One of the oddest things about interpreting the New Covenant text, at least to me, is that scholars seem to expect Jesus’ disciples to understand what Jesus is telling them, even though they don’t have the Holy Spirit, yet. Jesus dwells with them (not in them) and teaches them both by word and example, but the only real thing, which they seem to grasp above all else, is the miracles. They know by them that Jesus has been sent by God and that, without a doubt, he is the Messiah. However differently they believe the Messiah is supposed to act, they, and only they, seem to be willing to let Jesus decide who he is and what he should do. All others want him to prove himself, according to their expectations of what is commonly believed about that mysterious person.
Therefore, it is not unexpected that Martha didn’t put two and two together, that, because Jesus was able to heal the nobleman’s son over a great distance, Jesus could have done likewise with her brother, Lazarus. Furthermore, it is also not surprising that she didn’t anticipate Jesus’ intention to raise her brother from the dead, or even think that he could, just because he did so for the widow of Nain. Her son had just died and was being taken out of the city for burial. Lazarus, on the other hand, was dead for four days, and by now was decomposing in the grave and must have begun to stink (cp. John 11:39). Moreover, her sister, Mary is no different. When Martha went and told her of Jesus’ presence, Mary immediately went to him, and repeated the same words Martha said earlier: “Lord if you had been her, my brother would not have died (John 11:28-30, 32). When the Jewish authorities, who had come to comfort the two sisters saw Mary suddenly run from the house, they assumed she was going to the gravesite to mourn there (John 11:31).[1]
When Jesus saw Mary and the Jewish authorities who followed her weeping and troubled over Lazarus’ death, he also became troubled, and groaned (G1690) in his spirit. The Greek seems to suggest the meaning of blame or censure, but why would he find fault with Martha, Mary or the others who were mourning over Lazarus’ death? The Greek word is used in Mark 14:5 for the disciples who murmured against (G1690) the woman who poured expensive ointment over Jesus’ head. Since it isn’t reasonable for Jesus to blame the mourners for weeping, he must have been agitated over what he, himself, caused through his prayer to the Father. The point being that Jesus came to reveal the Father to folks, who had no idea what he was like (John 1:18). God will do what is necessary to bring us to cease our rebellion against him and draw us back into his presence. Nevertheless, this doesn’t mean that he performs his will in a stoic manner, not feeling the pain and the trouble we must endure in the process. Jesus blamed himself for his friends’ troubled hearts, because this is the way our God is. He takes full responsibility for what he does, and blames no one but himself for the pain and suffering of his people (John 11:32-33). It is a heart such as this that took the blame for our sins and suffered death by crucifixion in our stead.
So, Jesus asked Mary where they had laid their brother, and, as they walked there, Jesus wept (John 11:34-35). For all intents and purposes everyone, including the Jewish authorities who were present and witnessed how Jesus wept, believed he was mourning over Lazarus, and they asked among themselves: “Couldn’t this man, who made that blind man see, have kept Lazarus from dying?” (John 11:36-37). Thus, even those among the Jewish authorities, who may have considered Jesus the Messiah, and although they were among the most educated of the people, even they were unable to perceive the Kingdom of God, namely the communication between the Father and the Son, and their love and concern for those who believed.
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[1] I find it interesting that there were Jewish authorities there comforting Martha and Mary. These men were the leaders of the community, being both political and religious leaders. Why are they there? Do they attend all funerals and comfort the relatives of every person who died in the nearby towns and villages? It seems that Lazarus was an important man in the community. According to my first study in chapter 11, Lazarus’ Death According to Plan, I pointed out that the name may have been used by the author of this Gospel narrative to refer to himself, and that he was, according to other studies I linked to in the Gospel of Luke, one of the Jewish authorities, himself, namely, Joseph of Arimathaea. The same became known as Barnabas in Acts.
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