By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Ezekiel 37:12-14; Responsorial: Psalm 130:1-8; Second Reading: Romans 8:8-11; Gospel: John 11:1-45
This Ezekiel reading immediately follows the famous “vision of a valley full of dry bones” (Ezekiel 37:1-11). The “dry bones” vision describes the people of Israel after the Babylonian destruction of Jerusalem, which caused the death or exile of many Israelites. The vision begins: “The hand of the LORD was upon me” (37:1). This indicates that the prophet Ezekiel is receiving a vision from God — one of four vision narratives in the prophecy of Ezekiel.
In this vision, the key Hebrew word is “ruah” — which can be translated as “spirit” or “breath.” The vision begins when Ezekiel is brought to a valley of bones “by the Spirit (ruah) of the Lord.” God says to the dry bones: “Behold, I will cause breath (ruah) to enter you that you may come to life.” At God’s command, Ezekiel prophesies, and the bones begin to come together, connected by flesh and skin, “but there was no breath in them” (37:8). Then God commands Ezekiel: “Prophesy to the breath (ruah), prophesy, son of man, and say to the breath (ruah), ‘Thus says the Lord GOD, “Come from the four winds, O breath (ruah), and breathe on these slain, that they come to life” (37:9). And so “breath (ruah) came into them, and they came to life” (37:10).
This repeated use of “ruah” emphasizes that God is the source of life. God brings life out of death and destruction. God gives breath (ruah) to the dry bones, and they come to life. The people of Israel are restored to life by God.
Ezekiel 37:11 describes the anguish of the Israelites: “They say, ‘Our bones are dried up and our hope has perished.’” God commands Ezekiel to restore the hope of the people with this message: “O my people, I will open your graves and have you rise from them.” (37:12). God continues: “I will put my spirit (ruah) in you that you may live, and I will settle you upon your land.” God is the source of our life-breath; he gives us the spirit of life. God restores the people of Israel to life after the Babylonians destroy Jerusalem and its people.
Psalm 130 begins, in Latin, “De profundis clamavi, ad te, Domine” — “Out of the depths I cried to you, O LORD.” This is numbered Psalm 129 in the Latin Vulgate and Greek Septuagint. Ancient Catholic tradition includes this psalm as one of “seven penitential psalms,” which are prominent in liturgies during the Lenten season. Psalm 130 is also traditionally chanted during funeral processions and “Office of the Dead” prayers.
Psalm 130 divides nicely in half. Verses 1-4 are a cry for the Lord’s help in distress (v. 1-2), begging for the Lord’s forgiveness (v. 3-4). Verses 5-8 are a profession of trust. Verse 5 begins with synonymous parallelism: “I trust in the LORD” and “my soul trusts in his word.” An image of earnest expectation follows: “More than sentinels wait for the dawn, let Israel wait for the LORD.” Imagine watchmen perched in a tower at night, eagerly awaiting the first glimpse of dawn. Likewise should we await God’s mercy. Trust the Lord’s “hesed” (v. 7) — “he will redeem Israel from all their iniquities.”
St. Paul’s letter to the Romans makes a sharp contrast between life “in the flesh” versus life “in the Spirit.” Paul says: “Those who are in the flesh cannot please God” (8:8). To be “in the flesh” means to be enslaved to sin. By contrast, to live “in the Spirit” is to be freed from sin by the grace of Christ crucified. Romans 8 describes “life in the Spirit.” Sin leads to death because “the mind set on the flesh is death, but the mind set on the Spirit is life and peace” (8:6). The Spirit is given after Christ defeats sin and death on the cross.
The Spirit gives life to the entire human person — soul and body. Christ shared in our human nature fully, such that Christ’s rose and was glorified in his crucified body. Thus, Paul says that the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit dwelling in you.” God is the source of all life. Jesus, Son of God, destroyed death itself by sharing in our bodily death, and then rising to new life. Paul calls the Holy Spirit a “down payment” — an anticipation of the fullness of life which Christ promises after this age of sin and death.
In today’s Gospel, Jesus demonstrates his power over death by raising Lazarus from the tomb. Lazarus’ sisters send Jesus an urgent message that Lazarus is seriously ill, but Jesus waits two days before leaving for Lazarus’ home. “When Jesus (finally) arrived, he found that Lazarus had already been in the tomb for four days.” Jesus healed many sick people. Why does Jesus delay going to Lazarus? Jesus explains: “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.” Jesus permits Lazarus’ death because he plans to show God’s glory by raising Lazarus from the dead.
Lazarus’ sisters, Martha and Mary, appear hurt by Jesus’ delay in coming. When he arrives, Martha meets him outside of the village, and says: “Lord, if you had been here, my brother would not have died.” Later, Mary also goes to Jesus outside the village. She says the same thing.
Martha professes belief “in the resurrection on the last day.” But Jesus tells Martha, “I am the resurrection and the life.” Jesus is acting with God’s life-giving power now. Jesus will return Lazarus to life now. Jesus has brought God’s kingdom. Humanity no longer needs to await God’s salvation. Jesus is conquering death now. Jesus tells Martha: “whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die.” Martha says she believes. Jesus then raises Lazarus — demonstrating the truth of his words.