John 11 · The Lantern

At this time a man named Lazarus was sick. He lived in Bethany, the village of Mary and her sister Martha.

Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick.

(non occ.) After our Lord had departed to the other side of Jordan, it happened that Lazarus fell sick: A certain man was sick, named Lazarus, of Bethany.In some copies the copulative conjunction precedes, to mark the connection with the words preceding. (ἢν δέ τις, now a certain man.) Lazarus signifies helped.

1471 Above, our Lord shows his life-giving power by word; here he confirms it with a miracle, by raising Lazarus from the dead. First, we see the illness of Lazarus; secondly, his being raised from the dead (v 6); and thirdly, the effect this produced (v 45).

(Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.)

"But Mary was she who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. Therefore his sisters sent unto Him, saying." We now understand whither it was they sent, namely, where the Lord was; for He was away, as you know, beyond the Jordan. They sent messengers to the Lord to tell Him that their brother was ill.

It is necessary to know also that this Mary, who anointed the Lord with myrrh, was neither the harlot mentioned by the Evangelist Luke (Luke 7:37–50), nor the woman mentioned by the Evangelist Matthew (Matt. 26:7), but another — not a harlot, but an honorable, God-loving, and zealous woman.

1474 His relative was Mary, it was Mary who anointed the Lord with ointment and wiped his feet with her hair. The Evangelist describes this Mary by her most famous action so we can distinguish her from the many other women with the same name. Still, there is some disagreement among the saints about this Mary.

So the sisters sent word to Jesus, “Lord, the one You love is sick.”

One of the Lord's companions and friends is ill (Lazarus is the sick man's name); and the Lord deprecates any visiting of His friend, though far away from the sick man, that in the absence of the Life, death might find room and power to do his own work by the agency of disease.

Our Lord had raised up the daughter of Jairus, the ruler of the synagogue. Although he restored life to the dead girl, he left the law of death still in force. He also raised the widow's only son. He halted the bier, forestalled the young man's burial, arrested the onset of physical decay. But the life he restored had not completely fallen in to the power of death.

1475 The sisters of Lazarus, who were taking care of him, inform Jesus of his illness. Grief-stricken at the misfortune of the ailing youth, the sisters sent to him, Jesus, saying, Lord, he whom you love is ill. This message brings to mind three things for consideration.

When Jesus heard this, He said, “This sickness will not end in death. No, it is for the glory of God, so that the Son of God may be glorified through it.”

"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified." "This sickness is not unto death." Since He intended to tarry two days where He was, He for the present sendeth away…

Since Jesus intended to remain in that place for two days, He says that "this sickness is not unto death," although it did lead to death; He says this in order to encourage the messengers and to give them a kind of consolation, so that they would not persist in urging Him and would not grieve.

1476 Now we have the reasons for the foregoing: first, the illness of Lazarus; secondly, the reason why, according to Augustine, his sisters did not come in person to Christ (v 5). 1477 The reason for the illness of Lazarus is the glorification of the Son of God; thus the Evangelist says, when Jesus heard it he said, This illness is not unto death; it is for the glory of God.

Now Jesus loved Martha and her sister and Lazarus.

So on hearing that Lazarus was sick, He stayed where He was for two days,

"And having said this, He tarried two days." Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh."

Our Lord heard of the sickness of Lazarus, but suffered four days to pass before He cured it; that the recovery might be a more wonderful one. When He had heard therefore that he was sick, He abode two days still in the place where He was.

1480 Here the Evangelist presents the raising of the dead Lazarus. First, we see that Christ desired to do this; and secondly, the sequence of events surrounding the raising are given (v 17). We see three things related to the first.

and then He said to the disciples, “Let us go back to Judea.”

"Then saith He to his disciples, Let us go into Judea." Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them.

In other cases the Lord never stated beforehand where He intended to go, but only here does He announce in advance, it seems, because His disciples were very afraid to go to Judea. He announces beforehand so that they would not be troubled by the unexpectedness, if He were to suddenly lead them into a country which they were afraid to enter.

1482 Here (v 7) our Lord declares his intention to go to the place where Lazarus died. First, we see our Lord's plan; secondly, we see the fear in the disciples (v 8); and thirdly, we have our Lord dispelling their fear (v 9).

“Rabbi,” they replied, “the Jews just tried to stone You, and You are going back there?”

"The Jews of late sought to stone Thee, and goest Thou thither again?" They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him," because Thomas was weaker and more unbelieving than the rest.

Since they were afraid both for Him, for they did not yet have perfect knowledge of Him, and were afraid for themselves, they say to Him: "The Jews were just now seeking to stone You, and You are going there again?"

1484 The fear of the disciples is mentioned when the Evangelist says, the disciples said to him, Rabbi, the Jews were but now seeking to stone you, and you are going there again? This was like saying: It seems that you are deliberately going to your death.

Jesus answered, “Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world.

As the day is divided into twelve hours, accordingly the twelve patriarchs and the choir of the apostles are equal in number with the hours of the day, having as their Sun Christ our God, who is also the spiritual Day, from whom there is learning and the enlightenment of its knowledge.

Perhaps He compares to the ever-moving course of the day, the easily-swayed and novelty-loving mind of men, which is not established in one opinion, but vacillates from one way of thinking to another, just as the day changes from one hour to another. And thus also thou wilt understand the words: Are there not twelve hours in the day?

1485 Our Lord dispels this fear by strengthening them. The Evangelist says, Jesus answered, his disciples, Are there not twelve hours in the day? First, we see something about the time; secondly, what time is suited for walking; thirdly, what time is not. 1486 To understand this passage we should note that it has been explained in three ways.

But if anyone walks at night, he will stumble, because he has no light.”

After He had said this, He told them, “Our friend Lazarus has fallen asleep, but I am going there to wake him up.”

For truly the death of human beings is counted with the Lord as sleep. Why does he say "I go"? Are you unable to enliven the dead while remaining here? But, [Jesus says], the Jews in my absence do not receive the grace. For perhaps on his arising they will think Lazarus has come to life by some chance.

"A worthy cause draws Me towards Jerusalem;" for so much is signified by the words: Our friend is fallen asleep; "and if we should let it pass neglected, we should incur the reputation of being devoid of compassion.

1492 Above, our Lord mentioned his intention of going to the place where Lazarus had died; now he reveals his intention to raise him. The Evangelist first mentions this intention; secondly, the attitude of the disciples (v 16).

His disciples replied, “Lord, if he is sleeping, he will get better.”

"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary.

The disciples, wishing to keep Him from traveling there, say: "It is enough if he has fallen asleep; if he has fallen asleep, he will recover; therefore we have no need to go, for there is no necessity." Although the Lord, speaking of Lazarus, added "My friend" precisely to show the necessity of being there, the disciples maintain that His visit is not needed, since he can reco…

1497 The Evangelist now mentions that the disciples were slow to understand this (v 12). First, he gives a sign of their slowness, and this is that they did not answer our Lord in accord with his meaning. Secondly, their slowness is clearly shown (v 13).

They thought that Jesus was talking about actual sleep, but He was speaking about the death of Lazarus.

(Hom. lxii. 2.) But if any one say, that the disciples could not but have known that our Lord meant Lazarus's death, when He said, that I may awake him; because it would have been absurd to have gone such a distance merely to awake Lazarus out of sleep; we answer, that our Lord's words were a kind of enigma to the disciples, here as elsewhere often.

"Even more," they say, "Your Coming is not only unnecessary, but also harmful to the friend. For if sleep, as we think, serves for his recovery, and You go and wake him, then You will hinder his recovery. Therefore, there is no need to go and wake him, for this is harmful."

1499 The Evangelist mentions their slowness to understand, saying, now Jesus had spoken of his death, since they did not realize this. Our Lord said to them, according to Matthew, "Are you also still without understanding?" And we read of the wise: "The wise man may also hear...and understand a proverb and a figure, the words of the wise and their riddles" (Prv 1:5-6).

So Jesus told them plainly, “Lazarus is dead,

Lazarus, this intimate friend of God, died, as is known through the testimony of the Gospel. According to John, for forty years he had compensated for the losses of the flesh by the actions of his will.

(Tr. xlix. 11) He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead. (Tr. xlix. 11) He had been sent for to restore Lazarus from sickness, not from death. But how could the death be hid from Him, into whose hands the soul of the dead had flown?

1500 Then our Lord explicitly states his intention to raise him (v 14). First, he tells them that Lazarus has died, which shows his knowledge; secondly, he mentions his attitude towards his death, which shows his providence; and thirdly, he makes known his intention to go to the place where he died, which shows his compassion or mercy.

and for your sake I am glad I was not there, so that you may believe. But let us go to him.”

Is he who does not desire the death of a sinner, now glad of the death of a friend? I rejoice, [Jesus says], not for my own sake, nor for the sake of the dead, but for your sake. For I need this death as the foundation for your faith.

The disciples therefore not understanding that He had called death by the name of sleep, He made His meaning clearer, saying: He is dead. And He says that He is glad, not out of a love of glory, because He was going to do the marvellous deed, but because this was going to become for the disciples a ground of faith.

1502 He shows his own attitude towards this death, saying, and for your sake I am glad that I was not there, so that you may believe. This can be explained in two ways. The first way is this. We have heard that Lazarus was sick.

Then Thomas called Didymus said to his fellow disciples, “Let us also go, so that we may die with Him.”

Perhaps Thomas also knew that it would not be possible to live with Jesus except by having died with him, as Paul taught. But those who disagree say that he said this because he suspected the envy of the Jews that would arise from the resurrection of Lazarus, and the ensuing danger.

The disciples, checked by our Lord's answer to them, dared no longer oppose; and Thomas, more forward than the rest, says, Let us also go that we may die with him. What an appearance of firmness! He speaks as if he could really do what he said; unmindful, like Peter, of his frailty.

1504 Now the attitude of the disciples is given, and this can be interpreted in two ways; in one way as indicating a lack of confidence; and in the other as indicating love. Chrysostom interprets it in the first way. As was mentioned above, all the disciples feared the Jews, but especially Thomas.

When Jesus arrived, He found that Lazarus had already spent four days in the tomb.

Here indeed, throughout the gloomy spheres of darkness and the shades of black horror, that is, throughout the course of four days that are renewed in accordance with the alternate interchange of increase and diminution—throughout eight days, we may say, by including also the dark nights—he lay with his jaws gaping and hanging down, the teeth in his mouth dropping, his mouth ob…

Our Lord delayed His coming for four days, that the resurrection of Lazarus might be the more glorious: Then when Jesus came, He found that He had lain in the grave four days already.

1505 The Evangelist, after telling us that Lazarus was to be raised, now describes the events surrounding it. First, he mentions some others; secondly, he reveals Christ's feelings (v 33); thirdly, he describes the actual raising of Lazarus (v 38).

Now Bethany was near Jerusalem, a little less than two miles away,

(Hom. lxii. 2) Two miles. This is mentioned to account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue?

Bethany was about fifteen stadia from Jerusalem. Why does the evangelist add this detail? In order to show that many of the inhabitants of Jerusalem indeed came, for Bethany was not far away.

1508 Next we are told what favored the presence of the visitors and how many there were. Their presence was facilitated due to the fact that the deceased was near Jerusalem; the Evangelist says, Bethany was near Jerusalem, about two miles [fifteen stadia] off. This was almost two miles, because a mile contains eight stadia.

and many of the Jews had come to the women around Martha and Mary to console them in the loss of their brother.

Many of the Jews had come to comfort the sisters, not because Christ loved them (for the Jews had already agreed to put out of the synagogue anyone who acknowledged Him as the Christ (John 9:22)), but either because of the severity of the calamity, or because those who came were not among the wicked, which is why many of them also believed.

Now many of the Jews had come to Martha and Mary, to console them concerning their brother; because at that time there was much sorrow over the dead, but after the death of Christ there ought to be consolation concerning the good who have died: because "blessed are the dead who die in the Lord"; therefore First Thessalonians chapter four: "We do not want you to be ignorant conc…

Their number is mentioned as being many; and many of the Jews had come to Martha and Mary to console them. This was an act of piety: "Rejoice with those who rejoice, weep with those who weep" (Rom 12:15); "Do not fail those who weep, but mourn with those who mourn" (Sir 7:34).

So when Martha heard that Jesus was coming, she went out to meet Him, but Mary stayed at home.

Martha said to Jesus, “Lord, if You had been here, my brother would not have died.

(Hom. lxii. 3) She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If Thou hadst been here, my brother had not died.

Martha had faith in Christ, but not complete, not proper faith. Therefore she also says: "Lord, if You had been here, my brother would not have died." She said this, undoubtedly, because she did not believe that He, if He had wished, could have prevented the death of her brother even without being personally present.

1511 Martha is shown to have an extraordinary devotion; Martha said to Jesus, Lord, if you had been here, my brother would not have died. Here she reverently mentions two things to Christ: one of these look to the past, and the other to the future.

But even now I know that God will give You whatever You ask of Him.”

(Hom. lxii. 3) Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever Thou will ask of God, God will give it Thee. She only thinks Him some very gifted man.

This woman does not believe, but she is trying to believe, while her unbelief is disturbing her belief. "Whatever you ask of God.…" God gives of his own accord; he does not ask of himself. Why, woman, do you delay in making your request when the one to grant it stands before you? Woman, he is the Judge himself whom you desire merely as an advocate.

She looks to the future when she adds, and even now I know that whatever you ask from God, God will give you. In saying this she spoke the partial truth - for it belonged to Christ as having a human nature to petition God; thus we read that he often prayed, and above it is said, "If any one is a worshipper of God and does his will, God listens to him" (9:31).

“Your brother will rise again,” Jesus told her.

(Hom. lxii. 3) But our Lord taught her the truths which she did not know: Jesus saith unto her, Thy brother shall rise again.

Martha, again you know but you do not know. Martha, again do you really know, when you do not know that your brother can rise here and now? Or is it perhaps that God who at that future time is able to raise up all is now unable to raise up even one from the dead?

1512 We see how she advanced when the Evangelist adds, Jesus said to her, Your brother will rise again. Because she was still imperfect in her understanding, our Lord raised her to higher things by his teaching. First, he foretells the resurrection of her brother; secondly, he shows that he has the power to resurrect (v 25). Concerning the first, he does two things.

Martha replied, “I know that he will rise again in the resurrection at the last day.”

And therefore it follows: Martha saith unto Him, I know that he shall rise again in the resurrection at the last day: of that resurrection I am certain; of this I am doubtful.

Since Martha did not yet believe and had not understood the meaning of the words "your brother will rise again," she supposed that he would rise at the last resurrection (and that there would be a last resurrection, Martha knew partly from Divine Scripture, and even more from Christ's frequent discourses on the resurrection).

1514 Martha's understanding of the promised resurrection is given when the Evangelist says, Martha said to him, I know that he will rise again in the resurrection at the last day. It had never been heard that anyone had raised a person who had been four days in the tomb, so it would not have entered Martha's heart that Jesus would raise Lazarus from the dead then and there.

Jesus said to her, “I am the resurrection and the life. Whoever believes in Me will live, even though he dies.

He was crucified in reality, and not in appearance, not in imagination, not in deceit. He really died, and was buried, and rose from the dead, even as He prayed in a certain place, saying, "But do Thou, O Lord, raise me up again, and I shall recompense them." And the Father, who always hears Him, answered and said, "Arise, O God, and judge the earth; for Thou shall receive all…

(Hom. lxii) She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said unto her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is every where, and can heal every where. (Hom.

1515 When the Evangelist says, Jesus said to her, I am the resurrection and the life, our Lord raises Martha to higher things. First, Jesus shows his own might and power; secondly, he mentions the effect of his power, he who believes in me, though he die, yet shall he live; and thirdly, he demands faith, Do you believe this?

And everyone who lives and believes in Me will never die. Do you believe this?”

The Savior does not inquire "Do you believe this?" in ignorance as to whether Martha did or did not believe what was said. Rather, he did so in order that we, or indeed those who were then present, might learn from her answer what her disposition was.

Because He hath attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession unto salvation: Believest thou this? She saith unto Him, Yea, Lord, I believe that Thou art the Christ the Son of God, which should come into the world.

The second thing he says of his power is that he is life. The effect which corresponds to this is the preservation of life. Thus he says, and whoever lives and believes in me, whoever lives a life of righteousness, "the righteous shall live by his faith" (Hab 2:4), shall never die, that is, with an eternal death.

“Yes, Lord,” she answered, “I believe that You are the Christ, the Son of God, who was to come into the world.”

Again, when Martha in a later passage acknowledged Him to be the Son of God, she no more made a mistake than Peter and Nathanµl had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said-as the Son, of course: "Father, I thank Th…

And what does Martha answer? "I am convinced that You are the Christ, the Son of God, who is coming into the world." Her answer is good and fair, but it is not an answer to the question. Nevertheless, she gained this benefit from it: the force of her grief was subdued and her sorrow was diminished.

1519 Secondly, we are given the woman's answer, Yes, Lord; I believe that you are the Christ, the Son of the living God. Yet this answer seems to be unrelated to what our Lord had said. For he had said, I am the resurrection and the life, and then he asked her whether she believed this.

After Martha had said this, she went back and called her sister Mary aside to tell her, “The Teacher is here and is asking for you.”

(Hom. lxii. 3) Christ's words had the effect of stopping Martha's grief. In her devotion to her Master she had no time to think of her afflictions: And when she had so said, she went her way, and called Mary her sister secretly. (Hom. lxii) She calls her sister secretly, in order not to let the Jews know that Christ was coming. (non occ.).

Martha "secretly" calls her sister; and she did this very wisely. For if the Jews who had come to them had learned that Mary was going to meet Christ, they would have left them, and the miracle would have remained without witnesses. But now the Jews thought that Mary was going to the tomb to weep, went along with her, and by necessity became obvious witnesses of the miracle.

1521 The Evangelist, after describing Martha, now describes Mary. First, he mentions how she was called; secondly, her meeting with Christ; and thirdly, the devotion she showed him (v 32). 1522 Mary was called by Martha, who had been consoled and instructed by Christ, as she did not want her sister to miss such consolation.

And when Mary heard this, she got up quickly and went to Him.

(Hom. lxiii. 1) While the rest sat around her in her sorrow, she did not wait for the Master to come to her, but, not letting her grief detain her, rose immediately to meet Him; As soon as she heard that, she arose quickly, and came unto Him. (Hom. lxiii.

Mary, as soon as she learned that Jesus had come, did not delay, but quickly rose and went to Him. From this it is evident that Martha had not forewarned her beforehand, even though she knew that Jesus was coming.

1524 Next, the Evangelist describes Mary going to meet Christ. He does three things about this: first, he mentions her promptness; secondly, the place where she meets Christ; and thirdly those who came with her (v 31). 1525 Mary went to Christ promptly, not delaying on account of her sorrow, or hesitating because of those who were with her.

Now Jesus had not yet entered the village, but was at the place where Martha had met Him.

"Jesus was not yet come into the town." He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, "riseth up quickly," or else he showeth that she ran so as to anticipate Christ's arrival.

But Jesus had not yet come into the village, for He was walking slowly, so that they would not think that He Himself was seeking an occasion for the miracle, but that He would perform it at their request.

1526 Mary meets Christ at the same place where Martha had spoken to him; Now Jesus had not yet come to the village, but was still in the place where Martha had met him. The Evangelist mentions this so that we do not think that Mary's trip was unnecessary, for Christ could have reached her village just as quickly as Martha did.

When the Jews who were in the house consoling Mary saw how quickly she got up and went out, they followed her, saying that she was going to the tomb to mourn there.

The Jews who were there to console her in her grief, as they saw that Mary had suddenly gotten up and gone out, thinking that she went to the sepulcher to weep, followed her as if she, being overwhelmed by her sorrow, might be about to do something that was their duty to prevent.

And since the miracle about to be performed was great, was not performed many times, and was to benefit many, the Lord arranges it so that many would become witnesses of the miracle. For the evangelist says that the Jews who were with her in the house followed after her.

1527 Those who followed Mary are described when the Evangelist says, the Jews who were with her in the house...followed her. The reason they followed her is given when he says, supposing that she was going to the tomb to weep there. They thought that her action was inspired by her grief, since they had not heard what Martha had said to her.

When Mary came to Jesus and saw Him, she fell at His feet and said, “Lord, if You had been here, my brother would not have died.”

"And she fell at His feet." She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?"; but cast out all mortal things in the presence of her Master, and was given u…

Mary did not say so much as Martha, she could not bring out what she wanted for weeping, as is usual with persons overwhelmed with sorrow.

1528 Then when he says, then Mary, when she came where Jesus was and saw him, fell at his feet, we see Mary's devotion to Jesus. First, we see the devotion she showed by her actions and secondly, the devotion she showed by her words. 1529 In regard to the first, notice her security and humility.

When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled.

"He troubled himself" not as we are troubled by fear or pain, but "he troubled himself." "Where have you laid him?" Did he who had known when he had died not know where he was buried?

Becoming incensed usually spells trouble and confusion for the soul more than any other passion, yet there are times when it greatly benefits the soul. For when with inward calm we direct it against blasphemers or other sinners in order to induce them to mend their ways or at least feel some shame, we make our soul more gentle.

1531 Next (v 33), Christ's feelings are presented. Christ did not answer Mary in the same way that he answered Martha; because of the crowd which was present he did not say anything, but showed his power by his actions. First, we see Christ's affection for Mary; secondly, the remarks of the Jews about Christ's affection (v 36).

“Where have you put him?” He asked. “Come and see, Lord,” they answered.

When therefore the Lord comes to Mary and Martha the sisters of Lazarus, seeing the crowd of the Jews, he says, "Where have they laid him?" But could the Lord truly be ignorant of where the body of Lazarus was placed, who while being absent at the death of Lazarus had already announced his death and who in his divine majesty was everywhere?

"Where have you laid him?" the Lord asks not because He does not know (for, being in another place and far away, He still knew that Lazarus had died), but so that they would not think that He Himself volunteers to perform the miracle of His own accord. He wishes to learn everything from them and to perform the miracle at their request, so as to free it from all suspicion.

1536 Then our Lord shows the emotion in his own heart by words; he says, Where have you laid him? Was our Lord really ignorant of the place where he had been buried? It seems not, for just as in his absence he knew, because of his divinity, of Lazarus' death, so in the same way he knew where his tomb was. Why did he ask about something he already knew?

Jesus wept.

Superfluous, too, in that case is His descent into Mary; for why did He come down into her if He were to take nothing of her?

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that we may be delivered from death.

1537 Next, our Lord reveals his emotion with tears; the Evangelist says, he wept. Now his tears did not flow from necessity, but out of compassion and for a purpose. Christ was a well-spring of compassion, and he wept in order to show us that it is not blameworthy to weep out of compassion: "My son, let your tears fall for the dead" (Sir 38:16).

Then the Jews said, “See how He loved him!”

"Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on.

It is customary to mourn over the death of friends; and thus the Jews explained our Lord's weeping: Then said the Jews, Behold how He loved him.

1538 The Evangelist mentions the remarks that were made about Christ's affection when he says, So the Jews said, See how he loved him! First, he mentions those who sympathize with Christ's affection; secondly, those who doubted his previous miracle (v 37).

But some of them asked, “Could not this man who opened the eyes of the blind also have kept Lazarus from dying?”

Jesus, once again deeply moved, came to the tomb. It was a cave with a stone laid across the entrance.

When he was far from the tomb, he groaned in spirit. But when he comes near to the tomb, he no longer groans in spirit but compresses his groaning in himself.… Again he rebukes the feeling that we may learn that he has become unchangeably human like ourselves.

It would have sufficed for him to have said that he had come to the tomb. Why is it that the Evangelist makes special mention of the cave? Certainly it is a cave, where the devil's thievery has lodged human beings. It is a cave where a woman's wiles buried the man, a cave where the greediness of death imprisoned God's handiwork.

1540 The Evangelist, after having given certain preambles to the raising of Lazarus, now presents the raising itself. He considers four things: first, Christ's arrival at the tomb; second, the removal of the stone (v 39); third, Christ's prayer; and fourth, the actual raising of the dead Lazarus (v 43).

“Take away the stone,” Jesus said. “Lord, by now he stinks,” said Martha, the sister of the dead man. “It has already been four days.”

In the case of Lazarus, which we may take as the most outstanding instance of a resurrection, the flesh lay prostrate in weakness, almost putrid in the dishonor of its decay. The flesh smelled of corruption, and yet it was as flesh that Lazarus rose again—with his soul, no doubt. But that soul was incorrupt. Nobody had wrapped it in its linen swathes.

(in Joan. Tr. xlix) And yet our Lord loved Lazarus. For had He not loved sinners, He would never have come down from heaven to save them. Well is it said of one of sinful habits, that He stinketh. He hath a bad report already, as it were the foulest odour. (lib. lxxxiii. Quæst. q. 65) Well may she say, He hath been dead four days. For the earth is the last of the elements.

1544 Then when he says, Jesus said, Take away the stone, he gives Christ's order to remove the stone. One might ask: Since it is a greater thing to raise the dead than to remove a stone, why did not Christ also use his power to remove the stone?

Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?”

But now, between the words "Take away the stone" and "therefore, they took away the stone," the words of the dead man's sister hindered the removal of the stone.

A most excellent thing is faith, when it is produced from an ardent mind; and it has such great power that not only is the believer healed, but in fact others also have been healed besides them that believed; as the paralytic let down [through the tiles] at Capernaum, by the faith of those who carried him; and as Lazarus, by that of his sister, to whom the Lord said: If thou be…

1547 Christ answers her, saying, Did not I tell you that if you would believe you would see the glory of God? Here our Lord seems to reprove Martha for not remembering what Christ had said to her: "He who believes in me, though he die, yet shall he live." For Martha was not certain that Christ could raise a person who had been dead four days.

So they took away the stone from where the dead man was lying. Then Jesus lifted His eyes upward and said, “Father, I thank You that You have heard Me.

"Then they took away the stone. And Jesus lifted up His eyes, and said, Father, I thank Thee, that Thou hast heard me. And I knew that Thou hearest me always: but because of the people that stand by I said it, that they may believe that Thou hast sent me. And when He had thus spoken, He cried with a loud voice." He groaned, He wept, He cried with a loud voice.

1549 Next, the Evangelist mentions that the command was carried out, saying, So they took away the stone. We may consider here, according to Origen, that the delay in removing the stone was caused by the sister of the deceased.

I knew that You always hear Me, but I say this for the benefit of the people standing here, so they may believe that You sent Me.”

Of course it is agreeably to His self-humiliation as a Man that the Christ thus speaks in a lowly manner, not according to the excellency of the Godhead: and He offers His thanks to the Father not on account of Lazarus only, but for the life of all men.

1554 Christ's need to pray is excluded when he says, I knew that thou hearest me always. Here our Lord vaguely shows his own divinity. As if to say: In order that my will be done I do not need prayer, because from eternity my will has been fulfilled: "In all things he was heard for his reverence" (Heb 5:7).

After Jesus had said this, He called out in a loud voice, “Lazarus, come out!”

And to the dead He said, "Lazarus, go forth;" and the dead man issued from his coffin such as he was ere he died, having undergone resurrection.

(de Verb. Dom. Serm. lii) Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave: And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead. (lib. lxxxiii. Quæst. q.

1556 Now the Evangelist considers the raising of Lazarus; and he does three things. First, he mentions the voice of the one awakening him; secondly, the effect of his voice (v 44); and thirdly, the command to unbind the one awakened. 1557 The voice of the one awakening Lazarus is described as loud: When he had said this, that is, Jesus, he cried with a loud voice.

The man who had been dead came out with his hands and feet bound in strips of linen, and his face wrapped in a cloth. “Unwrap him and let him go,” Jesus told them.

Let our opponents-that is, they who speak against their own salvation-inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carded out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb,-in what bodies did they rise again? In those same, no doubt, in which they had also died.

Pray, brothers, that we who have taken a sip of the resurrection with Lazarus offering the toast at Christ's return may merit drinking the whole draft of the universal resurrection.

1558 Then (v 44), the effect of this voice is given: first, the resurrection of the dead man; secondly, his condition. The resurrection of the dead man was immediately after our Lord's command: immediately the dead man came out.

Therefore many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him.

The text has a certain ambiguity. Were those who went to the Pharisees and told them the things Jesus had done—were they from those many Jews who saw the things that he had done and believed in him and wished to win over those who were hostile to him by the announcement about Lazarus?

Overcome by the miracle many believe; but others, wounded with envy, deem the marvellous deed a fit opportunity for carrying into effect the intentions of the envious, and reported to the leaders what had taken place; that when those men also were grieved at the works which the Christ had wrought, they might have some consolation of their own grief in the knowledge that others…

1563 After describing the death and resurrection of Lazarus, the Evangelist now sets forth the effect of his resurrection. First, its effect on the people; secondly, its effect on their leaders (v 47). 1564 He does two things concerning the first.

But some of them went to the Pharisees and told them what Jesus had done.

By those who went and told the Pharisees, are meant those who seeing the good works of God's servants, hate them on that very account, persecute, and calumniate them.

But certain of them went to the Pharisees and told them what Jesus had done: whence by one and the same event, some advanced and others fell away: 2 Corinthians 2: "To some we are the odor of death unto death, to others the odor of life unto life"; therefore Luke 2: "Behold, this one is set for the ruin and the resurrection of many in Israel."

1565 Secondly, he mentions that some were spreading news of the miracle, saying, but some of them went to the Pharisees and told them what Jesus had done. This can be understood in two ways. In one way, they told the chief priests what Jesus had done in order to soften them towards Christ and to reproach them for conspiring against Jesus, who had worked such marvels.

Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs.

I think the phrase "this man" was used to diminish [Jesus'] glory because they did not believe what was said above about him being God.… Notice both the audacity and the blindness of their evil.

Of course the Pharisees also cease to wonder and are turned to grief, and when they see Him stronger than death, they take counsel to kill Him. Not considering His unspeakable authority, but thinking of Him as a mere man, they said: What do we? for this Man doeth many signs.

1566 Next (v 47), the Evangelist mentions the effect of the miracle on the leaders. First, we have their evil conspiracy against Christ; secondly, we see how Christ escaped it (v 54). He does three things concerning the first. First, he mentions the gathering of the council; secondly, the problem that confronted them (v 47); and thirdly, their solution of this problem (v 49).

If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.”

The mystical meaning of these words is that the Gentiles occupied the place of those of the circumcision, "For by their transgression salvation has come to the Gentiles to stir them to envy." The Romans represent the Gentiles because they are the rulers of the Gentile world.

But they actually allege it as a reason, by which they endeavoured to persuade the more thoughtless to kill Him; and they say: If we leave Him thus alone, that is, if we allow Him to live and to work wonders, we shall suffer terrible things.

1570 The root of their problem was that they feared the losses that would follow. The Evangelist mentions two things referring to this. First, their loss of spiritual leadership. He says about this, If we let him go on thus, every one will believe in him.

But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all!

(t. xxx. c. 12.) a The character of Caiaphas is shown by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. (non occ.). i. e.

Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum.

1573 The Evangelist sets down the resolution of the problem when he says, But one of them, Caiaphas, who was high priest that year, said to them. First, we have the decision; secondly, the explanation of the decision (v 51); and thirdly, its acceptance by the assembly (v 53). Concerning the first he does two things.

You do not realize that it is better for us that one man die for the people than that the whole nation perish.”

Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation,

Thus then, too, though demonstrated as God, He does not refuse the conditions proper to Him as man, since He hungers and toils and thirsts in weariness, and flees in fear, and prays in trouble. And He who as God has a sleepless nature, slumbers on a pillow. And He who for this end came into the world, begs off from the cup of suffering.

(Tr. xlix. 27.) We learn hence that even bad men may foretell things to come by the spirit of prophecy, which power the Evangelist ascribes to a divine sacrament, he being Pontifex, i. e. High Priest.

1576 But the Evangelist explains this another way, saying, He did not say this of his own accord. He mentions three things: first, the author of these words; secondly, their correct meaning (v 51b); and thirdly, the Evangelist adds to the words of Caiaphas (v 52).

and not only for the nation, but also for the scattered children of God, to gather them together into one.

Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God.

His persecutors then did that which they laboured after with pernicious intent, they brought death upon Him; that so they might cut off from Him the devotedness of the faithful; but faith only gained growth from thence, whence the cruelty of the faithless looked to extinguish it.

1580 When the Evangelist says, and not for the nation only, but to gather into one the children of God who are scattered abroad, the Evangelist adds to the words of the high priest, and says that Jesus was to die not only for the nation of the Jewish people, as Caiaphas said - "So Jesus also suffered outside the gate in order to sanctify the people through his own blood" (Heb 1…

So from that day on they plotted together to kill Him.

(tom. xxviii. c. 17.) Inflamed by the speech of Caiaphas, they determined on killing our Lord: Then from that day forth they took counsel together to put Him to death. Was this then the work of the Holy Spirit, as well as the former, or was it another spirit which did both first speak by the mouth of a wicked man, and then excite others like him to kill Christ?

(vi. Moral.) His persecutors accomplished this wicked purpose, and put Him to death, thinking to extinguish the devotion of His followers; but faith grew from the very thing which these cruel and unbelieving men thought would destroy it. That which human cruelty had executed against Him, He turned to the purposes of His mercy.

1581 Then when he says, So from that day on they took counsel how to put him to death, the Evangelist sets down the agreement among the Jews on the death of Christ. But did they not previously think of putting him to death? It seems so, because before in many places it is stated that the Jews sought to kill him.

As a result, Jesus no longer went about publicly among the Jews, but He withdrew to a town called Ephraim in an area near the wilderness. And He spent time there with His disciples.

Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover," and going up from Bethany to Jerusalem, He there ate the passover, and suffered on the day following.

Here also therefore as God, to the condemnation of the Jews, He knows their secret design, although no one reported it to Him; and withdraws, not because He was afraid, but lest His presence might seem to irritate those who were already eager for His death.

1582 Here the Evangelist sets down how Christ escaped from their malice: first, the way he escaped; secondly, the effect this had on the people of making them question (v 56). 1583 The way he escaped was to hide himself and leave the presence of the Jews: for after their plan, he moved more cautiously and no longer went about openly among the Jews.

Now the Jewish Passover was near, and many people went up from the country to Jerusalem to purify themselves before the Passover.

They kept looking for Jesus and asking one another as they stood in the temple courts, “What do you think? Will He come to the feast at all?”

Many who had come up from the country to Jerusalem in order to purify themselves according to the precepts of the Law before the Passover … gathered together in the temple and discussed among themselves whether the Lord would come out of respect for the festival or would avoid coming in order to protect himself from the ambushes of his enemies.

They sought Jesus with bad intent. We seek Him, standing in God's temple, mutually encouraging one another, and praying Him to come to our feast, and sanctify us by His presence.

1587 The reason for their questioning is mentioned as due to Christ's absence: they were looking for Jesus, not to honor him, but to tell him, and saying to one another as they stood in the temple, what do you think? That he will not come to the feast?

But the chief priests and Pharisees had given an order that anyone who knew where He was must report it, so that they could arrest Him.

Observe how it has been testified that he has withdrawn, that we too might know to do such at the proper time. And notice indeed that neither the chief priests nor the Pharisees knew where he was, and because they did not know, they gave commands that if anyone should know where he was, he should reveal it to them and they would seize him.

And if only common people did this, their bias would seem a matter of ignorance, but instead the Pharisees give the order to report Him and seize Him.

1588 He adds the reason for their questioning and for the absence of Jesus, saying, the chief priests and the Pharisees had given orders that if any one knew where he was, that is, Jesus, he should let them know, so that they might arrest him, to kill him. "You will seek me and die in your sin" (8:21).

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