BiBLiOTHECA SACRA 168 (January-March 2011): 53-62

THE SIGNIFICANCE OF
JESUS' RAISING LAZARUS
FROM THE DEAD IN JOHN 11
Stephen S. Kim

T HE FOURTH GOSPEL aims to present Jesus as the promised

Messiah and the divine Son of God, so that His disciples may
believe (or continue to believe) in Him and have eternal life
(cf. 20:30-31). And the means by which John revealed Jesus as the
divine Messiah is the seven sign-miracles1 and their attendant con­
texts, all of which are recorded in the Book of Signs (chaps. 2-13).2
While the Book of Signs presents the case that Jesus is indeed the
promised Christ and the divine Son, the "Book of Glory" (chaps.
13-20) confirms the claims made in the earlier chapters about
Him.
The Book of Signs has two major sections following the intro­
ductory Prologue (1:1-18) and Testimonium (1:19-51): the Cana
Cycle (chaps. 2-4) and the Festival Cycle (chaps. 5-12). The first
two sign-miracles, both performed in Cana of Galilee, form a liter-

Stephen S. Kim is Professor of Bible, Multnomah Biblical Seminary, Portland, Ore­

gon.
For detailed analyses of Jesus' seven sign-miracles (σημβια) and their Chris-
tological and eschatological significance see Stephen S. Kim, "The Relationship of
the Seven Sign-Miracles of Jesus in the Fourth Gospel to the Old Testament" (Ph.D.
diss., Dallas Theological Seminary, 2001).
2
C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: Cambridge
University Press, 1953), x. Dodd entitles this section the Book of Signs (chaps. 2-
12), while he calls the second section the Book of Passion (chaps. 13-20). Raymond
E. Brown also refers to the former section as the Book of Signs, but he refers to the
latter section as the Book of Glory (The Gospel According to John [I-XII], Anchor
Bible [Garden City, NY: Doubleday, 1966], cxxxviii). The first twelve chapters of the
Gospel generally describe the events of Jesus' public ministry, while the later chap­
ters record the private Farewell Discourse of Jesus with His disciples (chaps. 13-17)
and the Passion narrative (chaps. 18-20).
54 BiBLiOTHECA SACRA / January-March 2011

ary bracket around chapters 2-4. 3 The remaining sign-miracles are

displayed in the context of Jewish festivals.4 While the Festival
Cycle is generally outlined to include chapters 5-12, it is possible
to separate chapters 5-10 from 11-12.5 Though chapters 11-12 are
technically still part of the Festival Cycle, in a sense they move the
key themes developed in chapters 5-10 to their climax. For in­
stance the theme of presenting Jesus as the divine Messiah who
grants life reached a climactic point in His raising of Lazarus, and
the theme of opposition to the One who offers that life also reached
a climactic point in the enemies' decision to kill Him. Therefore
these two chapters serve as both a climax to the sign-miracles in
the Book of Signs and as a transition to the "Book of Glory."
This article examines Jesus' seventh and climactic sign-
miracle, namely, His raising of Lazarus from the dead (11:1-44).
Whereas the first sign-miracle of Jesus' turning of water into wine
serves as the representative sign among the seven sign-miracles,
raising Lazarus is the climactic sign.

THE MIRACLE OF RAISING LAZARUS FROM THE DEAD

As the seventh and climactic sign of Jesus in the Fourth Gospel,

this miracle completes the selected Johannine signs that present
Jesus as the promised Messiah and the Son of God. If the first
miracle of Jesus turning water into wine in Cana is the first or rep­
resentative one among the signs (αρχήν των σημείων, 2:11), then
this miracle of Jesus raising Lazarus from the dead is the seventh
and climactic sign in revealing His person. 6 The miraculous raising

d
Francis J. Moloney, Belief in the Word: Reading John 1-4 (Minneapolis: For­
tress, 1993). These three chapters (2-4) form a literary unit because they are
bounded not only geographically by the two Cana miracles but also thematically by
presenting Jesus as the life-giving Messiah who grants eternal life to those who
believe in Him. See also Moloney's other important work, "From Cana to Cana
(John 2:1-4:54) and the Fourth Evangelist's Concept of Correct Faith," in Studia
Biblica 1978 II: Papers on the Gospels: Sixth International Congress on Biblical
Studies, Oxford 1978, ed. E. A. Livingston, Journal for the Study of the New Testa­
ment Supplement Series (Sheffield: JSOT, 1980), 2:185-213.
R. Alan Culpepper, The Gospel and the Letters of John, Interpreting Biblical
Texts (Nashville: Abingdon, 1998), 148-49. See also Francis J. Moloney, Signs and
Shadows: Reading John 5-12 (Minneapolis: Fortress, 1996).
5
Gary M. Bürge, Interpreting the Gospel of John (Grand Rapids: Baker, 1992),
76-77. See also Brown, The Gospel According to John (I-XII), 419-98. Bürge calls
chapters 11-12 "Foreshadowings of Jesus' Death and Resurrection," while Brown
refers to them by the words "Jesus Moves toward the Hour of Death and Glory."
For a more detailed discussion on the significance of the first and seventh sign-
miracles of Jesus see chapter 2, "Σημεία and the Fourth Gospel," in Kim, "The Rela-
 The Significance of Jesus' Raising Lazarus from the Dead in John 11 55

of Lazarus from the dead climactically confirms Jesus' authority to

give life (5:21) and to resurrect the dead (5:28-29). It also demon­
strates His claim to be "the resurrection and the life" (11:25).7
THE SETTING
This miracle tqok place in the context following the Jewish Feast of
Dedication (10:22-42) and preceding the Passover of Jesus' death
(chaps. 12-20). The temporal indication "Then came" (,Έγένετο
τότ€) in 10:22 seems to support the point that the events of 10:22-
42 took place sometime after the events of 7:1-10:21. The events of
chapters 7-10 describe the occurrences during the Feast of Taber-
nacles, while the events of 10:22-42 describe the Feast of Dedica-
tion.8 Three months may have passed between the two festivals.9
While at first glance the Feast of Dedication may seem to have lit-
tle to do with Jesus' miracle of raising Lazarus from the dead, the
messianic expectations involved in the festival may point to Jesus'
actions and the Evangelist's decision to place the narrative here.
The Feast of Dedication (also known as Hanukkah) commemo-
rated the cleansing and rededication of the temple by Judas Mac-
cabeus in 164 B.C. after it had been defiled by Antiochus IV (1
Mace. 1:10-67; 4:41-61; 2 Mace 6-7).10 Because the festival was
celebrated with lamps in the temple, synagogue, and homes, it
came to be known as the "Feast of Lights."11 The celebration repre-
sented the deliverance and freedom of God's people. Borchert ex-
plains the background of the feast in the context of John 10.

tionship of the Seven Sign-Miracles of Jesus in the Fourth Gospel to the Old Testa-
ment." The first and seventh miracles bracket the seven signs with the theme of
revealing Jesus' glory (2:11, 11:4; cf. 12:41).
7
Craig S. Keener observes the literary and theological connections between the
first and last of Jesus' sign-miracles. "This climactic sign of Jesus' ministry joins the
opening sign in framing Jesus' public ministry. The opening sign (2:1-11) recounts
Jesus' benevolence at a wedding; the last involves it at a funeral. The joy of wed-
dings and mourning of funerals could function as opposite» in ancient literature"
(The Gospel of John: A Commentary [Peabody, MA: Hendrickson, 2003], 2:835).
8
Brown, The Gospel According to John (I-XII), 401-12. See also Gerald L. Bor-
chert, John 1-11, New American Commentary (Nashville: Broadman & Holman,
1996), 327-45.
9
The Feast of Tabernacles took place in the fall, while the Feast of Dedication
was in the winter.
10
For a detailed discussion of these events see Harold W. Hoehner, "Maccabees,"
in International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley (Grand
Rapids: Eerdmans, 1986): 3:196-200. See also idem, "Between the Testaments," in
The Expositor's Bible Commentary (Grand Rapids: Zondervan, 1979): 1:179-94.
Josephus, The Antiquities of the Jews 12.325.
56 BiBLiOTHECA SACRA / January-March 2011

I believe chap. 10 represents a new theme that builds upon the inade-
quacy of the Jewish leadership and the rejection of Jesus' messianic
calling evident throughout the Tabernacles section of John (chaps. 7-
9). But the Festival of Dedication (which is the focus of chap. 10) also
has a messianic aspect because that festival had been celebrated as a
memorial to the rejection of false rulers, epitomized by Antiochus IV
(Epiphanes), who among other things desecrated the temple by
slaughtering a pig on the altar of sacrifice and also erected a statue of
Zeus (Jupiter) in the most holy place, the inner sanctuary of the tem-
ple. The subsequent victory and expulsion of the Syrians from Israel
in 164 B.C. under Judas Maccabeus and the accompanying reconsecra-
tion of the temple was thereafter established in the Jewish calendar
as a national religiousfreedomfestival, which at that time definitely
implied messianic expectations.12
The background behind the Feast of Dedication explains the
Jews' skeptical question to Jesus, "How long will you keep us in
suspense? If you are the Christ, tell us plainly" (10:24). The Jews
were rejecting Jesus because while He was claiming to be the Mes-
siah; He was not measuring up to their great "Maccabean-style"
deliverer expectations.13 Jesus' talk of sheep and eternal life must
have baffled the people. But Jesus was showing that the true mes-
sianic deliverance is spiritual rather than political. As the Messiah,
Jesus offers eternal life to those who believe in His name. And He
was able to offer them eternal life because He would soon go to Je-
rusalem for the Passover, where He would vicariously offer up His
life as the Passover Lamb for the forgiveness of sins. As the Good
Shepherd Jesus must give His life for the sheep (vv. 11, 15).
The Feast of Dedication (w. 22-42) also provides the context
for Jesus' "hour" drawing near. As it drew near, opinions about Je-
sus grew further and further apart. On the one hand the religious
leaders in Jerusalem cemented their hatred of Jesus by trying to
stone Him because He claimed to be the divine Son (w. 30-39). On
the other hand many people on the other side of the Jordan placed
their faith in Jesus (vv. 40-42). This growing polarization of opin-
ions provided the setting for Jesus' miracle of raising Lazarus from
the dead (chap. 11). And this miracle provided the ultimate basis
for faith and at the same time the ultimate cause for unbelief and
eventually murder.
THE SIGN
Jesus' raising Lazarus is recorded in a lengthy narrative. This
chapter can be divided as follows: introduction (w. 1-6); Jesus' dia-

Borchert, John 1-11, 328.

J. Carl Laney, John, Moody Gospel Commentary (Chicago: Moody, 1992), 200.
 The Significance of Jesus' Raising Lazarus from the Dead in John 11 57

logue with the disciples (vv. 7-16); Jesus' dialogue with Martha
(w. 17-27); Jesus' dialogue with Mary and the mourners (vv. 28-
37); Jesus' miracle of raising Lazarus from the dead (w. 3&-44);
the responses to Jesus' miracle (w. 45-54); Jesus' Passover pil-
grimage (w. 55-57). In a typical form of a Johannine sign this
miracle is also accompanied by Jesus' interpretation of its mean-
ing, but with one exception. While the miracles in John 5, 6, and 9
are followed by Jesus' discourses in interpreting the signs, here the
meaning is discussed before the miracle.14
The story begins with the grim situation in the home of Jesus'
three loved ones. Lazarus was sick (v. 1). Apparently the siblings
knew Jesus well (cf. Luke 10:38-42). So the sisters asked Jesus to
come and heal their brother: "Lord, the one you love is sick" (John
11:3).15 Jesus assured them with this enigmatic statement, "This
sickness will not end in death. No, it is for God's glory so that God's
Son may be glorified through it" (v. 4). Like many other Johannine
sayings, this statement has a dual meaning.16 In one sense Jesus
gave the assurance that Lazarus's sickness would not be the end of
the story, for he would be raised and the miracle would reveal Je-
sus' glory. In another sense these events led inevitably to Jesus'
death, and His being glorified by the Father. Jesus loved Lazarus
(v. 5), and yet He waited two days before going to Lazarus (v. 6).
"The delay indicates that Jesus was operating by a divine plan and
according to a divine timetable."17 "This enigmatic response con-
tinues the pattern of Jesus rebuffing requests and acting only in
response to the Father's direction (cf. 2:4; 7:3-10)."18
Having waited two days until Lazarus died, Jesus led the dis-
ciples to the place where he lay dead (v. 7). Songer perceptively
characterizes Jesus' decision to go back to Judea as, "a journey to
give life to Lazarus, but a march of death for Him."19 The disciples
tried to deter Him from going because they knew the danger await-
ing Him there. "But Rabbi, a short while ago the Jews tried to

14
Culpepper, The Gospel and Letters of John, 185.
15
Unless indicated otherwise, all Scripture quotations are from the New Interna-
tional Version.
16
Borchert, John 1-11, 350.
17
Laney, John, 204.
18
Culpepper, The Gospel and Letters of John, 186.
19
Harold S. Songer, "John 5-12: Opposition to the Giving of True Life," Review
and Expositor 85 (summer 1988): 467.
58 BiBLiOTHECA SACRA / January-March 2011

stone you, and yet you are going back there?" (v. 8). Jesus an-
swered His disciples with another enigmatic statement: "Are there
not twelve hours of daylight? A man who walks by day will not
stumble, for he sees by this world's light. It is when he walks by
night that he stumbles, for he has no light" (w. 9-10). Tenney is
correct in saying that "Jesus felt assured of safety while pursuing
the course defined for Him by the will of God."20 In other words His
death would be voluntary and it would happen according to the
Father's set time. Jesus' conversation with His disciples also re-
veals that the purpose of Jesus' delay was twofold: first, to reveal
His glory as the One who has authority over life and death; and
second, to instruct and develop faith in the disciples, including
Mary and Martha (w. 11-16).
The opening verses of the narrative and Jesus' discussion with
the disciples present the occasion and purpose for the miracle (vv.
1-16), and His discussion with Martha reveals the nature and the-
ology of the miracle (w. 17-27). Verse 17 states explicitly that
Lazarus had been dead for four days (v. 17). By waiting till then
Jesus made certain that there could not be a shadow of doubt about
His miracle.21 Knowing that Jesus could have come in time to save
Lazarus, Martha questioned why He delayed (w. 18-22). When
Jesus assured her that her brother would rise again, those words
gave her little comfort because she thought Jesus was referring to
the eschatological resurrection (vv. 23-24).22 While it is true that
there will be a resurrection in the future, Jesus wanted Martha to
know that as the Messiah and the Son of God, He has authority
over life and death. Jesus said to her, "I am the resurrection and
the life. He who believes in me will live, even though he dies; and
whoever lives and believes in me will never die. Do you believe

20
Merrill C. Tenney, "Topics from the Gospel of John: Part II: The Meaning of the
Signs," Bibliotheca Sacra 132 (April 1975): 153.
This probably reflects the Jewish tradition that the soul hovered near the body
for three days after burial but left after that. "The general belief was that the spirit
of the deceased hovered around the body for three days in anticipation of some pos-
sible means of reentry into the body. But on the third day it was believed that the
body lost its color and the spirit was locked out. Therefore the spirit was obliged to
enter the chambers of Sheol (the place of the dead)" (Bordiert, John 1-11, 354).
Resurrection of the dead in the last days is clearly taught in the Old Testament
(Ps. 16:8-11; Isa. 26:14; Dan. 12:1-4). In the first century the Sadducees denied the
resurrection, but the Pharisees affirmed it. The common people usually shared the
beliefs of the Pharisees. Thus it is not surprising that Martha confessed her faith in
that doctrine.
 The Significance of Jesus' Raising Lazarus from the Dead in John 11 59

this?" (w. 25-26). 23 Songer correctly interprets this statement:

"The dead who believe in Jesus will rise, and the living who believe
will never die spiritually." 24 Dodd paraphrases Jesus' answer in
this way: "I am the resurrection: he who has faith in me, even if he
dies, will live again. I am the life: he who is alive and has faith in
me will never die." 25 Jesus was reiterating the truth He had been
teaching all along, namely, that eternal life begins here and now,
and those who believe in Him already have that life. Martha's re­
sponse reflects her conviction: "Yes, Lord; I believe that you are the
Christ, the Son of God, who was to come into the world" (v. 27). 26
She believed in Jesus even before seeing the miracle.
Jesus' discussion with Martha reveals the nature of the mira­
cle and His divine authority over life and death, and His discussion
with Mary also reveals His humanity (vv. 28-37). Jesus was
"deeply moved in spirit and troubled" (v. 33). Jesus even wept (v.
35), so that those around Him said, "See how he loved Lazarus" (v.
36). These verses reveal the tenderness of Jesus' heart, and that
must have ministered to Mary deeply to know that Jesus had not
only the power and authority over life and death, but that as the
Good Shepherd He also cared for her. Jesus' display of His love and
compassion also sets the stage for His miracle of raising Lazarus
from the dead.
The account of Jesus raising Lazarus from the dead is recorded
in only a few verses (vv. 38-44). Like the other miracles of Jesus,
only the simple command of His word was needed to raise Lazarus,
who had been dead for four days. As the Messiah, Jesus spoke with
power and authority (cf. 2:7; 4:50; 5:8). When Jesus called Lazarus
by name (v. 43), He was fulfilling His role as the Good Shepherd
27
who calls His sheep by name (cf. 10:3). Jesus also said, "My sheep
hear my voice . . . and I give them eternal life, and they will never
perish" (w. 27-28). This miracle contributes to a central theme

23
Jesus' statement in 11:25, "I am the resurrection and the life" (Έγώ είμι ή
άνάστασις καΐ ή £ωή) is the fifth of seven "I am" (Έγώ είμι) statements with a predi­
cate in the Fourth Gospel. This fifth "I am" strongly affirms His deity.
24
Songer, "John 5-12: Opposition to the Giving of True Life," 467.
25
Dodd, The Interpretation of the Fourth Gospel, 365.
26
The titles confessed by Martha about Jesus (o Xpiaròs ό i/iòs του Geoö) are the
same two titles mentioned in John's "purpose statement" (20:30-31) as the aim of
the sign-miracles. The perfect tense of the verb "I believe" (ττ€πιστ€υκα) reflects the
presence of her faith in Jesus already.

Culpepper, The Gospel and Letters of John, 189.

60 BiBLiOTHECA SACRA / January-March 2011

that has been developed throughout these chapters, namely, that

Jesus is the life-giving Son of God.
The closing verses of this chapter describe the aftermath of
Jesus' climactic miracle (w. 45-57). As a result of the sign some
believed in Jesus, while others rejected Him with skepticism and
unbelief. Some of the people even reported Jesus' miracle to the
religious authorities. The unbelief of the Jewish religious leaders
reached its climax at this point. The Sanhédrin convened and de-
cided to put an end to Jesus' life. Caiaphas's judgment to sacrifice
Jesus' life for the good of the nation ironically predicted the kind of
death Jesus would soon die (w. 49-53). The following verses de-
scribe Jesus' final Passover pilgrimage up to Jerusalem (w. 54-57).
The "hour" when Jesus, the "Passover Lamb" (1 Cor. 5:7), would be
sacrificed had finally come. He would give Himself voluntarily and
vicariously. He gave His life so that others could live through Him.
As the "Lamb of God" He will take away the sin of the world (John
1:29), and His sacrificial death would prove true to His claim: "I am
the good shepherd. The good shepherd lays down his life for the
sheep" (10:11).
THE SIGNIFICANCE
The significance of this miracle is indicated by the fact that it is the
seventh sign among the Johannine miracles. As the seventh sign, it
is both completing and climactic. It is completing in that these
seven miracles were specifically chosen by John to present Jesus as
the Messiah and the Son of God. It is climactic in that this miracle
of Jesus raising Lazarus from the dead brings to a climax a theme
that has been building throughout the miracles and their atten-
dant contexts, namely, that Jesus has the authority to give eternal
life to those who believe in Him (5:22; 14:6).
The seventh sign is also climactic in that this miracle brought
the people's opinions and responses to a decisive point. For those
who sought to believe, this miracle provided the ultimate evidence
for faith in Jesus as the promised Messiah and the divine Son of
God (11:27; cf. 20:30-31). But for those who persisted in unbelief,
this miracle gave the ultimate grounds for rejecting Jesus. The de-
gree of opposition to Jesus had increased to the point that the relig-
ious leaders decided resolutely to take His life.
Also this miracle gives hope beyond this life. In raising Laza-
rus from the dead, Jesus demonstrated His authority to reverse the
effects of sin and death (cf. Gen. 2:17; Rom. 5:12).28 And by His

Laney, John, 214.

 The Significance of Jesus' Raising Lazarus from the Dead in John 11 61

death and resurrection Jesus offers forgiveness of sins and life.

Tenney eloquently explains that this miracle of Jesus raising Laza-
rus from the dead, "declared Him to be the Master of man's last
and most implacable enemy, death."29
This miracle therefore has profound messianic and eschato-
logical implications. Old Testament saints expressed their confi-
dence in the Messiah's forthcoming kingdom (Ps. 16:9-11; Isa.
26:19-20; Dan. 12:2).30 Even Martha professed her belief in the
eschatological resurrection: "I know he will rise again in the resur-
rection at the last day" (John 11:24). Her faith in the eschatological
resurrection was probably based on the prophetic words of Daniel
12:2, "Many of those who sleep in the dust of the earth shall awake,
some to everlasting life, some to shame and everlasting contempt."
However, Jesus responded to Martha by saying, "I am the resurrec-
tion and the life" (11:25). Jesus was refashioning Martha's belief
concerning the resurrection, in that while the eschatological resur-
rection will certainly occur, those who believe in Him already have
eternal life here and now. In other words faith in Jesus results in
eternal life both now and hereafter.31
Jesus' raising Lazarus is also significant in that it serves as a
sign of judgment on the unbelieving Israelite nation and its lead-
ers. Jesus had previously stated that He would no longer perform
public miracles to convince the nation that He was the Son of God,
and that the only sign left to give the nation would be the sign of
Jonah (cf. Matt. 12:38-40).32 The Jewish leaders' persistence of un-
belief and rejection led to their decision to take Jesus' life. Their
determined will did not waver until they arrested Jesus anvd
handed Him over to be crucified and die a criminal's death. The
proximity of this seventh and climactic miracle to the Passover
events, both literarily and chronologically, reveals John's obvious

¿y
Tenney, "Topics from the Gospel of John: Part II: The Meaning of the Signs,"
154.
30
Andreas J. Kostenberger notes four Old Testament instances of raising the
dead: Elijah's raising the widow's son (1 Kings 17:17-24); Elisha's raising the son of
the Shunammite woman (2 Kings 4:32-37); Elisha's "posthumous" raising of the
dead man (2 Kings 13:21); and the witch of Endor's illicit summoning of Samuel
from the dead at King Saul's request (1 Sam. 28). "Raisings of the dead were gener-
ally viewed in light of the final resurrection and as an expression of God's power to
bring it about" (John, Baker Exegetical Commentary on the New Testament [Grand
Rapids: Baker, 2004], 321-22).
31
Moloney, Signs and Shadows, 161.
32
J. Dwight Pentecost, The Words and Works of Jesus Christ (Grand Rapids: Zon-
dervan, 1981), 344.
62 BiBLiOTHECA SACRA / January-March 2011

intent to show that Jesus' imminent and inevitable death was en­
tirely according to the Father's will. Jesus would go up to Jerusa­
lem for the Passover to die as the Passover Lamb. As the "Lamb of
God" He would take away the sin of the world (John 1:29).

CONCLUSION

The miracle of Jesus' raising Lazarus from the dead completes the
Evangelist's selected sign-miracles (σημεία) to present Jesus as the
promised Messiah and the divine Son of God. It is climactic in that
it is the greatest of Jesus' seven miracles recorded in this Gospel.
The miracle of raising Lazarus from the dead authenticated Jesus'
authority to grant eternal life to those who believe in Him. In rais­
ing Lazarus from the dead, Jesus was also demonstrating the va­
lidity of His own claims that He would rise again, and that He had
the power and authority to do so. This miracle also illustrates Je­
sus' claims that He will raise people at the eschatological resurrec­
tion. However, the eternal life that Jesus gives begins here and
now for those who believe in Him.
 ^ s
Copyright and Use:

As an ATLAS user, you may print, download, or send articles for individual use
according to fair use as defined by U.S. and international copyright law and as
otherwise authorized under your respective ATLAS subscriber agreement.

No content may be copied or emailed to multiple sites or publicly posted without the
copyright holder(s)' express written permission. Any use, decompiling,
reproduction, or distribution of this journal in excess of fair use provisions may be a
violation of copyright law.

This journal is made available to you through the ATLAS collection with permission
from the copyright holder(s). The copyright holder for an entire issue of a journal
typically is the journal owner, who also may own the copyright in each article. However,
for certain articles, the author of the article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specific
work for any use not covered by the fair use provisions of the copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright holder(s), please refer to the copyright information in the journal, if available,
or contact ATLA to request contact information for the copyright holder(s).

About ATLAS:

The ATLA Serials (ATLAS®) collection contains electronic versions of previously

published religion and theology journals reproduced with permission. The ATLAS
collection is owned and managed by the American Theological Library Association
(ATLA) and received initial funding from Lilly Endowment Inc.

The design and final form of this electronic document is the property of the American
Theological Library Association.