First Reading — Jeremiah 15:10, 16-21
Cyprian
On 15:18
How then can one who is baptized among them seem to have obtained remission of sins and the grace of the divine mercy by his faith, when he has not the truth of the faith itself? For if, as some suppose, one could receive anything abroad out of the church according to his faith, certainly he has received what he believed. If he believes what is false, he could not receive what is true. Rather, he has received things adulterous and profane, according to what he believed. Jeremiah, the prophet, censures in detail this subject of profane and adulterous baptism, saying, "Why do those who grieve me prevail? My wound is incurable. When shall I be healed? When this is done, it is become for me as treacherous water not having faith." The Holy Spirit makes mention through the prophet of treacherous water also not having faith. What is this treacherous and faithless water? Assuredly it is that which asserts falsely the image of baptism and frustrates the grace of faith by its shadowy simulation.
Responsorial Psalm — Psalm 59:2-3, 4, 10-11, 17, 18
Tertullian
On 58:11
So likewise that conditional threat of the sword, "If you refuse and do not listen to me, the sword shall devour you," has proved that the sword was Christ, for rebellion against whom they have perished. In the fifty-ninth psalm he demands of the Father their dispersion: "Scatter them in your power." By Isaiah he also says, as he finishes a prophecy of their consumption by fire: "Because of me this has happened to you; you shall lie down in sorrow." But all this would be meaningless enough, if they suffered this retribution not on account of him who had in prophecy assigned their suffering to his own cause but for the sake of the Christ of the other god. Well, then, although you affirm that it is the Christ of the other god who was driven to the cross by the powers and authorities of the Creator, as it were by hostile beings, still I have to say, see how manifestly he was defended by the Creator: there were given to him both "the wicked for his burial," even those who had strenuously maintained that his corpse had been stolen, "and the rich for his death," even those who had redeemed him from the treachery of Judas, as well as from the lying report of the soldiers that his body had been taken away.
Gospel — John 11:19-27
John Chrysostom
On 11:19
(Hom. lxii. 2) Two miles. This is mentioned to account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to shew respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.
On 11:20
(Hom. lxii. 2.) Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.
On 11:21
(Hom. lxii. 3) She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If Thou hadst been here, my brother had not died.
On 11:22
(Hom. lxii. 3) Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever Thou will ask of God, God will give it Thee. She only thinks Him some very gifted man.
On 11:23
(Hom. lxii. 3) But our Lord taught her the truths which she did not know: Jesus saith unto her, Thy brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself; a declaration which would have been too much for the woman; but something between the two, He shall rise again.
On 11:25
(Hom. lxii) She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said unto her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is every where, and can heal every where.
On 11:25
(Hom. lxii) To Martha’s, Whatsoever Thou shall ask, He replies, He that believeth in Me, though he were dead, yet shall he live: shewing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been enquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.