![]() And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. In such wise that Mary had the castle Magdalo, whereof she had her name Magdalene. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them. And her father was named Cyrus, and her mother Eucharis. Mary Magdalene had her surname of Magdalo, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. The "Golden Legend" records the grand lifestyle imagined for Lazarus and his sisters in the 14th century: That was when he observed someone stealing a clay pot, causing him to smile and say with a laugh, "clay stealing clay". Redding, The Miracles of Christ (1964), 169-176.Stories say that he would always include something sweet in every meal. 793, gives a brief account of later legends concerning Lazarus C. Cross, ed., The Oxford Dictionary of the Christian Church (1957), p. ![]() ![]() Barclay, And He Had Compassion On Them (1955), 211-229 allegorizes the resurrection “Lazarus,” in F. Sanders, “Those Whom Jesus Loved,” NTS, I (1954), 29-41 W. Fairbairn, Studies in the Life of Christ (1881), 201-218 discusses the attacks of Paulus, Strauss, Bauer, Renan J. The miracle was intended by Christ to strengthen the faith of His disciples, challenge the nation to accept or reject Him, and to foreshadow His own impending death and resurrection.īibliography A. From the reactions of Christ’s contemporaries, whether friend or foe, it is clear that they did not so demythologize the event. But the simple scriptural account gives no hint that the story was intended as an allegory. They see it as a symbolical portrayal of Christ’s power to raise people from spiritual death in a life of sin. ![]() Others admit that an actual event lies behind the account, but deny a literal resurrection. The synoptics may have omitted the story to shield the members of the Bethany household. The enthusiasm at the triumphal entry in the synoptics is without explanation without some such event as the resurrection of Lazarus. But the synoptics do not pretend to give all the deeds of Jesus except for the final Passover, their story is Galilean. Its historicity has been questioned because of the silence of the synoptics. Such proposals are unconvincing and illustrate the credulity of unbelief. It has been claimed that Lazarus was in a trance, that it was a deliberate fraud arranged by Martha and Mary, with the connivance of Jesus that it was an embellishment as professed history of Jesus’ parable in Luke 16:19-31. Varied rationalistic attempts have been made to break the obvious meaning of the Johannine record. This miracle has been vigorously assailed. It is the climax of the signs in John’s gospel. The narrative of the resurrection of Lazarus, longest Gospel account of a miracle ( John 11), is vivid, restrained, and perfectly coherent. The fact that Lazarus was a living witness to the power of Christ led the priests also to plot his death ( 12:10). Their witness also caused the ovation Jesus received at the triumphal entry ( 12:17, 18). The enthusiastic testimony of eyewitnesses of Lazarus’ resurrection caused many from Jerusalem to flock to Bethany to see Lazarus as well as Jesus ( John 12:9). When Jesus returned to Bethany before the final Passover, His friends there gave Him a banquet Lazarus was among those at table with Him ( John 12:1-8 Mark 14:3). His resuscitation after being dead four days caused many Jews to believe in Jesus ( 11:45), but caused the Sanhedrin to agree to put Jesus to death ( 11:47-53). He appears in the Gospel story, not for any shining qualities of character, but solely because of Christ’s miracle restoring him to life and the impact that the restoration produced. While the characters of Martha and Mary are distinctly drawn, nothing is known of the character and temper of Lazarus. Jesus called Lazarus “our friend” ( 11:11), indicating his friendship with the twelve disciples. His love for all three was well known ( John 11:5, 36) to that love the sisters appealed in informing Jesus of Lazarus’ sickness ( 11:3). He was entertained in their home more than once, prob. Jesus was a close friend of the Bethany household. His home was in Bethany near Jerusalem ( 11:1, 30 12:1), located SE of the Mount of Olives. Although the name was common among the Jews, he is the only historical personage in the NT bearing the name. Friend of Jesus, whom He raised from death brother of Martha and Mary. LAZARUS OF BETHANY lăz’ ə rus ( Λάζαρος, G3276, abbreviated form of Heb.
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