As the Gospel of John
reports, with many witnesses present and presumably able to confirm or deny the
story that is being told, Jesus calls Lazarus forth from the tomb. It is
reported that, as a result of this display of life-giving power, many people
came to believe in Jesus. Whether they
came to believe in Him as a miracle-worker or as the Messiah is not
specified. However, it can surely be imagined
that many that had witnessed the event, and who had perhaps witnessed the whole
of His coming to Bethany (the veritable parousia that had taken place), happily
joined with Mary and Martha in calling Him “Lord,” “Christ” (Messiah), and “Son
of God.”
This verbal elevation
of Jesus to the position that was categorically reserved for the king of Israel
(or one who would be king---remember, these are not titles of divinity in and
of themselves), without the requisite approval from or sanction of Rome, among a
number of other issues that are swirling around Jesus, is shown to have sparked
the Pharisees and chief priests and council to declare “If we allow Him to go
on in this way, everyone will believe in Him, and the Romans will come and take
away our sanctuary and our nation” (11:48).
It seems that the
author wants those that hear or read the story to understand, along with what these
men clearly understand, that Jesus’ actions are intensely political. The author appears to be making this point in
the way he shapes his narrative, deftly and somewhat subversively pointing to
the fact and the ways of the coming kingdom of God in which Jesus rules over
all kings.
So Jesus, as is
discovered in the text, was acclaimed by the people for His miraculous work in
raising Lazarus, which was the culmination of a great number of miraculous
works and the point in the narrative where the tide turns and an onward rush to
the climactic conclusion of crucifixion and Resurrection begins. It is
quite likely that He gained the honor and respect and worship of all in Bethany
upon the event of this visit, which would be significant in an honor and shame
culture. A first century hearer or reader
would presumably be inclined to accord this Jesus honor as well. If he or she understood the underlying
movement of the narrative that suggests that Jesus is a greater King than
Caesar, then it is possible that this honor is accorded to Jesus at the expense
of the Caesar.
Figuratively, the
whole of the community, upon Lazarus’ return to life, would have bowed at the
feet of Jesus. Had Caesar visited Bethany, the response would have been expected
to have been the same. All would have bowed at his feet in recognition of
his power and rule and dominion over “the whole earth”. The main difference
is that when Jesus came to Bethany in his quasi-parousia, He brought life, and
it was the bringing of life that would have induced the authentic worship and
real honor. While it is true that Caesar
would also have received a form of worship, in the end, in spite of all the
good that he might very well have done or have been able to do for the people
under his rule, ultimately, men and women would only fall at Caesar’s feet
because he demanded it, carrying with him the threat and power of death.
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