Thomas Aquinas
Catholic
1225–1274
“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."”