Series

“John 12 begins just six days before Jesus’ final Passover on earth. Gathering with some of his disciples, Jesus is dining at the house of Lazarus, who had just been risen from the dead. Sharon gives us the background of typical Greco-Roman dining, where guests would recline at table to eat their meal, and afterward, would be entertained by musicians and sometimes even prostitutes. We recall King Herod, married illicitly to Herodias, who promised even half his kingdom to Herodias’ daughter Salome after she performed a seductive after-dinner dance. Prompted by her mother, Salome demands the head of John the Baptist, who had publicly criticized the marriage between Herod and Herodias. In some paintings, Salome is pictured with a vial of spikenard, a rare, expensive, richly aromatic oil.

Sharon goes on to explain the significance of spikenard for a first-century Jewish girl. Spikenard was kept in an alabaster jar, and on her wedding night, the virgin bride would break open the jar, anoint her new groom, and consummate the wedding. With this background, we now better understand the beautiful meaning behind the actions of Mary of Bethany, who breaks open an enormous jar of spikenard, anoints the feet of Jesus, and then dries them with her hair. Mary desires to give everything to Jesus and enter into a spiritual marriage. She wants to lavish him with not only her most precious earthly gift, but even more, with the priceless gift of her total self: heart, mind, soul, and strength.

Clarifying a common misconception, Sharon explains that Mary of Bethany is not the same person as Mary Magdalene or one of several other Mary’s found elsewhere in the Bible. Spikenard was also used for burial anointing, but having just seen her brother rise from the dead, Mary knows Jesus will also rise and have no need for the burial anointing. Instead, Mary anoints Jesus now as her spiritual spouse. Sharon then moves on to the triumphal entry into Jerusalem, showing how Jesus fulfills the prophecy of Zechariah 9, entering into his kingship riding atop a donkey. To reach Jerusalem, Jesus would have processed through Bethany and Bethphage. Sharon unlocks the importance of Bethphage, also known as the House of Un-ripened Figs. Despite being a few miles outside the city walls, Bethphage was still considered to be part of Jerusalem and was home to two members holding seats in the Sanhedrin. The irony of Jesus processing past this town is profound: any judicial order to execute a rebellious leader had to be made in Bethphage. Today Jesus rides triumphantly past Bethphage; in just a few short days, his execution will be confirmed in Bethphage. ”

“And I look forward to the resurrection of the dead.” With these words, we conclude our profession of faith at mass each week and today’s lesson is a very important teaching on this fundamental Catholic belief. In John 11, we read about the 5th sign (the raising of Lazarus) and the 7th “I Am” statement: “I am the resurrection and the life.”

The resurrection of Lazarus not only foreshadows the resurrection of Christ, but it is also a confirmation of the universal resurrection of the dead. Sharon reminds us of other resurrections found in the Bible. In the Old Testament, Elijah raises the son of the Zarephath widow, Elisha raises the son of the Shunammite woman and a dead man comes to life when he is buried next to the bones of Elisha. In the New Testament, Jesus raises not only Lazarus but also the daughter of Jarius and the son of the widow of Nain. In Acts of Apostles, Peter raises Tabitha (aka Dorcas) and Paul raises Eutychus.

The raising of the dead, particularly Lazarus, confirms our hope for the universal resurrection of the dead prophesied in Ezekiel 37. Sharon emphasizes a fundamental tenant of our faith: at the second coming of Jesus Christ, we will all experience a bodily resurrection, either to the resurrection of life in heaven or to the resurrection of condemnation in hell. We will be reunited with either our glorified or condemned bodies.

Looking more closely at the story of Lazarus, Sharon teaches us that John is theological and not necessarily chronological in how he presents the life of Jesus. The theme of the resurrection of the dead is found elsewhere in John’ Gospel: “the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (5:28-29).” As when he healed the man born blind, Jesus raises Lazarus from the dead so that God will be glorified. This miracle is deeply personal for Jesus. He could have chosen to spare Lazarus from death, healing him from afar, just as he did with the royal official’s son in John 4. Instead, he enters into the suffering of Mary and Martha, weeping for the friends he loves so dearly. As a result of the fall, death entered the world, separating humanity from the Father.

Through the death and resurrection of Christ, death no longer separates us from the Father; death becomes the gateway back to the Father. When Christ comes again, those dead in Christ will rise first and their glorified bodies will be reunited with their souls in heaven and so we can with great hope profess at mass: “And I look forward to the resurrection of the dead and the life of the world to come!”