“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 all 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."”

“We have in these verses, I. A particular account of the parties principally concerned in this story, Joh 11:1, Joh 11:2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, Joh 1:44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants. 2. Here was a brother named Lazarus; his Hebrew name probably was Eleazar, which being contracted, and a Greek termination put to it, is made Lazarus. Perhaps in prospect of this history our Saviour made use of the name of Lazarus in that parable wherein he designed to set forth the blessedness of the righteous in the bosom of Abraham immediately after death, Luk 16:22. 3. Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity. 4. One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, Joh 11:2. Some think she was that woman that we read of, Luk 7:37, Luk 7:38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (Joh 12:3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another. Extraordinary acts of piety and devotion, that come from an honest principle of love to Christ, will not only find acceptance with him, but gain reputation in the church, Mat 26:13. This was she whose brother Lazarus was sick; and the sickness of those we love is our affliction. The more friends we have the more frequently we are thus afflicted by sympathy; and the dearer they are the more grievous it is. The multiplying of our comforts is but the multiplying of our cares and crosses. II. The tidings that were sent to our Lord Jesus of the sickness of Lazarus, Joh 11:3. His sisters knew where Jesus was, a great way off beyond Jordan, and they sent a special messenger to him, to acquaint him with the affliction of their family, in which they manifest, 1. The affection and concern they had for their brother. Though, it is likely, his estate would come to them after his death, yet they earnestly desired his life, as they ought to do. They showed their love to him now that he was sick, for a brother is born for adversity, and so is a sister too. We must weep with our friends when they weep, as well as rejoice with them when they rejoice. 2. The regard they had to the Lord Jesus, whom they were willing to make acquainted with all their concerns, and, like Jephthah, to utter all their words before him. Though God knows all our wants, and griefs, and cares, he will know them from us, and is honoured by our laying them before him. The message they sent was very short, not petitioning, much less prescribing or pressing, but barely relating the case with the tender insinuation of a powerful plea, Lord, behold, he whom thou lovest is sick. They do not say, He whom we love, but he whom thou lovest. Our greatest encouragements in prayer are fetched from God himself and from his grace. They do not say, Lord, behold, he who loveth thee, but he whom thou lovest; for herein is love, not that we loved God, but that he loved us. Our love to him is not worth speaking of, but his to us can never be enough spoken of. Note, (1.) There are some of the friends and followers of the Lord Jesus for whom he has a special kindness above others. Among the twelve there was one whom Jesus loved. (2.) It is no new thing for those whom Christ loves to be sick: all things come alike to all. Bodily distempers correct the corruption, and try the graces, of God's people. (3.) It is a great comfort to us, when we are sick, to have those about us that will pray for us. (4.) We have great encouragement in our prayers for those who are sick, if we have ground to hope that they are such as Christ loves; and we have reason to love and pray for those whom we have reason to think Christ loves and cares for. III. An account how Christ entertained the tidings brought him of the illness of his friend. 1. He prognosticated the event and issue of the sickness, and probably sent it as a message to the sisters of Lazarus by the express, to support them while he delayed to come to them. Two things he prognosticates: - (1.) This sickness is not unto death. It was mortal, proved fatal, and no doubt but Lazarus was truly dead for four days. But, [1.] That was not the errand upon which this sickness was sent; it came not, as in a common case, to be a summons to the grave, but there was a further intention in it. Had it been sent on that errand, his rising from the dead would have defeated it. [2.] That was not the final effect of this sickness. He died, and yet it might be said he did not die, for factum non dicitur quod non perseverat - That is not said to be done which is not done for a perpetuity. Death is an everlasting farewell to this world; it is the way whence we shall not return; and in this sense it was not unto death. The grave was his long home, his house of eternity. Thus Christ said of the maid whom he proposed to restore to life, She is not dead. The sickness of good people, how threatening soever, is nor unto death, for it is not unto eternal death. The body's death to this world is the soul's birth into another world; when we or our friends are sick, we make it our principal support that there is hope of a recovery, but in that we may be disappointed; therefore it is our wisdom to build upon that in which we cannot be disappointed; if they belong to Christ, let the worst come to the worst, they cannot be hurt of the second death, and then not much hurt of the first. (2.) But it is for the glory of God, that an opportunity may be given for the manifesting of God's glorious power. The afflictions of the saints are designed for the glory of God, that he may have opportunity of showing them favour; for the sweetest mercies, and the most effecting, are those which are occasioned by trouble. Let this reconcile us to the darkest dispensations of Providence, they are all for the glory of God, this sickness, this loss, or this disappointment, is so; and, if God be glorified, we ought to be satisfied, Lev 10:3. It was for the glory of God, for it was that the Son of God might be glorified thereby, as it gave him occasion to work that glorious miracle, the raising of him from the dead. As, before, the man was born blind that Christ might have the honour of curing him (Joh 9:3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life. Let this comfort those whom Christ loves under all their grievances that the design of them all is that the Son of God may be glorified thereby, his wisdom, power, and goodness, glorified in supporting and relieving them; see Co2 12:9, Co2 12:10. 2. He deferred visiting his patient, Joh 11:5, Joh 11:6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (Joh 11:5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was. (1.) He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour. (2.) He loved them, that is, he designed to do something great and extraordinary for them, to work such a miracle for their relief as he had not wrought for any of his friends; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa 54:7, Isa 54:8; Isa 49:14, etc. Christ's friends at Bethany were not out of his thoughts, though, when he heard of their distress, he made no haste to them. When the work of deliverance, temporal or spiritual, public or personal, stands at a stay, it does but stay the time, and every thing is beautiful in its season. IV. The discourse he had with his disciples when he was about to visit his friends at Bethany, Joh 11:7-16. The conference is so very free and familiar as to make out what Christ saith, I have called you friends. Two things he discourses about - his own danger and Lazarus's death. 1. His own danger in going into Judea, Joh 11:7-10. (1.) Here is the notice which Christ gave his disciples of his purpose to go into Judea towards Jerusalem. His disciples were the men of his counsel, and to them he saith (Joh 11:7), "Let us go into Judea again, though those of Judea are unworthy of such a favour." Thus Christ repeats the tenders of his mercy to those who have often rejected them. Now this may be considered, [1.] As a purpose of his kindness to his friends at Bethany, whose affliction, and all the aggravating circumstances of it, he knew very well, though no more expresses were sent to him; for he was present in spirit, though absent in body. When he knew they were brought to the last extremity, when the brother and sisters had given and taken a final farewell, "Now," saith he, "let us go to Judea." Christ will arise in favour of his people when the time to favour them, yea, the set time, is come; and the worst time is commonly the set time - when our hope is lost, and we are cut off for our parts; then they shall know that I am the Lord when I have opened the graves, Eze 37:11, Eze 37:13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, "Go you into Judea, and I will stay and take shelter here;" no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death. (2.) Their objection against this journey (Joh 11:8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here, [1.] They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nun - now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds. [2.] They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?" Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?" Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles. (3.) Christ's answer to this objection (Joh 11:9, Joh 11:10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal 6:4; Psa 119:6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. [2.] He shows the pain and peril a man is in who walks not according to this rule (Joh 11:10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world, - if he consult his own carnal reasonings more than the will and glory of God, - he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa 33:14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil. 2. The death of Lazarus is here discoursed of between Christ and his disciples, Joh 11:11-16, where we have, (1.) The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, Joh 11:11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them, [1.] Plain intelligence of the death of Lazarus, though he had received no advice of it: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death. First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend. Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa 57:2; Th1 4:14. The Greeks called their burying-places dormitories - koimētēria. [2.] Particular intimations of his favourable intentions concerning Lazarus: but I go, that I may awake him out of sleep. He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (Joh 4:50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him. As sleep is a resemblance of death, so a man's awaking out of sleep when he is called, especially when he is called by his own name, is an emblem of the resurrection (Job 14:15): Then shalt thou call. Christ had no sooner said, Our friend sleeps, but presently he adds, I go, that I may awake him. When Christ tells his people at any time how bad the case is he lets them know in the same breath how easily, how quickly, he can mend it. Christ's telling his disciples that this was his business to Judea might help to take off their fear of going with him thither; he did not go upon a public errand to the temple, but a private visit, which would not so much expose him and them; and, besides, it was to do a kindness to a family to which they were all obliged. (2.) Their mistake of the meaning of this notice, and the blunder they made about it (Joh 11:12, Joh 11:13): They said, Lord, if he sleep, he shall do well. This intimates, [1.] Some concern they had for their friend Lazarus; they hoped he would recover; sōthēsetai - he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here. [2.] A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are." Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it. (3.) This mistake of theirs rectified (Joh 11:13): Jesus spoke of his death. See here, [1.] How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself. [2.] How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes. (4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, Joh 11:14, Joh 11:15. [1.] He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, Joh 11:14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Psa 116:15), and he is not pleased if we do not consider it, and lay it to heart. See what a compassionate teacher Christ is, and how he condescends to those that are out of the way, and by his subsequent sayings and doings explains the difficulties of what went before. [2.] He gives them the reason why he had delayed so long to go and see him: I am glad for your sakes that I was not there. If he had been there time enough, he would have healed his disease and prevented his death, which would have been much for the comfort of Lazarus's friends, but then his disciples would have seen no further proof of his power than what they had often seen, and, consequently, their faith had received no improvement; but now that he went and raised him from the dead, as there were many brought to believe on him who before did no (Joh 11:45), so there was much done towards the perfecting of what was lacking in the faith of those that did, which Christ aimed at: To the intent that you may believe. [3.] He resolves now to go to Bethany, and take his disciples along with him: Let us go unto him. Not, "Let us go to his sisters, to comfort them" (which is the utmost we can do), but, Let us go to him; for Christ can show wonders to the dead. Death, which will separate us from all our other friends, and cut us off from correspondence with them, cannot separate us from the love of Christ, nor put us out of the reach of his calls; as he will maintain his covenant with the dust, so he can make visits to the dust. Lazarus is dead, but let us go to him; though perhaps those who said, If he sleep there is no need to go, were ready to say, If he be dead it is to no purpose to go. (5.) Thomas exciting his fellow-disciples cheerfully to attend their Master's motions (Joh 11:16): Thomas, who is called Didymus. Thomas in Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen 25:24) that there were twins in her womb; the word is Thomim. Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him), very courageously, Let us also go that we may die with him; with him, that is, [1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him." Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore," saith he, "we had as good die with him." Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him." Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed! [2.] "Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;" and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me." Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, Joh 14:5; Joh 20:25. Where thou diest I will die, Rut 1:17. Secondly, A zealous desire to help his fellow-disciples into the same frame: "Let us go, one and all, and die with him; if they stone him, let them stone us; who would desire to survive such a Master?" Thus, in difficult times, Christians should animate one another. We may each of us say, Let us die with him. Note, The consideration of the dying of the Lord Jesus should make us willing to die whenever God calls for us.”

“Lazarus, of Bethany - St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family. It is surprising that the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord's character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we find, from Joh 12:10, that they sought to put Lazarus to death also, that our Lord might not have one monument of his power and goodness remaining in the land. Probably both Lazarus and his sisters were dead before St. John wrote. Bethany was situated at the foot of the mount of Olives, about two miles from Jerusalem. Bishop Pearce observes that "there is a large gap in John's history of Christ in this place. What is mentioned in the preceding chapter passed at the feast of the dedication, Joh 10:22, about the middle of our December; and this miracle of raising Lazarus from the dead seems to have been wrought but a little before the following passover, in the end of March, at which time Jesus was crucified, as may (he thinks) be gathered from verses 54 and 55 of this chapter, and from Joh 12:9." John has, therefore, according to the bishop's calculation, omitted to mention the several miracles which our Lord wrought for above three months after the things mentioned in the preceding chapter. Calmet says, Christ left Jerusalem the day after the dedication took place, which was the 18th of December. He event then to Bethabara, where he continued preaching and his disciples baptizing. About the middle of the following January Lazarus fell sick: Christ did not leave Bethabara till after the death of Lazarus, which happened about the 18th of the same month. Bishop Newcome supposes that our Lord might have stayed about a month at Bethabara. The harmonists and chronologists differ much in fixing dates, and ascertaining times. In cases of this nature, I believe men may innocently guess as well as they can; but they should assert nothing.”

“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 all 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."”

“It was that Mary which anointed - There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures concerning these points the reader will find in the notes on Mat 26:7, etc., but particularly at the end of that chapter. Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of our Lord, which is mentioned Luk 7:37; (see the note there); but the name of Lazarus had not been mentioned till now, there being no transaction by which he could properly be brought into view. He therefore thinks that the aorist αλειψασα, which we translate anointed, should have its full force, and be translated, who had formerly anointed; and this he thinks to have been the reason of that familiarity which subsisted between our Lord and this family; and, on this ground, they could confidently send for our Lord when Lazarus fell sick. This seems a very reasonable conjecture; and it is very likely that the familiarity arose out of the anointing. Others think that the anointing of which the evangelist speaks is that mentioned Joh 12:1, etc., and which happened about six days before the passover. St. John, therefore, is supposed to anticipate the account, because it served more particularly to designate the person of whom he was speaking.”

“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 all 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."”

“Therefore his sisters sent unto him,.... Both the sisters of Lazarus, Mary and Martha, sent to Jesus; they did not go themselves, being women, and the place where Jesus was, was at some distance; and besides, it was necessary they should abide at home, to attend their brother in his sickness, and therefore they sent a messenger, or messengers to Christ, saying, Lord, behold, he whom thou lovest is sick; for it seems that Lazarus was in a very singular manner loved by Christ, as man, as John the beloved disciple was; and this is the rather put into the message by the sisters, to engage Jesus to come to his assistance; and they were very right in applying to Christ in this time of need, who is the physician, both of the bodies and souls of men; and are greatly to be commended both for their modesty and piety, in not prescribing to Christ what should be done in this case: and it may be further observed, that such who are the peculiar objects of Christ's love, are attended in this life with bodily sickness, disorders, and diseases, which are sent unto them, not in a way of vindictive wrath, but in love, and as fatherly chastisements; which, as they are designed, so they are overruled for their good; and are to be considered, not as instances of wrath, but as tokens of love.”

“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 all 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."”

“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."”

“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."”

“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."”

“Are there not twelve hours in the day? - The Jews, as well as most other nations, divided the day, from sun-rising to sun-setting, into twelve equal parts; but these parts, or hours, were longer or shorter, according to the different seasons of the year. See the note on Joh 1:39. Our Lord alludes to the case of a traveler, who has to walk the whole day: the day points out the time of life - the night that of death. He has already used the same mode of speech, Joh 9:4 : I must work the works of him that sent me, while it is day: the night cometh when no man can work. Here he refers to what the apostles had just said - The Jews were but just now going to stone thee. Are there not, said he, twelve hours in the day? I have not traveled these twelve hours yet - my last hour is not yet come; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am immortal till my work is done; and this, that I am now going to Bethany to perform, is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See Luk 22:53. If any man walk in the day, he stumbleth not - A traveler should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble: but, if he walk in the night, he stumbleth, because there is no light in it, Joh 11:10; i.e. there is no sun above the horizon. The words εν αυτῳ, Joh 11:10, refer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfill the will of God, and to prepare for glory. Jesus is the light of the world; he that walks in his Spirit, and by his direction, cannot stumble - cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own heart, and according to the maxims of this dark world, he stumbles - falls into sin, and at last falls into hell. Reader! do not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity.”

“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."”

“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."”

“These things said he,.... In answer to his disciples, and made a pause. And after that he saith unto them, our friend Lazarus sleepeth; meaning, that he was dead; in which sense the word is often used in the Old Testament, and in the common dialect of the Jews, and frequently in their writings; and especially it is so used of good men: and it is an observation of theirs (b), that "it is usual to say of the righteous, that there is no death in them, , "but sleep";'' See Gill on Mat 9:24, See Gill on Co1 15:18, See Gill on Co1 15:20, See Gill on Th1 4:13, See Gill on Th1 4:14; but I go, that I may awake him out of sleep; that is, to raise him from the dead, for, the resurrection of the dead is expressed by awaking; see Psa 17:15; which for Christ to do, was as easy as to awake a man out of natural sleep: these words respecting Lazarus's sleeping and awaking, express both the omniscience and omnipotence of Christ; his omniscience, that he should know that Lazarus was dead; when at such a distance from him; and his omnipotence, that he could raise him from the dead; and yet his great modesty to signify it in, such covert language, though not difficult to be understood. (b) Gloss in T. Hieros. Celaim in En Yaacob, fol. 4. 4.”

“Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (Ch2 20:7; Isa 41:8), to which our attention is called in the New Testament (Jam 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (Joh 15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in Joh 11:3, for it implies that Christ's affection was reciprocated by Lazarus" [LAMPE]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on Th1 4:14), a sense hinted at, and clearly, in Psa 17:15 [LUTHARDT]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.”

“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."”

“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."”

“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."”

“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."”

“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."”

“Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double. Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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."”

“The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another. At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, Joh 11:18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe, I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again. 1. He found his friend Lazarus in the grave, Joh 11:17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly. 2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Ecc 7:2. When man goes to his long home the mourners go about the streets (Ecc 12:5), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart (Joh 14:1), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth. II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here, 1. The interview between Christ and Martha. (1.) We are told that she went and met him, Joh 11:20. [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre - Holy prudence conducts us to Christ, while brethren and parents know not what we are doing. - Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Luk 10:38, etc., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper. (2.) Here is fully related the discourse between Christ and Martha. [1.] Martha's address to Christ, Joh 11:21, Joh 11:22. First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, for she limits the power of Christ, in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it. Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. When we know not what in particular to ask or expect, let us in general refer ourselves to God, let him do as seemeth him good. Judicii tui est, non praesumptionis meae - I leave it to thy judgment, not to my presumption. - Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;" but she only says, "Thou canst obtain whatsoever thou prayest for." She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent. [2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address (Joh 11:23): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;" which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live." [3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, Joh 11:24. First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Act 24:15. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend. Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: "I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding. [4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, Joh 11:25, Joh 11:26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases. First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (Joh 5:25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both. Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe, a. To whom these promises are made - to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, (a.) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith (Gal 2:20), has a faith that influences his conversation. Or, (b.) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ - that makes Christ the life of his soul. b. What the promises are (Joh 11:25): Though he die, yet shall he live, nay, he shall never die, Joh 11:26. Man consists of body and soul, and provision is made for the happiness of both. (a.) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body. (b.) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aiōna, for ever - Non morietur in aeternum; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see Joh 6:40. Christ asks her, "Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?" Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, "Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does my belief of it realize it to me, and give my soul an assurance of it, so that I can say not only this I believe, but thus I believe it?" Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?" The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought. [5.] Martha's unfeigned assent yielded to what Christ said, Joh 11:27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Mat 16:16, Mat 16:17), and it is the conclusion of the whole matter. First, Here is the guide of her faith, and that is the word of Christ; without any alteration, exception, or proviso, she takes it entire as Christ had said it: Yea, Lord, whereby she subscribes to the truth of all and every part of that which Christ had promised, in his own sense: Even so. Faith is an echo to divine revelation, returns the same words, and resolves to abide by them: Yea, Lord, As the word did make it so I believe and take it, said queen Elizabeth. Secondly, The ground of her faith, and that is the authority of Christ; she believes this because she believes that he who saith it is Christ. She has recourse to the foundation for the support of the superstructure. I believe, pepisteuka, "I have believed that thou art Christ, and therefore I do believe this." Observe here, a. What she believed and confessed concerning Jesus; three things, all to the same effect: - (a.) That he was the Christ, or Messiah, promised and expected under this name and notion, the anointed one. (b.) That he was the Son of God; so the Messiah was called (Psa 2:7), not by office only, but by nature. (c.) That it was he who should come into the world, the ho erchomenos. That blessing of blessings which the church had for so many ages waited for as future, she embraced as present. b. What she inferred hence, and what she alleged this for. If she admits this, that Jesus is the Christ, there is no difficulty in believing that he is the resurrection and the life; for if he be the Christ, then, (a.) He is the fountain of light and truth, and we may take all his sayings for faithful and divine, upon his own word. If he be the Christ, he is that prophet whom we are to hear in all things. (b.) He is the fountain of life and blessedness, and we may therefore depend upon his ability as well as upon his veracity. How shall bodies, turned to dust, live again? How shall souls, clogged and clouded as ours are, live for ever? We could not believe this, but that we believe him that undertakes it to be the Son of God, who has life in himself, and has it for us. 2. The interview between Christ and Mary the other sister. And here observe, (1.) The notice which Martha gave her of Christ's coming (Joh 11:28): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving (Luk 10:40); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos, a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow (Psa 94:12), who will teach, and so comfort." Thirdly, She invites her sister to go and meet him: "He calls for thee, enquires what is become of thee, and would have thee sent for." Note, When Christ our Master comes, he calls for us. He comes in his word and ordinances, calls us to them, calls us by them, calls us to himself. He calls for thee in particular, for thee by name (Psa 27:8); and, if he call thee, he will cure thee, he will comfort thee. (2.) The haste which Mary made to Christ upon this notice given her (Joh 11:29): As soon as she heard this good news, that the Master was come, she arose quickly, and came to him. She little thought how near he was to her, for he is often nearer to them that mourn in Zion than they are aware of; but, when she knew how near he was, she started up, and in a transport of joy ran to meet him. The least intimation of Christ's gracious approaches is enough to a lively faith, which stands ready to take the hint, and answer the first call. When Christ was come, [1.] She did not consult the decorum of her mourning, but, forgetting ceremony, and the common usage in such cases, she ran through the town, to meet Christ. Let no nice punctilios of decency and honour deprive us at any time of opportunities of conversing with Christ. [2.] She did not consult her neighbours, the Jews that were with her, comforting her; she left them all, to come to him, and did not only not ask their advice, but not so much as ask their leave, or beg their pardon for her rudeness. (3.) We are told (Joh 11:30) where she found the Master; he was not yet come into Bethany, but was at the town's end, in that place where Martha met him. See here, [1.] Christ's love to his work. He staid near the place where the grave was, that he might be ready to go to it. He would not go into the town, to refresh himself after the fatigue of his journey, till he had done the work he came to do; nor would he go into the town, lest it should look like ostentation, and a design to levy a crowd to be spectators of the miracle. [2.] Mary's love to Christ; still she loved much. Though Christ had seemed unkind in his delays, yet she could take nothing amiss from him. Let us go thus to Christ without the camp, Heb 13:13. (4.) The misconstruction which the Jews that were with Mary made of her going away so hastily (Joh 11:31): They said, She goes to the grave, to weep there. Martha bore up better under this affliction than Mary did, who was a woman of a tender and sorrowful spirit; such was her natural temper. Those that are so have need to watch against melancholy, and ought to be pitied and helped. These comforters found that their formalities did her no service, but that she hardened herself in sorrow: and therefore concluded when she went out, and turned that way, it was to go to the grave and weep there. See, [1.] What often is the folly and fault of mourners; they contrive how to aggravate their own grief, and to make bad worse. We are apt in such cases to take a strange pleasure in our own pain, and to say, We do well to be passionate in our grief, even unto death; we are apt to fasten upon those things that aggravate the affliction, and what good does this do us, when it is our duty to reconcile ourselves to the will of God in it? Why should mourners go to the grave to weep there, when they sorrow not as those that have no hope? Affliction of itself is grievous; why should we make it more so? [2.] What is the wisdom and duty of comforters; and that is, to prevent as much as may be, in those who grieve inordinately, the revival of the sorrow, and to divert it. Those Jews that followed Mary were thereby led to Christ, and became the witnesses of one of his most glorious miracles. It is good cleaving to Christ's friends in their sorrows, for thereby we may come to know him better. (5.) Mary's address to our Lord Jesus (Joh 11:32): She came, attended with her train of comforters, and fell down at his feet, as one overwhelmed with a passionate sorrow, and said with many tears (as appears Joh 11:33), Lord, if thou hadst been here, my brother had not died, as Martha said before, for they had often said it to one another. Now here, [1.] Her posture is very humble and submissive: She fell down at his feet, which was more than Martha did, who had a greater command of her passions. She fell down not as a sinking mourner, but fell down at his feet as a humble petitioner. This Mary had sat at Christ's feet to hear his word (Luk 10:39), and here we find her there on another errand. Note, Those that in a day of peace place themselves at Christ's feet, to receive instructions from him, may with comfort and confidence in a day of trouble cast themselves at his feet with hope to find favour with him. She fell at his feet, as one submitting to his will in what was done, and referring herself to his good-will in what was now to be done. When we are in affliction we must cast ourselves at Christ's feet in a penitent sorrow and self-abasement for sin, and a patient resignation of ourselves to the divine disposal. Mary's casting herself at Christ's feet was in token of the profound respect and veneration she had for him. Thus subjects were wont to give honour to their kings and princes; but, our Lord Jesus not appearing in secular glory as an earthly prince, those who by this posture of adoration gave honour to him certainly looked upon him as more than man, and intended hereby to give him divine honour. Mary hereby made profession of the Christian faith as truly as Martha did, and in effect said, I believe that thou art the Christ; bowing the knee to Christ, and confessing him with the tongue, are put together as equivalent, Rom 14:11; Phi 2:10, Phi 2:11. This she did in presence of the Jews that attended her, who, though friends to her and her family, yet were bitter enemies to Christ; yet in their sight she fell at Christ's feet, as one that was neither ashamed to own the veneration she had for Christ nor afraid of disobliging her friends and neighbours by it. Let them resent it as they pleased, she falls at his feet; and, if this be to be vile, she will be yet more vile; see Sol 8:1. We serve a Master of whom we have no reason to be ashamed, and whose acceptance of our services is sufficient to balance the reproach of men and all their revilings. [2.] Her address is very pathetic: Lord, if thou hadst been here, my brother had not died. Christ's delay was designed for the best, and proved so; yet both the sisters very indecently cast the same in his teeth, and in effect charge him with the death of their brother. This repeated challenge he might justly have resented, might have told them he had something else to do than to be at their beck and to attend them; he must come when his business would permit him: but not a word of this; he considered the circumstances of their affliction, and that losers think they may have leave to speak, and therefore overlooked the rudeness of this welcome, and gave us an example of mildness and meekness in such cases. Mary added no more, as Martha did; but it appears, by what follows, that what she fell short in words she made up in tears; she said less than Martha, but wept more; and tears of devout affection have a voice, a loud prevailing voice, in the ears of Christ; no rhetoric like this.”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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."”

“And many of the Jews came to Martha and Mary,.... Or "to those that were about Martha and Mary"; in order to have access to them, they came to them, and to the rest of the family; though the phrase may design them only, as the Vulgate Latin, and all the Oriental versions read: these Jews, as appears from the context, Joh 11:18, came from Jerusalem, and might be some of the principal inhabitants; and it may be concluded, that these persons, Lazarus, Martha, and Mary, were people of note and figure; and indeed all the accounts of them here, and elsewhere, show the same; see Luk 10:38. The end of their coming to them was to comfort them concerning their brother; by reason of his death, as was usual with the Jews to do, after the dead was buried; for they did not allow of it before: hence that saying (g) of R. Simeon ben Eleazar, "do not comfort him (thy friend) in the time his dead lies before him.'' The first office of this kind was done when they returned from the grave; for it is said (h), when they return "from the grave they make rows round about the mourner, "to comfort him", and they make him to sit, and they stand, and there never were less than ten in a row.'' It was an ancient custom for the mourners to stand in their place in a row, and all the people passed by, and every man as he came to the mourner comforted him, and passed on (i). But besides these consolations, there were others administered at their own houses, which were usually done the first week, for it is said (k), "the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, "to comfort him".'' And is was on the third day more particularly on which these consolatory visits were paid (l): "on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.'' This rule the Jews here seem to have observed, since Lazarus had been dead four days; and they were come from Jerusalem hither to comfort his sisters on account of his death. The whole of this ceremony is thus related by Maimonides (m), "how do they comfort mourners? after they have buried the dead, the mourners gather together, and stand on the side of the grave; and all that accompany the dead stand round about them, one row within another: and there is no row less than ten; and the mourners are not of the number; the mourners stand on the left hand of the comforters; and all the comforters go to the mourners, one by one, and say to them, , "may ye be comforted from heaven": after that the mourner goes to his house, and every day of the seven days of mourning, men come to comfort him; whether new faces come, or do not, the mourner sits down at the head, (or in the chief place,) and no comforters may sit but upon the floor, as it is said, Job 2:13, "and they sat with him on the ground": nor may they say any thing until the mourner has opened his mouth first, as it is said, Job 2:13, "and none spake a word unto him": and it is written afterwards, Job 3:1, "so opened Job his mouth", &c. and Eliphaz answered, Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:'' for this business of comforting mourners was reckoned an act of great piety and mercy (n); and these Jews here might come, not so much out of respect to the dead, or to his sisters, as because it was thought to be a meritorious act. (g) Pirke Abot, c. 4. sect. 18. (h) Gloss in Cetubot, fol. 8. 2. & in Beracot, fol. 16. 2. (i) Gloss in T. Bab. Sanhedrin, fol. 19. 1. (k) T. Bab. Moed Katon, fol. 23. 1. (l) Massech. Semachot, c. 6. fol. 14. 3. (m) Hilch. Ebel, c. 13. sect. 1, 2, 3, 4. (n) Maimon. in Misn. Peah, c. 1. sect. 1.”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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."”

“Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection. Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection. John 11:24 joh 11:24 joh 11:24 joh 11:24Martha saith unto him,.... Being desirous of knowing the sense and meaning of Christ, as well as to express her own faith; I know that he shall rise again in the resurrection, at the last day. The Jews were divided about the doctrine of the resurrection, the Sadducees denied it, the Pharisees asserted it; and on this latter side was Martha; she believed there would be a resurrection of the dead; that this would be at the last day, or at the end of the world; and that her brother would rise at that general resurrection: wherefore, if Christ meant no more than that, this was what she always believed. The Syriac version renders it, "in the consolation at the last day"; and so the time of the resurrection is, by the Jews, called "the days of consolation" (o). And good reason there is for it in those who shall have part in the first resurrection, or come forth to the resurrection of life; their bodies will rise glorious, powerful, spiritual, and incorruptible, fashioned like to the glorious body of Christ; they will no more be attended with infirmities, disorders, and diseases; they will feel no more pain, nor die any more; being reunited to their souls they will meet the Lord in the air, and in the judgment they will stand at his right hand; they will enter into his joy, and be for ever with him; with their bodily eyes they will behold Christ, and see him for themselves, and not another; they will meet their spiritual friends and acquaintance, and enjoy their company for ever; they will have uninterrupted communion with angels and saints, and with God, Father, Son, and Spirit; their consolation will be inconceivable and inexpressible. (o) Targum Jon. in Gen i. 21. & in Hos. vi. 2.”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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."”

“Jesus said unto her, I am the resurrection and the life,.... Signifying, that he was able of himself to raise men from death to life, without asking it of his Father; and that he could do it now, as well as at the general resurrection; at which time Christ will be the efficient cause of it; and which will display both his omniscience and his omnipotence; as his resurrection is the earnest and pledge, and will be the model and exemplar of it. This is true of Christ, with regard to a spiritual resurrection, from a death of sin, to a life of grace; he is concerned both in the life itself, and in the resurrection to it: he is the meritorious and procuring cause of it; he died for his people, that they, being dead to sin, might live unto God, and unto righteousness: he is the author of it; he says unto them, when dead in sin, live; he speaks life into them: he commands it in them, and by his Spirit breathes into them the breath of spiritual life, and implants the principle of it in their souls; and he supports and maintains it by giving himself to them as the bread of life to feed upon, and by supplying them with grace continually; yea, he himself is their life; he lives in them, and their life is hid with him. It is owing to his resurrection, that they are begotten again to a lively hope, or are quickened, that has a virtual influence upon it; and it is not only the cause, but the exemplar of it. Saints, as they are planted together in the likeness of his death, so in the likeness of his resurrection: to which may be added, that it is his voice in the Gospel, attended with an almighty power, which is the means of quickening them, which they hear, and so live; and it is his image that is stamped upon them; and by his Spirit they are made to live, and to walk in newness of life. He that believeth in me, though he were dead, yet shall he live: believers in Christ die as well as others, though death is not a penal evil to them; its curse is removed, its sting is taken away, being satisfied for by Christ, and so becomes a blessing and privilege to them, and is desirable by them; but though they die, they shall live again; their dust is under the peculiar care of Christ; and they shall rise by virtue of union to him, and shall rise, first in the morning of the resurrection, and with peculiar privileges, or to the resurrection of life, and with the peculiar properties of incorruption, power, glory, and spirituality. So likewise such that have been dead in sin, and dead in law, under a sentence of condemnation, as all mankind are in Adam, and being in a natural and sinful estate, and as the chosen of God themselves are; yet being brought to believe in Christ, that is, to see the excellency and suitableness of him as a Saviour, and the necessity of salvation by him; to go out of themselves to him, disclaiming their own righteousness; venture their souls upon him, give up themselves to him, trust in him, and depend upon him for eternal life and salvation; these live spiritually; they appear to have a principle of life in them; they breathe after spiritual things; they see the Son of God, and behold his glory; they handle the word of life; they speak the language of Canaan, and walk by faith on Christ, as they have received him; they live a life of sanctification and justification; they are manifestly in Christ, and have him, an interest in him, and so must have life; they live comfortably; they live by faith on Christ, and his righteousness, and have communion with him here, and expect to have, and shall have eternal life hereafter.”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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."”

“And whosoever liveth and believeth in me,..... Whoever will be found alive at Christ's second coming, and is a believer in him, shall never die, but shall be changed, and shall be for ever with Christ; and such as shall be raised to life by him, shall never die any more, not even a bodily death, and much less an eternal one, or the second death: and though believers die a corporeal death as others do, yet their souls live, and live in happiness, whilst their bodies are under the power of death; nor shall they always continue so, but being raised, shall become immortal, and die no more. So living believers in Christ shall never die more a spiritual death; they are passed from death to life, and shall never return to death more; their spiritual life cannot be lost; grace in them is an immortal seed, a well of living water springing up into everlasting life: grace may be very low in its exercise, and may seem to be ready to die; they may be in lifeless frames, and without the comforts of a spiritual life, and be under the hidings of God's face, which is as death unto them, and may reckon themselves as free among the dead; yet the principle of life will never be extinct in them; nor shall they die the second death, which lies in an eternal separation from God, and in an everlasting sense of his wrath; that shall have no power on them, nor shall they be in the least hurt by it; for they are ordained to eternal life, and have the promise of it; they are united to Christ, and their life is secured in him; and he has redeemed them from death; and they have the Spirit of life dwelling in them, as the pledge and earnest of eternal glory. Believest thou this? the whole of this concerning the power of Christ, and privilege of believers; every tittle of it is to be believed. And as with respect to a corporeal resurrection, so with regard to a spiritual one; that men by nature are dead in sins; that Christ is the author of the resurrection from such a state, to a spiritual life; that this life is only by Christ, and can never be lost: this is a doctrine to be believed; it is the doctrine of the Scriptures; it is according to godliness; it makes for the comfort of the people of God, and glorifies the divine perfections.”

“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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 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 (Vulgate numbering): "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, they have changed the ordinance, they have broken 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 her sister 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: "am I, think you, a God at hand, and not a God afar off?" 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: "thy dead men shall live, thy slain 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 him 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 sent me: 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 (Vulgate numbering): "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 never knew you," 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 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 never knew you," 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 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 never knew you," 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?"”

“The Jews then which were with her in the house,.... Who came from Jerusalem to visit this afflicted family, and continued in the house with them and comforted her; which was the end of their coming, Joh 11:19. This they endeavoured to do, though they did not succeed: when they saw Mary, that she rose up hastily, and went out, followed her; they did not know what Martha whispered to her, but observed that she rose off her seat in great haste, and went out of the house at once; and therefore they went after to see where she went, and to persuade her to return; saying, within themselves; "thinking", as all the Oriental versions seem to read, she goeth unto the grave to weep there: the Jews were wont to go to the graves on different accounts; one was to see whether the persons were dead or not: for so it is said (p), "they go to the graves and visit until three days.'' It happened that they visited one, and he lived five and twenty years, and after that died: and another was on a religious account; such went to the graves of the prophets, wise men, and righteous, and prostrated themselves upon them, to pray with weeping and supplication, and seek mercy for themselves, and for their brethren, expressing their faith in the resurrection (q). Dr. Pocock (r) has given a large form of prayer used by them at such times, from Solomon bar Nathan; and is as follows: "let it be the will of the Lord our God, our Creator, our Holy One, the Holy One of Jacob, who hath created all the children of his covenant in judgment, and causes them to die in judgment, and will raise them again to the life of the world to come, who knows the number of them all; that he would hasten to awake our master and doctor, (such an one,) that holy, (or that righteous, or that wise doctor,) whose body dwells in this sepulchre, whose bones rest in the midst of these stones; and that he would quicken him with that eternal life which no death follows; with that life which swallows up all death, and which wipes away all tears, and takes away all reproach; together with all those who are written unto life in Jerusalem; with the seven shepherds, and eight principal men, who are spoken of in Mic 5:5, and give him a part with them that understand, and with them that justify many, who will be like the stars for ever and ever; and the whole residue of the people of the Lord, the house of Israel, who keep the covenant of our God, and do his pleasure, may the Lord our God shake all these out of their dust, and let their lot, and our lot, be in life, in everlasting life, that in it he may establish all, both great and small, according to what is written, Psa 72:16, "there shall be an handful of corn", &c. and confirm the assurance he gave by Isaiah the prophet, the son of Amos, Isa 26:19, "thy dead men shall live", &c. and as he promised to Daniel, a man of desires, Dan 12:13, "but go thou thy way till the end be", &c. and as he promised to all the congregations of Israel, by his servant Ezekiel, the son of Buzi the priest, Eze 37:12, "therefore prophesy and say to them", &c. that the saints may rejoice with glory, and sing upon their beds, and that the righteous may rejoice, and exult before God, and be glad in his salvation, and say in that day, "behold this is our God, we have waited for him", &c. Isa 25:9; and we will bless the Lord from this time forth, and for ever, Hallelujah.'' A shorter one, which is in their liturgies, and is used as they pass by the sepulchres of the Israelites, is this: "blessed art thou, O Lord our God, who has formed you in judgment, and has quickened you in judgment, and has fed you in judgment, and knows the number of all of you, and he will quicken you, and restore you; blessed art thou, O Lord, that quickens the dead.'' But sometimes they went only to vent their grief, and lament the loss of their deceased friends, which the Jews imagined was the case of Mary. And such a custom as this is used by the Turks, whose women on Friday, which is their day of worship, go before sun rising to the graves of the deceased, which are without the city, where they mourn over the death of their friends, and sprinkle their monuments with water and flowers; and even such as are not at the funeral or interment of the dead, after some days, will go to the graves, and make their lamentations there, and inquire of the dead the reason of their departure, and, as it were, expostulate with them, and to their lamentations add oblations of loaves, cheeses, eggs, and flesh (s). The Persians also visit the sepulchres of their principal "Imams", or prelates (t); and the Jews were wont to visit the graves of their great men, in honour to them; yea, the disciples of the wise men used to meet there to study the law, thereby showing respect, and doing honour to the deceased. It is said of Hezekiah, Ch2 32:33, "that all Judah, and the inhabitants of Jerusalem, did him honour at his death"; from whence say the Talmudists (u) we learn, that they fixed a sitting or a school at his grave; the gloss is, a session (or school) of the wise men to study in the law there. So says Maimonides (w), when a king dies they make a sitting at his grave seven days, as it is said, Ch2 32:33, "they did him honour at his death"; that is, they made a sitting at his grave. (p) Massech. Semachot, c. 8. fol. 15. 1. (q) Cippi Heb. p. 3, 4. (r) Misc. not. in port. Maimon. p. 224. (s) Gejer de Ebraeor. Luctu, c. 6. sect. 26. (t) Reland de Relig. Mohammed. l. 1. p. 72. (u) T. Bab. Bava Kama, fol. 16. 2. (w) Hilchot Ebel. c. 14. sect. 25.”

“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 never knew you," 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?"”

“Then when Mary was come where Jesus was,.... Where Martha met him, and where she left him. Travellers tell us, that close by a well, about a stone's cast out of the town of Bethany, is showed the place where Martha met our Lord when he came to raise Lazarus, and where Mary, being called also, met him; but this is not to be depended on, nor is it of any moment to know it. It is blessed meeting Christ any where; and where he is preached, and his ordinances administered, let it be in what place it will, there may the presence of Christ be expected; and it is an encouragement to go there where others have met with him: Martha had been here before, and had had some conversation with Christ to her great satisfaction, and she goes and calls her sister, that she might enjoy the same: so souls that have met with Jesus under such a ministry, in such a place, invite others to go thither also; and often it is that this is a means, in providence, of finding Christ, and enjoying communion with him. And saw him, she fell down at his feet; in great respect to him, and reverence of him, worshipping him as her Lord and God. Saying unto him, Lord, if thou hadst been here, my brother had not died; which were the same words Martha uttered upon her first meeting Jesus, Joh 11:21; and it is very likely that they had often expressed themselves in such language one to another, saying to each other, if our Lord Jesus had been but here, our dear brother Lazarus would not have died.”

“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 never knew you," 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 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 never knew you," 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?"”

“Here we have, I. Christ's tender sympathy with his afflicted friends, and the share he took to himself in their sorrows, which appeared three ways: - 1. By the inward groans and troubles of his spirit (Joh 11:33): Jesus saw Mary weeping for the loss of a loving brother, and the Jews that came with her weeping for the loss of a good neighbour and friend; when he saw what a place of weepers, a bochim, this was, he groaned in the spirit, and was troubled. See here, (1.) The griefs of the sons of men represented in the tears of Mary and her friends. What an emblem was here of this world, this vale of tears! Nature itself teaches us to weep over our dear relations, when they are removed by death; Providence thereby calls to weeping and mourning. It is probable that Lazarus's estate devolved upon his sisters, and was a considerable addition to their fortunes; and in such a case people say, now-a-days, though they cannot wish their relations dead (that is, they do not say they do), yet, if they were dead, they would not wish them alive again; but these sisters, whatever they got by their brother's death, heartily wished him alive again. Religion teaches us likewise to weep with them that weep, as these Jews wept with Mary, considering that we ourselves also are in the body. Those that truly love their friends will share with them in their joys and griefs; for what is friendship but a communication of affections? Job 16:5. (2.) The grace of the Son of God and his compassion towards those that are in misery. In all their afflictions he is afflicted, Isa 63:9; Jdg 10:16. When Christ saw them all in tears, [1.] He groaned in the spirit. He suffered himself to be tempted (as we are when we are disturbed by some great affliction), yet without sin. This was an expression, either, First, Of his displeasure at the inordinate grief of those about him, as Mar 5:39 : "Why make ye this ado and weep? What a hurry is here! does this become those that believe in a God, a heaven, and another world?" Or, Secondly, Of his feeling sense of the calamitous state of human lie, and the power of death, to which fallen man is subject. Having now to make a vigorous attack upon death and the grave, he thus stirred up himself to the encounter, put on the garments of vengeance, and his fury it upheld him; and that he might the more resolutely undertake the redress of our grievances, and the cure of our griefs, he was pleased to make himself sensible of the weight of them, and under the burden of them he now groaned in spirit. Or, Thirdly, It was an expression of his kind sympathy with his friends that were in sorrow. Here was the sounding of the bowels, the mercies which the afflicted church so earnestly solicits, Isa 63:15. Christ not only seemed concerned, but he groaned in the spirit; he was inwardly and sincerely affected with the case. David's pretended friends counterfeited sympathy, to disguise their enmity (Psa 41:6); but we must learn of Christ to have our love and sympathy without dissimulation. Christ's was a deep and hearty sigh. [2.] He was troubled. He troubled himself; so the phrase is, very significantly. He had all the passions and affections of the human nature, for in all things he must be like to his brethren; but he had a perfect command of them, so that they were never up, but when and as they were called; he was never troubled, but when he troubled himself, as he saw cause. He often composed himself to trouble, but was never discomposed or disordered by it. He was voluntary both in his passion and in his compassion. He had power to lay down his grief, and power to take it again. 2. His concern for them appeared by his kind enquiry after the poor remains of his deceased friend (Joh 11:34): Where have you laid him? He knew where he was laid, and yet asks, because, (1.) He would thus express himself as a man, even when he was going to exert the power of a God. Being found in fashion as a man, he accommodates himself to the way and manner of the sons of men: Non nescit, sed quasi nescit - He is not ignorant, but he makes as if he were, saith Austin here. (2.) He enquired where the grave was, lest, if he had gone straight to it of his own knowledge, the unbelieving Jews should have thence taken occasion to suspect a collusion between him and Lazarus, and a trick in the case. Many expositors observe this from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by raising their expectations of something great; as if he had said, "I did not come hither with an address of condolence, to mingle a few fruitless insignificant tears with yours; no, I have other work to do; come, let us adjourn to the grave, and go about our business there." Note, A serious address to our work is the best remedy against inordinate grief. (4.) He would hereby intimate to us the special care he takes of the bodies of the saints while they lie in the grave; he takes notice where they are laid, and will look after them. There is not only a covenant with the dust, but a guard upon it. 3. It appeared by his tears. Those about him did not tell him where the body was buried, but desired him to come and see, and led him directly to the grave, that his eye might yet more affect his heart with the calamity. (1.) As he was going to the grave, as if he had been following the corpse thither, Jesus wept, Joh 11:35. A very short verse, but it affords many useful instructions. [1.] That Jesus Christ was really and truly man, and partook with the children, not only of flesh and blood, but of a human soul, susceptible of the impressions of joy, and grief, and other affections. Christ gave this proof of his humanity, in both senses of the word; that, as a man, he could weep, and, as a merciful man, he would weep, before he gave this proof of his divinity. [2.] That he was a man of sorrows, and acquainted with grief, as was foretold, Isa 53:3. We never read that he laughed, but more than once we have him in tears. Thus he shows not only that a mournful state will consist with the love of God, but that those who sow to the Spirit must sow in tears. [3.] Tears of compassion well become Christians, and make them most to resemble Christ. It is a relief to those who are in sorrow to have their friends sympathize with them, especially such a friend as their Lord Jesus. (2.) Different constructions were put upon Christ's weeping. [1.] Some made a kind and candid interpretation of it, and what was very natural (Joh 11:36): Then said the Jews, Behold how he loved him! They seem to wonder that he should have so strong an affection for one to whom he was not related, and with whom he had not had any long acquaintance, for Christ spent most of his time in Galilee, a great way from Bethany. It becomes us, according to this example of Christ, to show our love to our friends, both living and dying. We must sorrow for our brethren that sleep in Jesus as those that are full of love, though not void of hope; as the devout men that buried Stephen, Act 8:2. Though our tears profit not the dead, they embalm their memory. These tears were indications of his particular love to Lazarus, but he has given proofs no less evident of his love to all the saints, in that he died for them. When he only dropped a tear over Lazarus, they said, See how he loved him! Much more reason have we to say so, for whom he hath laid down his life: See how he loved us! Greater love has no man than this [2.] Others made a peevish unfair reflection upon it, as if these tears bespoke his inability to help his friend (Joh 11:37): Could not this man, who opened the eyes of the blind, have prevented the death of Lazarus? Here it is slyly insinuated, First, That the death of Lazarus being (as it seemed by his tears) a great grief to him, if he could have prevented it he would, and therefore because he did not they incline to think that he could not; as, when he was dying, they concluded that he could not, because he did not, save himself, and come down from the cross; not considering that divine power is always directed in its operations by divine wisdom, not merely according to his will, but according to the counsel of his will, wherein it becomes us to acquiesce. If Christ's friends, whom he loves, die, - if his church, whom he loves, be persecuted and afflicted, - we must not impute it to any defect either in his power or love, but conclude that it is because he sees it for the best. Secondly, That therefore it might justly be questioned whether he did indeed open the eyes of the blind, that is, whether it was not a sham. His not working this miracle they thought enough to invalidate the former; at least, it should seem that he had limited power, and therefore not a divine one. Christ soon convinced these whisperers, by raising Lazarus from the dead, which was the greater work, that he could have prevented his death, but therefore did not because he would glorify himself the more. II. Christ's approach to the grave, and the preparation that was made for working this miracle. 1. Christ repeats his groans upon his coming near the grave (Joh 11:38): Again groaning in himself, he comes to the grave: he groaned, (1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem's, Mat 23:37. (2.) Being affected with the fresh lamentations which, it is likely, the mourning sisters made when they came near the grave, more passionately and pathetically than before, his tender spirit was sensibly touched with their wailings. (3.) Some think that he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb 5:7. Ministers, when they are sent by the preaching of the gospel to raise dead souls, should be much affected with the deplorable condition of those they preach to and pray for, and groan in themselves to think of it. 2. The grave wherein Lazarus lay is here described: It was a cave, and a stone lay upon it. The graves of the common people, probably, were dug as ours are; but persons of distinction were, as with us, interred in vaults, so Lazarus was, and such was the sepulchre in which Christ was buried. Probably this fashion was kept up among the Jews, in imitation of the patriarchs, who buried their dead in the cave of Machpelah, Gen 23:19. This care taken of the dead bodies of their friends intimates their expectation of their resurrection; they reckoned the solemnity of the funeral ended when the stone was rolled to the grave, or, as here, laid upon it, like that on the mouth of the den into which Daniel was cast (Dan 6:17), that the purpose might not be changed; intimating that the dead are separated from the living, and gone the way whence they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mnēmeion - a memorandum, because it is both a memorial of the dead and a memento to the living, putting them in remembrance of that which we are all concerned to remember. It is called by the Latins, Monumentum, monendo, because it gives warning. 3. Orders are given to remove the stone (Joh 11:39): Take away the stone. He would have this stone removed that all the standersby might see the body lie dead in the sepulchre, and that way might be made for its coming out, and it might appear to be a true body, and not a ghost or spectre. He would have some of the servants to remove it, that they might be witnesses, by the smell of the putrefaction of the body, and that therefore it was truly dead. It is a good step towards the raising of a soul to spiritual life when the stone is taken away, when prejudices are removed and got over, and way made for the word to the heart, that it may do its work there, and say what it has to say. 4. An objection made by Martha against the opening of the grave: Lord, by this time he stinketh, or is become noisome, for he has been dead four days, tetartaios gar esti quatriduanus est; he is four days old in the other world; a citizen and inhabitant of the grave of four days' standing. Probably Martha perceived the body to smell, as they were removing the stone, and therefore cried out thus. (1.) It is easy to observe hence the nature of human bodies: four days are but a little while, yet what a great change will this time make with the body of man, if it be but so long without food, much more if so long without life! Dead bodies (saith Dr. Hammond) after a revolution of the humours, which is completed in seventy-two hours, naturally tend to putrefaction; and the Jews say that by the fourth day after death the body is so altered that one cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the third day because he was not to see corruption. (2.) It is not so easy to say what was Martha's design in saying this. [1.] Some think she said it in a due tenderness, and such as decency teaches to the dead body; now that it began to putrefy, she did not care it should be thus publicly shown and made a spectacle of. [2.] Others think she said it out of a concern for Christ, lest the smell of the dead body should be offensive to him. That which is very noisome is compared to an open sepulchre, Psa 5:9. If there were any thing noisome she would not have her Master near it; but he was none of those tender and delicate ones that cannot bear as ill smell; if he had, he would not have visited the world of mankind, which sin had made a perfect dunghill, altogether noisome, Psa 14:3. [3.] It should seem, by Christ's answer, that it was the language of her unbelief and distrust: "Lord, it is too late now to attempt any kindness to him; his body begins to rot, and it is impossible that this putrid carcase should live." She gives up his case as helpless and hopeless, there having been no instances, either of late or formerly, of any raised to life after they had begun to see corruption. When our bones are dried, we are ready to say, Our hope is lost. Yet this distrustful word of hers served to make the miracle both the more evident and the more illustrious; by this it appeared that he was truly dead, and not in a trance; for, though the posture of a dead body might be counterfeited, the smell could not. Her suggesting that it could not be done puts the more honour upon him that did it. 5. The gentle reproof Christ gave to Martha for the weakness of her faith (Joh 11:40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (Joh 11:27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: "If thou believe, thou shalt see God's glorious appearances for thee in this world, and to thee in the other world." If we will take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: "Said I not unto thee so and so? And dost thou think that he will ever unsay it?" 6. The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection (Joh 11:41): Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone. III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work. 1. He applies himself to his living Father in heaven, so he had called him (Joh 6:17), and so eyes him here. (1.) The gesture he used was very significant: He lifted up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see Joh 17:1. Look how those will answer it who profanely ridicule it; but that which is especially charged upon us hereby is to lift up our hearts to God in the heavens; what is prayer, but the ascent of the soul to God, and the directing of its affections and motions heavenward? He lifted up his eyes, as looking above, looking beyond the grave where Lazarus lay, and overlooking all the difficulties that arose thence, that he might have his eyes fixed upon the divine omnipotence; to teach us to do as Abraham, who considered not his own body now dead, nor the deadness of Sarah's womb, never took these into his thoughts, and so gained such a degree of faith as not to stagger at the promise, Rom 4:20. (2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me. [1.] He has here taught us, by his own example, First, In prayer to call God Father, and to draw nigh to him as children to a father, with a humble reverence, and yet with a holy boldness. Secondly, In our prayers to praise him, and, when we come to beg for further mercy, thankfully to acknowledge former favours. Thanksgivings, which bespeak God's glory (not our own, like the Pharisee's God, I thank thee), are decent forms into which to put our supplications. [2.] But our Saviour's thanksgiving here was intended to express the unshaken assurance he had of the effecting of this miracle, which he had in his own power to do in concurrence with his Father: "Father, I thank thee that my will and thine are in this matter, as always, the same." Elijah and Elisha raised the dead, as servants, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (Joh 11:11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (Joh 11:33, Joh 11:38), in a mental prayer, with groanings which could not be uttered. First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Psa 2:8, and Joh 17:5. He prays for the glory he had before the world was, though, having never forfeited it, he might have demanded it. 2. Because he was pleased thus to honour prayer, making it the key wherewith even he unlocked the treasures of divine power and grace. Thus he would teach us in prayer, by the lively exercise of faith, to enter into the holiest. Secondly, Christ, being assured that his prayer was answered, professes, a. His thankful acceptance of this answer: I thank thee that thou hast heard me. Though the miracle was not yet wrought, yet the prayer was answered, and he triumphs before the victory. No other can pretend to such an assurance as Christ had; yet we may by faith in the promise have a prospect of mercy before it be actually given in, and may rejoice in that prospect, and give God thanks for it. In David's devotions, the same psalm which begins with prayer for a mercy closes with thanksgivings for it. Note, (a.) Mercies in answer to prayer ought in a special manner to be acknowledged with thankfulness. Besides the grant of the mercy itself, we are to value it as a great favour to have our poor prayers taken notice of. (b.) We ought to meet the first appearances of the return of prayer with early thanksgivings. As God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words. b. His cheerful assurance of a ready answer at any time (Joh 11:42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God's will. "I gave thanks" (saith he) "for being heard in this, because I am sure to be heard in every thing." See here, (a.) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. (b.) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father's complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, Jo1 5:14, Jo1 5:15. Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It is because of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa 8:19), but, with elevated eyes and voice professing his communication with Heaven, and dependence on Heaven. 2. It was to corroborate the faith of those that were well inclined to him: That they may believe that thou hast sent me, not to destroy men's lives, but to save them. Moses, to show that God sent him, made the earth open and swallow men up (Num 16:31); Elijah, to show that God sent him, made fire come from heaven and devour men; for the law was a dispensation of terror and death but Christ proves his mission by raising to life one that was dead. Some give this sense: had Christ declared his doing it freely by his own power, some of his weak disciples, who as yet understood not his divine nature, would have thought he took too much upon him, and have been stumbled at it. These babes could not bear that strong meat, therefore he chooses to speak of his power as received and derived he speaks self-denyingly of himself, that he might speak the more plainly to us. Non ita respexit ad swam dignitatem atque ad nostram salutem - In what he said, he consulted not so much his dignity as our salvation. - Jansenius. 2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth. (1.) He could have raised Lazarus by a silent exertion of his power and will, and the indiscernible operations of the Spirit of life; but he did it by a call, a loud call, [1.] To be significant of the power then put forth for the raising of Lazarus, how he created this new thing; he spoke, and it was done. He cried aloud, to signify the greatness of the work, and of the power employed in it, and to excite himself as it were to this attack upon the gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was proper to cry with a loud voice; for, First, The soul of Lazarus, which was to be called back, was at a distance, not hovering about the grave, as the Jews fancied, but removed to Hades, the world of spirits; now it is natural to speak loud when we call to those at a distance. Secondly, The body of Lazarus, which was to be called up, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa 45:19), I have not spoken in secret, in a dark place of the earth. [2.] To be typical of other works of wonder, and particularly other resurrections, which the power of Christ was to effect. This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (Joh 5:25), and of his word as the means of it (Joh 6:63), and now he gives a specimen of it. By his word, he saith to souls, Live, yea, he saith to them, Live, Eze 16:6. Arise from the dead, Eph 5:14. The spirit of life from God entered into those that had been dead and dry bones, when Ezekiel prophesied over them, Eze 37:10. Those who infer from the commands of the word to turn and live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel's trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Psa 50:4. He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people. (2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, Joh 11:44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, "Was it not then really an unkindness to it to cause it to return into the prison of the body?" And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul's removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only. (3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum - no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, Co1 15:52. The almighty power that can do it can do it in an instant: Then shalt thou call and I will answer; will come at the call, as Lazarus, Here am I. [2.] Perfectly. He was so thoroughly revived that he got up out of his grave as strongly as ever he got up out of his bed, and returned not only to life, but health. He was not raised to serve a present turn, but to live as other men. [3.] With this additional miracle, as some reckon it, that he came out of his grave, though he was fettered with his grave-clothes, with which he was bound hand and foot, and his face bound about with a napkin (for so the manner of the Jews was to bury); and he came forth in the same dress wherein he was buried, that it might appear that it was he himself and not another, and that he was not only alive, but strong, and able to walk, after a sort, even in his grave-clothes. The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days' time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world - only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: "Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house." As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection.”

“He groaned in the spirit, etc. - Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God: it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart; though in some cases it is the effect of an erroneous, ascetic mode of discipline. It is abolishing one of the finest traits in our Lord's human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadulterated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affectionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the God! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffering for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, No! God repeats, No! Universal nature re-echoes, No! and the tears and blood of Jesus eternally say, No!”

“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 never knew you," 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 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 never knew you," 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 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 never knew you," 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 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 never knew you," 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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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.”

“Jesus therefore groaning in himself,.... Not only through grief, just coming up to the grave, where his dear friend lay, but through an holy anger and indignation at the malice and wickedness of the Jews; cometh to the grave of Lazarus, it was a cave; either a natural one, such as were in rocks and mountains, of which sort there were many in Judea, and near Jerusalem being a rocky and mountainous country, of which Josephus (x) makes mention; where thieves and robbers sheltered themselves, and could not easily be come at and where persons in danger fled to for safety, and hid themselves; and the reason why such places were chose to bury in, was because here the bodies were safe from beasts of prey: or this was an artificial cave made out of a rock, in form of one, as was the tomb of Joseph of Arimathea; and it was the common custom of the Jews to make caves and bury in; yea, they were obliged to it by their traditions: thus says Maimonides (y), "he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, , "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.'' And elsewhere (z) he observes, that "they dig "caves" in the earth, and make a grave in the side "of the cave", and bury him (the dead) in it.'' And such caves for burying the dead, were at and near the Mount of Olives; and near the same must be this cave where Lazarus was buried; for Bethany was not far from thence: so in the Cippi Hebraici we read (a), that at the bottom of the Mount (of Olives) is a very great "cave", said to be Haggai the prophet's; and in it are many caves.--And near it is the grave of Zachariah the prophet, in a "cave" shut up; and frequent mention is made there of caves in which persons were buried; See Gill on Mat 23:29; perhaps the custom of burying in them might take its rise from the cave of Machpelah, which Abraham, their father, bought for a buryingplace for his dead. The sepulchre of Lazarus is pretended (b) to be shown to travellers to this day, over which is built a chapel of marble, very decent, and comely, and stands close by a church built in honour of Martha and Mary, the two sisters of Lazarus, in the place where their house stood; but certain it is, that the grave of Lazarus was out of the town: and a stone lay upon it. Our version is not so accurate, nor so agreeable to the form of graves with the Jews, nor to this of Lazarus's; their graves were not as ours, dug in the earth and open above, so as to have a stone laid over them, for they often were, as this, caves in rocks, either natural, or hewn out of them by art; and there was a door at the side of them, by which there was an entrance into them; and at this door a stone was laid it would be better rendered here, and "a stone was laid to it"; not "upon it", for it had no opening above, but to it, at the side of it; and accordingly the Syriac and Persic versions read, "a stone was laid at the door of it"; and the Arabic version, "and there was a great stone at the door of it", as was at the door of Christ's sepulchre. In the Jewish sepulchres there was "a court" (c) which was before the entrance into the cave; this was four square; it was six cubits long, and six broad; and here the bearers put down the corpse, and from hence it was carried into the cave, at which there was an entrance, sometimes called , "the mouth of the cave" (d); and sometimes, , "the door of the grave" (e); of its form, measure, and place, there is no express mention in the Jewish writings: it is thought to be about a cubit's breadth, and was on the side of the cave; so that at it, it might be looked into; and at the mouth of the cave was a stone put to stop it up, which was called from its being rolled there; though that with which the mouth of the cave was shut up, was not always a stone, nor made of stone; Maimonides (f) says, it was made of stone, or wood, or the like matter; and so in the Misna (g) it is said, , "the covering for a grave", (or that with which it is stopped up,) if it be made of a piece of timber, whether it stands, or whether it inclines to the side, does not defile, but over against the door only;'' See Gill on Mat 27:60. (x) Antiqu. l. 14. c. 15. sect. 5. (y) Hilchot Mecira, c. 21. sect. 6. (z) Hilchot Ebel, c. 4. sect. 4. (a) P. 27, 29. Ed. Hottinger. (b) ltinerar. Bunting. p. 364. (c) Misn. Bava Bathra, c. 6. sect. 8. (d) Misn. ib. (e) Maimon. R. Samson, & Bartenora in Misn. Ohalot, c. 15. sect. 8. (f) In Misn. Ohalot, c. 2. sect. 4. (g) Ib c. 15, sect. 8.”

“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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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.”

“Jesus said, take ye away the stone,.... This was said either to the Jews, or rather to the servants that came along with Martha and Mary; and this he ordered, not to facilitate the resurrection, or merely in order to make way for Lazarus: he that could command him to come forth, could have commanded away the stone, but he chose to have it removed this way, that the corpse might be seen, and even smelt; and that it might be manifest, there was no fallacy, nor any intrigue between him, and the sisters of the deceased in this matter: this order was contrary to a rule of the Jews, which forbid the opening of a grave after it was stopped up (h); but a greater than the fathers of the traditions was here, even he who has the keys of hell, or the grave, and can open, or order it to be opened, when he pleases: Martha the sister of him that was dead: that is, of Lazarus, as the Persic version expresses it, calling him, "Gazarus", saith unto him, Lord, by this time he stinketh; or smells; not that she perceived this upon their moving the stone, but she concluded it from the time he had been dead, and had lain in the grave, in which dead bodies usually putrefy and smell: whether she said this out of respect to her brother, being unwilling he should be exposed to the view of persons, in such a state of corruption, she knew he must now be; or whether out of respect to Christ, lest he should be disordered with the offensive smell, is not certain: however, it seems as if she had no notion that Christ was about to raise her brother from the dead; and that the stone was commanded to be removed for that purpose, not merely for a sight of the dead, but that the dead might be seen to come forth alive: she imagined that Christ only wanted to have the stone removed, that he might have a sight of his deceased friend, which she thought would be very disagreeable and nauseous; so soon had she forgot what Christ had said to her, and lost that little exercise she had of faith and hope, with respect to the resurrection of her brother. Frames of soul, and acts of grace, are very changeable, and uncertain things; and especially when carnal reasoning is indulged. For he hath been dead four days; he had been so long in the grave, Joh 11:17. The word "dead" is not in the text; he might have been dead longer; though the Jews usually buried on the same day a person died: however, the sense is here, he had been so long in the grave; and so the Persic version renders it, "for it is the fourth day that he has been in the grave"; in the original text it is, "he is one of four days"; so many days he had been in the house appointed for all living; so long he had been removed from the sight of men, and had been in another world, and had begun another era, and four days had passed in it; he was so many days old according to that: so that his countenance was changed, he was not fit to be seen, nor approached unto; nor was there any hope of his returning to life. The Jews (i) say, that "for three days the soul goes to the grave, thinking the body may return; but when it sees the figure of the face changed, it goes away, and leaves it, as it is said, Job 14:22.'' So of Jonah's being three days and three nights in the whale's belly, they say (k), "these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.'' Hence, they do not allow anyone to bear witness of one that is dead or killed, that he is such an one, after three days, because then his countenance is changed (l), and he cannot be well known. (h) Apud Buxtorf Lex. Rab. col. 437. (i) Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2. (k) Zohar in Exod. fol. 78. 2. (l) Misn. Yebamot, c. 16. sect. 3. & Maimon. Jarchi, & Bartenora in ib. & Maimon. Hilchot Gerushim, c. 13. sect. 21. T. Bab. Yebamot, fol. 120. 1. & Gloss. in ib.”

“Jesus said, Take ye away the stone--spoken to the attendants of Martha and Mary; for it was a work of no little labor [GROTIUS]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [MAIMONIDES in LAMPE]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (Kg1 18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures. Martha, the sister of . . . the dead--and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life. Lord, by this time he stinketh, for he hath been dead four days--(See on Joh 11:17). It is wrong to suppose from this (as LAMPE and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (Joh 11:22), and which had been brightened by what Jesus said to her (Joh 11:23-27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).”

“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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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.”

“Jesus saith unto her, said I not unto thee,.... Not in so many words, but what might be concluded from what he said; yea, the following express words might be delivered by Christ, in his conversation with Martha, though they are not before recorded by the evangelist: that if thou wouldst believe thou shouldest see the glory of God; a glorious work of God, wherein the glory of his power and goodness would be displayed, and the Son of God be glorified, or should see such a miracle wrought, which should engage her to glorify God; and on account of which, she would see just reason to do it, and would be concerned in it: and when it would appear that the sickness and death of her brother, which had given her and her sister so much distress and uneasiness, were for the glory of God, and the honour of Christ; see Joh 11:4. Moreover, to "see the glory of God", is to see Christ, who is the brightness of his father's glory; and though she had a sight of him now, and before this time, with her bodily eyes, and also with the eyes of her understanding, and knew that he was the Son of God, and the true Messiah; yet it is suggested, that upon a fresh and strong exercise of faith on Christ, with respect to the resurrection of her brother, and by means of that, she should have a clearer view of his glory, as the only begotten of the Father; for as he was declared to be the Son of God, by his own resurrection from the dead afterwards, so he was more fully manifested to be that glorious and divine person, by his raising others from the dead, than by any other miracle; and to be indulged with such a sight of him, is a very high favour; see Psa 63:2; and such who have their faith most in exercise, see much of the glory of God, both in the face of Christ, and in his providences, and the performance of his promises.”

“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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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 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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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 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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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 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 tempt you God 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 all faith, so that I could remove mountains." And Mark 16:20 says: "But they going forth 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: "Behold 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: "And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear." 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 made. 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 [al. 31:33]: "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 [al. 16]. 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.”

“And he that was dead came forth,.... That is, he who had been dead, being now made alive, and raised up, and set on his feet, came out of the cave: bound hand and foot with grave clothes; not that his hands were bound together, and much less his hands and feet together, with any bands or lists of cloth; but his whole body, as Nonnus expresses it, was bound with grave clothes from head to foot, according to the manner of the eastern countries, Jews, Egyptians, and others, who used to wrap up their dead in many folds of linen cloth, as infants are wrapped in swaddling bands: and their manner was to let down their arms and hands close by their sides, and wind up altogether from head to foot: so that there was another miracle besides that of raising him from the dead; that in such a situation, in which he could have no natural use of his hands and feet, he should rise up, stand on his feet, walk, and come forth thus bound, out of the cave: and his face was bound about with a napkin; the use of which was not only to tie up the chin and jaws, but to hide the grim and ghastly looks of a dead corpse; and one of the same price and value was used by rich and poor: for it is said (m), "the wise men introduced a custom of using "a napkin", (the very word here used, which Nonnus says is Syriac,) of the same value, not exceeding a penny, that he might not be ashamed who had not one so good as another; and they cover the faces of the dead, that they might not shame the poor, whose faces were black with famine.'' For it seems (n), "formerly they used to uncover the faces of the rich, and cover the faces of the poor, because their faces were black through want, and the poor were ashamed; wherefore they ordered, that they should cover the faces of all, for the honour of the poor.'' Jesus saith unto them; to the servants that stood by: loose him, and let him go; unwind the linen rolls about him, and set his hands and feet at liberty, and let him go to his own house. (m) Maimon. Hilchot Ebel, c. 4. sect. 1, (n) T. Bab. Moed Katon, fol. 27. 1.”

“Bound hand and foot with grave-clothes - Swathed about with rollers - κειριαις, from κειρω, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were swathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed together, as is the constant case with those who are embalmed, but separately, so that he could come out of the tomb at the command of Christ, though he could not walk freely till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited power and goodness of God. Several of the primitive fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge of the general resurrection of the dead. Loose him, and let him go - He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person's mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life comes forth, at his call, from the dark, dismal grave of sin, in which his soul has long been buried: he walks, according to the command of Christ, in newness of life; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“We have here an account of the consequences of this glorious miracle, which were as usual; to some it was a savour of life unto life, to others of death unto death. I. Some were invited by it, and induced to believe. Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good. II. Others were irritated by it, and hardened in their unbelief. 1. The informers were so (Joh 11:46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Psa 52:2-4; Psa 120:2, Psa 120:3), though what he said was true. 2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did. (1.) A special council is called and held (Joh 11:47): Then gathered the chief priests and Pharisees a council, as was foretold, Psa 2:2, The rulers take counsel together against the Lord. Consultations of the sanhedrim were intended for the public good; but here, under colour of this, the greatest injury and mischief are done to the people. The things that belong to the nation's peace were hid from the eyes of those that were entrusted with its counsels. This council was called, not only for joint advice, but for mutual irritation; that as iron sharpens iron, and as coals are to burning coals and wood to fire, so they might exasperate and inflame one another with enmity and rage against Christ and his doctrine. (2.) The case is proposed, and shown to be weighty and of great consequence. [1.] The matter to be debated was what course they should take with this Jesus, to stop the growth of his interest; they said What do we? For this man doeth many miracles. The information given about the raising of Lazarus was produced, and the men, brethren, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?" [2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (Joh 11:48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have, First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence. Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications. a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, Joh 7:48, Have any of the rulers believed on him? This was the thing they were afraid of, that men would believe on him, and then all their measures were broken. Note, The success of the gospel is the dread of its adversaries; if souls be saved, they are undone. b. They foretel that if the generality of the nation be drawn after him, the rage of the Romans will be drawn upon them. They will come and take away our place; the country in general, especially Jerusalem, or the temple, the holy place, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? Jdg 15:11. When men lose their piety they lose their courage. But, (a.) It was false that there was any danger of the Romans' being irritated against their nation by the progress of Christ's gospel, for it was no way hurtful to kings nor provinces, but highly beneficial. The Romans had no jealousy at all of his growing interest; for he taught men to give tribute to Caesar, and not to resist evil, but to take up the cross. The Roman governor, at his trial, could find no fault in him. There was more danger of the Romans' being incensed against the Jewish nation by the priests than by Christ. Note, Pretended fears are often the colour of malicious designs. (b.) Had there really been some danger of displeasing the Romans by tolerating Christ's preaching, yet this would not justify their hating and persecuting a good man. Note, [a.] The enemies of Christ and his gospel have often coloured their enmity with a seeming care for the public good and the common safety, and, in order to this, have branded his prophets and ministers as troublers of Israel, and men that turn the world upside down. [b.] Carnal policy commonly sets up reasons of state, in opposition to rules of justice. When men are concerned for their own wealth and safety more than for truth and duty, it is wisdom from beneath, which is earthly, sensual, and devilish. But see what was the issue; they pretended to be afraid that their tolerating Christ's gospel would bring desolation upon them by the Romans, and therefore, right or wrong, set themselves against it; but it proved that their persecuting the gospel brought upon them that which they feared, filled up the measure of their iniquity, and the Romans came and took away their place and nation, and their place knows them no more. Note, That calamity, which we seek to escape by sin we take the most effectual course to bring upon our own heads; and those who think by opposing Christ's kingdom to secure or advance their own secular interest will find Jerusalem a more burdensome stone than they think it is, Zac 12:3. The fear of the wicked it shall come upon them, Pro 10:24. (3.) Caiaphas makes a malicious but mystical speech in the council on this occasion. [1.] The malice of it appears evident at first view, Joh 11:49, Joh 11:50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here, First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre. Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty. Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa 59:14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phi 2:17; Jo1 3:16); but to put an innocent man to death under colour of consulting the public safety is the devil's policy. Caiaphas craftily insinuates that the greatest and best man, though major singulis - greater than any one individual, is minor universis - less than the collected mass, and ought to think his life well spent, nay well lost, to save his country from ruin. But what is this to the murdering of one that was evidently a great blessing under pretence of preventing an imaginary mischief to the country? The case ought to have been put thus: Was it expedient for them to bring upon themselves and upon their nation the guilt of blood, a prophet's blood, for the securing of their civil interests from a danger which they had no just reason to be afraid of? Was it expedient for them to drive God and their glory from them, rather than venture the Romans' displeasure, who could do them no harm if they had God on their side? Note, Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last. [2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (Joh 11:51, Joh 11:52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob. (4.) The evangelist explains and enlarges upon Caiaphas's words. [1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa 10:7. First, He prophesied, and those that prophesied did not, in their prophesying, speak of themselves. But is Caiaphas also among the prophets? He is so, pro hc vice - this once, though a bad man, and an implacable enemy to Christ and his gospel. Note, 1. God can and often does make wicked men instruments to serve his own purposes, even contrary to their own intentions; for he has them not only in a chain, to restrain them from doing the mischief they would, but in a bridle, to lead them to do the service they would not. 2. Words of prophecy in the mouth are no infallible evidence of a principle of grace in the heart. Lord, Lord, have we not prophesied in thy name? will be rejected as a frivolous plea. Secondly, He prophesied, being high priest that year; not that his being high priest did at all dispose or qualify him to be a prophet; we cannot suppose the pontifical mitre to have first inspired with prophecy the basest head that ever wore it; but, 1. Being high priest, and therefore of note and eminence in the conclave, God was pleased to put this significant word into his mouth rather than into the mouth of any other, that it might be the more observed or the non-observance of it the more aggravated. The apophthegms of great men have been thought worthy of special regard: A divine sentence is in the lips of the king; therefore this divine sentence was put into the lips of the high priest, that even out of his mouth this word might be established, That Christ died for the good of the nation, and not for any iniquity in his hands. He happened to be high priest that year which was fixed to be the year of the redeemed, when Messiah the prince must be cut off, but not for himself (Dan 9:26), and he must own it. 2. Being high priest that year, that famous year, in which there was to be such a plentiful effusion of the Spirit, more than had ever been yet, according to the prophecy (Joe 2:28, Joe 2:29, compared with Act 2:17), some drops of the blessed shower light upon Caiaphas, as the crumbs (says Dr. Lightfoot) of the children's bread, which fall from the table among the dogs. This year was the year of the expiration of the Levitical priesthood; and out of the mouth of him who was that year high priest was extorted an implicit resignation of it to him who should not (as they had done for many ages) offer beasts for that nation, but offer himself, and so make an end of the sin-offering. This resignation he made inwittingly, as Isaac gave the blessing to Jacob. Thirdly, The matter of his prophecy was that Jesus should die for that nation, the very thing to which all the prophets bore witness, who testified beforehand the sufferings of Christ (Pe1 1:11), that the death of Christ must be the life and salvation of Israel; he meant by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, Zac 13:1. He so died for that nation as that the whole nation should not perish, but that a remnant should be saved, Rom 11:5. [2.] The evangelist enlarges upon this word of Caiaphas (Joh 11:52), not for that nation only, how much soever it thought itself the darling of Heaven, but that also he should gather together in one the children of God that were scattered abroad. Observe here, First, The persons Christ died for: Not for the nation of the Jews only (it would have been comparatively but a light thing for the Son of God to go through so vast an undertaking only to restore the preserved of Jacob, and the outcasts of Israel); no, he must be salvation to the ends of the earth, Isa 49:6. He must die for the children of God that were scattered abroad. 1. Some understand it of the children of God that were then in being, scattered abroad in the Gentile world, devout men of every nation (Act 2:5), that feared God (Act 10:2), and worshipped him (Act 17:4), proselytes of the gate, who served the God of Abraham, but submitted not to the ceremonial law of Moses, persons that had a savour of natural religion, but were dispersed in the nations, had no solemn assemblies of their own, nor any peculiar profession to unite in or distinguish themselves by. Now Christ died to incorporate these in one great society, to be denominated from him and governed by him; and this was the setting up of a standard, to which all that had a regard to God and a concern for their souls might have recourse, and under which they might enlist themselves. 2. Others take in with these all that belong to the election of grace, who are called the children of God, though not yet born, because they are predestinated to the adoption of children, Eph 1:5. Now these are scattered abroad in several places of the earth, out of all kindreds and tongues (Rev 7:9), and in several ages of the world, to the end of time; there are those that fear him throughout all generations, to all these he had an eye in the atonement he made by his blood; as he prayed, so he died, for all that should believe on him. Secondly, The purpose and intention of his death concerning those persons; he died to gather in those who wandered, and to gather together in one those who were scattered; to invite those to him who were at a distance from him, and to unite those in him who were at a distance from each other. Christ's dying is, 1. The great attractive of our hearts; for this end he is lifted up, to draw men to him. The conversion of souls is the gathering to them in to Christ as their ruler and refuge, as the doves to their windows; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them; his love in dying for us is the great loadstone of our love. 2. The great centre of our unity. He gathers them together in one, Eph 1:10. They are one with him, one body, one spirit, and one with each other in him. All the saints in all places and ages meet in Christ, as all the members in the head, and all the branches in the root. Christ by the merit of his death recommended all the saints in one to the grace and favour of God (Heb 2:11-13), and by the motive of his death recommends them all severally to the love and affection one of another, Joh 13:34. (5.) The result of this debate is a resolve of the council to put Jesus to death (Joh 11:53): From that day they took counsel together, to put him to death. They now understood one another's minds, and so each was fixed in his own, that Jesus must die; and, it should seem, a committee was appointed to sit, de die in diem - daily, to consider of it, to consult about it, and to receive proposals for effecting it. Note, The wickedness of the wicked ripens by degrees, Jam 1:15; Eze 7:10. Two considerable advances were now made in their accursed design against Christ. [1.] What before they had thought of severally now they jointly concurred in, and so strengthened the hands one of another in this wickedness, and proceeded with the greater assurance. Evil men confirm and encourage themselves and one another in evil practices, by comparing notes; men of corrupt minds bless themselves when they find others of the same mind: then the wickedness which before seemed impracticable appears not only possible, but easy to be effected, vis unita fortior - energies, when united, become more efficient. [2.] What before they wished done, but wanted a colour for, now they are furnished with a plausible pretence to justify themselves in, which will serve, if not to take off the guilt (that is the least of their care), yet to take off the odium, and so satisfy, if not the personal, yet the political conscience, as some subtly distinguish. Many will go on very securely in doing an evil thing as long as they have but something to say in excuse for it. Now this resolution of theirs to put him to death, right or wrong, proves that all the formality of a trial, which he afterwards underwent, was but show and pretence; they were before determined what to do. (6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, Joh 11:54. [1.] He suspended his public appearances: He walked no more openly among the Jews, among the inhabitants of Judea, who were properly called Jews, especially those at Jerusalem; ou periepatei - he did not walk up and down among them, did not go from place to place, preaching and working miracles with the freedom and openness that he had done, but while he staid in Judea, he was there incognito. Thus the chief priests put the light of Israel under a bushel. [2.] He withdrew into an obscure part of the country, so obscure that the name of the town he retired to is scarcely met with any where else. He went to a country near the wilderness, as if he were driven out from among men, or rather wishing, with Jeremiah, that he might have in the wilderness a lodging place of way-faring men, Jer 9:2. He entered into a city called Ephraim, some think Ephratah, that is, Bethlehem, where he was born, and which bordered upon the wilderness of Judah; others think Ephron, or Ephraim, mentioned Ch2 13:19. Thither his disciples went with him; neither would they leave him in solitude, nor would he leave them in danger. There he continued, dietribe, there he conversed, he knew how to improve this time of retirement in private conversation, when he had not an opportunity of preaching publicly. He conversed with his disciples, who were his family, when he was forced from the temple, and his diatribai, or discourses there, no doubt, were very edifying. We must do the good we can, when we cannot do the good we would. But why would Christ abscond now? It was not because he either feared the power of his enemies or distrusted his own power; he had many ways to save himself, and was neither averse to suffering nor unprepared for it; but he retired, First, To put a mark of his displeasure upon Jerusalem and the people of the Jews. They rejected him and his gospel; justly therefore did he remove himself and his gospel from them. The prince of teachers was now removed into a corner (Isa 30:20); there was no open vision of him; and it was a sad presage of that thick darkness which was shortly to come upon Jerusalem, because she knew not the day of her visitation. Secondly, To render the cruelty of his enemies against him the more inexcusable. If that which was grievous to them, and thought dangerous to the public, was his public appearance, he would try whether their anger would be turned away by his retirement into privacy; when David had fled to Gath, Saul was satisfied, and sought no more for him, Sa1 27:4. But it was the life, the precious life, that these wicked men hunted after. Thirdly, His hour was not yet come, and therefore he declined danger, and did it in a way common to men, both to warrant and encourage the flight of his servants in time of persecution and to comfort those who are forced from their usefulness, and buried alive in privacy and obscurity; the disciple is not better than his Lord. Fourthly, His retirement, for awhile, was to make his return into Jerusalem, when his hour was come, the more remarkable and illustrious. This swelled the acclamations of joy with which his well-wishers welcomed him at his next public appearance, when he rode triumphantly into the city. (7.) The strict enquiry made for him during his recess, Joh 11:55-57. [1.] The occasion of it was the approach of the passover, at which they expected his presence, according to custom (Joh 11:55): The Jews' passover was nigh at hand; a festival which shone bright in their calendar, and which there was great expectation of for some time before. This was Christ's fourth and last passover, since he entered upon his public ministry, and it might truly be said (as, Ch2 35:18), There never was such a passover in Israel, for in it Christ our passover was sacrificed for us. Now the passover being at hand, many went out of all parts of the country to Jerusalem, to purify themselves. This was either, First, A necessary purification of those who had contracted any ceremonial pollution; they came to be sprinkled with the water of purification, and to perform the other rites of cleansing according to the law, for they might not eat the passover in their uncleanness, Num 9:6. Thus before our gospel passover we must renew our repentance, and by faith wash in the blood of Christ, and so compass God's altar. Or, Secondly, A voluntary purification, or self-sequestration, by fasting and prayer, and other religious exercises, which many that were more devout than their neighbours spent some time in before the passover, and chose to do it at Jerusalem, because of the advantage of the temple-service. Thus must we by solemn preparation set bounds about the mount on which we expect to meet with God. [2.] The enquiry was very solicitous: They said, What think you, that he will not come to the feast? Joh 11:56. First, Some think this was said by those who wished well to him, and expected his coming, that they might hear his doctrine and see his miracles. Those who came early out of the country, that they might purify themselves, were very desirous to meet with Christ, and perhaps came up the sooner with that expectation, and therefore as they stood in the temple, the place of their purification, they enquired what news of Christ? Could any body give them hopes of seeing him? If there were those, and those of the most devout people, and best affected to religion, who showed this respect to Christ, it was a check to the enmity of the chief priests, and a witness against them. Secondly, It should rather seem that they were his enemies who made this enquiry after him, who wished for an opportunity to lay hands on him. They, seeing the town begin to fill with devout people out of the country, wondered they did not find him among them. When they should have been assisting those that came to purify themselves, according to the duty of their place, they were plotting against Christ. How miserably degenerate was the Jewish church, when the priests of the Lord were become like the priests of the calves, a snare upon Mizpeh, and a net spread upon Tabor, and were profound to make slaughter (Hos 5:1, Hos 5:2), - when, instead of keeping the feast with unleavened bread, they were themselves soured with the leaven of the worst malice! Their asking, What think you? Will he not come up to the feast? implies, 1. An invidious reflection upon Christ, as if he would omit his attendance on the feast of the Lord for fear of exposing himself. If others, through irreligion, be absent, they are not animadverted upon; but if Christ be absent, for his own preservation (for God will have mercy, and not sacrifice), it is turned to his reproach, as it was to David's that his seat was empty at the feast, though Saul wanted him only that he might have an opportunity of nailing him to the wall with his javelin, Sa1 20:25-27, etc. It is sad to see holy ordinances prostituted to such unholy purposes. 2. A fearful apprehension that they had of missing their game: "Will he not come up to the feast? If he do not, our measures are broken, and we are all undone; for there is no sending a pursuivant into the country, to fetch him up." [3.] The orders issued out by the government for the apprehending of him were very strict, Joh 11:57. The great sanhedrim issued out a proclamation, strictly charging and requiring that if any person in city or country knew where he was (pretending that he was a criminal, and had fled from justice) they should show it, that he might be taken, probably promising a reward to any that would discover him, and imposing a penalty on such as harboured him; so that hereby he was represented to the people as an obnoxious dangerous man, an outlaw, whom any one might have a blow at. Saul issued out such a proclamation for the apprehending of David, and Ahab of Elijah. See, First, How intent they were upon this prosecution, and how indefatigably they laboured in it, now at a time when, if they had had any sense of religion and the duty of their function, t”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“All men will believe on him - If we permit him to work but a few more miracles like these two last (the cure of the blind man, and the resurrection of Lazarus) he will be universally acknowledged for the Messiah; the people will proclaim him king; and the Romans, who can suffer no government here but their own, will be so irritated that they will send their armies against us, and destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretense of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruction to the nation: if this man be permitted to live, we shall be all destroyed! Their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded; and his last miracles were so incontestable that they could no longer cry out, He is a deceiver. Both our place and nation - Literally, this place, τον τοπον: but that the temple only is understood is dear from Act 6:13, Act 6:14; 2 Maccabees 1:14; 2:18; 3:18; 5:16, 17; 10:7; where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God's counsel, the very evils which they expect thereby to avoid will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now, it was because they put him to death that the Romans burnt and razed their temple to the ground, and put a final period to their political existence. See Mat 22:7; and the notes on chap. 24.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“And one of them, named Caiaphas,.... See Gill on Mat 26:3, See Gill on Luk 3:2, See Gill on Joh 18:13. being the high priest that same year; the high priesthood originally was not annual, but for life; but towards the close of the second temple, it came into the hands of the king, to appoint who would to be high priest (o); and it became venal; it was purchased with money; insomuch that they changed the priesthood once a twelve month, and every year a new high priest was made (p) now this man being in such an high office, and a man of no conscience, and of bad principles, being a Sadducee, as seems from Act 4:6, who denied the resurrection of the dead, and was unconcerned about a future state; and having no restraint upon him, in a bold, haughty, and blustering manner, said unto them, ye know nothing at all; ye are a parcel of ignorant and stupid creatures, mere fools and idiots, to sit disputing and arguing, pro and con about such a fellow as this; what is to be done is obvious enough, and that is to take away this man's life, without any more ado; it matters not what he is, nor what he does; these are things that are not to be considered, they are out of the question; would you save the nation, destroy the man; things are come to this crisis, that either his life must go, or the nation perish; and which is most expedient, requires no time to debate about. (o) Misn. Yebamot, c. 6. sect. 4. (p) T. Bab. Yoma, fol. 8. 2. Juchasin, fol. 139. 1.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“Nor consider - Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of ουδε διαλογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, ουδε λογιζεσθε, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio aequalis, forsitan praeferenda receptae. That one man should die for the people - In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it: First, The religion of God says, we must not do evil that good may come: Rom 3:8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“And this spake he not of himself,.... Not of his own devising and dictating, but by the Spirit of God; as a wicked man sometimes may, and as Balaam did; the Spirit of God dictated the words unto him, and put them into his mouth; nor did he use them in the sense, in which the Holy Ghost designed them: but being high priest that year; by his office he was the oracle of God, and was so esteemed by the people, and therefore a proper person to be made use of in this way; and especially being high priest that year, in which the priesthood was to be changed, and vision and prophecy to be sealed up: he prophesied; though he did not know he did, as did Pharaoh, Exo 10:28, and the people of the Jews, Mat 27:25. That Jesus should die for that nation; these words, with what follows in the next verse, are the words of the evangelist, interpreting the prophecy of Caiaphas, according to the sense of the Holy Ghost that Jesus should die, which was contrary to a notion the Jews had imbibed, concerning the Messiah; see Joh 12:34. But Jesus the true Messiah must die; this was determined in the counsel of God, agreed to by Christ in the covenant of grace, foretold by the prophets from the beginning of the world, typified by sacrifices and other things, under the former dispensation, predicted by Christ himself, and accordingly came to pass; and upon the above accounts was necessary, as well as for the salvation of his people, who otherwise must have perished; and yet was free and voluntary in him, and a strong expression, and a demonstrative proof of his love to them: and not only this prophecy declared, that Jesus should die, but that he should die for that nation, for the nation of the Jews; not for every individual in it, for all of them were not saved by him; some received him not; they rejected him as the Messiah, Saviour, and Redeemer, and died in their sins; but for all the elect of God among them, the sheep of the house of Israel, to whom he was sent, and whom he came to seek and save; and whom he blessed, by turning them away from their iniquities, and by taking away their iniquities from them: and moreover, this prophecy suggests, that Jesus was to die, not merely as a martyr, to confirm with his blood the doctrine he preached, nor only as an example of courage, meekness, patience, and love, but for, or in the room and stead of his people, as their surety; giving his life a ransom and himself a sacrifice to the justice of God, for them; there by fulfilling the law and satisfying it, and appeasing the wrath of God on their account.”

“This spake he not of himself - Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ. I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Aeneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: - "Unum pro multis dabitar caput." "One life shall fall, that many may be saved." Which victim the poet informs us was Palinurus, the pilot of Aeneas's own ship, who was precipitated into the deep by a Divine influence. See Virg. Aen. v. l. 815, etc. There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but, - one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited. As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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."”

“And not for that nation only,.... For though Christ, as prophet, was sent to the Jews only, and was the minister of the circumcision, yet as a priest he did not die for them only, but for the Gentiles also; even for the whole mystical Israel of God all the world over, whether among Jews or Gentiles; see Jo1 2:2. But that also he should gather together in one, the children of God that were scattered abroad; by which may be meant, not only the elect of God among the Jews, who were scattered amidst the nations of the world, for whom Christ died, and to whom the Gospel was in the first place sent, and who were gathered together into a Gospel church state; see Joh 7:35; but rather the elect of God among the Gentiles, called "the children of God", in opposition to a notion of the Jews, who took this character to themselves, on account of their national adoption, and denied it to the Gentiles, reckoning them no other than as dogs; and because they were the children of God by special adoption, in divine, predestination, and in the covenant of grace; and were so considered, when given to Christ, who looked upon them as in this relation, when he assumed their nature, and died in their room and stead; and not merely because they would hereafter appear to be the children of God in regeneration, and by faith in Christ Jesus, and have the witnessings of the Spirit that they were so; and much less because they had a fitness and disposition to be the children of God, since they were by nature as others, children of wrath: and these are said to be "scattered abroad", both from God, as they were by the fall, and by their own transgressions; which separated between God and them, and set them at a distance from him; for in their nature head, and nature state, they are afar off from him, and from one another; which may regard not only distance of place, being scattered about in the several parts of the world, but their disagreement in mind and judgment, in religion and manners; every one pursuing his own way, going astray like lost sheep: now Christ died for them, in order to bring them nigh to God, to the one true and living God; and to gather them together under one head, himself, their common head; by whom they were represented in his crucifixion, burial, and resurrection; and to make them one body, and bring them into one fold, into one church state here, and at last to one place, to heaven, there to be for ever with him; and so the Persic version renders it, "that he might gather them into one place": and in this, the red heifer was a type of Christ; whose blood was sprinkled directly before the tabernacle of the congregation, and without the camp; and which was done, as a Jewish writer says (q), "to call to mind the design of the heifer, which was to bring "those that were afar off", from the camp of the Shekinah, to be near unto it.'' (q) Abarbinel in Lev. xix. 3, 4.”

“And not for that nation only, etc. - These, and the preceding words in Joh 11:51, are John's explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, Jo1 2:1, Jo1 2:2. Gather together in one - That he should collect into one body; - form one Church out of the Jewish and Gentile believers. Children of God that were scattered abroad - Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, Joh 7:35, and Jam 1:1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see Deu 32:5; Isa 43:6; Isa 45:11; Jer 32:1. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Romans 11:1-32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ's death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, Jo1 2:2. All the truths of the Gospel were not revealed at once, even to the apostles themselves.”

“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 [variant numbering], "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 one 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; 1 Kings [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 [1 Samuel] 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.”

“Jesus therefore,.... Knowing the resolution the sanhedrim had taken to put him to death, and the schemes they were forming to apprehend him: walked no more openly among the Jews; at, or near Jerusalem; he did not teach in their streets, nor work miracles, nor appear in public company: but went thence, from Bethany: unto a country near to the wilderness: whether this was the wilderness of Judea, where John came preaching, and near to which our Lord was before he came to Bethany, or the wilderness of Bethaven, Jos 18:12, is not certain: into a city called Ephraim; the Vulgate Latin, Syriac, Arabic, and Persic versions, call it Ephren, and so some copies; it seems to be the same with the Ephraim of the Misnic and Talmudic doctors; concerning which they say (r), "Micmas and Mezonicha are the first for fine flour, and the next to them is Ephraim in the valley.'' For it seems there were two Ephraims, one in the valley, and another in the mount (s) it was a place very fruitful for wheat; hence that saying of Jannes and Jambres, the magicians of Egypt, to Moses (t); "do you bring straw to Ephraim?'' which was a proverbial expression, the same with ours of carrying coals to Newcastle: they seeing Moses do signs and wonders, supposed he did them by enchantment; and the sense of their proverb is, do you bring enchantments into Egypt, where there are so many already? This Ephraim, the Jews say (u), is the same with that in Ch2 13:19, and as there Bethel is mentioned with it, it seems to have been in the tribe of Benjamin: and it may be observed, that Josephus (w) speaks of an Ephraim, along with Bethel likewise; so that they all seem to mean the same place; and according to the same writer, it was but a little city, and it may be an obscure one, for which reason Christ withdrew to it. Epiphanius (x) makes mention of the wilderness of Bethel and Ephraim, through which he travelled, accompanied by a Jew, as he came up from Jericho to the hill country; and is very likely the same wilderness which is here spoken of; and by some called Quarentana, and placed by the river Chereth, in the tribe of Benjamin, north east of Jerusalem; and the same writer elsewhere calls (y) Ephraim, the city of the wilderness: according to Jerom (z), it was twenty miles from Aelia, or Jerusalem; though according to Eusebius, it was but eight miles, which is thought to be the truest account; and by them both is said to be a very large village, and in which they may not differ from Josephus; for it might be a large village, and yet a little city. Jerom (a) takes notice of a place called Aphra, in the tribe of Benjamin, which he says at that time was called the village Effrem, and was five miles from Bethel eastward; and of another called Aphraim, a city in the tribe of Issachar, which in his time went by the name of the village Affarea, six miles from the legion, northward; the former agrees best with this Ephraim. And there continued with his disciples; spending his time in private conversation with them, teaching and instructing them in things concerning the kingdom of God, his time with them being now but short. (r) Misn. Menachot, c. 8. sect. 1. (s) Barlenora in ib. (t) T. Bab. Menachot, fol. 85. 1. Gloss. in ib. Tzcror Hammor, fol. 170. 2. Bereshit Rabba, sect. 86. fol. 75. 4. (u) Yom. Tob. in Misn. Menachot, c. 8. sect. 1. & Gloss. in T. Bab. Menachot, fol. 83. 2. (w) De Bello Jud. l. 4. c. 9. sect. 9. (x) Adv. Haeres. l. 1. Tom. II. Haeres. 30. (y) Ib. Haeres. 29. (z) De locis Hebraicis, fol. 91. A. (a) lb. fol. 88. H. I.”

“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.”

“And the Jews' passover was nigh at hand,.... Which was the fourth passover from Christ's entrance on his public ministry, and the last he ate with his disciples; when he, by being sacrificed for his people, put an end to that, and all other ceremonial observances: and many went out of the country up to Jerusalem, before the passover: not only from the country where Ephraim was, but from all other countries in Judea and Galilee: all the males were obliged to go up to Jerusalem, at the time of the passover, where it was only kept; but many went before that time, for the reason following: to purify themselves; we read in Ch2 30:18 of many that had not cleansed themselves, and yet ate the passover; for whom Hezekiah prayed, that they might be pardoned, which shows that they had done amiss: upon which place, Jarchi has this observation; that "Judah (the men of Judah) were all clean, because they were near to Jerusalem, and could purify and sanctify themselves, and return to Jerusalem; but many of Ephraim, and Manasseh, and Issachar, and Zabulon, could not do so.'' And this seems to be the case of these people, they were country people, that lived at a distance, and not having purified themselves from several uncleannesses, came up before the time, that they might cleanse themselves, and be ready at the time: in several cases purification was required; as with new mothers, menstruous and profluvious persons, and such that had touched a dead body, or any creeping thing, and in other cases; and which by reason of distance, might be neglected; wherefore it was necessary they should come up before the time of the passover, to fit themselves for it: the rule about defiled persons eating the passover, is this (b); "if the congregation is polluted, or the greatest part of it, or the priests are unclean, and the congregation pure, it is kept in uncleanness; but if the lesser part of the congregation is defiled, the pure keep the first passover, and the unclean the second.'' This, their commentators say (c), is to be understood of uncleanness, by touching the dead, which required seven days of purification; and it is very probable that this was the case of these persons, since it was about so many days before the passover, that they came up; see Joh 12:1. The account Maimonides (d) gives of this matter is this; "who is a defiled person, that is put off to the second passover? everyone who cannot eat the passover, on the night of the fifteenth of Nisan, because of his uncleanness; as profluvious men and women, menstruous and new mothers, and the husbands of menstruous women; but he that toucheth the dead carcass of a beast, or a creeping thing, and the like, on the fourteenth, lo, he dips, and they slay for him (the passover) after he has dipped; and in the evening, when his sun is set, he eats the passover; he that is defiled by touching the dead, whose seventh day happens to be on the fourteenth, though he dips and is sprinkled on, and lo, he is fit to eat the holy things at evening, yet they do not kill for him, but he is put off to the second passover; as it is said, Num 9:6. "And there were certain men who were defiled by the dead body of a man, that they could not keep the passover on that day"; by tradition it is learned, that it was their seventh day, and therefore they asked if it should be killed for them, and they should eat at evening? and it was declared to them, that they should not kill for them: of what is this to be understood? when he is polluted with a defilement by the dead, which Nazarites shave for; but if he is polluted with other defilements by the dead, which the Nazarites do not shave for, they kill for him on his seventh day, after he has dipped, and is sprinkled upon; and when his sun is set, he eats his passover; a profluvious person, who sees two appearances, and reckons seven days, and dips on the seventh, they kill for him, and he eats at evening.--They do not kill for a menstruous woman on her seventh day, for lo, she does not dip till the eighth night, and she is not fit to eat holy things until the ninth night.'' These, with many other cases there instanced, may serve to illustrate this passage. (b) Misn. Pesachim, c. 7. sect. 6. Vid. Maimon. Korban Pesach. c. 7. sect. 1, 2, 3, 4, 5, 6. & Biah Hamikdash, c. 4. sect. 10-18. (c) Maimon. & Bartenora in Misn. ib. (d) Hilchot Korban Pesach. c. 6. sect. 1, 2, 3.”

“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.”

“He had not then arrived, because He would not expose himself to the fury of his enemies before his own time. (Bible de Vence) Bible Text & Cross-references: Christ raises Lazarus to life. The rulers resolve to put him to death. 1 Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary, and of Martha, her sister. 2 (And Mary was she *that anointed the Lord with ointment, and wiped his feet with her hair: whose brother, Lazarus, was sick.) 3 His sisters, therefore, sent to him, saying; Lord, behold, he whom thou lovest, is sick. 4 And Jesus hearing it, said to them; This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it. 5 Now Jesus loved Martha, and her sister, Mary, and Lazarus. 6 When he had heard, therefore, that he was sick, he still remained in the same place two days. 7 Then after that he said to his disciples; Let us go into Judea again. 8 The disciples say to him; Rabbi, the Jews but just now sought to stone thee: and goest thou thither again? 9 Jesus answered: Are there not twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world: 10 But if he walk in the night, he stumbleth, because the light is not in him. 11 These things he said: and after that he said to them; Lazarus, our friend, sleepeth: but I go that I may awake him out of sleep. 12 His disciples, therefore, said; Lord, if he sleep, he shall do well. 13 But Jesus spoke of his death: and they thought that he spoke of the repose of sleep. 14 Then, therefore, Jesus said to them plainly; Lazarus is dead. 15 And I am glad, for your sake, that I was not there, that you may believe: but let us go to him. 16 Then Thomas, who is called Didymus, said to his fellow-disciples: Let us go also, that we may die with him. 17 Jesus therefore came: and found that he had been four days already in the grave. 18 (Now Bethania was near Jerusalem, about fifteen furlongs off.) 19 And many of the Jews were come to Martha, and Mary, to comfort them concerning their brother. 20 Martha, therefore, as soon as she heard that Jesus wast come, went to meet him: but Mary sat at home. 21 Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died: 22 But now also I know that whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith to her: Thy brother shall rise again. 24 Martha saith to him; I know that he shall rise again,* in the resurrection at the last day. 25 Jesus said to her; I am the resurrection, and the life: *he that believeth in me, although he be dead, shall live: 26 And every one that liveth, and believeth in me, shall not die for ever. Believest thou this? 27 She saith to him; Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world. 28 And when she had said these things, she went, and called her sister, Mary, secretly, saying; The master is come, and calleth for thee. 29 She, as soon as she heard this , riseth quickly, and cometh to him. 30 For Jesus was not yet come into the town: but he was still in that place where Martha had met him. 31 The Jews, therefore, who were with her in the house, and comforted her, when they saw Mary that she rose up speedily and went out, followed her, saying; She goeth to the grave to weep there. 32 When Mary, therefore, was come where Jesus was, seeing him, she fell down at his feet, and saith to him: Lord; if thou hadst been here, my brother had not died. 33 When Jesus, therefore, saw her weeping, and the Jews that were come with her weeping, he groaned in the spirit, and troubled himself. 34 And said; Where have you laid him? They say to him; Lord, come and see. 35 And Jesus wept. 36 The Jews, therefore, said; Behold how he loved him. 37 But some of them said: *Could not he that opened the eyes of the man born blind, have caused that this man should not die? 38 Jesus, therefore, again groaning in himself, cometh to the sepulchre: Now it was a cave: and a stone was laid over it. 39 Jesus saith; Take away the stone. Martha, the sister of him that was dead, saith to him; Lord, by this time he stinketh, for he is now of four days. 40 Jesus saith to her; Did not I say to thee, that if thou believe, thou shalt see the glory of God? 41 They took, therefore, the stone away: And Jesus, lifting up his eyes, said; Father, I give thee thanks that thou hast heard me. 42 And I knew that thou hearest me always; but because of the people who stand about, have I said it: that they may believe that thou hast sent me. 43 When he had said these things, he cried with a loud voice: Lazarus, come forth. 44 And presently he that had been dead came forth, bound feet and hands with winding-bands, and his face was bound about with a napkin. Jesus said to them; Loose him, and let him go. 45 Many, therefore, of the Jews, who were come to Mary and Martha, and had seen the things that Jesus did, believed in him. 46 But some of them went to the Pharisees, and told them the things that Jesus had done. 47 The chief priests, therefore, and the Pharisees, gathered a council, and said; What do we, for this man doth many miracles? 48 If we let him alone so, all men will believe in him: And the Romans will come, and take away our place and nation. 49 *But one of them, named Caiphas, being the high priest that year, said to them; You know nothing at all. 50 Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not. 51 And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation. 52 And not only for the nation, but to gather together in one the children of God, that were dispersed. 53 From that day, therefore, they devised to put him to death. 54 Wherefore Jesus walked no more openly among the Jews, but he went into a country near the desert, unto a city that is called Ephrem, and there he abode with his disciples. 55 And the Pasch of the Jews was at hand: and many from the country went up to Jerusalem before the Pasch, to purify themselves. 56 They sought, therefore, for Jesus: and they discoursed one with another, standing in the temple: What think you, that he is not come to the festival day? And the chief priests and Pharisees had given a commandment, that if any man knew where he was, he should tell, that they might apprehend him.”

“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.”

“Had given a commandment - Had given order; εντολην, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his life. The order here spoken of was given in consequence of the determination of the council, mentioned Joh 11:48-53. Christ's sympathy and tenderness, one of the principal subjects in this chapter, have already been particularly noted on Joh 11:33. His eternal power and Godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord's conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendor and excellence. In every act, in every word, we see God manifested in the Flesh: - Man in all the amiableness and charities of his nature; God in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept! The heart that feels them not must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling. On the quotation from Virgil, on the 50th verse, a learned friend has sent me the following lines. My dear Sir, - I have observed that in one part of your Commentary you quote these words of Virgil, Unum pro multis dabitur caput; and you are of opinion that Virgil here recognizes the doctrine of atonement. There is a passage in Lucan where this doctrine is exhibited more clearly and fully. It is in the second book, v. 306. Cato, in a speech to Brutus, declares his intention of fighting under the standard of Pompey, and then expresses the following sentiment: - O utinam, coelique Deis Erebique liberet, Hoc caput in cunctas damnatum exponere poenas! Devotum hostiles Decium pressere catervae: Me geminae figant acies, me barbara telis Rheni turba petat: cunctis ego pervius hastis Excipiam medius totius vulnera belli. Hic redimat sanguis populos: hac caede luatur, Quidquid Romani meruerunt pendere mores. O, were the gods contented with my fall, If Cato's life could answer for you all, Like the devoted Decius would I go, To force from either side the mortal blow, And for my country's sake wish to be thought her foe. To me, ye Romans, all your rage confine, To me, ye nations from the barbarous Rhine, Let all the wounds this war shall make be mine. Open my vital streams, and let them run; O, let the purple sacrifice atone, For all the ills offending Rome hath done! Rowe. A little after, v. 377, Lucan portrays the character of Cato with a very masterly hand; but he applies expressions to a mortal which are applicable to Christ alone. Uni quippe vacat, studiisque odiisque carenti, Humanum lugere genus. The golden mean unchanging to pursue; Constant to keep the purposed end in view; Religiously to follow nature's laws; And die with pleasure in his country's cause, To think he was not for himself design'd, But born to be of use to all mankind. Rowe.”