All Saints’ Sunday is a special occasion in the Christian calendar when the Church remembers and celebrates the lives of the saints—those who have gone before us in faith and now rest in the hope of eternal life. This celebration is deeply connected to the promise of the resurrection, as vividly illustrated in the story of Lazarus in John 11:32-44. In this passage, Jesus demonstrates His power over death by raising Lazarus from the grave, offering a powerful foreshadowing of the resurrection that all believers will experience through Him. The grief of Mary and Martha, contrasted with the miraculous act of Jesus calling Lazarus back to life, serves as a poignant reminder that death does not have the final word for those who are in Christ (Carson). This passage reassures believers that, like Lazarus, the saints are not lost to death but are alive in Christ, awaiting the fullness of the resurrection at the end of the age.
The raising of Lazarus is a significant symbol of the hope we celebrate on All Saints’ Sunday. Just as Jesus called Lazarus out of the tomb, so too will He call all the saints to new life in the resurrection. This hope is not just for the future but also shapes how we live in the present. Hebrews 12:1-2 speaks of the "great cloud of witnesses" who surround us, urging us to run the race of faith with perseverance. These witnesses—the saints—are those who have lived their lives in faith, and their example encourages us to live with the same hope and courage, knowing that we, too, are destined for resurrection. Wesleyan theology, which emphasizes both personal holiness and communal faith, finds deep resonance in this celebration. The lives of the saints remind us that holiness is not just an individual pursuit but is lived out in the community of believers, past and present, united by the hope of eternal life (Collins).
On All Saints’ Sunday, the Church not only honors those who have died in faith but also reaffirms the hope of eternal life through the resurrection of Jesus Christ. The words of Jesus in John 11:25, "I am the resurrection and the life," encapsulate this hope. His victory over death, as demonstrated in the raising of Lazarus, assures us that death is not the end. In 1 Corinthians 15:54-55, Paul echoes this triumph: "Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?" This victory is the foundation of our celebration on All Saints’ Sunday, as we look forward to the day when we will be reunited with the saints in the presence of God, sharing in the resurrection life that Christ has won for us all (Outler). The promise of resurrection is central to the Christian faith, and All Saints’ Sunday is a powerful reminder of the hope we have in Christ—a hope that transcends death and offers eternal life.
John 11:32
In this verse, Mary, the sister of Lazarus, echoes the sentiment previously
expressed by her sister Martha in John 11:21. Her words convey both faith and
sorrow—faith in Jesus’ power to heal and sorrow over His apparent delay. Mary’s
action of falling at Jesus’ feet indicates deep reverence and submission. This
scene emphasizes the human grief and despair that death brings, setting the
stage for Jesus to reveal His power over death (Carson).
John 11:33
The phrase "deeply moved in spirit and troubled" is significant. The
Greek word embrimaomai, translated here as "deeply moved,"
often conveys a sense of indignation or anger (Carson). Some scholars suggest
that Jesus was angered by the presence of death and the sorrow it causes,
reflecting His righteous anger against the effects of sin in the world
(Michaels). The verse portrays Jesus as both compassionate and emotionally
involved, demonstrating His deep empathy for human suffering.
John 11:34
Jesus’ question, "Where have you laid him?" shows His willingness to
enter into the grief of those around Him. The response, "Come and
see," not only invites Jesus to the tomb but also echoes earlier themes in
John’s Gospel where "come and see" is an invitation to witness the
works of Christ (cf. John 1:39, 46) (Carson). This interaction further draws
Jesus into the community’s mourning, highlighting His personal connection with
the people.
John 11:35
This shortest verse in the Bible carries profound theological significance.
Jesus weeping shows His deep compassion and His participation in human
suffering. It reveals that even the Son of God is not distant or detached from
human emotions but is profoundly empathetic (Michaels). His tears also
demonstrate His love for Lazarus and the sorrow He feels in the face of death,
which is contrary to the life He came to bring (John 10:10).
John 11:36
The onlookers interpret Jesus’ tears as an expression of His love for Lazarus.
This observation emphasizes the genuine humanity of Jesus and His capacity for
deep relationships (Carson). It also reinforces the theme of love that runs
throughout John’s Gospel, highlighting that Jesus’ actions are motivated by
love, both for individuals and humanity as a whole.
John 11:37
This verse reflects the doubts and questions that arise in the face of
suffering and death. The reference to Jesus opening the eyes of the blind man
(cf. John 9:6-7) recalls His miraculous powers and raises the question of why
He did not prevent Lazarus’ death. This skepticism mirrors the tension between
faith and doubt, a recurring theme in John’s Gospel (Michaels).
John 11:38
Jesus is described again as "deeply moved" as He approaches Lazarus’
tomb. This repetition of the phrase underscores the intensity of Jesus’
emotions and His confrontation with death. The description of the tomb—a cave
with a stone laid across it—foreshadows Jesus’ own burial and resurrection
(Carson). The setting prepares the reader for the miraculous act that is about
to take place.
John 11:39
Jesus’ command to "take away the stone" initiates the miracle, but
Martha’s response reveals a natural human hesitation. Her concern about the
odor underscores the finality of death—Lazarus has been dead for four days, a
period beyond which resuscitation was considered impossible in Jewish belief
(Michaels). Martha’s reaction highlights the tension between faith in Jesus and
the reality of death.
John 11:40
Jesus’ response to Martha serves as a reminder of His earlier promise that
Lazarus’ sickness would not end in death but would be for the glory of God
(John 11:4). This verse emphasizes the connection between faith and the
revelation of God’s glory. Jesus calls Martha to move beyond her doubts and
trust in Him fully, suggesting that belief is the key to witnessing God’s power
(Carson).
John 11:41-42
Jesus’ prayer before raising Lazarus is both an expression of gratitude and a
public demonstration of His relationship with the Father. By thanking God for
having heard Him, Jesus shows His confidence in God’s power and His role as the
Son of God. The prayer is also didactic, intended to strengthen the faith of
the onlookers by affirming that Jesus is sent by the Father (Michaels). This
moment underscores the unity between Jesus and the Father, a central theme in
John’s Gospel (cf. John 10:30).
John 11:43
Jesus’ command to Lazarus is direct and authoritative. The loud voice signifies
the power of Jesus’ words, which bring life out of death. This miracle serves
as a sign of Jesus’ divine authority over life and death, reinforcing His
earlier claim, "I am the resurrection and the life" (John 11:25)
(Carson). The raising of Lazarus is the climactic sign in John’s Gospel,
pointing forward to Jesus’ own resurrection.
John 11:44
Lazarus’ emergence from the tomb,
still bound in grave clothes, vividly portrays the reality of his resurrection.
The command to "take off the grave clothes and let him go" symbolizes
liberation from the bonds of death. This act of unbinding is symbolic of the
freedom and new life that Jesus offers to all who believe in Him (Michaels).
The miracle not only demonstrates Jesus’ power but also serves as a
foreshadowing of His own resurrection and the new life available through Him.
The Gospel of John offers a unique theological and
spiritual portrait of Jesus, emphasizing His divine identity and His role as
the bringer of eternal life. In Wesleyan theology, John's Gospel is especially
meaningful because it aligns with key Methodist themes: God's grace, the
centrality of faith, transformation in Christ, and the communal nature of
Christian life. Here’s an overview of John through a Wesleyan perspective,
exploring how Methodists might interpret its core themes in light of John Wesley’s
teachings on grace, holiness, and love.
1. Christ’s Divinity and Humanity
From its opening declaration—“In the beginning was the
Word, and the Word was with God, and the Word was God” (John 1:1, NIV)—John’s
Gospel presents Jesus as fully divine, the Word made flesh. Wesleyan theology
emphasizes both Jesus’ divinity and humanity, seeing this union as a means
through which God’s grace enters fully into human experience. For John Wesley,
Christ’s humanity means that Jesus truly understands human suffering, while His
divinity makes His grace transformative (Collins). Wesleyans view Christ’s
incarnation as foundational for God’s prevenient grace, which actively reaches
humanity even before people recognize or respond to it.
2. The Role of Grace and Faith
John’s Gospel is rich with imagery of grace, especially
through Jesus’ encounters with people like Nicodemus (John 3), the Samaritan
woman (John 4), and the man born blind (John 9). Wesleyan theology divides
grace into distinct but interconnected types: prevenient, justifying, and
sanctifying. Prevenient grace, for example, is visible in Jesus’ approach to
the Samaritan woman, where He offers living water, drawing her to the source of
life even though she does not yet fully understand. Justifying grace comes when
faith is affirmed, and sanctifying grace carries believers into deeper
discipleship. Wesleyans, therefore, see John's portrayal of Jesus as one who
meets people in their spiritual blindness, offering transformative faith and
calling them into holy living (Heitzenrater).
3. Eternal Life as Transformative and
Present Reality
John’s emphasis on eternal life as a present,
transformative reality—“whoever believes in Him shall not perish but have
eternal life” (John 3:16)—resonates strongly with Methodist teaching on
salvation as a lifelong journey. For Wesley, eternal life was not just a future
hope but a quality of life available now through faith in Christ. Wesleyan
theology holds that salvation begins with justification and continues through
sanctification, a process of growing in holiness empowered by the Holy Spirit
(Maddox). Thus, Methodists read John’s concept of eternal life as an invitation
to participate in God’s kingdom now, as well as a promise for the future.
4. Jesus’ Miracles as Signs of Grace
and Faith
The seven signs in John—such as turning water into wine
(John 2), healing the lame man (John 5), and raising Lazarus (John 11)—serve as
“signs” pointing to Jesus’ divine authority and identity. Wesleyan theology
interprets these miracles as manifestations of grace that invite belief, each
miracle revealing an aspect of God’s loving character and presence in the
world. For instance, in the feeding of the 5,000 (John 6), Wesleyan thought
might emphasize God’s provision as a sign of prevenient grace, feeding physical
and spiritual needs even before they are fully understood. Methodists view
these miracles as more than isolated acts of power; they are acts of love,
inviting people into deeper relationship and trust in God.
5. Light and Darkness: The Journey of
Transformation
Themes of light and darkness are prominent in John’s
Gospel, such as in John 1:5: “The light shines in the darkness, and the
darkness has not overcome it.” Wesleyan theology interprets light as the
presence of God’s love and truth, actively opposing the darkness of sin and
ignorance. Wesley believed that God’s grace empowers believers to move from
darkness to light, reflecting a journey of spiritual awakening and
sanctification (Outler). For Methodists, to “walk in the light” (1 John 1:7)
means to actively pursue holiness and transformation, living a life that
increasingly reflects Christ’s love and compassion.
6. The Role of Community and Love
The “I am” statements in John—including “I am the Good
Shepherd” (John 10) and “I am the Vine” (John 15)—portray Jesus’ role in
guiding, nurturing, and remaining intimately connected to His followers.
Wesleyan theology places a high value on community, viewing the church as a
“means of grace,” where believers support each other in faith and grow in
holiness. In John 15, Jesus’ command to “love one another as I have loved you”
(v. 12) is a call to communal holiness and mutual accountability, core tenets of
Methodism. Wesleyan theology teaches that love is the evidence of faith,
manifesting in acts of kindness, justice, and service.
7. The Holy Spirit as Comforter and
Guide
In the Farewell Discourses (John 14–16), Jesus promises the
Holy Spirit, the Advocate, who will “teach you all things and remind you of
everything I have said to you” (John 14:26). Wesley emphasized the role of the
Holy Spirit in both convicting individuals of sin and empowering them to live a
sanctified life. In Methodist understanding, the Holy Spirit enables believers
to discern God’s will, resist sin, and grow in holiness. The Spirit’s role as
“Comforter” is essential in John’s Gospel, providing ongoing guidance and
support for believers in their journey of faith.
8. The Crucifixion and Resurrection:
Victory Over Sin and Death
John’s account of the crucifixion and resurrection
highlights Jesus’ willingness to lay down His life as an act of ultimate love.
Wesleyan theology views the cross as the ultimate display of God’s sacrificial
love, breaking the power of sin and enabling new life. For Wesley, salvation is
a “restoration to the image of God” (Collins), a transformation that begins at
the cross and continues through the resurrection power available to believers.
John’s emphasis on Jesus’ victory over death, demonstrated through His
resurrection appearances, reinforces the Methodist conviction that Christ’s
love is victorious, empowering believers to live with hope and courage.
Conclusion
In summary, John’s Gospel, viewed through a
Wesleyan/Methodist lens, is a profound narrative of God’s transformative grace.
Jesus, the divine Word, enters human experience, offering eternal life and
empowering believers to live in the light of His love. Wesleyan theology sees
John’s Gospel as a call to faith, holiness, and community, encouraging
believers to embrace the journey of salvation with trust in God’s abiding
presence and grace. Methodists read John’s Gospel as both an assurance of
Christ’s love and a challenge to live out that love in the world, walking
together toward the fullness of eternal life.
John 11:32
Mary's act of falling at Jesus’ feet shows both reverence and grief. Wesleyan theology teaches that prevenient grace is at work in moments of despair, drawing individuals toward God even when they feel abandoned. Her words express both faith in Jesus' power and sorrow over Lazarus’s death. Wesley would likely interpret this moment as the human heart’s natural longing for God’s saving presence, a grace that accompanies every person even before they recognize it (Maddox).
John 11:33
Jesus’ response—being "deeply moved in spirit"—reveals His compassionate nature, aligning with Wesley's understanding of God’s “perfect love” (Outler). Wesleyan thought values empathy and the communal aspect of faith, teaching that Jesus’ identification with human suffering reflects God's shared sorrow over sin and death in the world. This divine compassion is foundational to prevenient grace, which reaches out to humanity with unmerited love.
John 11:34
Jesus’ question reflects His desire to be present in human suffering, echoing the Wesleyan emphasis on Christ’s immanence and relational nature. God seeks to be “where we are,” entering even the most painful parts of life. For Wesley, God’s grace is personal and relational, engaging with believers in their specific contexts and struggles (Collins).
John 11:35
This shortest verse in the Bible demonstrates profound empathy. Wesleyan theology would interpret Jesus’ tears as evidence of His full humanity and the extent of divine love. Wesley preached that God’s love is transformative, meeting people in their deepest pain to bring healing (Collins). Jesus’ tears signify God’s active love and presence in our sorrows, encouraging believers to share in each other’s burdens as a practice of communal grace.
John 11:36
The onlookers’ recognition of Jesus’ love reinforces Wesley’s concept of “social holiness,” where God’s love is expressed within the community (Heitzenrater). Love, according to Wesley, is the central mark of Christian life, and Jesus’ love for Lazarus and his family shows how God’s grace calls us into compassionate relationships with others.
John 11:37
This question echoes a common tension in faith between doubt and belief. Wesley saw doubt as an opportunity for grace to draw believers into deeper trust. The question reflects humanity’s struggle to understand suffering, and Wesleyan theology affirms that while grace does not remove hardship, it enables believers to endure and find hope in God’s greater purpose (Maddox).
John 11:38
Jesus’ approach to the tomb illustrates His willingness to confront death directly. For Wesley, the concept of grace is active and bold, empowering believers to face darkness with hope. Jesus’ response embodies God’s willingness to enter the depths of human brokenness to bring life, a concept central to Wesleyan sanctification (Collins).
John 11:39
Martha’s practical objection underscores the reality of death, yet Jesus’ command to remove the stone signals His authority over death. Wesleyan theology views such acts of obedience as faith in action. Martha’s response shows the tension between earthly reality and spiritual promise, and Jesus’ insistence on removing the stone invites believers to trust even when circumstances seem impossible (Heitzenrater).
John 11:40
Wesley understood faith as both a gift and a response that opens believers to the “glory of God”—His transforming grace (Outler). Jesus’ challenge to Martha to believe, even in the face of doubt, reflects Wesley’s belief that faith is a dynamic journey rather than a static state. Seeing God’s glory requires an open heart, ready to receive grace (Collins).
John 11:41-42
Jesus’ prayer reveals His close relationship with the Father, a model for believers. Wesley emphasized the importance of prayer as an act of communion with God that strengthens faith (Heitzenrater). Here, Jesus’ public prayer affirms God’s active presence and models a dependence on divine power, which Wesley regarded as essential for sanctification and spiritual growth.
John 11:43
Jesus’ command to Lazarus represents God’s call to new life, a central theme in Wesleyan theology. Wesley taught that God’s grace calls each person out of the “grave” of sin and into a life of holiness (Collins). This moment embodies both justifying grace, which restores believers, and sanctifying grace, which continually calls them to deeper faith and transformation.
John 11:44
Jesus’ final instruction to “take off the grave clothes” illustrates Wesley’s belief in the sanctifying grace that frees believers from the remnants of sin. Wesley would see this act as a metaphor for the lifelong process of growing in holiness, shedding the “grave clothes” of the old life to walk fully in the freedom of God’s grace (Maddox). This final command invites the community to participate in freeing Lazarus, emphasizing the role of the church in supporting each other’s journey toward spiritual freedom.
Conclusion
In John 11:32-44, Wesleyan theology highlights God’s compassion, power, and grace that move believers from death to life, both physically and spiritually. Jesus’ empathy, His call to faith, and the raising of Lazarus together form a comprehensive vision of grace at work—preveniently, justifying, and sanctifying. This passage, viewed through Wesleyan thought, invites believers to trust in God’s redeeming love and participate in the continuous work of grace in the world.
