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Exegesis
March 9,
2008
Fifth Sunday of Lent (A)
Betty Jane
Lillie, SC
Ez 37:12-14
X Ps 130:1-8
X Rom 8:8-11
X
John 11:1-45
Resurrection
is a theme that runs through our readings this Sunday, contributing various
aspects of the concept of afterlife. The Gospel reading recounts the
raising of Lazarus. However, when the news of that mighty work of God
reached the religious leadership of the day, the plot against the life of
Jesus began to take shape.
A gem of Johannine irony was voiced by Caiaphas who said it was
expedient that one man should die for the people, and not for the nation
only, but for all that were scattered abroad. (Jn 11:49-53) The irony is
that Jesus actually did die for all the people, though that was not for the
same purpose as the High Priest meant by his statement.
When Jesus heard of Lazarus’ death he proceeded to go to
Jerusalem in spite of his full knowledge of a plot against his life. The
reality of the danger can be felt in Thomas’ suggestion to the disciples
that they accompany Jesus and die with him. (Jn 11:16) We recall also that
it was Mary of Bethany who anointed Jesus for his burial. (Jn 12:3) As the
plot thickened, the plan was to eliminate both Lazarus and Jesus. So, the
reading fits the Lenten journey well as events move toward celebrating
Jesus’ redemptive death on the Cross.
The story of the raising of Lazarus reveals a charming intimacy
between Jesus and his friends in Bethany. At the same time, the seriousness
of it reflects their faith in Jesus even when the situation seemed
irreversible. Finally, Jesus was revealed as the Lord of life and the one
sent by God. The death and resurrection of Lazarus would prefigure the
death and resurrection of Jesus himself.
Our first reading from Ezekiel uses the idea of resurrection to
announce the restoration of the people of Israel after their exile in
Babylon. Their desperation in captivity was spoken of as their having
become dry bones who were without hope of rebuilding Jerusalem and the
united nation of Israel. Prominent throughout the verses before this
reading (Ez 37:1-10) is the word breath that signifies the new life
that would come into the people under the analogy of new flesh coming onto
dry bones. The Hebrew word ruah means spirit, breath, wind, and thus
there is a word play in our text that eventuates into the Prophet’s oracle
about God putting his spirit within them for the restoration of their
nation. (Ez 37:14)
In Paul’s letter to the Romans he uses the terms flesh and
spirit to contrast lives of sinfulness and lives of righteousness. Notice
the virtually interchangeableness of the terms Spirit of God, Spirit of
Christ, and Christ. If we live our lives in Christ we have the
promise of being raised from the dead as Jesus was raised. Jesus’ Spirit
that dwells in us will do that.
The Psalmist’s prayer, called the De Profundus from the Latin of
its opening words, calls for redemption through the steadfast love of the
Lord. “O Israel, hope in the Lord.” (Ps 130) We too are called to place
all our hope in the Lord as we journey toward the heavenly kingdom.
Betty Jane Lillie, S.C. |
