what others in Israel have not. This is one of the reasons Yeshua expresses love and an affinity for them; their faithfulness. In contrast to the twelve apostles, Lazarus, and by extension, his sisters, since they would have been trained by their brother or another man in their lives, understood the very thing which the High Priest Caiaphas unknowingly prophesied; that one should die for Israel.

So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. (Fourth Gospel 11:47-52)

 

In this case, Caiaphas was prophesying in their day, but where in scripture might Lazarus and his sisters understand that the Son of Man and the Son of God might suffer even unto death? Isaiah the prophet is one who speaks of God’s suffering servant to come.

Behold, my servant shall act wisely;

he shall be high and lifted up, and shall be exalted.

As many were astonished at you—

his appearance was so marred, beyond human semblance,

and his form beyond that of the children of mankind—

so shall he sprinkle many nations.

Kings shall shut their mouths because of him,

for that which has not been told them they see,

and that which they have not heard they understand. (Isaiah 52:13-15)

 

Isaiah 53 continues with greater detail describing the will of God for his suffering servant and the role he plays in accounting righteousness to many.

• He is despised and rejected by men
• He is a man of sorrows, acquainted with grief
• He is pierced for our transgressions
• He is crushed for our iniquities
• His chastisement is the source of our peace
• By his wounds we are healed (made whole)
• Upon him is laid the iniquity of us all
• He is the lamb led to the slaughter, yet opens not his mouth in defense
• By oppression and judgment, he was taken away, though he was innocent
• Yet it was God’s will to crush him; his soul was an offering for grief and to bear the iniquities of many
• His soul is poured out to death, and numbered with the transgressors
• Yet he bore the sin of many and intercedes for the transgressors

 

From this and other scriptures, Lazarus and his sisters understood that the Messiah in their midst would suffer as the servant of God for many.

Grace Toward the Suffering Servant

In the first part of the twelfth chapter of the Fourth Gospel (vs 1-8), Yeshua and the disciples are gathered at Lazarus’ house for a dinner. During dinner, as Martha is serving them, Mary does something unexpected. Mary anoints the Lord’s head and feet with an expensive nard ointment (Matthew 26:1-2,6-13; Mark 14:3,7-9). Christ is challenged for allowing this, and explains that she did this in preparation for his burial; something the twelve did not understand. Contrast this expression by one who understands Yeshua’s role as the suffering servant with those of the twelve who didn’t understand it. We can observe such an example in the latter parts of Matthew 16 and Mark 8.

• Peter understands that Jesus of Nazareth is the Messiah, the Son of the Living God. (Matthew 16:13-17; Mark 8:27-30)
• Yet, in the same moment, Peter shows his ignorance about the role of the Messiah according to God’s will; to suffer for all. (Matthew 16:21-23; Mark 8:31-33)
• The primary focus for the descendants of Israel and Judah was the promised unification and restoration of their people and their land when the sanctuary of the Lord is in their midst forever (Ezekiel 37:15-28), and the restoration of their people to prominence (Isaiah 11:10-16; 66:10-14; Jeremiah 31; Ezekiel 28:24-26).
• This, in part, blinded their understanding to the true purpose for the first appearance of the Son of Man (Matthew 16:1-12).

 

This blindness is further evidenced when the eleven are assembled with Christ just prior to his public ascension. They are still focused on their expectation for the restoration of Israel; expecting the Messiah to remain and setup his kingdom (Acts 1:6-7). This expectation is so deeply rooted in them, it has not left them in spite of all they’ve seen. In contrast, Lazarus and his sisters were among those who saw and understood the broader role for the Messiah as the suffering servant; placing the cross before the crown. What they could not have expected, but were later shown, was the resurrection to glory. This is what Lazarus realized at the tomb, and the others didn’t believe until Christ appeared to them – Yeshua is the resurrection and the life, the source of eternal life and immortality. It echoes precisely what Yeshua proclaimed to Martha just before her brother was resurrected (Fourth Gospel 11:25-26). This is a key component of the mystery of God hidden in ages past, but now revealed in the Lamb of God.

Resurrection as a Sign

The first great expression and preface Yeshua makes for his own upcoming death and resurrection is the resurrection of his beloved friend Lazarus (Fourth Gospel 11). I covered this in detail in chapter thirteen. In summary, the resurrection of Lazarus previews the grace of God to be offered in the last Adam; in that his own son would die, not only in exchange for Israel and the Jews, but for the whole world (Fourth Gospel 11:49-53; 3:16).

The Loved One is Ill

Let’s return a moment to the initial plea of Mary and Martha on behalf of their brother. Note that in the letter sent to Christ, who was with his disciples beyond the Jordan river where John the Baptist was baptizing, they referred to their brother as he whom you love. This connects the reference to Lazarus and not to John, the son of Zebedee. John, along with the other eleven, were there with Christ in this other region.

Thrust into the Spotlight

On each of the occasions when Christ raised the dead, it was not only his fame that spread, but theirs as well. The widow’s son, whom Yeshua raised from death as the procession was leaving the city of Nain to bury the man, was certainly included in the report which spread throughout the whole of Judea (Luke 7:11-17). Likewise, the young daughter of Jairus was restored to life, and the word went out through all that district (Matthew 9:18-26), though Christ charged them to tell no one (Mark 5:42-43).

 

Lazarus’ resurrection was perhaps the most significant because he was buried and in the grave already decomposing after four days. Yet in each of these cases the person restored to life would likewise be thrust into the spotlight along with Yeshua. So disturbing was this reality of power over death that the Chief Priests made plans to kill Lazarus because many Jews were believing Jesus on account of him (Fourth Gospel 12:9-11). Even the other disciples didn’t fully understand the nature of Lazarus’ resurrection. They again misunderstood what Christ was saying and thought he was inferring that the other disciple would not die again. This only makes sense if the other disciple is someone who had already died and was resurrected.

Peter turned and saw the disciple whom Jesus loved following them, the one who also had leaned back against him during the supper and had said, “Lord, who is it that is going to betray you?” When Peter saw him, he said to Jesus, “Lord, what about this man?” Jesus said to him, “If it is my will that he remain until I come, what is that to you? You follow me!” So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?” (Fourth Gospel 21:20-23)

 

Even for someone as popular as Lazarus (Fourth Gospel 11:19), this level of fame would have been something new. It appears to be sufficient motivation for Lazarus to want to record these things in such a way that the author’s identity would not be obvious. The other motivation, as mentioned earlier, was to place the focus of praise and wonder and honor on the source of life, Yeshua, and off the recipient of that life, Lazarus. This anonymity could be further achieved by having another disciple collaborate with him and pen his witness for him.

As One Speaking from Beyond the Grave

In her book about the message being revealed in John 11, Barbara Tucker makes an interesting observation about Lazarus. Because she attributes the entire authorship of this Fourth Gospel to John, the son of Zebedee, she considers Lazarus the silent man who came back from the grave.[1] If, however, John penned these insights and events on Lazarus’ behalf, then this gospel takes on an even greater significance. In it we have the insight of one who has experienced what all the descendants of Abraham, Isaac, and Jacob (Israel) hoped for; resurrection from the dead. (Psalm 17:15; Isaiah 26:19; Daniel 12:2)

 

How could the plan of God, in his great work of redemption for all humanity, leave his chosen people without a voice? Aside from the Messiah himself, Lazarus is the voice of his people as one who has been raised from the dead, and silent he was not. Many books have been written trying to account for the unique perspective of this Fourth Gospel, yet the reason for that distinction was hidden in plain sight intentionally by the author himself.

Known verses Unknown

Another example where Lazarus, the other disciple, has his identity revealed is in the account after the garden scene when our Lord was taken into custody and brought before the High Priest. This other disciple, being known by the High Priest and his father-in-law, Annas, was allowed entrance into the courtyard. Peter however, a Galilean fisherman was left standing outside at the door (Fourth Gospel 18:12-24). Later, after the ascension of Christ, Peter and John are brought before the High Priest and his council, which includes Lazarus’ father-in-law, Annas. Yet neither of these Galilean fisherman are known of by the High Priest except that they had been with Jesus (Acts 4:5-6,13).

At the Foot of the Cross

As Yeshua had predicted Peter denied him three times, and the rest of the eleven were now scattered (Fourth Gospel 16:31-33; Matthew 26:55-56). It was Christ’s desire that they be protected (Fourth Gospel 18:7-9) until they received power from on high (Fourth Gospel 16:5-16). Yet as we saw previously, Peter and the other disciple followed after Christ who was taken to the High Priest. There Peter was confronted three times about his association with Christ, yet he denied it each time and fled (Fourth Gospel 18:15-18,25-27; Luke 22:54-62).

 

At the cross of Yeshua, there remained only the women who followed him and ministered to him, and among them was the disciple whom Yeshua loved standing nearby. This man was not among those who fled, but was granted entrance into the courtyard of the High Priest. It is he who is now entrusted with the care of our Lord’s mother, Mary (Fourth Gospel 19:23-27). The Lord had a relationship with this disciple that was rooted in trust; sufficient trust that our Lord entrusted the care of his mother to him.

 

Consider also, is it likely that Yeshua would have hampered the ministry of one of the eleven, whom he was sending out into the world to spread the gospel, with an added responsibility that disciple wouldn’t be around to administer properly? No. It’s more likely that Christ entrusted his mother’s care to one of the disciples whom he trusted, and together with his two sisters (Fourth Gospel 11:3-5) would have the means and ability to care for his mother of advancing years.

Conclusion

In my assessment of the authorship of the Fourth Gospel, I have considered two main factors:

• The internal evidence within the book, which points to Lazarus as the disciple whom Yeshua loved, is clear.
• The historical evidence and tradition that John, the son of Zebedee, had penned the gospel which bears his name. This external evidence reaches back to between the first and second centuries.[2]

 

So how does one reconcile these apparent, yet contradictory factors? By considering there is a third alternative. In this case, the alternative is that both are true; that the apostle John later penned the gospel based on the writings of the disciple whom Christ loved – Lazarus. A similar situation occurs with Luke’s gospel, which was recorded from the experience and recollection of other first-hand participants rather than Luke’s personal experience. As a result, I have sided with J. Phillips,[3] who has independently come to the same conclusion that John could not have been the sole author of this gospel, but primary authorship is attributed to the disciple whom Yeshua loved – Lazarus.