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Home , John 11, John 12, John 3

THE OF JOHN Small Group Discussion Guide Text: :45-57

Theme/ Big Idea: As a result of the miraculous raising of Lazarus, the glory of is proclaimed, and the religious leaders seek ' arrest and death.

Context/ Background Information: Jesus' miraculous raising of Lazarus results in the glory of God being declared, idols of the heart being exposed, and the gospel being proclaimed. It also served as the catalyst for the religious leaders to seek Jesus' arrest and death.

THE GLORY OF GOD IS DECLARED From the beginning of John 11 (i.e., vs. 4), we are told that this entire account was to display the glory of God in the Son of God. The purpose behind displaying the glory of God in the Son of God is to elicit . According to verse 45, this does occur. John says, "Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him…." Throughout the , "the Jews" has been a phrase used to refer to those who oppose Jesus. That some of them finally experienced their hard hearts brought to life in belief is a second miracle in the text. John is quick to note, however, that there were others who "went to the and told them what Jesus had done" (John 11:46). John intends for us to see the contrasting reaction but also the similarity. Some believe while others persist in their rejection of Jesus. Though they respond differently, they both end up doing the same thing. They both communicate and declare the glory of God. Particularly, they are declaring the glory of God in the Son of God.

Notice what everyone is discussing in these verses. It is the glory of God in Jesus. What they are believing (or debating) is the Son of God. The story and even the reactions are not about Lazarus. The arc of the entire story is bent towards Jesus. Other than the fact that they want to kill Lazarus in :9-11, nothing else is really said about Lazarus. Nothing is said about Lazarus' time in the grave. Nothing is said about how Lazarus felt when he was dead or how he felt when he was raised. Nothing else is really said about the remainder of his life. This is all intentional! The primary point of the story is not Lazarus or even the miracle. The entirety of the miracle is supposed to point to the glory of God in the Son of God. And that is precisely what is happening in verse 45-46.

IDOLS OF THE HEART ARE EXPOSED The proclamation of the glory of God in the Son of God exposes the heart idols of the religious leaders. In verse 47, John says, "So the chief priests and the Pharisees gathered the council." This council is the , which was made up of seventy men "presided over by the high priest. It was the highest ruling body of the Jews."(1) It acted as a legislative body with the in the majority and the Pharisees in the minority.(2) Presiding over all of the Sanhedrin was the high priest. At this time it was who presided from 18 A.D. to 36 A.D.(3)

As they gathered, their chief concern was what to do with Jesus. In verse 48, they frustratingly ask, "What are we to do?" They are at the end of their rope and looking for a final solution with regard to Jesus. They go on to say, "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" (John 11:47–48). In an instant, their hearts are exposed, and what they really worship is revealed.

They clearly announce two primary concerns. First, they acknowledge that if they do nothing, "everyone will believe in him." Secondly, they acknowledge that if they do nothing, "the Romans will come and take away our place and our nation." On both accounts, their primary fear is losing their place of recognition, privilege, and power. "Place" most certainly refers to the temple. But John often uses words that have a double meaning, and in this case, it can also mean "our place of prominence" or "our place of authority." They reveal that their greatest fear is losing power, losing their place of worship, losing their place in this world, even losing their very identity. They do not see and cannot fathom the truth of the gospel; that it is in losing their identity that they will actually gain their true identity. In losing themselves, they will actually become who they were created to be. No, they fight in the opposite direction. They claw and clamor to maintain control, and in so doing, they lose everything.

Ironically, the very people who are supposed to have no other above God are exhibiting the very definition of idolatry. As Martin Luther notes, a person's real God is that to which their "heart clings to and entrusts itself." (4) What are the religious leaders clinging to? Commentator J.A. Motyer says an idol is, "Whatever claims the loyalty that belongs to God alone." (5) What claims the religious leader's loyalty? Is it God? Is it the who just raised a four-day-old dead man? Or is it that, "Everyone will believe in him, and the Romans will come and take away both our place and our nation?"

They clearly acknowledge what Jesus actions are "signs." The Greek word is "semeion," which means "an event which is regarded as having some special meaning."(6) They know and admit that his actions have meaning and purpose and are intended to reveal and convey something. Rather than explore the meaning and message of his signs, they reject the truth and cling to their idols.

Jesus' miraculous power has exposed the war within their hearts between the Kingdom of God and the kingdom of self. They think to themselves, "If we lose our culture, our city, our way of life, our positions of power, then we will lose everything. We will lose all of our meaning and purpose, and we might as well not go on living." But this has never been true in the life of Israel. God made a covenant with them that he would remain steadfast and faithful regardless of circumstances (Gen 15). Even in the Old Testament, when they were exiled because of their own rebellion, they were never forsaken (Jer 29).

Even here in John 11, they are not being sent into exile; they are simply being invited to exile their idols, submit to Jesus, and experience true life. Tragically, rather than submit, the religious leaders conclude, "If we let him go on like this…then…we will lose everything we value most." Therefore, rather than crucify their idols, they plot to crucify the Savior. Augustine notes, "They were afraid of losing temporal possessions and gave no thought to eternal life, and so they lost each."(7)

THE GOSPEL IS UNKNOWINGLY PROCLAIMED As the Sanhedrin debated what to do, they said, "If we let him go on like this…." Caiaphas, the high priest, abruptly and sternly interrupted, saying, "You know nothing at all. Nor do you understand." He is directly objecting to the idea that they would let Jesus continue to perform miracles and jeopardize their positions of authority. Caiaphas then unknowingly proclaims the gospel, "it is better for you that one man should die for the people, not that the whole nation should perish." In verse 51, John makes it clear that Caiaphas did not fully understand what he was proclaiming. John says, Caiaphas "did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation." John is simply telling us, though Caiaphas wanted Jesus dead, God spoke through him despite Caiaphas' intentions. What Caiaphas meant for evil, God intended for good. In Caiaphas' mind, he was presenting the "expedient" solution to their problems (:14). Providentially, however, even in the very moment of their rejection, Caiaphas presented the solution to the problem of the world.

John knows that Jesus' sacrifice is not at the whim of angry religious leaders. And he knows that Jesus' sacrifice is far more than a political or national solution to maintain the power of a few. No, Jesus is being put forward and willingly putting himself forward as a sacrifice for the sins of the world. Jesus said as much in :16. And in doing so, Jesus is creating one new man, reconciling us to God and to one another (John 11:52; Eph 2:15). John says, "So from that day on, they made plans to put him to death" (John 11:53). "They made plans" is better translated "they resolved and committed" to put him to death. In other words, they do not intend to capture Jesus to try him fairly in court, they intend to capture Jesus to crucify him. It was their intention to kill Jesus. Yet, we know from verses 51-52 and from :17-18 that their plans are actually God's will. Here is yet another great irony in the Gospel of John, the religious leaders are willing to sacrifice an innocent man to keep their position of authority. While Jesus is willing to give up his position of authority to be the innocent sacrifice for guilty sinners.

Quotes To Consider: • "That to which your heart clings to and entrusts itself is, I say, really your God" — Martin Luther • "As soon as our loyalty to anything leads us to disobey God, we are in danger of making it an idol" — Timothy Keller • "[An idol is] anything in our lives that occupies the place that should be occupied by God alone… anything that holds such a controlling position in my life that it moves and rouses and attracts so much of my time and attention, my energy and money." — D. Martyn Lloyd-Jones • "The core sin under every other sin is unbelief — the refusal to rest in the promises, assurances, and truths of the gospel." —Robert H. Thune

Discussion Questions: 1. Tim Keller suggests, "As soon as our loyalty to anything leads us to disobey God, we are in danger of making it an idol." What has captured the loyalty and love of the religious leaders in John 11:48 more than God? What are they willing to sacrifice to keep it? 2. Is there anything or anyone in your life besides Jesus that has captured your heart's trust, preoccupation, loyalty, service, fear, or delight? 3. How is Caiaphas' declaration in vs. 50 actually a summary of the gospel and the very answer these religious leaders need? 4. According to verses 51-53, whose plan was it to offer up Jesus as a sacrifice? How does Peter summarize this in his sermon in Acts 2:22-23? How does this shed light on John 11:4 and the entirety of John 11? 5. What attitudes or actions need to be addressed or changed as a result of what we have studied?

Footnotes: 1. Colin G. Kruse, John: An Introduction and Commentary, vol. 4, Tyndale Commentaries (Downers Grove, IL: InterVarsity Press, 2003), 253. 2. D. A. Carson, The Gospel According to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 420. 3. Leon Morris, The Gospel According to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 502. 4. Martin Luther, Luther’s Larger Catechism, Q1 5. J.A. Motyer, “Idolatry,” The Illustrated Dictionary, 2:680 6. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 442. 7. , Tractates on the Gospel of John 28–54, ed. Thomas P. Halton, trans. John W. Rettig, vol. 88, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1993), 258.