For instance, a Middle Eastern family is shamed when, throwing a wedding, their neighbors and friends fail to help provide more wine when it runs out (sound familiar, John 2:1-12). Shame in this negative sense happens when others refuse to acknowledge or deny someone’s honor claim. Life at all levels of civilized society disintegrates when people are shamed. To be dishonored (or shamed) is a deadly circumstance.

It indicates your emotions are under control, you won’t blow your top and derail social relations into a blood feud (“game over” in the Middle East).īut in the cultural world of the Scriptures, being shamed is terrible. To have shame means to not be shameless-therefore, shame in this sense is positive. Therefore, cultural insights from John Pilch and other Context Group scholars are of great assistance here.ĭespite sounding strange to American ears, in the Mediterranean world of the Bible, having shame is good! Having a sense of shame (i.e., concern for group honor) signifies that you are civilized and that you are committed to your community and its needs. And they most definitely are at work in this Gospel story. Here again is a shorthand overview of the story and its significance:Īlthough unseen by many 21 st century Western Bible readers, concerns for honor and shame very much on display everywhere in Scripture. Consequently, the story granted to them an awareness about reversals, life springing from the grave, joy of reunification emerging from the separation death brings. This final sign spoke volumes to the Johannine Jesus group. So then, according to Johannine thought, the very last public thing Jesus did was restore life to a beloved friend. Raising Lazarus was the final public action of Jesus-at least according to the unknown, anonymous author we call “John” in his theologically constructed narrative.

Bible story of lazarus with pictures