Commentary on the Gospel of John

Above, the Lord showed his life-giving power by word; here he confirms it by a miracle, raising up a certain dead man, namely Lazarus. And first the illness of Lazarus is set forth; second, the raising of him now dead, at the place, "When he heard"; third, the effect of the raising is added, at the place, "Many therefore of the Jews... believed in him."

Concerning the first he does three things. First, the sickness of Lazarus is set forth; second, the announcement of his languishing, at "His sisters therefore sent to him"; third, the reason for what has been said is assigned, at "But Jesus, hearing, said to them," and so on.

Concerning the first he does three things. First he describes the sick person; second, the place of the one languishing; third, the person joined to him.

The sick person is Lazarus; hence he says, "There was a certain one languishing, Lazarus." By him is signified the believer who hopes in God, and yet suffers the infirmity of sin; concerning which it is said in Psalm 6:3, "Have mercy on me, O Lord, for I am weak." For "Lazarus" is interpreted "helped by the Lord," and so he signifies one who has hope of divine help; Psalm 120:2, "My help is from the Lord."

The place of the sick man was Bethany; hence he says, "from Bethany, of the town of Mary and Martha": which Bethany indeed was a certain village near Jerusalem, where the Lord was accustomed frequently to lodge, as has often been said above. And it is interpreted "house of obedience." By which it is given to understand that if a sick person is obedient to God, he can easily be cured by him; just as a patient obedient to the physician more easily obtains from him the benefit of health; 4 Kings 5:13, the servants of Naaman said to him: "Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it."

This Bethany was the town of Mary and Martha, the sisters of Lazarus; by whom a twofold life is signified, namely the active and the contemplative, so that by this it may be given to understand that through obedience a man is made perfect in the active and the contemplative life.

The person joined to him was Mary; hence he says, "Now it was Mary who anointed the Lord with ointment." For since he had made mention of Mary, and there were many women of this name, therefore, lest we err because of the name, he identifies her by her most well-known action, saying, "who anointed the Lord with ointment, and wiped his feet with her hair."

Now concerning this Mary there is a certain diversity among the saints. For some say, as Jerome and Origen, that this Mary, the sister of Lazarus, is not the same as that woman who was a sinner, of whom it is said in Luke 7:37, that she brought an alabaster box of ointment, and standing behind at his feet, began to wash his feet with tears, and wiped them with the hairs of her head.

Hence, as Chrysostom says, this woman was not that harlot who is read of in Luke. For this woman was honorable and zealous concerning the reception of Christ; for the name of that sinful woman is passed over in silence.

But this Mary could, toward Christ at the time of his passion, out of devotion and special love, have done a similar deed to that which that loving and contrite sinful woman did for him; which deed indeed is here recounted by the Evangelist by way of anticipation, on account of the greatness of Mary's name.

Certain others, such as Augustine and Gregory, say that this same Mary who is dealt with here is that sinner who is dealt with in Luke 7. And Augustine takes the argument for this from this word. For here the Evangelist says "before Mary anointed the Lord with ointment," because that took place with the passion imminent, below at 12:3, where it is said: "Mary therefore took a pound of ointment of precious spikenard, and anointed the feet of Jesus." Hence he says that this deed which the Evangelist here says was done by her is recounted in Luke 7.

Ambrose, however, holds both positions.

According to the opinion of Augustine, therefore, it is manifest that that sinner of whom it is spoken in Luke is this Mary. "Whose brother Lazarus was sick," that is, a devouring fire, to be fed by furnace-like fevers, took hold of his pitiable body.

Here is set forth the announcement of the illness by the sisters of Lazarus, who were present with the languishing man, and, grieving at the misfortune of the sick young man, sent to him, namely to Jesus, saying: "Lord, behold, he whom thou lovest is sick." In this announcement, indeed, three things occur to be considered.

One is that the friends of God are sometimes afflicted bodily; hence it is not a sign that someone is not a friend of God if he is sometimes afflicted bodily — as Eliphaz falsely argued against Job, Job 4:7: "Remember, I beseech thee, who ever perished being innocent? or when were the just destroyed?" And therefore they say, "Lord, behold, he whom thou lovest is sick"; Proverbs 3:12: "For whom the Lord loveth he chastiseth, and as a father in the son he pleaseth himself."

The second is that they do not say, "Lord, come, heal him," but only, setting forth the illness, say "he is sick." In which it is signified that it suffices for a friend only to set forth the need, without the addition of any petition. For a friend, since he wills the good of his friend as his own good, just as he is solicitous to repel his own evil, so also to repel the evil of his friend. And this is most true of him who loves most truly; Psalm 144:20, "The Lord keepeth them that love him."

The third is that these two sisters, desiring the cure of their languishing brother, did not come personally to Christ, as did the paralytic, Luke 5:18, and the centurion, Matthew 8:5; and this on account of the confidence which they had toward Christ from the special love and familiarity which Christ had shown toward them; and perhaps they were held back by grief, as Chrysostom says; Ecclesiasticus 6:11, "A friend, if he remain steadfast, shall be to thee as an equal, and shall deal confidently among thy household."

Here is set forth the reason for what has been said: first, the reason for the illness itself; second, why his sisters did not come to Christ, according to Augustine, at the place, "Now Jesus loved Martha, and her sister Mary, and Lazarus."

Now the reason for the illness is the glorification of the Son of God; hence he says, "Jesus said to them: This sickness is not unto death, but for the glory of God." Here it must be known that of bodily illnesses, some are unto death, but some are not. Now those are unto death which are not ordered to some other end. For all evils of punishment are inflicted by divine providence; Amos 3:6: "Shall there be evil in a city, which the Lord hath not done?" But of the evil of fault God is the avenger, yet not the author. Now all things that are from God are ordered; and therefore all evils of punishment are ordered to something: some to death, some to something else. But this illness is not ordered to death, but to the glory of God.

But was not Lazarus dead from this illness? It seems that he was. Otherwise he would not have stunk, being four days in the tomb, nor would the raising have been miraculous.

Response. It must be said that this illness was not ordered to death as to its ultimate end, but for the sake of something else, as has been said: namely, that he who was raised, as one chastised, might justly live to the glory of God, and that the Jewish people, seeing the miracle, might be converted to the faith; Psalm 117:18, "The Lord chastising hath chastised me, and he hath not delivered me over to death." Hence it follows, "but for the glory of God, that the Son of God may be glorified by it." Here, according to Chrysostom, the word "for" and the word "that" are not taken causally, but consecutively. For he was not made ill for this reason, that God might thereby be glorified; but this illness came from elsewhere, and from it this followed as a consequence, that the Son of God should be glorified, insofar as, by raising him, he made use of it for the glory of God.

But this holds true in one way, yet not in another. For a twofold cause of Lazarus's illness can be considered. One is natural; and according to this the saying of Chrysostom is verified, because Lazarus's illness, according to its natural cause, was not ordered to the raising. The other cause that can be considered is divine providence; and then the saying of Chrysostom does not hold true, for by divine providence an illness of this kind was ordered to the glory of God. And according to this the word "for" and the word "that" are taken causally; as if he were to say, "but for the glory of God": because, although it was not ordered to this from the intention of the natural cause, it was nevertheless ordered, from the intention of divine providence, to the glory of God, inasmuch as, the miracle having been done, men would believe in Christ, and would avoid true death. Hence he says, "that the Son of God may be glorified by it."

Here the Lord manifestly names himself the Son of God; for he himself was to be glorified in the raising of Lazarus, because he himself is true God; 1 John 5:20, "that we may be in his true Son"; above at 9:3, "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him."

Here, according to Augustine, the Evangelist assigns the reason why the two sisters did not come to Christ: which reason, namely, is taken from the confidence of special love; hence he says, "Now Jesus loved Martha, and Mary her sister, and Lazarus." For indeed, he who was the consoler of the sorrowful loved the sorrowful sisters; and he who was the savior of the languishing loved Lazarus, languishing and dead; Deuteronomy 33:3: "He hath loved the people; all the saints are in his hand."

Here the raising of the dead man is treated, and first the purpose of the one who is to be raised is set forth; secondly the order of the raising is added, where it says "Then Jesus therefore came," and so on. Concerning the first, he does three things. First the Lord gives place to death; secondly he foretells his purpose of going to the place where the dead man was, where it says "then after this he says," etc.; thirdly he foretells his purpose of raising him, where it says "he said these things, and after this he says to them," and so on. Now the Lord gives place to death by delaying beyond the Jordan; and therefore he says, "but when he heard that he was sick, he remained in the same place two days." From this it is noted that on the very day on which Christ received the sisters' message about Lazarus, Lazarus died; for when Christ came to the place where the dead man was, he had already been four days in the tomb; but Christ remained in the same place two days after he received the message, and on the day following those two days he went into Judea. He gave place to death for so many days for two reasons. First, lest by his presence the death of Lazarus should have been impeded; for where life is present, death has no place. Secondly, that the miracle might be rendered more credible, and no one could say that he raised one not yet dead, but rather one only stunned.

Accordingly, when it says "then after this he says to his disciples," the Lord makes manifest his purpose of going to the place, and first he foretells his purpose; secondly the fear of the disciples is added, where it says "the disciples say to him," etc.; thirdly the Lord drives away their fear, where it says "Jesus answered: are there not twelve hours in the day?" He says, then, as to the first, "then after this," namely, once the delay had been drawn out, "he said," namely Jesus, "to his disciples: let us go into Judea again." Here it is asked why here alone he foretold to the apostles that he would go into Judea again, since he did not do this on other occasions. But the reason for this is that the Jews had recently in Judea persecuted Christ, so that they had almost stoned him; wherefore he had also departed from there for this reason; on account of which it was to be believed that, Christ wishing to go there again, fear would invade the hearts of the disciples. And because foreseen darts strike less, and evils which are foreseen are more easily borne, as Gregory says, therefore the Lord, in order to take away their fear, makes manifest to them the purpose of his journey. Now by the fact that he returns again into Judea, it is given to be understood mystically that the Lord will return again at the end of the world to the Jews, who will be converted to Christ; Romans 11:25: "blindness in part has happened in Israel, until the fullness of the Gentiles should enter in."

The fear of the disciples is set down when it is said, "the disciples say to him: Rabbi, now the Jews were seeking to stone you, and are you going there again?" As if they should say: it seems that you go to death of your own will. But this fear is unreasonable, because the disciples had with them God as protector, with whom he who is, ought not to fear; Isaiah 50:8: "let us stand together: who is my adversary?" Psalm 26:1: "the Lord is my light and my salvation: whom shall I fear?" The Lord drives away this fear, comforting them; wherefore he says, "Jesus answered," namely to the disciples, "are there not twelve hours in the day?" Here first he sets down the condition of the time; secondly he shows that the time is apt for walking; thirdly that it is not apt. The second where it says, "if anyone walk in the day, he does not stumble"; the third where it says, "but if he walk in the night, he stumbles." Now for the understanding of this text, it must be known that it is expounded in three ways.

In one way by Chrysostom, thus. "Are there not twelve hours in the day?" As if he should say: you hesitate to go up into Judea, because the Jews recently wished to stone me; but the day has twelve hours, and what happens in one does not happen in another. Wherefore although at that time they had wished to stone me, at another hour they would not wish this; Ecclesiastes 3:1: "all things have their time." And the same book, 8:6: "for every business there is a time and opportunity." But here a literal question arises: for he speaks either of the natural day, or of the artificial day. If indeed he speaks of the natural day, then what he says is false; since it does not have twelve, but twenty-four hours. Likewise if he speaks of the artificial day, what he says is false: because this is not true except at the equinox, since not all artificial days have twelve hours. But to this it must be said, that it is to be understood of the artificial day: because all artificial days have twelve hours. For the hours of days of this kind are distinguished in two ways. For some are equal, and some are unequal. Now the equal ones are distinguished according to the circle of the equinoctial; and according to this not all days have twelve hours, but some more, some fewer, except only at the equinox. But the unequal ones are distinguished according to the ascensions of the zodiac on account of its obliquity: because the zodiac does not ascend equally in all its parts; but the equinoctial ascends equally: and according to these unequal hours every artificial day has twelve hours; because on any given day six signs ascend by day, and six by night; but those which ascend in summer are of slower motion than those which ascend in winter; and the ascension of any sign makes two hours.

"If anyone walk in the day," that is, honestly, and without the consciousness of any evil, Romans 13:13: "let us walk honestly, as in the day," "he does not stumble," that is, he does not find what may harm him. And this is because "he sees the light of this world"; that is, the light of righteousness is in him; Psalm 96:11: "light is risen for the just, and joy for the upright of heart"; as if the Lord should say: we can go securely, since we walk in the day. "But if he walk in the night," namely of iniquities, he will easily find many dangers: concerning which night, 1 Thessalonians 5:7: "they that sleep, sleep in the night." And such a one "stumbles," that is, strikes against something, because "the light," namely of righteousness, "is not in him."

In another way a certain Greek, namely Theophylact, expounds it, from the passage "if anyone walk in the day," saying that the day is the presence of Christ in the world, but the night is the time after his Passion. So that the sense is: there is no need to fear the Jews, because as long as I am in the world, danger does not threaten you, but me. Wherefore when the Jews wished to seize him, below, chapter 18:8, the Lord said to the crowds: "if therefore you seek me, let these go their way. That the word which he said might be fulfilled: of those whom you gave me, I have not lost any." But "in the night," that is, in the time after the Passion, then you must fear to go into Judea, because you will suffer persecution from the Jews; Zechariah 13:7: "strike the shepherd, and the sheep shall be scattered."

In another way Augustine expounds it, so that by the day Christ is understood; above, chapter 9:4: "I must work the works of him who sent me, while it is day: and as long as I am in the world, I am the light of the world." The twelve hours of this day, then, are the twelve apostles; above, 6:71: "have I not chosen you twelve?" But that which follows is greatly to be feared: "and one of you is a devil." Judas, then, was not an hour of this day, because he did not shine. But it must be said that the Lord said this, not with regard to Judas, but to his successor Matthias. The sense, then, is "are there not twelve hours in the day?" As if he should say: you are the hours, I am the day. As therefore the hours follow the day, so also you ought to follow me. Wherefore if I wish to go into Judea, you ought not to go before me, nor change my will; but you ought to follow me. He says a similar thing to Peter, Matthew 16:23: "get behind me, Satan," that is, do not go before me, but follow me, imitating my will. "If anyone walk in the day," as if he should say: you ought not to fear danger, because you go with me, who am the day. Wherefore as he who goes in the day does not strike against anything, that is, does not stumble; so neither do you who go with me; Romans 8:31: "if God is for us, who is against us?" And this is because "he sees the light of this world," in me. "But if he walk in the night," that is, in the darkness of ignorance and sin, then "he stumbles"; and this is because "the light," namely the spiritual light, "is not in him," not indeed from a defect of the light, but from their rebellion; Job 24:13: "they were rebellious to the light."

Above, the Lord foretold his intention of going to the place of the dead man; here he makes known his intention of raising the dead man, and first he foretells the intention itself; second, the disciples' feeling, where it says "Thomas said to him," and so on. Now he foretells the intention, first as it were implicitly and obscurely; second, the Evangelist shows the slowness of the disciples' understanding, where it says "The disciples therefore said"; third, the Lord announces the intention itself openly, where it says "Then therefore Jesus said to them." He says therefore "these things he said, and after this he says to them," as if to say: after saying the things set down above, he afterward says to his disciples, "Lazarus our friend sleeps." This, indeed, according to Chrysostom, seems to serve as a second reason excluding the fear of the disciples: for the first proceeded from the disciples' innocence, since "he who walks in the day does not stumble"; this one is taken from an imminent necessity, as though it were now necessary to go. Hence concerning this he does three things. First he recalls the former friendship of the dead man, saying "Lazarus our friend"—a friend, namely, on account of the many kindnesses and services he showed us; and therefore we ought not to fail him in necessity; Proverbs 12:26: "He who neglects a loss for the sake of a faithful friend." Second, he sets forth the pressing necessity; hence he says "sleeps"—whence it is necessary that he be helped; Proverbs 17:17: "A brother is proved in troubles." He "sleeps," I say, as Augustine says, to the Lord; but he was dead to men, who could not raise him up. For it must be known that sleep is taken in many ways. Sometimes for the sleep of nature; 1 Kings 3:9: "Samuel slept until morning." And Job 11:18: "You shall sleep secure," and so on. Sometimes for the sleep of death; 1 Thessalonians 4:12 (v. 13): "We do not want you to be ignorant concerning those who sleep, that you not be sorrowful, as also the rest who have no hope." Sometimes for negligence; Psalm 120:4: "Behold, he shall not slumber nor sleep, who keeps Israel." Sometimes, indeed, for the sleep of sin; Ephesians 5:14: "Arise, you who sleep, and arise from the dead." Sometimes for the repose of contemplation; Song of Songs 5:2: "I sleep, and my heart watches." Sometimes for the repose of future glory; Psalm 4:9: "In peace, in the very same, I will sleep and I will rest." Now death is called sleep on account of the hope of resurrection; and therefore death has been accustomed to be called a "falling asleep" from that time when Christ died and rose again; Psalm 3:6: "I have slept, and have been in a deep sleep." Third, he shows his own efficacy for raising him up, when he says "but I go that I may awaken him from sleep." In this he gives us to understand that he was going to raise him up out of the tomb with as much ease as you would awaken a sleeper from his bed. Nor is this to be wondered at, since he himself is the one who raises the dead and gives life, as above, chapter 5; hence he himself says there: "The hour comes in which all who are in the tombs shall hear the voice of the Son of God."

Now the Evangelist sets down the slowness of the disciples' understanding when he says "His disciples therefore said: Lord, if he sleeps, he shall be safe." And first he sets down the sign of their slowness, namely that they did not answer according to the Lord's intention; second, their slowness is shown openly, where it says "But Jesus had spoken of his death." Concerning the first, it must be known that what the Lord had said of the sleep of death, these men understood of the sleep of nature. And because sleep is usually a sign of health in the sick, therefore the disciples said "if he sleeps, he shall be safe"—as if they were saying: this is clearly a sign of health, so that from this they might further conclude: Lord, if he sleeps, it does not seem useful for you to go to awaken him. But their slowness he adds when he says "But Jesus had spoken of his death," because they were untutored. Hence the Lord says to them, Matthew 15:16: "Are you also even yet without understanding?" But of the wise man it is said, Proverbs 1:6: "He will pay attention to the parable and its interpretation, the words of the wise and their riddles."

Now the Lord makes known explicitly his intention of raising him up, when he adds "Lazarus is dead; and I am glad, for your sakes." And first he announces to them the death of Lazarus, which pertains to his knowledge; second he intimates his feeling concerning his death, which pertains to his providence; third he hints at his intention of going to the place where the dead man was, which pertains to his mercy. He foretells the death, indeed, saying openly "Lazarus is dead," that is, he has undergone the common law of death, which no man can escape; Psalm 88:49: "Who is the man that lives and shall not see death?" But he shows his own feeling concerning this death, saying "and I am glad, for your sakes, that you may believe, because I was not there." This can be expounded in two ways. In one way thus: we have heard of Lazarus's illness, but I, though absent, announce his death, "and I am glad for your sakes," that is, for your benefit, so that from this you may take proof of my divinity, because I see even in absence; Hebrews 4:13: "All things are naked and open to his eyes." Nor is this to be wondered at, since he himself is present to all things; Jeremiah 23:24: "I fill heaven and earth." "That you may believe": not that they should begin anew to believe, but that they might believe more firmly and more robustly; according to that word of Mark 9:23: "I believe, Lord, help my unbelief." In another way thus: "I am glad," namely that he has died; and this "for your sakes," that is, for your benefit, namely "that you may believe." Therefore, I say, "I am glad… because I was not there": for if I had been there, he would not have died; but because he has died, a greater miracle will appear when I raise up the dead man now putrefying; and from this you will be more strengthened in faith. For it is a greater thing to raise up one who is dead than to preserve a living man from death. From which it is given to understand that evils are sometimes a reason for joy, insofar as they are ordered to a good; Romans 8:28: "To those who love God, all things work together unto good." But he hints at his intention of going when he says "but let us go to him": in which the mercy of God is shown, inasmuch as he mercifully draws to himself, by anticipating them, men who exist in sins and are, as it were, dead and unable of themselves to approach him; according to that word of Jeremiah 31:3: "With an everlasting love I have loved you, therefore have I drawn you, taking pity on you."

Here is set down the feeling of the disciples, which indeed can be expounded in two ways. In one way, so that it conveys the feeling of one who doubts; in another way, so that it conveys the feeling of one who loves. And in the first way it is expounded by Chrysostom. For, as was said above, all the disciples feared the Jews, and Thomas more than the others. For before the Passion he was weaker than the others, and less faithful; who nevertheless was afterward made stronger, and beyond reproach, he who alone traveled through the whole world. Hence out of this doubt he says to his fellow disciples "Let us also go, and die with him," as if he were saying: this man does not fear death, he wants utterly to go, willing to hand over himself and us to death. In the second way it is expounded by Augustine. For Thomas and the other disciples so loved Christ that they wished either to live with him present, or to die with him, lest after his death, left behind, they should remain again inconsolable. Hence out of this feeling Thomas says to his fellow disciples "Let us also go, and die with him," as if he were saying: he wishes to go, the danger of death hangs over him: shall we then remain behind, so as to live? Far from it. But "let us go, and die with him"; Romans 8:17: "If we suffer with him, we shall also reign with him"; 2 Corinthians 5:14: "If one died for all, then all died."

After he foretold the raising of the dead man, here the Evangelist describes the order of the raising, and first he sets down certain preambles pertaining to others; second he sets forth certain things pertaining to the affection of Christ, at the place "But Jesus, when he saw her weeping," etc.; third he adds the effect of the raising, at the place "Jesus therefore again groaning," etc. Now the preambles pertaining to others he first sets down as to the condition of the dead man; second as to the consolation offered by the Jews to the sisters, at the place "Now Bethany was," etc.; third as to the devotion of the sisters, at the place "Martha therefore, as soon as she heard," etc.

The condition of the dead man is described as to the time of his death, because he was of four days, whence he says "Jesus therefore came, and found that he had been four days already in the grave," and as to the place, because in the tomb. From which it appears, according to the letter, as was said above, that the first day of his death was when the illness was announced to him. Now by these four days, according to Augustine, are signified the four days of a fourfold death. One day is that of original sin, which man draws from the propagation of death; Romans 5:12: "by one man sin entered into the world." The other three days refer to the death of actual sin; for any mortal sin whatsoever is called a certain death; Psalm 33:22: "the death of the wicked is very evil." And they are divided according to the transgression of a threefold law. First, indeed, of the law of nature, which men transgress; and thus it is the second day of death, Isaiah 24:5: "they have transgressed the law and the everlasting covenant," that is, the law of nature. Second, of the written law, which men also transgress; and thus it is the third day, above, John 7:19: "did not Moses give you the law, and yet none of you keepeth the law?" Third, of the law of the Gospel and of grace, which men transgress; and thus it is the fourth day, and graver than the rest. Hebrews 10:28: "a man making void the law of Moses dieth without any mercy, under two or three witnesses: how much more, do you think, he deserveth worse punishments, who hath trodden underfoot the Son of God, and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?" Or otherwise, the first day is the sin of the heart; Isaiah 1:16: "take away the evil of your thoughts," etc. The second day is the sin of the mouth; Ephesians 4:29: "let no evil speech proceed from your mouth." The third day is the sin of the deed; concerning which Isaiah 1:16: "cease to do perversely." The fourth day is the sin of perverse habit; concerning which Jeremiah 13:23: "so you also may be able to do well, when you have learned evil." However it be expounded, the Lord sometimes heals those dead who have had four days, that is, those who transgress the law of the Gospel and are held fast in the habit of sin.

Now the condition of those visiting is described, both as to the opportuneness of visiting, and as to their number. As to opportuneness, indeed, because the place of the dead man was near Jerusalem; whence he says "now Bethany was near Jerusalem, about fifteen furlongs off," which was nearly two miles: for a mile has eight furlongs; and thus an easy approach thither lay open to many of the Jews from Jerusalem. But mystically, by Bethany, which is interpreted "house of obedience," and Jerusalem, "vision of peace," it is given to be understood that those who are in a state of obedience are close to the peace of eternal life; above, John 10:27: "my sheep hear my voice, and I give them life everlasting." And he says "fifteen furlongs," because whoever wishes to go from Bethany, that is, from the state of obedience, into the heavenly Jerusalem, must needs pass fifteen furlongs. First, indeed, seven, which pertain to the observance of the old law: for the number seven pertains to the old law, which sanctifies the seventh day; then, in turn, eight, that is, the fulfillment of the new testament, to which the number eight pertains on account of the eighth day of the resurrection. As to number, however, it is described that they were many; whence he says "many of the Jews were come to Martha and Mary, to comfort them," which indeed was a work of piety; Romans 12:15: "we ought to rejoice with them that rejoice." Ecclesiasticus 7:38: "be not wanting in comforting them that weep."

Now the Evangelist describes the sisters, first indeed as to Martha; second as to Mary, at the place "when she had said these things, she went, and called Mary." He describes Martha as to three things. First as to her going to meet him, by which she met Christ; second as to the affection of devotion which she showed to Christ; and third as to the progress in instruction to which Christ raised her up. Now Martha's meeting is described as swift, because "Martha, therefore, as soon as she heard that Jesus was come, went to meet him," without any delay. Now "was come" is of the present time: for perhaps, while Christ was still near the town, someone had gone before and announced to Martha the coming of Christ, which having heard, she ran at once. Now the reason why Martha heard first, and alone went to meet him, is that Martha was full of care; whence the Lord says, Luke 10:41: "Martha, Martha, thou art careful, and art troubled about many things"; and therefore, being occupied about the arrangement of affairs, she was going about through the house, and thus more easily met the one bringing the news. But Mary was sitting at home with those who had come from Jerusalem; and therefore it could not be told her as quickly as to Martha. Now the reason why Martha did not at once tell Mary is assigned by Chrysostom. Because Mary was sitting with the Jews, and Martha knew that the Jews were persecuting Christ, and had already conspired unto his death; and therefore, fearing lest, if she should tell her and she should go to meet Christ, they would go with her, for this reason she was unwilling to tell her. But if the Jews had conspired against Christ, how were they visiting Lazarus and his sisters, who were familiar friends of Christ, and as it were disciples? To this Chrysostom answers, that they did this on account of the calamity of the necessity, and on account of the nobility of these women, whom, spurning the command of the princes, they were consoling. Or, because those who were present were not evil men, but were well disposed toward Christ: for many of the people believed. But mystically, by these are signified the active life, which is signified by Martha, who went to meet Christ to show the benefit of service to his members; and the contemplative life, which is signified by Mary, who sits at home, at leisure for the quiet of contemplation and the purity of conscience; Wisdom 8:16: "when I go into my house, I shall repose myself with her."

Now a preeminent affection of devotion is shown in Martha; whence he says, "Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died." Where she devotedly proposes two things to Christ: one which regards the past, and another which regards the future. As to the past, indeed, regards what she says, "Lord, if thou hadst been here, my brother had not died": for she believed that in the presence of Christ death would have had no place, since she had seen a woman healed by the mere touch of the hem of Jesus' garment, Matthew 9:20. And indeed she was moved reasonably, for life is contrary to death; but Christ is life, and the tree of life; Proverbs 3:18: "she is a tree of life to them that lay hold on her." If therefore the tree of life could preserve from death, much more could Christ. Nevertheless she had an imperfect faith, reckoning that Christ could do less when absent than when present; whence she said, "Lord, if thou hadst been here, my brother had not died": which indeed can be said of a limited and created power; but of the infinite and uncreated power, which is God, it is not to be said, because it is equally disposed toward things present and things absent, nay rather, all things are present to it; Jeremiah 23:23: "think you that I am a God at hand? etc. As to the future, however, that regards what she adds, "but now also I know that whatsoever thou wilt ask of God, God will give it thee." In which, indeed, although in some way she spoke the truth—for it pertained to Christ, according as he was man, to ask of God; whence also he is often read to have prayed, and above, John 9:31, it is said: "if any man be a server of God" (...) "him he heareth"—nevertheless she said too little: for by these words she seems to reckon Christ as one holy man, who by praying could avert a past death, just as Elisha by praying raised up a dead man.

Now her progress is set down when he adds, "Jesus saith to her: thy brother shall rise again." For because as yet she knew imperfectly, therefore the Lord, instructing her, advances her to higher things, and first foretells the resurrection of her brother; second he shows the power of raising up, at the place "I am the resurrection and the life," etc. As to the first he does two things. First he foretells the future miracle; second the understanding of Martha concerning the raising up is set down, at the place "Martha saith to him," etc. Now the miracle which the Lord foretells as future is the raising up of Lazarus; whence he says, "thy brother shall rise again"; Isaiah 26:19: "they shall live, and thy dead shall rise again." Now it must be known that Christ raised up three dead persons: the daughter of the ruler of the synagogue, as is had in Matthew 9:23 ff.; the son of the widow who was being carried out beyond the gate, as is had in Luke 7:12 f.; and Lazarus, who had been four days in the tomb. But the girl indeed in the house, the young man outside the gate, Lazarus in the tomb. Likewise, he had few witnesses with him for the girl, namely the father and mother of the girl, and three of his disciples, namely Peter, James, and John; but for the young man a great crowd was present; but for Lazarus a multitude stood by, and with groaning. For by these three raised up are understood three kinds of sins. For some sin by consent to mortal sin in the heart; and these are signified by the girl dead in the house. Others there are who sin by outward signs and acts; and these are signified by the dead man who is carried out beyond the gate. But when they are fixed in sin through habit, then they are shut up in the tomb. And yet the Lord raises up all. But those who sin only by consent, and die by sinning mortally, are more easily raised up. And because it is secret, therefore it is cured by a secret amendment. But when the sin proceeds outward, then it needs a public remedy.

Now the understanding of Martha concerning the promised raising up is set down when he says, "Martha saith to him: I know that he shall rise again, in the resurrection at the last day." For it had not been heard of from of old that anyone had raised up one four days dead and already stinking in the tomb, and therefore it could not fall into Martha's heart that he would at once raise him from the dead; but she believed this would come to pass in the common resurrection. Whence she says "I know," that is, I hold most certainly, that "he shall rise again in the last day"; above, John 6:40: "I will raise him up in the last day."

Consequently, when he says "Jesus said to her: I am the resurrection and the life," the Lord, raising Martha to higher things, first shows his power and might; second he adds the effect of that power, at the place "he that believeth in me, although he be dead, shall live"; third he demands faith, at the place "believest thou this?" Now his power is life-giving; whence he says "I am the resurrection and the life"; as if he were saying to Martha: dost thou believe that thy brother shall rise again in the last day? Now this whole thing, that men shall rise again, will be by my power; and therefore I, by whose power all shall then rise again, am able even now to raise up thy brother in my presence. Now he says two things: namely, that he is "the resurrection," and that he is "the life." For it must be known that some need to partake of the effect of life. Some indeed, because they have lost life; some, however, not because they have lost it, but that they may keep what they already have. So then, as to the first he says "I am the resurrection," because those who have lost life through death are restored; as to the second he says "and the life," by which, namely, the living are preserved. Now it must be known that this saying, "I am the resurrection," is a causal expression; as if he should say: I am the cause of the resurrection. Now this manner of speaking is wont to occur only in the case of those who are the cause of some thing; but Christ is the whole cause of our resurrection, both of souls and of bodies, and therefore this saying, "I am the resurrection," is a causal expression, as if he should say: all this, that they shall rise again in souls and in bodies, will be through me; 1 Corinthians 15:21: "for by a man came death, and by a man the resurrection of the dead." This, I say, that I am "the resurrection," belongs to me through this, that I am "the life"; for it belongs to life that some be restored to life, just as it belongs to fire that something extinguished be reignited. Above, chapter 1:4: "in Christ was life, and the life was the light of men."

Now the effect corresponds to the power, whence he says "he that believeth in me, although he be dead, shall live." First, then, he treats of the effect that corresponds to the first power; second of the effect that corresponds to the second. Now the first thing that he had said of his power is that he himself is the resurrection; and to this corresponds the effect that he gives life to the dead: and as to this he says "he that believeth in me, although he be dead, shall live." The reason of which indeed is, that I am the cause of the resurrection, the effect of which cause someone attains by believing in me. Whence he says "he that believeth in me shall live, although he be dead": for by this, that he believes, he has me within himself, Ephesians 3:17: "that Christ may dwell by faith in your hearts," and he who has me, has the cause of the resurrection: therefore he that believeth in me shall live. Now that some rise again through faith is had above, John 5:25: "the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live," namely with spiritual life, rising from the death of guilt, and also with natural life, rising from the death of punishment.

Now the second thing that he had said of his power is that he himself is the life; and to this corresponds the effect of preservation in life; whence he says "and every one that liveth, and believeth in me," with the life of righteousness, concerning which Habakkuk 2:4: "my just man liveth by faith," "he shall not die," that is, not with eternal death; but he shall have life everlasting; above, John 6:40: "this is the will of my Father, that every one who seeth the Son, and believeth in him, may have life everlasting." And this is not to be understood as meaning that he shall not die for a time with the death of the flesh; but that even though he shall so die at some time, yet, raised up again, he shall live forever in soul, until the flesh, which shall never afterward die, rise again; whence he adds in the same place: "and I will raise him up in the last day."

Now he demands faith, that he may perfect it; whence he says "believest thou this?" And first the Lord's question is set down, saying "believest thou this?" The Lord does not ask as one ignorant, but as one knowing her faith, since indeed he himself had poured that faith into her: for to believe is from God. But he asks in order that the faith which she had in her heart she might confess with her mouth; Romans 10:10: "with the heart we believe unto justice: but with the mouth confession is made unto salvation." Second the woman's response is set down when he says "she saith to him: yea, Lord, I have believed that thou art Christ the Son of the living God." Now this response indeed seems irrelevant to what the Lord had said. For he had said "I am the resurrection and the life," and afterward asked whether she believed this. But the woman did not answer: I believe that thou art the resurrection and the life; but "I have believed that thou art Christ the Son of the living God, who art come into this world." This indeed is expounded in two ways. For Chrysostom says that this woman, not understanding the lofty words of the Lord, answered as though stupefied, saying: Lord, I do not understand this that thou sayest, namely that thou art the resurrection and the life, but this I have believed, that thou art Christ the Son of the living God. But Augustine says that the woman answered thus for this reason, that what she says is the ground of all the things the Lord had premised; as if she should say: whatever thou sayest concerning thy power and the effect of salvation, all this I believe: because I believe what is more, and the root of all, namely that thou art Christ the Son of the living God.

Now this confession of Martha is perfect. For she confesses the dignity, the nature, and the dispensation, namely of the incarnation, of Christ. The dignity, indeed, both royal and priestly; and this, when she says: "thou art Christ." For "Christ" in Greek is said in Latin "the anointed." Now kings and priests are anointed: therefore Christ is king and priest. Whence the Angel, Luke 2:11: "this day is born to you a Saviour, who is Christ the Lord." And truly he alone is Christ in a singular way, because others are anointed with visible oil, but he with invisible oil, namely the Holy Spirit, and more abundantly than all the rest; Psalm 44:8: "God, thy God, hath anointed thee with the oil of gladness above thy fellows." Therefore "above thy fellows," because, as is said above, John 3:34, "God doth not give the Spirit by measure" to him. Now she confesses in Christ the divine nature, equal to the Father; whence she says "the Son of the living God": for by this, that she singularly calls him Son of the living God, she proclaims the truth of the sonship; for one is not a true son of God unless he be of the same nature as the Father: whence it is said of Christ, 1 John, at the end, verse 20: "that we may be in his true Son," Christ. "This is the true God, and life eternal." Now she confesses the mystery of the dispensation when she says "who art come into this world," namely assuming flesh. Peter confesses the same, Matthew 16:16: "thou art Christ, the Son of the living God"; below, John 16:28: "I came forth from the Father, and am come into the world."

After the Evangelist had set forth beforehand the qualities of the sisters as regards Martha, here he describes them as regards Mary, and first he describes the calling of Mary; second, her meeting with Christ, at the words she, when she had heard; third, the devotion which she showed to Christ, at the words Mary therefore, when she had come where Jesus was (...) fell at his feet. Now Mary is called by Martha, who, having been consoled and instructed by Christ, and unwilling that her sister should be without so great a consolation, when she had spoken the aforesaid words with the Lord, went away, and immediately called her sister Mary in secret, saying: the Master is here, and calls you, and so forth. Here indeed two doubts arise. First, concerning the fact that he says in secret: for secrecy is nothing other than the privation of speech or of sound. She could not, then, have called her in secret. Response: it must be said, following Augustine, that he called "secrecy" a suppressed voice, as if to say that she called her in a low tone, according to that word of Ecclesiastes 9:17: "the words of the wise are heard in silence." She calls her secretly for this reason: that the crowd of Jews was with her, as has been said, and perhaps there were among them some who did not love Christ, who either would have withdrawn, or, on hearing this, would not have followed Mary. Mystically, however, it is given to be understood by this that one calls to Christ by an outward voice only, but more effectually in secret; whence it is said in Isaiah 30:15: "in silence and in hope shall be your strength." Second, a doubt arises concerning the words the Master is here, and calls you. It seems that she spoke falsely: for the Lord did not say to Martha that she should call Mary. Response: Augustine says that the Evangelist, for the sake of brevity, gives us to understand what he had passed over in his narration: for perhaps the Lord did say to Martha that she should call her. Others, however, say that Martha reckoned his very presence to be a calling; as if she were to say: it is inexcusable that, with him present, you should not go out to meet him.

Next, when it says she, when she had heard, rose up quickly, and came to him, the meeting of Mary is set down. And concerning this he does two things. First, the readiness of Mary to go and meet him is set down; second, the place in which she met him, at the words for Jesus had not yet come into the town; third, the company that followed her, at the words the Jews therefore who were with her in the house (...) followed her. Now the readiness of Mary to go and meet him is described, because she did not delay on account of mourning, nor did she tarry on account of those who stood by, but as soon as she heard, she rose up quickly from the house in which she was, and came to him, namely to Jesus. From this it is clear that Martha would not have gone before her, if from the beginning the coming of Jesus had been known to her. By this, moreover, an example is given to us of not delaying, when we are called to Christ. Ecclesiasticus 5:8: "delay not to be converted to the Lord, and defer it not from day to day"; Isaiah 50:4: "I shall hear him as a master." Now the place where Mary met Christ is the same one where Martha had spoken with Christ; whence he says for Jesus had not yet come into the town, but was still in that place where Martha had met him; which the Evangelist sets down for this reason, lest Mary's going to meet him be thought superfluous, since Christ could have come into the town as quickly as Martha had. Christ, moreover, remained in that place for this reason: that he might not seem to thrust himself forward toward the miracle; but that, while being asked and led on, he might work the miracle, so that men might confess that he was indeed dead, and the miracle suffer no calumny. By this, too, it is given to be understood that when we wish to enjoy Christ, we should go before him as he comes, not waiting for him to condescend to us, but rather that we ourselves should condescend to him; Jeremiah 15:19: "they shall be turned to you, and you shall not be turned to them." Now the company that follows Mary is described when he says the Jews therefore who were with her in the house (...) followed her. And he sets down the reason why they followed her, saying because she goes to the tomb to weep there. For they believed that she did this out of the force of grief: for they had not heard the words which Martha had spoken to Mary. In this indeed the Jews are to be commended, because, as it is said in Ecclesiasticus 7:38, "be not wanting in comfort to them that weep." Nevertheless, it was brought about by divine providence that they should follow her, so that, since there were many present when Lazarus was raised, so great a miracle of one risen after four days might find very many witnesses, as Augustine says.

Next, when it says Mary therefore, when she had come where Jesus was, seeing him, fell at his feet, the devotion of Mary toward Jesus is commended, and first the devotion which she showed in deed; second, the devotion which she showed in word, at the words Lord, if you had been here, my brother would not have died. Concerning the first, note in Mary security and humility. Security indeed, because, against the command of the rulers that no one should confess Christ, she is not ashamed before the crowd, nor does she fear the suspicion of the Jews concerning Christ: though some enemies of Christ were present, she runs to Christ; Proverbs 28:1: "the just, as bold as a lion, shall be without dread." Humility, however, because she fell at his feet, which is not read of Martha; 1 Peter 5:6: "be humbled under the mighty hand of God, that he may exalt you in the time of visitation"; Psalm 131:7: "we will adore in the place where his feet stood." In word, moreover, she showed devotion, when she said to him: Lord, if you had been here, my brother would not have died. For she believed him to be life itself, and that where he was, death would have no place; 2 Corinthians 6:14: "there is no fellowship between light and darkness." As if she were to say: while you were present with us, as Augustine says, no disease, no infirmity whatsoever dared to appear, among those in whose house he knew life to dwell. O faithless company. While you were still set in the world, Lazarus your friend has died. If a friend dies, what shall an enemy suffer?

Next, when it says Jesus therefore, when he saw her weeping (...) groaned in spirit, and troubled himself, the things pertaining to the affection of Christ are set down. For Christ does not answer Mary with the same words with which he answered Martha; but on account of the crowd standing by he says nothing, showing his power by deeds. First, then, the affection of Christ shown toward Mary is set down; second, a dispute concerning Christ's affection is added, at the words the Jews therefore said: behold how he loved him. Concerning the first he does three things. First, the affection which Christ had in his heart is set down; second, how he expressed it in words, at the words and he said, where have you laid him? Third, how he showed it by tears, at the words and he wept. He says, therefore, as to the first, Jesus therefore, when he saw her weeping, and so forth. Here it must be noted that Christ is true God and true man; and therefore almost everywhere in his deeds we read things human mingled with things divine, and things divine with things human: and if at any time something human is set down concerning Christ, immediately something divine is added. For nothing weaker do we read concerning Christ than his passion; and yet, while he hung on the cross, divine deeds appear, in that the sun is darkened, rocks are split, the bodies of the saints who had slept rise again. In the nativity, too, while he lay in the manger, a star shines from heaven, an angel sings praises, magi and kings offer gifts. A like thing we have in this passage: for Christ, according to the affection of his humanity, suffers something weak, conceiving a certain trouble at the death of Lazarus; whence he says he groaned in spirit, and troubled himself. Concerning this troubling, attend first indeed to his piety, second to his discretion, third to his power. Piety indeed from the cause, which is just. For then is one justly troubled, if he is troubled by the sadness and evil of others: and as to this he says when he saw her weeping; Romans 12:15: "to rejoice with them that rejoice, and weep with them that weep." Discretion, however, because he is troubled according to the judgment of reason; whence he says he groaned in spirit, as if keeping the judgment of reason. For in "troubling of spirit" the mind, or reason, is meant, according to that word of Ephesians 4:23: "be renewed in the spirit of your mind." Sometimes, however, it happens that passions of this sort belonging to the sensitive part are neither moved by the spirit, nor keep the moderation of reason, but rather disturb it: which indeed was not the case in him, because he groaned in spirit.

But what does the groaning of Christ signify? It seems that it signifies anger; Proverbs 19:12: "as the roaring of a lion, so also is the anger of a king." Likewise it seems to signify indignation; according to that word of Psalm 111:10: "he shall gnash with his teeth, and pine away." Response: it must be said that this groaning in Christ signifies a certain anger and indignation of heart. Now all anger and indignation is caused by some grief and sadness. But two things here underlay it: one, on account of which Christ was troubled, which was death inflicted on man on account of sin; the other, on account of which he was indignant, was the savagery of death and of the Devil. Whence, just as when someone wishes to repel an enemy, he grieves over the evils inflicted by him, and is indignant so as to take vengeance on him, so also Christ grieved and was indignant. Power, however, because he by his own command troubled himself. For passions of this kind sometimes arise from an undue cause; as when someone rejoices over evils and is saddened over goods; Proverbs 2:14: "who are glad when they have done evil, and rejoice in most wicked things." And this was not the case in Christ; whence he says when he saw her weeping (...) troubled himself. Sometimes they arise from some good cause, yet are not moderated by reason: and on this account he says he groaned in spirit. Sometimes, however, even if they are moderated by something, they nevertheless anticipate the judgment of reason, of which sort are sudden movements. This indeed was not the case in Christ: because every movement of the sensitive appetite in him was according to the measure and command of reason. And therefore he says he troubled himself, as if to say: by the judgment of reason he took this sadness upon himself.

But against this is what is said in Isaiah 42:4: "he shall not be sad nor troublesome." Response: it must be said that this is understood of sadness that anticipates reason and is unmoderated. Christ willed, moreover, to trouble himself and to be sad for a threefold reason. First indeed to prove the condition and truth of human nature. Second, that while he is sad and restrains himself, he might teach the measure that is to be kept in sadnesses. For the Stoics said that no wise man is ever sad. But it seems very inhuman that someone should not be saddened at another's death. There are some, however, who exceed too far in sadness over the ills of their friends. But the Lord willed to be sad, in order to signify to you that at times you ought to be saddened, which is against the Stoics: and he kept measure in his sadness, which is against the latter. Whence the Apostle, 1 Thessalonians 4:12: "we will not have you ignorant concerning them that sleep, that you be not sorrowful, even as others who have no hope"; Ecclesiasticus 22:10: "weep over the dead, for his light has failed," and afterward he adds: "weep a little over the dead, because he has found rest." The third reason is that he might suggest that we ought to be saddened and to weep, bodily, for the dead: according to that word of Psalm 37:9: "I am afflicted, and humbled exceedingly."

Next the Lord shows the affection of his heart in words; whence he says where have you laid him? But against this: did the Lord not know the place where he had been laid? It seems not: for just as by the power of his divinity, being absent, he knew of his death, so too he knew the place of the tomb. Why, then, does he ask what he already knew? Response: it must be said that he asks not as one ignorant, but that, while the tomb is shown to him by the people, he wishes them to confess that Lazarus was dead and buried: so that thus he might snatch the miracle away from the suspicion of all. There are also two mystical reasons for this. One is, that he who asks seems not to know the things about which he asks. Now by Lazarus in the tomb are signified those who are dead in sins. The Lord shows, therefore, that he does not know the place of Lazarus, giving us thereby to understand that he as it were does not know sinners, according to that word of Matthew 7:23: "I have not known you (or: I know you not)," and Genesis 3:9: "Adam, where are you?" The other reason is, that the fact that some rise again from sin to a state of divine justice is from the depth of divine predestination: which depth indeed men do not know; Romans 11:34: "who has known the mind of the Lord, or who has been his counselor?" And Jeremiah 23:18: "for who has stood in the counsel of the Lord, and seen, and heard his word?" And therefore the Lord, hinting at this, bore himself after the manner of one who does not know, since we ourselves also do not know this. Thus, then, the Lord's question is set down, and the people's answer follows; whence he says they say to him: Lord, come and see. Come, in showing mercy; see, in considering; Psalm 24:18: "see my abjection and my labor, and forgive me all my sins."

Next the Lord shows his affection by tears; whence it is added and Jesus wept: which tears indeed were not from necessity, but from piety and for a cause. For he was a fount of piety, and therefore he wept, that he might show that it is not to be reproved if someone weeps out of piety; Ecclesiasticus 38:16: "son, shed tears over the dead." He wept for a cause, that he might teach man that on account of sin he stands in need of weeping, according to that word of Psalm 6:7: "I have labored in my groaning, I will wash my bed every night."

Next, when it says the Jews therefore said: behold how he loved him, the Evangelist sets down a dispute concerning the affection of Christ: and first he brings forward some admiring the affection of Christ; second, some calling into doubt the miracle formerly worked, at the words but some of them said, and so forth. Now the Evangelist brings forward those admiring the miracle of Christ by way of conclusion, when he says the Jews therefore said, the signs of Christ's affection having been shown, both by words and by tears, behold how he loved him: for love is shown most of all in men's sorrows; Proverbs 17:17: "a friend is known in adversity." Mystically, however, it is given to be understood by this that God loves men even in their sins, for unless he had loved them, he would surely not have said: "I have not come to call the just, but sinners, to repentance": Matthew 9:13. Whence Jeremiah 31:3: "with an everlasting love have I loved you, therefore have I drawn you, taking pity on you." Those, however, who turned into doubt the miracle that had been worked, were of those envious of Jesus; whence he says but some of them, namely of the Jews, said: could not he that opened the eyes of the man born blind have made it so that this man should not die? As if to say: if he loved him so much that he even wept at his death, it seems that he would have wished him not to die: for sadness is felt over those things which happen to us against our will. If, then, he died while Jesus was unwilling, it seems that he was not able to prevent death; much more, then, does it seem that he could not have opened the eyes of the man born blind. Or, it must be said that they said this out of admiration, in the manner of speaking in which Elisha said in 4 Kings 2:14: "where is the God of Elijah, even now?" And David in Psalm 88:50: "Lord, where are your ancient mercies?"

After the Evangelist has set down certain preambles to the raising, he here consequently deals with the raising itself: concerning which he does four things. First, concerning Christ's arrival at the tomb; second, concerning the removal of the stone, at the words "Now it was a cave" etc.; third, concerning Christ's prayer, at the words "And Jesus, lifting up his eyes, said" etc.; fourth, concerning the raising of the dead man, at the words "When he had said this, he cried with a loud voice: Lazarus, come forth." He says, then, as to the first point: "Jesus therefore again groaning in himself, cometh to the grave." Now the Evangelist carefully and frequently says that he wept and that he groaned, as Chrysostom says, because he was about to show in what followed the power of his divinity. Lest, then, you doubt the truth of his humanity, he asserts of Christ the weaker and humbler things belonging to our nature. And just as John, more expressly than the other Evangelists, shows the divine nature and power, so too he speaks certain weaker things of him, such as that he wept, that he groaned, and the like, which most of all show the affection of human nature in Christ.

Mystically, however, he groaned so as to give us to understand that those who rise again from sins ought to persist in continual mourning, according to that word of Psalm 37:7: "I walked sorrowful all the day long." Or it may be said that above he groaned in spirit on account of the death of Lazarus, but here again in himself on account of the unbelief of the Jews. Whence the Evangelist had earlier set down the doubt as to the miracle, of those saying: "Could not he that opened the eyes of the man born blind have caused that this man should not die?" This groaning, indeed, arose from compassion and pity toward the Jews; Matthew 14:14: "Jesus, seeing the multitudes, had compassion on them."

Here it deals with the removal of the stone, where he does four things. First he describes the stone; second he adds Christ's command concerning the removal of the stone; third he adds the disputing over the taking away of the stone; fourth he indicates the fulfillment of the command. Now the stone is described as laid upon the tomb; hence he says: "Now it was a cave, and a stone was laid over it." For it should be known that in those parts they have certain caverns in the manner of a cave for the burial of men, where they can place several bodies of the dead at different times, and therefore they have a certain opening, which they close and open with a stone when necessary. And so it is said here that "a stone was laid over it," namely, over the mouth of the cave. A like thing is found in Genesis 23:1-20, where Abraham buys a field and a cave in which to bury Sarah his wife.

Mystically, however, by the cave is understood the depth of sins, of which it is said in Psalm 68:3: "I am stuck fast in the mire of the deep, and there is no sure standing." By the stone laid over it is understood the law, which was written on stone and did not take away sin but held them fast in sin: because thereby they sinned the more gravely, in that they acted against the law; whence it is said in Galatians 3:22: "Scripture hath concluded all under sin." He sets down Christ's command concerning the removal of the stone, saying: "Jesus saith: Take away the stone." But it is asked, since it is a greater thing to raise a dead man than to remove a stone, why did he not also, together with this power, take away the stone himself? To this Chrysostom answers that this was done for the greater certainty of the miracle, namely, that he might make them witnesses of the miracle, so that they might not say, as they said concerning the blind man: "This is not he who was dead."

Mystically, according to Augustine, the removal of the stone signifies the taking away of the burden of the legal observances from the faithful of Christ coming from the Gentiles to the Church, which certain persons wished to impose upon them. Whence blessed James says, Acts 15:28: "It hath seemed good to the Holy Ghost and to us, to lay no further burden upon you." And Peter says in the same place: "Why do you attempt to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?" Of this, then, the Lord says, "Take away the stone," that is, the burden of the law, and preach grace. Or by the stone he signifies those who live corruptly within the Church and are a stumbling-block to those wishing to believe, in that they hold them back from conversion; of which stone it is said in Psalm 90:12: "Lest perhaps thou dash thy foot against a stone." This stone the Lord commands to be removed; Isaiah 57:14: "Take away the stumblingblocks out of the way of my people."

The disputing is set down on the part of Martha, and first are set down the words of Martha disputing; second, the words of Christ answering. The words of Martha he sets down, saying: "Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days." This indeed happened literally for the showing forth of the truth of the miracle, as it were, that the members had already begun to be dissolved through putrefaction. Mystically, however, "he stinketh already" refers to one who has been accustomed to sin, namely, through his very evil reputation, whose most vile odor rises up through sin. For just as from good works a good odor gives forth fragrance, according to what the Apostle says in 2 Corinthians 2:15, "We are the good odour of Christ unto God," so from evil works stench and evil odor exhale: and he is rightly called "of four days," as it were pressed down by the weight of earthly sins and carnal desires, for earth is the last of the four elements; Joel 2:20: "His stench shall ascend, and his rottenness shall go up, because he hath done proudly."

To her Christ answered, saying: "Said I not to thee, that if thou believe, thou shalt see the glory of God?" Here the Lord seems to reprove Martha, in that she was not mindful of what Christ had said to her: "He that believeth in me, although he be dead, shall live"; for Martha doubted whether Christ could raise a dead man of four days. For although he had raised some who had recently died, she nevertheless believed this to be impossible in the case of her brother because of the length of the days. And therefore the Lord said to her: "Said I not to thee: if thou believe, thou shalt see the glory of God?" That is, the raising of thy brother, through which God will be glorified. But whereas above the Lord had said to the apostles that this miracle would be for his own glory, saying "that the Son of God may be glorified thereby," namely, through the death, here nevertheless he says to Martha that this miracle would be for the glory of God. And this because the glory of the Father and of the Son and of the Holy Spirit is the same. He did not, however, express here the glory of the Son, lest he disturb the Jews standing about, who were prone to contradiction.

There is intimated, moreover, in these words of the Lord a twofold fruit of our faith. The first is the working of miracles, which is owed to faith; Matthew 17:19: "If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove; and nothing shall be impossible to you." Whence also the Apostle says, 1 Corinthians 13:2: "If I should have faith, so that I could remove mountains." And Mark 16:20 says: "But they preached everywhere, the Lord working withal, and confirming the word with signs that followed." This working of miracles, indeed, is for the glory of God: and therefore he says: "if thou believe, thou shalt see the glory of God." The second fruit is the vision of eternal glory, which is owed to faith as its reward; whence he says "thou shalt see the glory of God"; Isaiah 7:9, according to another reading: "If you will not believe, you shall not understand." 1 Corinthians 13:12: "We see now through a glass, in a dark manner," through faith, "but then face to face."

The fulfillment of the command he sets down, adding: "They took away the stone therefore." Here it should be considered, according to Origen, that the delay in removing the stone that lay against the tomb was caused by the sister of the dead man. And therefore, for as long as she detained Christ with words, the raising of her brother was delayed; but as soon as, obeying, she carried out Christ's command, her brother was raised. So that by this we may learn to interpose nothing between the commands of Jesus and their execution, if we desire that the effect of salvation should follow immediately; Psalm 17:45: "At the hearing of the ear he hath obeyed me."

Here it deals with Christ's prayer, in which he gives thanks: concerning which the Evangelist sets down four things. First he sets down the manner of praying; second, the efficacy of the prayer; third, he excludes the necessity of praying; fourth, he subjoins the utility of the prayer. He sets down the fitting manner of praying, in that "lifting up his eyes," that is, he raised up his understanding, bringing it through prayer to the Father on high. But for us, if we wish to pray after the example of Christ's prayer, it is necessary to lift up the eyes of our mind to him, removing them from present things, from memory, from thoughts, and from intentions. We also lift up our eyes to God when, not trusting in our own merits, we hope from mercy alone, according to that word of Psalm 122:1: "To thee have I lifted up my eyes, who dwellest in heaven," and: "as the eyes of the handmaid are on the hands of her mistress, so are our eyes unto the Lord our God, until he have mercy on us"; Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens."

He sets down the efficacy of the prayer, when he says: "Father, I give thee thanks that thou hast heard me." In this we have an argument that God is ready to bestow, according to that word of Psalm 10:17: "The Lord hath heard the desire of the poor," so that he hears the desire even before it brings forth words; Isaiah 30:19: "At the voice of thy cry, as soon as he shall hear, he will answer thee"; and 65:24: "While they are yet speaking, I will say: Behold, I am present." Much more, then, is it fitting to judge concerning the Lord Savior that God the Father, forestalling his prayer, had heard him: for the tears which Christ had shed for the death of Lazarus had the force of a prayer. Moreover, by the fact that at the beginning of the prayer he gives thanks, an example is given to us that when we wish to pray, before we ask for things to come, we should render thanks to God for benefits received; 1 Thessalonians 5:18: "In all things give thanks."

Now as to what he says, "that thou hast heard me," if it be expounded of Christ according as he is man, it presents no difficulty: for thus Christ was less than the Father, and according to this it is fitting for him to pray to the Father, and to be heard by him. But if, as Chrysostom would have it, it be expounded of Christ according as he is God, then the word presents a difficulty: for according to this it does not befit him to pray nor to be heard, but rather to hear the prayers of others. And therefore it must be said that one is then heard when his will is fulfilled. Now the will of the Father is always fulfilled, because, as it is said in Psalm 113:3, "Whatsoever the Lord pleased, he hath done." Since, then, the will of the Father and of the Son is the same, whenever the Father fulfills his own will, he fulfills the will of the Son. The Son says, then, according as he is the Word, "that thou hast heard me," that is, thou hast done the things which were in thy Word to be done. For he spoke, and they were accomplished.

He excludes, however, the necessity of praying, saying: "And I knew that thou hearest me always" etc. Here the Lord, as it were under a veil, shows his divinity, as if he were to say: in order that my will should be done, I have no need of prayer, because from eternity my will has been fulfilled; Hebrews 5:7: "He was heard for his reverence." For "I knew," namely, with certainty, "that thou hearest me," the Word, "always": because whatsoever thou dost, it is in me that it should be done. Likewise, "me," as man, "thou hearest always," because my will is always in conformity with thy will; "but because of the people who stand about, I said it, that they may believe that thou hast sent me." In which it is given to understand that he did and said many things for the benefit of others; below, chapter 13:15: "I have given you an example, that as I have done to you, so you do also." For every action of Christ is our instruction. Now Christ wished, especially by this working, to show that he was not alien from the Father, but acknowledged him as his own principle: and therefore he adds, "that they may believe that thou hast sent me"; below, 17:3: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent"; Galatians 4:4: "God sent his Son, made of a woman, made under the law." And in this is set down the utility of the prayer.

Here it deals with the raising of Lazarus, and concerning this he does three things. First is set down the voice of him raising up; second, the effect of the voice, at the words "And presently he that had been dead came forth"; third, the command concerning the loosing of him who was raised up, at the words "Jesus said to them: Loose him." Now the voice of him raising up is set down as loud, whence he says: "When he had said this," namely Jesus, "he cried with a loud voice": and this literally, in order to destroy the error of the Gentiles and of certain Jews, who said that the souls of the dead dwell in the tombs with their bodies. And therefore he cries out, as it were calling the soul from afar, which was not present in the tomb. Or it may be said, and better, that the voice of Christ is called loud on account of the greatness of his power: for so great was his power that he raised Lazarus, dead four days, from death, just as a sleeper is roused from sleep; Psalm 67:34: "He shall give to his voice the voice of power." This loud voice, moreover, is representative of that great voice which shall be at the common resurrection, by which all shall be raised up from the tombs; Matthew 25:6: "At midnight there was a cry made" etc.

He cries out, I say, saying: "Lazarus, come forth." Him he calls by his own proper name, because so great was the power of his voice that all the dead would equally be compelled to come forth, had he not, by the expression of the name, determined his power to one alone, as Augustine says concerning the Word of the Lord. It is also given to be understood by this that Christ calls sinners to come forth from the conversation of sin; Apocalypse 18:4: "Go out from her, my people." Likewise, concerning the hiding of it, that by confession one should manifest the sin itself; Job 30:33: "If as a man I have hid my sin."

Consequently, where it says "And presently he that had been dead came forth," the effect of the voice is set down: and first is set down the resurrection of the dead man; second, the disposition of the dead man rising again. Now the resurrection of the dead man was swift at the command of the Lord; whence he says: "And presently he that had been dead came forth." For so great was the power of Christ's voice that it conferred life without delay of time: just as it will be at the common resurrection, when in the twinkling of an eye, the dead hearing the trumpet sound, "the dead who are in Christ shall rise first," as is said in 1 Thessalonians 4:15. For already there is anticipated the office of Christ, which is said above, 5:25: "The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." Thus, then, was fulfilled what the Lord had said: "I go, that I may awake him."

Now as to the disposition of him rising again, he is said to be "bound," that is, having his hands and feet bound "with winding bands," that is, with bandages, with which the ancients used to wrap the dead, "and his face was bound about with a napkin," lest, namely, it cause horror. He commanded him, therefore, to rise bound and covered, so that the miracle might be the more approved. Consequently, where he says "Loose him, and let him go," he commands that he be loosed. The reason for this is that those who loosed him might themselves be more confident witnesses of the miracle, and might have a more tenacious memory of what had been done. Likewise also, while they touch him and draw near to him, they might see that it is truly he. He therefore adds "and let him go," so as to show that the miracle was not a phantasm. For certain magicians have sometimes seemed to raise the dead, yet they could not bring them to the point of carrying out their former offices: and this was because their raising was only a phantasm, and not true.

It should be known, moreover, that this whole passage, "And presently he that had been dead came forth," is expounded mystically by Augustine; and this in two ways, according to a twofold manner of coming forth. For the sinner comes forth when he goes out, by repenting, from the habit of sin to the state of righteousness; 2 Corinthians 6:17: "Go out from among them, and be ye separate." Yet he has his hands bound with winding bands, that is, with carnal desires: because, still established in the body, they cannot be free from troubles, even when rising from sins; whence the Apostle says, Romans 7:25: "I myself, with the mind, serve the law of God; but with the flesh, the law of sin." Now that his face was covered with a napkin signifies that in this life we cannot have full knowledge of God; 1 Corinthians 13:12: "We see now through a glass in a dark manner, but then face to face." And therefore he commands him to be loosed, and to go: because after this life all veils shall be taken away from those rising from sin, so that they may contemplate God face to face, as is said in 1 Corinthians 13:12. For then shall the corruptibility of the body be loosed, which is, as it were, a certain bond binding and weighing down the soul, keeping it from all such full and clear contemplation; Isaiah 52:2: "Loose the bonds of thy neck, O captive daughter of Sion." So, then, appears one manner of coming forth spiritually, which is set down by Augustine, in the book of the Eighty-Three Questions.

The other manner of coming forth is through confession, concerning which it is said, Proverbs 28:13: "He that hideth his sins shall not prosper: but he that shall confess and forsake them shall obtain mercy." For thus to come forth is, by going out from hidden things, to be made manifest through confession; but that you may confess, God does this by voice, that is, by grace, calling with a loud voice. Now the dead man coming forth, still bound, is one confessing while still guilty. But that his sins may be loosed, it is commanded to the ministers that they loose him, and let him go. For him whom Christ inwardly quickens through himself, the disciples loose, because those quickened are absolved through the ministry of priests; Matthew 16:19: "Whatsoever thou shalt loose upon earth, it shall be loosed also in heaven."

Now certain persons, pursuing this mystery, say that just as Christ quickened Lazarus through himself, and commanded him, once quickened, to be loosed by the disciples, so God inwardly quickens the soul through grace, remitting the guilt, and absolving from the liability to eternal punishment, but the priests, by the power of the keys, absolve from a part of the temporal punishment. But this position attributes too little to the keys of the Church. For it is proper to the sacraments of the New Law that grace is conferred in them. Now the sacraments consist in the dispensation of the ministers, whence in the sacrament of Penance contrition and confession are held materially, on the part of the one receiving the sacrament; but the causative force of the sacrament is in the absolution of the priest, by the power of the keys, through which he applies, in a certain manner, the effect of the Lord's Passion to him whom he absolves, that he may obtain remission. If, then, the priest were not to absolve except only from punishment, the sacrament of Penance would not be one that confers grace, by which guilt is remitted; and consequently it would not be a sacrament of the New Law.

It must therefore be said that just as in the sacrament of Baptism the priest, pronouncing the words and washing outwardly, exhibits the ministry of Baptism, Christ baptizing inwardly, so the priest, outwardly, by the power of the keys, renders the ministry of absolution, Christ remitting the guilt through grace. But this seems to raise a doubt, in that to Baptism there commonly come children, not justified before Baptism, who obtain the grace of remission in Baptism; but to the obtaining of absolution there commonly come adults who have already, beforehand, through contrition, obtained the remission of their sins: so that the following absolution would seem to do nothing toward the remission of sins. But if one considers diligently, taking adults on both sides, an entire likeness will be found.

For it happens that some adults, before they actually receive the sacrament of Baptism, having it in desire, obtain the remission of sins, being baptized with the baptism of desire; and yet the Baptism that follows, as far as it is of itself, effects the remission of sins, although in the case of one to whom they have already been remitted this does not take place, but he obtains only an increase of grace. If, however, some adult had not been perfectly disposed, before Baptism, to obtain the remission of sins, in the very act of being baptized he obtains remission by the power of Baptism, unless he places an obstacle to the Holy Spirit through insincerity. And the like must be said in Penance. For if anyone, before the priest's absolution, has been fully contrite, he obtains the remission of sins, in that he has it in his desire to submit himself to the keys of the Church, without which true contrition would not exist. But if beforehand his contrition had not been full enough to be sufficient for remission, in the very absolution he obtains the remission of guilt, unless he places an obstacle to the Holy Spirit. And the like holds in the Eucharist and Extreme Unction, and in the other sacraments.

After the Evangelist has set down the death of Lazarus and his resurrection, here he consequently sets down the effect of the resurrection; and first he sets down its effect in the crowd; second he sets down its effect in the princes, at the place, "Therefore the chief priests and Pharisees gathered a council." Concerning the first he does two things. First he brings in certain ones believing, saying, "Many therefore of the Jews who had come to Mary and Martha," to console them, "and had seen the things that Jesus did, believed in him." Nor is it to be wondered at, because such a miracle had not been heard of from the beginning of the world, namely that a dead man of four days in the tomb should be raised again to life. Likewise also the Lord says that he would work this miracle on account of the people standing around, namely so that they might believe in him: and therefore that word did not go out in vain, but from the miracle seen many believed. 1 Corinthians 1:22: "The Jews seek signs." Second he brings in certain ones denouncing, saying, "But certain of them went to the Pharisees," and so on. This indeed can be understood in two ways. In one way, that they told the chief priests the things Jesus had done in order to mollify them against Jesus, and in order to refute them concerning this, that they were plotting against Jesus, who was doing such wondrous things. In another way, and better, that they said this in order to incite them against Christ. For they were unbelieving, and were scandalized by the miracle. And this is clear from the very manner of speaking. For when he had said, "Many therefore of the Jews... believed in him," he subjoins something as though opposed, saying, "But certain of them went away to the Pharisees," and so on. These are the ones of whom it is said below, at John 12:37, that although Jesus had done such great signs before them, "they did not believe in him... for they loved the glory of men more than the glory of God." Consequently, when he says, "Therefore the chief priests and Pharisees gathered a council," the Evangelist sets down the effect of the miracle in the princes, and first he sets down the malice which they devised against Christ; second he shows how Christ avoided it, at the place, "Jesus therefore walked no more openly among the Jews." Concerning the first he does three things. First he sets down the gathering of the council; second he adds the doubt of those gathered, at the place, "and they said: What do we do, for this man does many signs?" Third he assigns the settling of the doubt, at the place, "But one of them," and so on.

Now concerning the first, the wickedness of the chief priests is shown from three things. First from the condition of the persons, because they were not common people, but chief priests and Pharisees. Chief priests, moreover, because they were the princes of sacred matters; but Pharisees, because they had the appearance of religion, so that thus what is said in Genesis 49:5 might be fulfilled: "Simeon and Levi, brothers, vessels of iniquity waging war." For from Simeon came the inventors of the sect of the Pharisees. But the chief priests, it is clear, were of the tribe of Levi; 1 Esdras 9:2: "The hand of the princes was first in this transgression." Second, from the deliberation of malice; hence he says "they gathered a council," which is done for taking counsel; Genesis 49:6: "Let my soul not enter into their council"; Psalm 1:1: "Blessed is the man who has not gone in the counsel of the impious," and so on. But, as is said in Proverbs 21:30: "There is no counsel against the Lord." Third, from the depraved intention, because it was against Jesus, that is, against the Savior; Psalm 40:8: "Against me my enemies spoke, against me they devised evils for me"; Jeremiah 18:18: "Come, let us devise devices against Jeremiah."

Consequently, when he says, "What do we do, for this man does many signs?" he sets down their doubt, and first he sets down the motive of the doubt; second the matter of the doubt, at the place, "If we let him alone thus, all will believe in him." Now what was moving them to doubt was the miracles of Christ; hence they said, "What do we do, for this man does many signs?" They are blind, still calling him a man, of whom they had received so great a demonstration of divinity. For, as he himself says above, at chapter 5:36: "The works which the Father has given me to accomplish, these give testimony of me." They are also no less foolish than blind: because they are in doubt as to what they ought to do, when nothing else was required of them but to believe; above, at 6:30: "What sign do you do, that we may believe you?" But behold, he has done many signs, and still they say that "this man does many signs." For "their own malice blinded them," Wisdom 2:21. But the matter of the doubt was that they feared the losses that would follow upon them. And he sets down two things as to this. First, the loss of spiritual primacy; and as to this he says, "If we let him alone thus, all will believe in him": which indeed, according to the truth of the matter, was something desirable for all, for the faith that is directed to Christ both saves and leads to eternal life; below, at 20:31: "These things are written that you may believe... and that believing you may have life in his name." But as to their depraved intention it seemed horrible to them, since, if they believed, none of those who believed in Christ would obey them. Hence out of their ambition they draw back both themselves and others from salvation. Hence it is said in the third canonical letter of John: "He who loves to hold the primacy among them, Diotrephes, does not receive us." Second, he sets down the ambition of temporal possession, when he says, "and the Romans will come, and take away our place and nation": which seems to follow from this, according to Augustine, because if all believed in Christ, no one would remain to defend the temple of God against the Romans, since they would abandon the holy temple and their paternal laws, against which they perceived the teaching of Christ to be. But this does not seem to pertain very much to the matter proposed, since they were still serving the Romans, nor had they devised to move war against them. And therefore it seems better to say, according to Chrysostom, that they said this because they saw Christ being honored by the people as a king. And because it was a command of the Romans that no one should be named king except through them, they therefore feared that if the Romans should hear this, that they had Christ as a king, they would reckon the Jews themselves rebellious and rising up against them, and would destroy their city and nation; below, at 19:12: "Everyone who makes himself a king contradicts Caesar." But observe their wretchedness, for they fear to lose nothing except temporal things, taking no thought for eternal life; Deuteronomy 33:28: "The eye of Jacob is toward the earth." But, as is said in Proverbs 16:24, "what the impious man fears will come upon him." Therefore the Romans, after the passion of the Lord and his glorification, took from them both their place and their nation, by conquering and transferring them.

He sets down, however, the settling of the doubt, when he says, "But one of them, Caiaphas by name, being the high priest of that year, said to them." And first the settlement is set down; second the exposition of the settlement, at the place, "This he did not say of himself"; third the acceptance of the sentence by the assembly, at the place, "From that day therefore they devised to put him to death." Concerning the first he does two things. First he describes the person of the one giving the sentence; second he sets down the words of the sentence, at the place, "You know nothing," and so on.

The person giving the sentence is described from his name and from his dignity. From his name indeed, because he is Caiaphas, which name indeed suits his malice. For it is interpreted, first, as "one who investigates," which attests to his presumption; Proverbs 25:27: "He who is a searcher of majesty shall be overwhelmed by glory." For he presumed when he said: "I adjure you by the living God, that you tell us if you are the Christ." Second, it is interpreted as "shrewd," which attests to his cunning, because he strives to procure the death of Christ. Third, it is interpreted as "vomiting from the mouth," which attests to his folly; Proverbs 26:11: "As a dog that returns to its vomit." From his dignity, however, he is described, because he was "the high priest of that year." Concerning which it must be known that, as is found in Leviticus 8, the Lord established one high priest, whom, when he died, one would succeed, who would exercise the office of high priest for his whole life. Afterward, however, as ambition and contention grew among the Jews, it was established that there should be several high priests, and that this dignity should come to all of them in turn, and that they should minister by turns for individual years. And sometimes they even procured this for themselves by money, as Josephus relates concerning this. And to show this he says "of that year."

Consequently, when he says, "You know nothing," and so on, he sets down the words of the one settling the matter: who indeed first reproaches the others for their sluggishness, saying, "You know nothing, nor do you consider," as if he were saying: you are sluggish, and still you attend to the matter too slowly. And therefore, second, he sets down his own malice, saying, "It is expedient for you that one man should die for the people." These words indeed have one meaning according to Caiaphas's intention, and another according to the Evangelist's exposition. So then, that it may first be explained according to his depraved intention, it must be known that, as is said in Deuteronomy 13:1ff., it is the command of the Lord: "If there shall be in the midst of you a prophet, or one who says he has seen a dream, and he shall wish to draw you back from the Lord, that prophet, as a fabricator of dreams, shall be put to death." According to this law, therefore, this man believed that Christ was turning the people away from the worship of God; Luke 23:2: "We have found this man subverting our nation." And therefore he said, "You know nothing," namely the law, "nor do you consider that it is expedient for you," namely that "one," that is, this man, "should die," lest the whole people be led astray; as if he were saying: the well-being of one man ought to be counted as nothing for the sake of the common commonwealth. Hence there follows, at Deuteronomy 13:5: "and you shall take away the evil from the midst of your people"; 1 Corinthians 5:13: "take away the evil from among yourselves." But the Evangelist explains it otherwise, saying, "But this he did not say of himself," and so on. Here he sets down three things. First, the author of these words; second, their right sense, at the place, "because Jesus was to die for the nation"; third, the Evangelist adds to the words of Caiaphas, at the place, "and not only for the nation, but that he might gather together in one the children of God who were scattered."

Concerning the first it must be known that, because someone could believe that Caiaphas had uttered these words by his own private instinct, the Evangelist, excluding this, says, "But this he did not say of himself." In which it is given to be understood that someone sometimes speaks of himself. For man is that which is principal in him, and this is intellect and reason: hence man is what he is through reason. When, therefore, a man speaks from his own reason, then he speaks of himself; but when he speaks moved by some higher and exterior instinct, he does not speak of himself. This happens, however, in two ways. Sometimes as one moved by the divine Spirit, according to Matthew 10:20: "For it is not you who speak, but the Spirit of your Father who speaks in you." Sometimes, however, as one moved by an evil spirit, as those who are seized: and indeed sometimes they are even said to prophesy. That those moved by the divine Spirit prophesy is said at 2 Peter 1:21: "For prophecy was not brought at any time by the will of man, but the holy men of God, inspired by the Holy Spirit, spoke." That those moved by an evil spirit prophesy is found at Jeremiah 29:26: "The Lord has made you priest in the place of Jehoiada the priest, that you should be leader in the house of the Lord over every man that is seized and prophesies." It must also be known that sometimes someone speaks by the instinct of the Holy Spirit or of an evil spirit, who nevertheless loses the use of reason, and is seized. Sometimes, however, the free use of reason remains to him, and he is not seized. For when the sensitive powers superabound from a higher impression, reason is bound, and he is moved, and is seized. But because the demon has the power of making an impression on the imagination, since it is a power attached to an organ, he can sometimes make such an impression on it that, from the abundance of the impression, reason is rendered as it were bound, yet not so that it is forced to consent; and then the man is seized by the evil spirit.

There remains, therefore, the question whether Caiaphas spoke these words by the instinct of the Holy Spirit, or of an evil spirit. And it seems that he did not speak by the instinct of the Holy Spirit: for the Holy Spirit is the spirit of truth, as is said in Jeremiah, chapter 15. But the evil spirit is the spirit of lying; 3 Kings 22:22: "I will go out, and I will be a lying spirit in the mouth of all the prophets." Now it is agreed that Caiaphas spoke a lie, saying, "It is expedient for you that one man should die." He did not, therefore, as it seems, speak by the instinct of the Holy Spirit, but rather prophesied by the instinct of an evil, seizing spirit. This, however, does not seem to agree with the words of the Evangelist: for if it were so, John would not have added, "since he was the high priest of that year." Therefore he added Caiaphas's dignity for this reason, that he might suggest that he had spoken by the instinct of the Holy Spirit. From which it is given to us to understand that the Holy Spirit moves even wicked men established in dignity to speak certain true things, and things to come, for the benefit precisely of their subjects. To that, therefore, which is said to the contrary, namely that what he said is false — "it is expedient for you that one man should die for the people" — a twofold answer can be given. In one way, that the death of Christ, as far as it is in itself, was expedient for all, even for those who killed him; 1 Timothy 4:10: "who is the Savior of all men, most of all of the faithful"; Hebrews 2:9: "that by the grace of God he might taste death for all." In another way, so that it is said "it is expedient for you," that is, for the people. Hence the Evangelist, where Caiaphas says "that he should die for you," puts instead "for the nation." But it seems from the words of the Evangelist that he was a prophet, since he says, "he prophesied." For if someone prophesies, it follows that he is a prophet. But, according to Origen, it does not follow that whoever prophesies is a prophet: but if he is a prophet, he indeed does prophesy; for the act of some thing is sometimes granted to someone, whose condition, however, is not granted to him; just as not everyone who does something just is just, but he who is just does just things. It must be noted, however, that a twofold act concurs for someone to prophesy: namely, to see; 1 Kings 9:9: "He who is now called a prophet, was formerly called a seer." Likewise, to announce; 1 Corinthians 14:3: "He who prophesies speaks to all for edification." It happens, however, sometimes that someone has both, and yet is not properly called a prophet: for sometimes someone has a prophetic vision, as Nebuchadnezzar and Pharaoh; and likewise they announced that very vision to others; yet they cannot be called prophets, because something was lacking to them, namely the understanding of the vision, which is needed in a vision, as is said in Daniel 10:1. Caiaphas, however, although he did not have a prophetic vision, nevertheless had the announcing of a prophetic matter, inasmuch as he announced the utility of the death of Christ. For sometimes the Holy Spirit moves someone to the whole of what pertains to prophecy, sometimes, however, only to some part of it. But in Caiaphas's case, he illuminated neither his mind nor his imagination; and therefore his mind and imagination remained bent upon evil: yet he moved his tongue, so that he might utter the manner by which the salvation of the people would be fulfilled. Hence he is not called a prophet except inasmuch as he had a prophetic act in the announcing, his imagination and reason remaining directed to the contrary. From which it is clear that he can no more be called a prophet than Balaam's ass.

Consequently, when he says, "and not only for the nation, but that he might gather together in one the children of God who were scattered," the Evangelist adds to the words of the high priest, saying that Jesus was to die not only for the nation of the people, namely of the Jews, as Caiaphas said — Hebrews, last chapter, 12: "Jesus, that he might sanctify the people by his own blood, suffered outside the gate" — but he adds also for the whole world; hence he subjoins, "that he might gather together in one the children of God who were scattered." Here the heresy of the Manichaeans must be guarded against, who say that certain souls are of the divine substance, and are called children of God; and they say that God came in order to gather these together in one. But this is erroneous; because, as is said in Ezekiel 18:4: "All souls are mine," namely by creation. And therefore what he says, "that he might gather together in one the children of God who were scattered," is not to be understood as though they had then already received the spirit of adoption: because, as Gregory says, they were not yet either his sheep or the children of God by adoption. But it is to be understood according to predestination, so that it is said "the children of God," namely those predestined from eternity, Romans 8:29: "whom he foreknew, to be made conformable to the image of his Son, that he might be the firstborn among many brethren," who were scattered through diverse rites and nations, "he might gather together in one," namely into the unity of faith; above, at 10:16: "I have other sheep, that are not of this fold, and them also I must bring... and there shall be one fold and one shepherd"; Psalm 146:2: "The Lord building up Jerusalem, will gather together the dispersed of Israel."

Consequently, when he says, "From that day therefore they devised to put him to death," the Evangelist sets down the consent of the Jews to the death of Christ. But had they not devised to kill him before this? It seems that they had, since above in several places it is said that the Jews were seeking to kill him. The answer must be given that before this they indeed had an inclination toward killing him; but "from that day," incited to anger by the words of Caiaphas, they dealt with the matter with a firm resolve to kill him. Proverbs 1:16: "Their feet run to evil."

Here the Evangelist sets forth how Christ avoided their malice, and first he sets forth the manner of his avoidance on Christ's part; second, the effect of wonder on the part of the people, there where it says, "Now the Passover of the Jews was near." The manner of his avoidance was through hiding and Christ's withdrawal from the Jews. For after the council, observing himself more cautiously, he did not walk openly among the Jews, nor did he go to any populated city, but into a remote region, near the desert, to a city called Ephraim, and there he stayed with his disciples. But had his power failed, by which, if he had wished, he could have gone about openly among the Jews, and they would have done nothing to him? Far from it. But he did this not on account of a lack of power, but in order to show an example to his disciples.

In this it appears that it is not a sin if his faithful withdraw themselves from the eyes of their persecutors, and by hiding rather avoid the fury of the wicked than, by showing themselves to them, inflame it the more: according to that word of Matthew 10:23, "If they persecute you in one city, flee into another." But Origen says that no one ought to thrust himself into dangers; nevertheless it is greatly praiseworthy that, when dangers are already imminent, one should neither avoid the confession of Jesus nor refuse to undergo death, for the sake of truth. And this for two reasons. First, because it is greatly presumptuous to thrust oneself into dangers on account of inexperience of one's own power, which is sometimes found to be fragile, and on account of the uncertainty of the future outcome; 1 Corinthians 10:12: "He who thinks he stands, let him take heed lest he fall." Second, lest we, by thrusting ourselves upon persecutors, furnish them an occasion to become more impious and harmful; 1 Corinthians 10:32: "Be without offense to the Jews, and to the Gentiles, and to the Church of God."

The effect of wonder in the people is set forth, and first the occasion of wondering is set forth; second, the wonder itself is set forth; third, the reason for the wonder. Now the occasion for seeking and wondering is set forth as twofold. The first indeed is from the condition of the time, because the Passover of the Jews was near, in which the memory of the passage of the Hebrews out of Egypt is recalled; Exodus 12:11: "For it is the phase, that is, the passage of the Lord." Now he adds "of the Jews," because the Jews themselves celebrated this Passover badly and unduly: for when we celebrate the Passover devoutly, then it is called the Passover of God; Isaiah 1:13: "Your solemnities I will not bear."

The second, indeed, is from the concourse of the people, because many went up to Jerusalem out of the country: for, as we read in Exodus 23, three times in the year, or feasts, the children of Israel were bound to present themselves to the Lord, among which the first was the Passover, and therefore a great multitude went up to Jerusalem, where the temple was. But because it was not yet the time of the Passover, at which they were bound to go up, the Evangelist accordingly assigns the cause of their going up, adding "that they might sanctify themselves": for no one dared to eat the lamb unless he was clean, and therefore they anticipated the time of the Passover, so that, purifying themselves in the meantime, they might duly eat the lamb at the Passover. In this an example is given to us, that in the season of Lent we should purify ourselves by fasts and good works, so that at Easter we might duly receive the body of our Lord.

Now the wonder is set forth from the cause of the Lord's absence: and this is what he says, "They sought Jesus therefore" — not indeed to honor him, but to kill him — and "they spoke among themselves, standing in the temple: What do you think, that he has not come to this feast day?" But it must be noted that when a feast day is kept in holiness, the Lord is always present on the feast day; Matthew 18:20: "Wherever two or three shall be gathered together in my name, there am I in the midst of them." And therefore let us, gathered together in the house of God, seek Jesus, mutually consoling one another and entreating that he come to our feast day. But when the feast is not kept in holiness, then Jesus does not come; Isaiah 1:14: "My soul hates your new moons and your solemnities."

Now the reason for the wonder and for Jesus' absence is added: that the chief priests and Pharisees had given a command, that if anyone knew where he was, namely Jesus, he should tell it, so that they might seize him, namely, in order to kill him. Above, John 8:21: "You seek me, and you shall die in your sin." But, as Augustine says, let us who know where Christ is — namely, at the right hand of the Father — tell it to them, so that thus, would that they might seize him through faith.