John 11:1–6

John 11:1 — "Now a certain man was sick, Lazarus from Bethany..." John introduces Lazarus with unusual care. The name "Lazarus" is the Greek form of the Hebrew Eleazar, meaning "God has helped" — a detail rich with irony and anticipatory meaning: the man whose very name proclaims divine aid is the one who will receive the most dramatic divine intervention in the Gospel. Bethany, situated roughly two miles from Jerusalem (cf. v. 18), is not merely a geographical marker but a theologically loaded location: it is in the shadow of the holy city, the place of death and burial, which Jesus will shortly transform into a site of resurrection glory. John identifies the village as belonging to "Mary and her sister Martha" — reversing the birth order of their introduction in Luke 10, perhaps because Mary's fame as the one who anointed Jesus (v. 2) was already well-known to John's audience.

John 11:2 — "It was that Mary who had anointed the Lord with ointment..." This is a remarkable proleptic reference. John points forward to an event he will not narrate until chapter 12, assuming his readers will recognize Mary. The anointing at Bethany — an act of extravagant, intimate devotion in which Mary wipes Jesus's feet with her own hair — forms a bracket around the Lazarus narrative. The resurrection of her brother (ch. 11) and her anointing of Jesus for burial (ch. 12) are theologically paired: death and life, grief and worship, intertwined in one household. The detail "wiped his feet with her hair" underscores Mary's posture of humble love, and it is precisely this family — a family of intimate disciples — into which John says death intrudes.

John 11:3 — "Lord, behold, he for whom you have great affection is sick." The sisters do not command or petition directly; they simply present the fact to Jesus. This posture of prayer is itself instructive. The Greek word rendered "great affection" is phileis (φιλεῖς) — the verb of friendship and tender love — distinct from the agapaō used in verse 5. The sisters appeal not to their own merit but to Jesus's love for Lazarus. This is the grammar of Christian prayer at its most pure: bringing need before God and resting in his love, without dictating the form of the answer. Their message carries an implicit trust that the Lord's love will be sufficient reason for action, even if they cannot foresee what form that action will take.

John 11:4 — "This sickness is not to death, but for the glory of God..." This pronouncement is the interpretive key to the entire episode. Jesus does not say Lazarus will not die — he will — but that death is not the telos, the ultimate end, of this illness. The Greek pros tēn doxan tou theou ("for the glory of God") is a purposive phrase: suffering and death are conscripted into the service of divine revelation. The glory of God in John's Gospel is always tied to the revelation of who Jesus is — it is the visible manifestation of divine life (cf. 1:14; 17:1–5). "That God's Son may be glorified by it" introduces the Christological stake: this is not merely a display of power but a revelation of the Son's identity as the one who holds authority over death itself. Importantly, Jesus refers to himself in the third person ("God's Son"), a distancing that carries prophetic solemnity, as if he is speaking of a divine decree already determined.

John 11:5 — "Now Jesus loved Martha, and her sister, and Lazarus." This verse uses ēgapa (ἠγάπα), from agapaō — the verb of self-giving, covenantal love, the same word used of God's love for the world in John 3:16. The shift from phileis in verse 3 to agapaō here is theologically deliberate. John is establishing that what follows — the delay, the apparent abandonment — proceeds not from indifference but from the fullness of divine love. This is perhaps the most subversive verse in the cluster: it forces the reader to hold together the reality of Jesus's love and the reality of his inaction, refusing any easy resolution. The Church Fathers saw in this verse a paradigm of how God's love operates: not always as immediate relief, but as purposive pedagogy.

John 11:6 — "He stayed two days in the place where he was." The deliberateness of the delay is unmistakable. John links it explicitly to the hearing of the news ("when therefore he heard") — the delay is consequent upon learning of the illness, not ignorant of it. By the time Jesus arrives, Lazarus will have been in the tomb four days (v. 17), a detail that matters because Jewish tradition held that the soul lingered near the body for three days before finally departing; on the fourth day, death was considered irrevocable. Jesus's delay ensures that no one can claim a near-miss or a swoon. The waiting is an act of sovereign love — deepening the darkness so that the light, when it comes, will be unmistakable.

Catholic tradition sees in Jesus's deliberate delay a profound theology of suffering and providence. St. Augustine (Tractates on the Gospel of John, 49.2) reads the delay as a sign not of cruelty but of deeper mercy: "He loved them, and therefore He delayed." Augustine argues that if Jesus had healed Lazarus at a distance, as he healed the centurion's servant (Matt 8), the glory revealed would have been lesser. God allows the situation to reach its worst precisely so that his power may be seen as surpassing all human possibility. This is a cornerstone of the Catholic understanding of suffering articulated in Salvifici Doloris (St. John Paul II, 1984): suffering is not meaningless but can be united to Christ's own redemptive suffering, becoming a locus of grace and revelation.

The Catechism of the Catholic Church (§2734–2737) addresses the challenge of unanswered prayer directly, and the Bethany narrative is its paradigmatic scriptural backdrop: prayer does not always receive its requested answer, but always receives God's response — which may be more, not less, than what was sought. The sisters asked for healing; they received resurrection.

St. Thomas Aquinas (Summa Theologiae III, q. 43, a. 4) notes that Jesus's miracles were ordered not merely to benefit the recipients but to manifest his divine nature as the source of life. The raising of Lazarus is the supreme instance of this: it is the seventh and climactic sign in John's Gospel, the one that precipitates the Passion (11:45–53), linking Jesus's act of giving life directly to the laying down of his own.

The name Eleazar — "God has helped" — read typologically, points to the eschatological help God renders in Christ: not mere temporal rescue, but the defeat of death itself, an anticipation of the general resurrection taught in the Creed and elaborated in Lumen Gentium §48.

Every Catholic has prayed urgently for something — healing, reconciliation, intervention — and experienced what feels like divine silence or delay. John 11:1–6 names that experience without resolving it cheaply. Jesus's love for the Bethany family is stated unambiguously (v. 5) immediately before the account of his doing nothing (v. 6). This sequence invites the faithful not to interpret delay as abandonment, but to resist the assumption that love always means immediate relief.

Concretely, a Catholic sitting with a terminal diagnosis, a fractured family, or a prayer that has gone apparently unanswered for years can return to Mary and Martha's prayer in verse 3: not a demand, not a bargain, but a simple presentation of need to the One who loves. The sisters' message contains no instruction about what Jesus should do — only the fact of their brother's suffering and the fact of Jesus's affection. This is the model of surrender without passivity: bringing the full weight of real grief into God's presence and trusting that his love, though it may work on a timeline we do not control, is sufficient and purposive. The delay of two days is not cruelty — it is the making of a miracle that no one could mistake for anything less.