Christ raises Lazarus to life. The rulers resolve to put him to death.
He cōmeth once againe into Ievvrie boldly (the time that he vvould be killed of them, being not yet come) and raiseth Lazarus foure daies buried. 47. At vvhich miracle the blind malice of the rulers so increaseth, that in Councel they conclude to make him avvay. hovvbeit the high Priest prophecieth vnavvares, of the saluation of the vvorld by his death. •4 He therevpon goeth againe out of the vvay.
1Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and of Martha her sister.Era malato un tal Lazzaro del Borgo di Betania, patria di Maria, e di Marta sorelle.AND there vvas a certaine sicke man, Lazarus of Bethánia, of the tovvne of Marie and Martha her sister. (Erat autem quidem languens Lazarus a Bethania, de castello Mariæ et Marthæ sororis ejus. 2(And Mary was she that anointed the Lord with ointment and wiped his feet with her hair: whose brother Lazarus was sick.)(Maria era quella, che unse con unguento il Signore, e asciugogli i piedi co' suoi capelli, il di cui fratello Lazzaro era malato).And Marie vvas she that anointed our Lord vvith ointemēt, and vviped his feete vvith her heare: vvhose brother Lazarus vvas sicke.)(Maria autem erat quæ unxit Dominum unguento, et extersit pedes ejus capillis suis: cujus frater Lazarus infirmabatur.) 3His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick.Mandarono dunque a dirgli le sorelle: Signore, ecco, che colui, che tu ami è malato.His sisters therfore sent to him saying, Lord, behold, he vvhom thou louest, is sicke.Miserunt ergo sorores ejus ad eum dicentes: Domine, ecce quem amas infirmatur. 4And 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.Udito questo, disse Gesù: Questa malattia non è per morte, ma per glorie di Dio, affinchè quindi sia glorificato il Figliuolo di Dio.And IESVS hearing, said to them, This sicknesse is not to death, but for the glorie of God: that the sonne of God may be glorified by it.Audiens autem Jesus dixit eis: Infirmitas hæc non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam. 5Now Jesus loved Martha and her sister Mary and Lazarus.Voleva bene Gesù a Marta, e Maria sua sorella, e a Lazzaro.And IESVS loued Martha, and her sister Marie, and Lazarus.Diligebat autem Jesus Martham, et sororem ejus Mariam, et Lazarum. 6When he had heard therefore that he was sick, he still remained in the same place two days.Sentito adunque che ebbe, come questi era malato, si fermò allora due dì nello stesso luogo.As he heard therfore that he vvas sicke, then he taried in the same place tvvo daies:Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus; 7Then after that, he said to his disciples: Let us go into Judea again.Dopo di che disse a' discepoli: Andiam di nuovo nella Giudea.then after this he saith to his Disciples, Let vs goe into Ievvrie againe.deinde post hæc dixit discipulis suis: Eamus in Judæam iterum.
8The disciples say to him: Rabbi, the Jews but now sought to stone thee. And goest thou thither again?Gli dissero i discepoli: Maestro, or ora cercavano i Giudei di lapidarti, di nuovo torni in là?The Disciples say to him, Rabbi, novv the Ievves sought to stone thee: and goest thou thither againe?Dicunt ei discipuli: Rabbi, nunc quærebant te Judæi lapidare, et iterum vadis illuc ? 9Jesus 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:Rispose Gesù: Non sono elleno dodici le ore del giorno? Quand'uno cammina di giorno, non inciampa, perché vede la luce di questo mondo:IESVS ansvvered, Are there not tvvelue houres of the day? If a man vvalke in the day, he stumbleth not: because he seeth the light of this vvorld:Respondit Jesus: Nonne duodecim sunt horæ diei ? Si quis ambulaverit in die, non offendit, quia lucem hujus mundi videt: 10But if he walk in the night, he stumbleth, because the light is not in him.Quando poi uno cammina di notte, inciampa, perché non ha lume.but if he walke in the night, he stumbleth, because the light is not in him.si autem ambulaverit in nocte, offendit, quia lux non est in eo. 11These 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.Così parlò, e dopo di questo, disse loro: Il nostro amico Lazzaro dorme, ma vo a svegliarlo dal sonno.These things he said: and after this he saith to them, Lazarus our frende sleepeth: but I goe that I may raise him from sleepe.Hæc ait, et post hæc dixit eis: Lazarus amicus noster dormit: sed vado ut a somno excitem eum. 12His disciples therefore said: Lord, if he sleep, he shall do well.Dissero perciò i suoi discepoli: Signore, se dorme, sarà in salvo.His Disciples therfore said, Lord, if he sleepe, he shal be safe.Dixerunt ergo discipuli ejus: Domine, si dormit, salvus erit. 13But Jesus spoke of his death: and they thought that he spoke of the repose of sleep.Ma Gesù aveva parlato della di lui morte: ed essi avevan creduto, che parlasse del dormire di uno, che ha sonno.but IESVS spake of his death: & they though that he spake of the sleeping of sleepe.Dixerat autem Jesus de morte ejus: illi autem putaverunt quia de dormitione somni diceret. 14Then therefore Jesus said to them plainly: Lazarus is dead.Allora però disse loro chiaramente Gesù: Lazzaro è morto.Then therfore IESVS said to them plainely, Lazarus is dead:Tunc ergo Jesus dixit eis manifeste: Lazarus mortuus est:
15And I am glad, for your sakes; that I was not there, that you may believe. But, let us go to him.E ho piacere per ragione di voi di non essere stato là, affinchè crediate: ma andiamo a lui.and I am glad for your sake, that you may beleeue, because I vvas not there. but let vs goe to him.et gaudeo propter vos, ut credatis, quoniam non eram ibi, sed eamus ad eum. 16Thomas therefore, who is called Didymus, said to his fellow disciples: Let us also go, that we may die with him.Disse adunque Tommaso, soprannominato Didimo, ai condiscepoli: Andiamo anche noi, e muoiamo con lui.Thomas therfore, vvho is called Didymus, said to his condisciples, Let vs also goe, to die vvith him.Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos: Eamus et nos, ut moriamur cum eo. 17Jesus therefore came: and found that he had been four days already in the grave.Arrivato Gesù, trovollo già da quattro giorni sepolto.IESVS therfore came, and found him novv hauing been foure daies in the graue. (Venit itaque Jesus: et invenit eum quatuor dies jam in monumento habentem. 18(Now Bethania was near Jerusalem, about fifteen furlongs off.)(Era Betania circa quindici stadj vicina a Gerusalemme).and Bethánia vvas nigh to Hierusalem about fiftene furlonges.)(Erat autem Bethania juxta Jerosolymam quasi stadiis quindecim.) 19And many of the Jews were come to Martha and Mary, to comfort them concerning their brother.E molti Giudei erano venuti da Marta, e Maria per consolarle riguardo; il loro fratello.And many of the Ievves vvere come to Martha and Marie, to comfort them concerning theire brother.Multi autem ex Judæis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. 20Martha therefore, as soon as she heard that Jesus was come, went to meet him: but Mary sat at home.Marta però, subito che ebbe sentito, che veniva Gesù, andogli incontro: e Maria stava sedendo in casa.Martha therfore vvhen she heard that IESVS vvas come, vvent to meete him: but Marie sat at home.Martha ergo ut audivit quia Jesus venit, occurrit illi: Maria autem domi sedebat. 21Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died.Disse adunque Marta a Gesù: Signore, se eri qui, non moriva mio fratello.Martha therfore said to IESVS, Lord if thou hadst been here, my brother had not died.Dixit ergo Martha ad Jesum: Domine, si fuisses hic, frater meus non fuisset mortuus: 22But now also I know that whatsoever thou wilt ask of God, God will give it thee.Ma anche adesso so, che qualunque cosa chiederai a Dio, Dio te la concederà.but novv also I knovv that vvhat things soeuer thou shalt aske of God, God vvil giue thee.sed et nunc scio quia quæcumque poposceris a Deo, dabit tibi Deus.
23Jesus saith to her: Thy brother shall rise again.Dissele Gesù: Tuo fratello risorgerà.IESVS saith to her, Thy brother shal rise againe.Dicit illi Jesus: Resurget frater tuus. 24Martha saith to him: I know that he shall rise again, in the resurrection at the last day.Risposegli Marta: So, che risorgerà nella risurrezione in quell'ultimo giorno.Martha saith to him, I knovv that he shal rise againe in the resurrection, in the last day.Dicit ei Martha: Scio quia resurget in resurrectione in novissimo die. 25Jesus said to her: I am the resurrection and the life: he that believeth in me, although he be dead, shall live:Dissele Gesù: Io sono la risurrezione, e la vita: chi in me crede, sebben sia morto, viverà.IESVS said to her, I am the resurrection and the life: he that beleeueth in me, although he be dead, shal liue.Dixit ei Jesus: Ego sum resurrectio et vita: qui credit in me, etiam si mortuus fuerit, vivet: 26And every one that liveth and believeth in me shall not die for ever. Believest thou this?E chiunque vive, e crede in me, non morrà in eterno. Credi tu questo?and euery one that liueth, and beleeueth in me, shal not die for euer, Beleeuest thou this?et omnis qui vivit et credit in me, non morietur in æternum. Credis hoc ? 27She saith to him: Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world.Risposegli: Si, o Signore, io ho creduto, che tu se' il Cristo, il Figliuolo di Dio vivo, che se' venuto in questo mondo.She saith to him, Yea Lord, I haue beleeued that thou art CHRIST the sonne of God that art come into this vvorld.Ait illi: Utique Domine, ego credidi quia tu es Christus, Filius Dei vivi, qui in hunc mundum venisti. 28And when she had said these things, she went and called her sister Mary secretly, saying: The master is come and calleth for thee.E detto questo, andò, e chiamò ci nascosto Maria sua sorella, dicendole: E qui il Maestro, e ti chiama.And vvhen she had said these things, she vvent, and called Marie her sister secretely, saying, The maister is come, & calleth thee.Et cum hæc dixisset, abiit, et vocavit Mariam sororem suam silentio, dicens: Magister adest, et vocat te. 29She, as soon as she heard this, riseth quickly and cometh to him.Ella appena udito questo, alzossi in fretta, e andò da lui:She, vvhē she heard, riseth quickely, & commeth to him.Illa ut audivit, surgit cito, et venit ad eum;
30For Jesus was not yet come into the town: but he was still in that place where Martha had met him.Imperocché non era per anco Gesù entrato nel borgo: ma era tuttavia in quel luogo, dove Marta era andata ad incontrarlo.For IESVS was not yet come into the towne: but he vvas yet in that place vvhere Martha had mette him.nondum enim venerat Jesus in castellum: sed erat adhuc in illo loco, ubi occurrerat ei Martha. 31The 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.I Giudei perciò, che erano in casa con essa, e la racconsolavano, veduto avendo Maria alzarsi in fretta, e uscir fuori, la seguitarono, dicendo: Ella va al sepolcro per ivi piangere.The Ievves therfore that vvere vvith her in the house and did comfort her, vvhen they savv Marie that she rose quickly and vvent forth, folovved her, saying, That she goeth to the graue, to vveepe there.Judæi ergo, qui erant cum ea in domo, et consolabantur eam, cum vidissent Mariam quia cito surrexit, et exiit, secuti sunt eam dicentes: Quia vadit ad monumentum, ut ploret ibi. 32When 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.Maria però, arrivata che fu, dove era Gesù, e vedutolo, gittossi a' suoi piedi, e disselli: Signore, se eri qui, non moriva mio fratello.Marie therfore vvhen she vvas come vvhere IESVS vvas, seeing him, fel at his feete, and saith to him, Lord, if thou hadst been here, my brother had not died.Maria ergo, cum venisset ubi erat Jesus, videns eum, cecidit ad pedes ejus, et dicit ei: Domine, si fuisses hic, non esset mortuus frater meus. 33Jesus, therefore, when he saw her weeping, and the Jews that were come with her weeping, groaned in the spirit and troubled himself,Gesù allora vedendo lei piagnente, e piagnenti i Giudei, che eran venuti con essa, fremè interiormente, e turbò se stesso,IESVS therfore vvhen he savv her vveeping, and the Ievves that vvere come vvith her, vveeping, he groned in spirit, and troubled him self,Jesus ergo, ut vidit eam plorantem, et Judæos, qui venerant cum ea, plorantes, infremuit spiritu, et turbavit seipsum, 34And said: Where have you laid him? They say to him: Lord, come and see.E disse: Dove l'avete messo? Gli risposero: Signore, vieni, e vedi.and said, Vvhere haue you laid him? They say to him, Lord, come and see.et dixit: Ubi posuistis eum ? Dicunt ei: Domine, veni, et vide. 35And Jesus wept.E a Gesù venner le lagrime.And IESVS vvept.Et lacrimatus est Jesus.
36The Jews therefore said: Behold how he loved him.Disser perciò i Giudei: Vedete, com'ei lo amava.The Ievves therfore said, Behold hovv he loued him.Dixerunt ergo Judæi: Ecce quomodo amabat eum. 37But some of them said: Could not he that opened the eyes of the man born blind have caused that this man should not die?Ma taluni di essi dissero: E non poteva costui, che apri gli occhi al cieco nato, fare ancora, che questi non morisse?But certaine of them said, Could not he that opened the eies of the blinde man, make that this man should not die?Quidam autem ex ipsis dixerunt: Non poterat hic, qui aperuit oculos cæci nati, facere ut hic non moreretur ? 38Jesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid over it.Ma Gesù di nuovo fremendo interiormente, arrivò al sepolcro, che era una caverna, alla quale era stata soprapposta una lapida.IESVS therfore againe groning in him self, commeth to the graue. and it vvas a caue: and a stone vvas laid ouer it.Jesus ergo rursum fremens in semetipso, venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei. 39Jesus 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.Disse Gesù: Togliete via la lapida. Dissegli Marta, sorella del defunto: Signore, ci puzza già, perché è di quattro giorni.IESVS saith, Take avvay the stone. Martha the sister of him that vvas dead, saith to him, Lord, novv he stinketh, for he is novv of foure daies.Ait Jesus: Tollite lapidem. Dicit ei Martha, soror ejus qui mortuus fuerat: Domine, jam fœtet, quatriduanus est enim. 40Jesus saith to her: Did not I say to thee that if thou believe, thou shalt see the glory of God?Risposele Gesù: Non ti ho io detto, che se crederai, vedrai la gloria di Dio?IESVS saith to her, Did not I say to thee, that if thou beleeue, thou shalt see the glorie of God?Dicit ei Jesus: Nonne dixi tibi quoniam si credideris, videbis gloriam Dei ? 41They took therefore the stone away. And Jesus lifting up his eyes, said: Father, I give thee thanks that thou hast heard me.Levaron dunque la pietra: e Gesù alzò in alto gli occhi, e disse: Padre, rendo a te grazie, perché mi hai esaudito.They tooke therfore the stone avvay. And IESVS lifting his eies vpvvard, said, Father, I giue thee thankes that thou hast heard me.Tulerunt ergo lapidem: Jesus autem, elevatis sursum oculis, dixit: Pater, gratias ago tibi quoniam audisti me.
42And 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.Io però sapeva, che sempre mi esaudisci, ma l'ho detto per causa del popolo, che sta intorno: affinchè credano, che tu mi hai mandato.and I did knovv that thou doest alvvaies heare me, but for the people that standeth about, haue I said it, that they may beleeue that thou hast sent me.Ego autem sciebam quia semper me audis, sed propter populum qui circumstat, dixi: ut credant quia tu me misisti. 43When he had said these things, he cried with a loud voice: Lazarus, come forth.E detto questo, con voce sonora gridò: Lazzaro, vien fuora.Vvhen he had said these things, he cried vvith a loude voice, Lazarus, come forth.Hæc cum dixisset, voce magna clamavit: Lazare, veni foras. 44And 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.E usci subito fuora il morto, legati con fasce i piedi, e le mani, e coperto il volto con un sudario. E Gesù disse loro: Scioglietelo, e lasciatelo andare.And forthvvith he came forth that had been dead, bound feete and handes vvith vvinding bandes, and his face vvas tied vvith a napkin. IESVS said to them, Loose him, and let him goe.Et statim prodiit qui fuerat mortuus, ligatus pedes, et manus institis, et facies illius sudario erat ligata. Dixit eis Jesus: Solvite eum et sinite abire. 45Many therefore of the Jews, who were come to Mary and Martha and had seen the things that Jesus did, believed in him.Molti perciò di que' Giudei, che erano accorsi da Maria, e da Marta, e avevano veduto quello, che Gesù fatto aveva, credettero in lui.Many therfore of the Ievves that vvere come to Marie and Martha, and had seen the things that IESVS did, beleeued in him.Multi ergo ex Judæis, qui venerant ad Mariam, et Martham, et viderant quæ fecit Jesus, crediderunt in eum. 46But some of them went to the Pharisees and told them the things that Jesus had done.Ma alcuni di essi andarono dai Farisei, e gli raccontarono quel, che aveva fatto Gesù.And certaine of them vvent to the Pharisees, and told them the things that IESVS did.Quidam autem ex ipsis abierunt ad pharisæos, et dixerunt eis quæ fecit Jesus. 47The chief priests, therefore, and the Pharisees gathered a council and said: What do we, for this man doth many miracles?Radunarono perciò i Pontefici, e i Farisei il consiglio, e dicevano: Che facciam noi? quest'uomo fa molti miracoli.The cheefe priests therfore and the pharisees gathered a councel, and said, Vvhat doe vve, for this man doeth many signes.Collegerunt ergo pontifices et pharisæi concilium, et dicebant: Quid faciamus, quia hic homo multa signa facit ?
48If we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation.Se lo lasciam fare così, tutti crederanno in lui: e verranno i Romani, e stermineranno il nostre paese, e la nazione.If vve let him alone so, al vvil beleeue in him: and the Romanes vvil come, and take avvay our place and nation.Si dimittimus eum sic, omnes credent in eum, et venient Romani, et tollent nostrum locum, et gentem. 49But one of them, named Caiphas, being the high priest that year, said to them: You know nothing.Ma uno di essi, per nome Caifa, che era in quell'anno Pontefice, disse loro: Voi non sapete nulla,But one of them named Caiphas, being the high priest of that yere, said to them, You knovv nothing,Unus autem ex ipsis, Caiphas nomine, cum esset pontifex anni illius, dixit eis: Vos nescitis quidquam, 50Neither do you consider that it is expedient for you that one man should die for the people and that the whole nation perish not.Né riflettete, che torna conto a noi, che un uomo muoia pel popolo, e la nazione tutta non perisca.neither doe you cōsider that it is expedient for vs that one man die for the people, and the vvhole natiō perish not.nec cogitatis quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat. 51And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation.E questo non lo disse egli di suo capo: ma essendo Pontefice di quell'anno profetò, che Gesù era per morire per la nazione.And this he said not of him self: but being the high priest of that yere, he prophecied that IESVS should die for the nation:Hoc autem a semetipso non dixit: sed cum esset pontifex anni illius, prophetavit, quod Jesus moriturus erat pro gente, 52And not only for the nation, but to gather together in one the children of God that were dispersed.E non solo per la nazione, ma ancora per raunare insieme i figliuoli di Dio, che eran dispersi.and not only for the nation, but to gather into one the children of God that vvere dispersed.et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. 53From that day therefore they devised to put him to death.Quindi è, che da quel giorno pensarono a dargli morte.From that day therfore they deuised to kil him.Ab illo ergo die cogitaverunt ut interficerent eum. 54Wherefore 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.Gesù adunque non più conversava in pubblico tra' Giudei, ma andò in una regione vicina al deserto, in una città chiamata Efrem, e quivi si stava co' suoi discepoli.IESVS therfore vvalked no more openly among the Ievves, but he vvent into the countrie beside the desert vnto a citie that is called Ephrem, and there he abode vvith his Disciples.Jesus ergo jam non in palam ambulabat apud Judæos, sed abiit in regionem juxta desertum, in civitatem quæ dicitur Ephrem, et ibi morabatur cum discipulis suis.
55And the pasch of the Jews was at hand: and many from the country went up to Jerusalem, before the pasch, to purify themselves.Ed era vicina la Pasqua de' Giudei, e molti di quel paese andarono a Gerusalemme prima della Pasqua per parificarsi.And the Pasche of the Ievves vvas at hand: and many of the countrie vvent vp to Hierusalem before the Pasche to sanctifie them selues.Proximum autem erat Pascha Judæorum, et ascenderunt multi Jerosolymam de regione ante Pascha, ut sanctificarent seipsos. 56They 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.Cercavano pertanto di Gesù, e dicevano tra loro, stando nel Tempio: Che ve ne pare del non esser lui venuto alla festa?They sought IESVS therfore: and they communed one vvith an other, standing in the temple, Vvhat thinke you, in that he is not come to the festiual day? And the cheefe Priests & Pharisees had giuen cōmaundemēt, that if any man should knovv vvhere he vvas, he should tel, that they might apprehend him.Quærebant ergo Jesum, et colloquebantur ad invicem, in templo stantes: Quid putatis, quia non venit ad diem festum ? 57E i Pontefici, e i Farisei avevano mandato un ordine, che chi sapesse, dove egli si fosse, ne desse avviso, affine di averlo nelle mani.Dederant autem pontifices et pharisæi mandatum ut si quis cognoverit ubi sit, indicet, ut apprehendant eum.
11:1
Calmet
At the end of the preceding chapter, we are told that Jesus went into the place where John the Baptist was first baptizing. This place, as may be gather from St. John, (chap. 1:ver. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. (Calmet)
11:4
Witham
This sickness is not unto death. That is, though he truly die, it is not designed that he remain dead. (Witham)
St. Augustine
This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. (St. Augustine, tract. 49. in Joan.)
Sts. Cyril
Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. (Sts. Cyril, Chrysostom, etc.)
11:9
Theophylactus
Some, by the day in this place, understand the time preceding the Passion of our Saviour; and, by the night, the time of his Passion. (Theophylactus)
Calmet
By this he encouraged his disciples, assuring them that the day of his sojournment on earth was not yet over; and therefore that the Jews, with all their malice and hatred, could not hurt him. But when the night (the time of his Passion) comes, then their power over him commenced. This is your hour, says he to them, and the power of darkness. (Calmet)
11:11
Witham
Lazarus ... sleepeth. It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days' journey to awake him. Nothing but the fear and concern they were under, could make them think so. (Witham)
11:12
St. Augustine
To men indeed he was dead, but to God he slept. For the Almighty as easily raised him from his grave, as man can raise the slumberer from his bed. (St. Augustine, tract. 49. in Joan.)
11:15
St. Augustine
When Christ says, that you may believe, we must not suppose he means, that they might begin then for the first time to believe, but that their faith, already begun, might be increased; for the faith of the disciples still stood in need of miracles, to make it grow more strong and rooted. (St. Augustine, as above.)
11:16
Witham
Thomas ... said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. (Witham)
The words, Thomas and Didymus, have the same radical signification; both meaning twins.
11:18
Witham
About fifteen furlongs. About two Italian miles. (Witham)
11:21
Witham
If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham)
St. Chrysostom
Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addresses him as one who is remarkable for virtue, and approved of by heaven. (St. Chrysostom, hom. 61. in Joan.)
11:23
Witham
Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)
11:25
Witham
I am the resurrection, and the life. That is, the author of both. (Witham)
St. Augustine
I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)
11:27
Witham
Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See John 1:ver. 49. (Witham)
11:31
Bible de Vence
It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. (Bible de Vence)
11:33
Witham
He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. (Witham)
11:34
Witham
Where have you laid him? He asks what he knows, says St. Augustine, to raise their attention, their faith, hope, etc. (Witham)
11:35
Witham
Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. (Witham)
The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke 19:41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.
11:39
Witham
Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. (Witham)
11:41
Witham
Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. (Witham)
Origen † AD 253
Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. (Origen, tract. 18. in Joan.)
11:43
Witham
He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says St. Chrysostom, as if he had been living; and it is no sooner said than done. (Witham)
11:44
Witham
Loose him, and let him go. Christ, says St. Gregory, by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. (Witham)
St. Chrysostom
Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. (St. Chrysostom, hom. lxiii. in Joan.)
St. Cyril and St. Augustine both adduce this verse to shew the power of priests in absolving sinners. See St. Cyril, lib. VII. last chapter in Joan. and St. Augustine, tract. 49. in Joan.
11:47
Witham
The chief priests ... said: what do we? etc. as if they had said: why are we so slow, so remiss, and indolent in our proceedings against this man, when we daily see what numbers he draws after him by his miracles? (Witham)
11:48
Witham
The Romans will come upon us, in case he be admitted as our great Messias, and our King. (Witham)
11:49
Witham
But one of them, named Caiphas, being the high priest, etc. He said not this, says the evangelist, of himself, but as the high priest of that year. The spirit of prophecy was given him, and he foretells that Jesus was to lay down his life both for the nation of the Jews, and for all mankind. The gift of prophecy itself does not make a man holy. It was also given to the wicked Balaam. (Numbers 24.) (Witham)
11:50
St. Chrysostom
How great is the power of the Holy Ghost? From a wicked mind he brings forth the words of prophecy. And how great is the power attached to the pontifical dignity! For Caiphas having becoming high priest, though unworthy of that dignity, prophesies, not knowing indeed what he says. The Holy Ghost makes use of his tongue only, but touches not his sinful heart. (St. Chrysostom, hom. lxiv. in Joan.)
11:51
Bible de Vence
The same words have an impious and sacrilegious sense in the intention of the high priest, the enemy of Jesus Christ: and a divine and prophetic sense, in the intention of the Holy Ghost. (Bible de Vence)
We here behold the privilege of the office and order, though in a wicked person: and as we have the assistance of God for the utterance of truth, which Caiphas neither meant nor knew, we may rest satisfied that Christ will not leave Peter's chair; (Luke 22:32.) whose faith he promises should never fail, though the occupants be as bad as their enemies describe them.
11:54
Calmet
Ephrem was a small city or town in the neighbourhood of Bethel. Some suppose it to be the same as Ephron, mentioned in 2 Paralipomenon 13:19., and 1 Machabees v., 2 Machabees 12:17.[27.?] Eusebius and St. Jerome say it was situated about 20 miles to the north of Jerusalem. (Calmet)
Bible de Vence
Here he remained with his disciples till the time in which he had resolved to deliver himself up into the hands of his enemies. (Bible de Vence)
11:55
Calmet
This was the last Pasch that our Saviour kept upon earth, and the one on which he suffered death for our salvation. (Calmet)
Origen † AD 253
It is well called the Pasch of the Jews, and not of the Lord, since on it they were laying snares to apprehend their Saviour. (Origen)
St. Chrysostom
Thus making this day of festivity a day of murder. (St. Chrysostom, hom. lxv. in Joan.)
Bible de Vence
They went up so early to purify themselves by the sacrifices ordered by the law. (Bible de Vence)
11:56
Bible de Vence
He had not then arrived, because He would not expose himself to the fury of his enemies before his own time. (Bible de Vence)
11:1
In the liturgy The Gospel vpō Friday in the 4 weeke of Lent.
Concordance Lu. 7, 37.
Concordance Mat, 26, 7. Mar. 14, 3. Io. 12, 3.
11:13
de dormitione somni.
11:20
In the liturgy The Gospel in a Masse for the dead vpon the day of the burial or deposition.
11:31
31. Being the high Priest.] The priuilege of the office & order; though in a wicked person. Maruel not that Christ preserueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof: the giftes of the Holy Ghost folowing their Order and office, as we see here in Caiphas, and not their merites or person. And if this man being many waies wicked, and in part an vsurper, and the Law and Priesthod being to decline and to giue place to Christs new ordinance, had yet some assistance of God for vtterance of truth which him self meant not, nor knew not: how much more may we be assured, that Christ wil not leaue Peters Seate, Lu. 22, 23. whose faith he promised should neuer falle, though the persons which occupie the same, were as il as the blasphemous and malitious mouthes of Heretikes do affirme?
11:37
Concordance Io. 9, 6.
11:44
S. Cyril li. 76. vlt. in Io. and S. August. Tract. 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners: affirming Christ to reuiue none frō sinne, but in the Church and by the Priests ministerie.
11:46
In the liturgy The Gospel vpō friday in Passion vveeke.
11:48
All men, but specially Natiōs must take hee-de, that vvhiles to saue their temporal state, they forsake God: they lose not both as the Iewes did. Aug. tract. 49 in Io.
11:1
Tatian † AD 180 The Diatessaron 37
… while they [59] supposed that he spake of lying down to sleep. Then Jesus said unto them plainly, [60] Lazarus is dead. And I am glad that I was not there for your sakes, that ye may [61] believe; but let us go thither. Thomas, who is called Thama, said to the disciples, his companions, Let us also go, and die with him.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.24
… and in Heracleon we read “Bethany.” We are convinced, however, that we should not read “Bethany,” but “Bethabara.” We have visited the places to enquire as to the footsteps of Jesus and His disciples, and of the prophets. Now, Bethany, as the same evangelist tells us,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.79
… The history which he offers us of that transaction proceeds thus: “Now a certain man was sick, named Lazarus, of Bethany, the town of Mary, and her sister Martha. It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.”
11:2
Tatian † AD 180 The Diatessaron 37
[46] And there was a sick man , named Lazarus, of the village of Bethany, the brother [47] of Mary and Martha.
11:3
Tatian † AD 180 The Diatessaron 37
[46] And there was a sick man , named Lazarus, of the village of Bethany, the brother [47] of Mary and Martha. And Mary was she that anointed with sweet ointment the feet of Jesus, and wiped them with her hair; and Lazarus, who was sick, was the [48] brother of this woman .
St John Chrysostom † AD 407 Homilies on Second Corinthians 29
… What then, at all, is that which is here said, and what the term “weakness” designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed ‘weakness:’ whence it is even said in the Gospel, “Behold, he whom Thou lovest is weak,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 3 . “Behold, he whom thou lovest is sick.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 3.18
… “Sophist,” said he, “the Creator of all things, whom you in derision call carpenter’s son, is making a coffin.”
11:4
Tatian † AD 180 The Diatessaron 37
… And Mary was she that anointed with sweet ointment the feet of Jesus, and wiped them with her hair; and Lazarus, who was sick, was the [48] brother of this woman . And his sisters sent unto Jesus, and said unto him, Our [49] Lord, behold, he whom thou lovest is sick.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.23
… Accordingly the honour of Christ is inseparable from the honour of God. By His words, when the news of Lazarus’ sickness was brought to Him, He illustrates the complete identification of Father and Son in honour: This sickness is not unto death, but for the glory of God, that the Son of Man may be glorified through him.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.56
56. No less real were the tears He shed for Lazarus . The first question here is, What was there to weep for in the case of Lazarus? Not his death, for that was not unto death, but for the glory of God: for the Lord says, That sickness is not unto death, but for the glory of God, that the Son of God may be honoured through him
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
137. Now another objection commonly urged by them starts from the text: “This sickness is not unto death, but for the glory of God, to the end that His Son may be glorified by Him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… Why do we confound the times? Why do we turn things upside down? Say, art thou afflicted, and livest in poverty, and in dejection? Be not troubled: for it were worth being troubled at, wert thou destined to be afflicted in that world: as for this present affliction, it is the cause of rest. “This sickness,” saith He, “is not unto death.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 4 . “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “Neither did this man sin nor his parents, but that the works of God might be manifested in him:” and again: “This sickness is not unto death, but for the glory of God that the Son of God may be glorified by it.”
11:5
Tatian † AD 180 The Diatessaron 37
… and Lazarus, who was sick, was the [48] brother of this woman . And his sisters sent unto Jesus, and said unto him, Our [49] Lord, behold, he whom thou lovest is sick. But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified [50, 51] because of it.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.6
… Knowest thou not, that they who are in sins are dead whilst they live; and that they who live in righteousness, although they be dead, yet they live? And this is not my word. It is the declaration of Christ speaking to Martha, “He that believeth in me though he were dead yet shall he live.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 5 . “Jesus loved Martha, and her sister, and Lazarus.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is “glory and honor,” as He Himself also always calls it, saying, “That the Son of Man might be glorified” (
11:6
Tatian † AD 180 The Diatessaron 37
… and Lazarus, who was sick, was the [48] brother of this woman . And his sisters sent unto Jesus, and said unto him, Our [49] Lord, behold, he whom thou lovest is sick. But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified [50, 51] because of it. And Jesus loved Martha, and Mary, and Lazarus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… And this He doth in every instance. So also in the case of Lazarus, He waited a first and a second and a third day.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 6 . “And having said this, He tarried two days.”
11:7
Tatian † AD 180 The Diatessaron 37
… But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified [50, 51] because of it. And Jesus loved Martha, and Mary, and Lazarus. And when he [52] heard that he was sick, he abode in the place where he was two days.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 7 . “Then saith He to his disciples, Let us go into Judea.”
11:8
Tatian † AD 180 The Diatessaron 37
… But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified [50, 51] because of it. And Jesus loved Martha, and Mary, and Lazarus. And when he [52] heard that he was sick, he abode in the place where he was two days. And after that, [53] he said unto his disciples, Come, let us go into Judæa.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 8 . “The Jews of late sought to stone Thee, and goest Thou thither again?”
11:9
Tatian † AD 180 The Diatessaron 37
… And Jesus loved Martha, and Mary, and Lazarus. And when he [52] heard that he was sick, he abode in the place where he was two days. And after that, [53] he said unto his disciples, Come, let us go into Judæa. His disciples said unto him, Our [Arabic, p. 143] Master, now the Jews desire to stone thee; and goest thou again thither? [54, 55]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 9 . “Are there not twelve hours of the day?”
11:10
Tatian † AD 180 The Diatessaron 37
… And after that, [53] he said unto his disciples, Come, let us go into Judæa. His disciples said unto him, Our [Arabic, p. 143] Master, now the Jews desire to stone thee; and goest thou again thither? [54, 55] Jesus said unto them, Is not the day of twelve hours? If then a man walk in the day, he stumbleth not, because he seeth the light of the world.
11:11
Tatian † AD 180 The Diatessaron 37
… 143] Master, now the Jews desire to stone thee; and goest thou again thither? [54, 55] Jesus said unto them, Is not the day of twelve hours? If then a man walk in the day, he stumbleth not, because he seeth the light of the world. But if [56] a man walk in the night, he stumbleth, because there is no lamp in him.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.18
… Again Isaiah said, They that sleep in the dust shall awake . And our Lord said concerning the daughter of the chief of the synagogue, The damsel is not dead, but sleeping a slumber . And concerning Lazarus, He said to His disciples:— Our friend Lazarus has fallen asleep; but I go to waken him .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… saying, “The maid is not dead, but sleepeth.” And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, “Our friend Lazarus sleepeth
St John Chrysostom † AD 407 Homilies on Ephesians 23
… xxii. 30 .); this fair plant hath He planted here also. They love not money, nor anything like it; and this too hath He sown amongst us. They never die; and this hath He freely given us also, for death is no longer death, but sleep. For hearken to what He saith, “Our friend Lazarus is fallen asleep.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 11, 12 . “Our friend Lazarus,” He saith, “sleepeth, but I go that I may awake him out of sleep.”
St Jerome † AD 420 The Letters of St. Jerome 60.2
2. What shall I do then? Shall I join my tears to yours? The apostle forbids me for he speaks of dead Christians as “them which are asleep.” So too in the gospel the Lord says, “the damsel is not dead but sleepeth,” and Lazarus when he is raised from the dead is said to have been asleep.
St Jerome † AD 420 Against Vigilantius 6
… Shall Vigilantius the live dog be better than Paul the dead lion? I should be right in saying so after Ecclesiastes, if I admitted that Paul is dead in spirit. The truth is that the saints are not called dead, but are said to be asleep. Wherefore
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.4
… And in that case when the disciples with whom He was speaking knew that he was sick, He said (now “Jesus loved him”), “Our friend Lazarus sleepeth.” They thinking of the sick man’s healthful sleep; say, “Lord, if he sleep he is well.” “Then said Jesus,” speaking now more plainly, I tell you, “our friend Lazarus is dead.”
11:12
Tatian † AD 180 The Diatessaron 37
… If then a man walk in the day, he stumbleth not, because he seeth the light of the world. But if [56] a man walk in the night, he stumbleth, because there is no lamp in him. This said Jesus: and after that, he said unto them, Lazarus our friend hath fallen asleep; but [57] I am going to awaken him.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 26
… “Father, glorify me with that glory with which I was with Thee before the world was made?” Or when it was said by the same: “Father, I knew that Thou hearest me always; but on account of those who stand around I said it, that they may believe that Thou hast sent me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 12 . “Then said His disciples, Lord, if he sleep he shall do well.”
11:13
Tatian † AD 180 The Diatessaron 37
… But if [56] a man walk in the night, he stumbleth, because there is no lamp in him. This said Jesus: and after that, he said unto them, Lazarus our friend hath fallen asleep; but [57] I am going to awaken him. His disciples said unto him, Our Lord, if he hath [58] fallen asleep, he will recover.
11:14
Tatian † AD 180 The Diatessaron 37
… This said Jesus: and after that, he said unto them, Lazarus our friend hath fallen asleep; but [57] I am going to awaken him. His disciples said unto him, Our Lord, if he hath [58] fallen asleep, he will recover. But Jesus said that concerning his death: while they [59] supposed that he spake of lying down to sleep.
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… but if they still persist on account of His asking, then they must be told that in the Godhead indeed ignorance is not, but to the flesh ignorance is proper, as has been said. And that this is really so, observe how the Lord who inquired where Lazarus lay, Himself said, when He was not on the spot but a great way off, ‘Lazarus is dead
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.9
9. Wouldest thou see yet more surely that some are saved by others’ faith? Lazarus died
11:15
Tatian † AD 180 The Diatessaron 37
… and after that, he said unto them, Lazarus our friend hath fallen asleep; but [57] I am going to awaken him. His disciples said unto him, Our Lord, if he hath [58] fallen asleep, he will recover. But Jesus said that concerning his death: while they [59] supposed that he spake of lying down to sleep. Then Jesus said unto them plainly, [60] Lazarus is dead.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.24
24. It may perhaps be said, ‘We find Him giving way to weeping, to hunger and thirst: must we not suppose Him liable to all the other affections of human nature?’ But if we do not understand the mystery of His tears, hunger, and thirst, let us remember that He Who wept also raised the dead to life: that He did not weep for the death of Lazarus, but rejoiced
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 15 . “And I am glad for your sakes.”
St Augustine of Hippo † AD 430 City of God 14.9
… For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, that He said, “I am glad for your sakes, to the intent ye may believe,”
11:16
Tatian † AD 180 The Diatessaron 37
… His disciples said unto him, Our Lord, if he hath [58] fallen asleep, he will recover. But Jesus said that concerning his death: while they [59] supposed that he spake of lying down to sleep. Then Jesus said unto them plainly, [60] Lazarus is dead. And I am glad that I was not there for your sakes, that ye may [61] believe; but let us go thither.
St John Chrysostom † AD 407 Homilies on First Corinthians 5
… For, saith He, (St. John xvi. 12 .) “I have many things to speak unto you, but ye cannot bear them now.” So that the things not spoken were higher. And one of the disciples was not even willing to depart with Him into Judea, when he heard of dangers, but said, “Let us also go that we may die with Him,” (St.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
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” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.25
… Thirdly, this very Didymus whom you designate the Seer-Prophet, who has the eye of the bride in the Song of Songs, and whom you call according to the meaning of his name
11:17
Tatian † AD 180 The Diatessaron 38
… but I say this unto thee because of this multitude that is standing, that they [27] may believe that thou didst send me. And when he had said that, he cried with a [28] loud voice, Lazarus, come forth. And that dead man came out, having his hands and feet bound with bandages, and his face wrapped in a scarf. Jesus said unto them, Loose him, and let him go.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
But if Bethany was “fifteen furlongs off,” which is two miles, how was Lazarus “dead four days”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.2
… Whence He said, “Destroy this temple, and in three days I will raise it again.” But the sinner is dead, especially he whom the load of sinful habit presseth down, who is buried as it were like Lazarus. For he was not merely dead, he was buried also.
11:18
Tatian † AD 180 The Diatessaron 38
[1, 2] And Jesus came to Bethany, and found him already four days in the grave.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 18 . “Now Bethany was about fifteen furlongs off.”
11:19
Tatian † AD 180 The Diatessaron 38
[1, 2] And Jesus came to Bethany, and found him already four days in the grave. And Bethany was beside Jerusalem, and its distance from it was a sum of fifteen furlongs; [3]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 19 . “Many of the Jews came to comfort them.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 263.3
… For even Martha and Mary, pious sisters, and believers, wept for their brother Lazarus, of whom they knew that he would rise again, though they knew not that he was at that time to be restored to life; and the Lord Himself wept for that same Lazarus, whom He was going to bring back from death;
11:20
Tatian † AD 180 The Diatessaron 38
[1, 2] And Jesus came to Bethany, and found him already four days in the grave. And Bethany was beside Jerusalem, and its distance from it was a sum of fifteen furlongs; [3] and many of the Jews came unto Mary and Martha, to comfort their heart [4] because of their brother.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
[3.] But why did not [Martha,] when she went to meet Christ,
11:21
Tatian † AD 180 The Diatessaron 38
… And Bethany was beside Jerusalem, and its distance from it was a sum of fifteen furlongs; [3] and many of the Jews came unto Mary and Martha, to comfort their heart [4] because of their brother. And Martha, when she heard that Jesus had come, went [5] out to meet him: but Mary was sitting in the house.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 21 . “Lord, if Thou hadst been here, my brother had not died.”
11:22
Tatian † AD 180 The Diatessaron 38
… [3] and many of the Jews came unto Mary and Martha, to comfort their heart [4] because of their brother. And Martha, when she heard that Jesus had come, went [5] out to meet him: but Mary was sitting in the house. Martha then said unto Jesus, [6] My Lord, if thou hadst been here, my brother had not died.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, “Whatsoever thou wilt ask of God, He will give Thee;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 22 . “Whatsoever thou wilt ask of God, He will give it thee.”
11:23
Tatian † AD 180 The Diatessaron 38
… And Martha, when she heard that Jesus had come, went [5] out to meet him: but Mary was sitting in the house. Martha then said unto Jesus, [6] My Lord, if thou hadst been here, my brother had not died. But I know now that, [7] whatever thou shalt ask of God, he will give thee.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
… And also when the chief of the Synagogue requested Him concerning his daughter, He said thus to him:— Only firmly believe and thy daughter shall live . So he believed and his daughter lived and arose. And when Lazarus died, our Lord said to Martha:— If thou believest, thy brother shall rise. Martha saith unto Him;— Yea, Lord, I believe .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 23 . “Thy brother shall rise again.”
11:24
Tatian † AD 180 The Diatessaron 38
… And Martha, when she heard that Jesus had come, went [5] out to meet him: but Mary was sitting in the house. Martha then said unto Jesus, [6] My Lord, if thou hadst been here, my brother had not died. But I know now that, [7] whatever thou shalt ask of God, he will give thee. Jesus said unto her, Thy brother shall [8] rise.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 24 . “I know that he shall rise again in the last day,” to prove more clearly His authority, He replieth,
11:25
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 10
… For says He, “I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever.”
Tatian † AD 180 The Diatessaron 38
… but Mary was sitting in the house. Martha then said unto Jesus, [6] My Lord, if thou hadst been here, my brother had not died. But I know now that, [7] whatever thou shalt ask of God, he will give thee. Jesus said unto her, Thy brother shall [8] rise. Martha said unto him, I know that he shall rise in the resurrection at the last day. [9]
St Irenaeus of Lyons † AD 202 Against Heresies 4.5.2
… For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.10
… Now what the Gospels say is to be regarded in the light of promises of good things; and we must say that the good things the Apostles announce in this Gospel are simply Jesus. One good thing which they are said to announce is the resurrection; but the resurrection is in a manner Jesus, for Jesus says:
Origen † AD 254 Origen's Commentary on the Gospel of John 1.11
… And a fourth in addition to time is the way which leads to the truth. And all these things our Saviour teaches that He is, when He says: “I am the way and the truth and the life.” Ah, is not that good, to shake off earth and mortality, and to rise again, obtaining this boon from the Lord, since He is the resurrection, as He says:
St Cyprian of Carthage † AD 258 On the Mortality 21
… he that believeth in me, though he die, yet shall live; and whosoever liveth and believeth in me shall not die eternally?”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 7
How could one say that Christ is saved, when the Lord Himself says, “I am the life;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
32. For in the same way that John here preaches that incomprehensible union. ‘the mortal being swallowed up of life ,’ nay, of Him who is Very Life (as the Lord said to Martha, ‘I am the Life
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 4
With Thee I will flee, that I may gain in Thee Life in every place. The prison with Thee is no prison, for in Thee man goes up unto Heaven: the grave with Thee is no grave, for Thou art the Resurrection!
St Basil the Great † AD 379 De Spiritu Sancto 8
… for this reason He is true Light. Portioning requital in accordance with the desert of deeds, He judges: for this reason He is righteous Judge. “For the Father judgeth no man, but hath committed all judgment to the Son.” Those that have lapsed from the lofty height of life into sin He raises from their fall: for this reason He is Resurrection.
St Basil the Great † AD 379 The Letters 8.4
… These words I do not understand to refer to the eternal life; for whatever lives because of something else cannot be self-existent, just as that which is warmed by another cannot be warmth itself; but He Who is our Christ and God says, “I am the life.”
St Gregory of Nyssa † AD 395 Against Eunomius 10.2
… “For in its yearning for eternal life,” he says, “it is borne in thought, beyond the Son”—clearly as though it had not in the Son found that which it was seeking. If the eternal life is not in the Son, then assuredly He Who said, “I am the life
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… for He Himself is Life eternal by virtue of that Life itself immortal, by virtue of that immortality imperishable.” This we are taught respecting the Only-begotten as well; nor can any one impugn this teaching without openly opposing the declaration of S. John. For life was not brought in from without upon the Son either (for He says, “I am the Life
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.7
… Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God: not dumb, for it is the Word; not insensible, for it is Wisdom; not vain and foolish, for it is Power; not soulless, for it is the Life; not dead, for it is the Resurrection.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… And again, because she had said, “Whatsoever Thou wilt ask of God, He will give Thee;” to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He saith, “I am the resurrection and the life;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
… In this sense also understand the words, “shall show to Him”; for in another place He saith, “I will raise him up at the last Day.” ( c. vi. 40 .) And again, to show that He doth it not by receiving an inward power from above, He saith, “I am the Resurrection and the Life.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 25 . “I am the Resurrection and the Life.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… but now, His saying, “That they should honor the Son even as they honor the Father” ( c. v. 23 ); His saying, “The works which He doeth, I do also” ( c. v. 19 ); His saying that He is “the Resurrection, and the Life, and the Light of the world” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… It was on this occasion that He said, “I and my Father are one.” After this, again, he brings before us the raising of Lazarus from the dead: in connection with which miracle the Lord said, “I am the resurrection and the life: he that believeth on me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 72.2
… “He that believeth in me,” He says, “though he die, yet shall he live;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.14
… When thou art dead, thou shalt not be dead. This is the meaning of “there is a remainder.” He will still have something remaining to him, even after this life, that is to say, that “seed,” which “shall be blessed.” Whence our Lord saith, “He that believeth on Me, though he die, yet shall he live;”
11:26
Tatian † AD 180 The Diatessaron 38
… But I know now that, [7] whatever thou shalt ask of God, he will give thee. Jesus said unto her, Thy brother shall [8] rise. Martha said unto him, I know that he shall rise in the resurrection at the last day. [9] Jesus said unto her, I am the resurrection, and the life: whosoever believeth in [10] [Arabic, p. 144] me, even though he die, he shall live:
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 16
If Christ was only man, how is it that He Himself says, “And every one that believeth in me shall not die for evermore?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 26 . “And whosoever liveth and believeth in Me, shall never die.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… For as the Father sware, so also the Son sweareth by Himself, saying, “Verily, verily, I say unto you.” He here reminds them also of the oaths of Christ, which He was constantly uttering. “Verily, verily, I say unto thee, he that believeth on Me shall never die.” (
11:27
Tatian † AD 180 The Diatessaron 38
… Martha said unto him, I know that he shall rise in the resurrection at the last day. [9] Jesus said unto her, I am the resurrection, and the life: whosoever believeth in [10] [Arabic, p. 144] me, even though he die, he shall live: and every living one that believeth [11] in me shall never die. Believest thou this?
Tertullian † AD 220 Against Praxeas 23
Again, when Martha in a later passage acknowledged Him to be the Son of God,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.47
… but the earning was to be the reward of faith. So, when He asked Martha, who was entreating Him for Lazarus, whether she believed that they who had believed in Him should not die eternally, her answer expressed the trust of her soul;— Yea, Lord, I believe that Thou art the Christ, the Son of God, Who art come into this world
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.15
… if they think that there be any still to be brought forward, I allow that there be well-nigh all; for whereas the unbelievers are in uttermost need of arguments, the faithful have enough and to spare. Indeed, Peter’s single confession was abundant to warrant faith in Christ: “Thou art the Christ, the Son of the living God;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
Ver. 27 . “I believe that Thou art the Christ, the Son of God.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.11
… But to yield to your wishes, as perhaps you fancy that I have no other proofs to use, hear the perfect mystery of man’s salvation and eternal bliss, which Martha proclaims in the gospel. For what does she say? “Of a truth, Lord, I have believed that Thou art the Christ, the Son of the living God, who art come into this world.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.19
… And so Martha while she saw with her bodily eyes the man, confessed Him by spiritual sight to be God, saying, “Yea, Lord, I have believed that Thou art the Christ the Son of the living God, who art come into the world.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.10
… Was Peter ignorant of the coming of God, when he said, “Thou art the Christ, the Son of the living God?” Did not Martha know what she was saying or whom she believed in, when she said, “Yea, Lord, I have believed that Thou art the Christ, the Son of the living God, who art come into this world?”
11:28
Tatian † AD 180 The Diatessaron 38
… [9] Jesus said unto her, I am the resurrection, and the life: whosoever believeth in [10] [Arabic, p. 144] me, even though he die, he shall live: and every living one that believeth [11] in me shall never die. Believest thou this? She said unto him, Yea, my Lord: I believe that thou art the Messiah, the Son of God, that cometh into the [12] world.
11:29
Tatian † AD 180 The Diatessaron 38
… and every living one that believeth [11] in me shall never die. Believest thou this? She said unto him, Yea, my Lord: I believe that thou art the Messiah, the Son of God, that cometh into the [12] world. And when she had said that, she went and called Mary her sister secretly, [13] and said unto her, Our Master hath come, and summoneth thee.
11:30
Tatian † AD 180 The Diatessaron 38
… Believest thou this? She said unto him, Yea, my Lord: I believe that thou art the Messiah, the Son of God, that cometh into the [12] world. And when she had said that, she went and called Mary her sister secretly, [13] and said unto her, Our Master hath come, and summoneth thee. And Mary, when [14] she heard, rose in haste, and came unto him.
11:31
Tatian † AD 180 The Diatessaron 38
… And when she had said that, she went and called Mary her sister secretly, [13] and said unto her, Our Master hath come, and summoneth thee. And Mary, when [14] she heard, rose in haste, and came unto him. (And Jesus then had not come into [15] the village, but was in the place where Martha met him.)
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
“Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her,” and what follows.
11:32
Tatian † AD 180 The Diatessaron 38
… (And Jesus then had not come into [15] the village, but was in the place where Martha met him.) And the Jews also that were with her in the house, to comfort her, when they saw that Mary rose up and went out in haste, went after her, because they supposed that she was going to the [16] tomb to weep.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
Ver. 32 . “And she fell at His feet.”
11:33
Tatian † AD 180 The Diatessaron 38
… And Mary, when she came to where Jesus was, and saw him, fell at his feet, and said unto him, If thou hadst been here, my Lord, my brother had [17] not died.
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
Wherefore, when it is said that He was “troubled in spirit,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.12
… And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;” on another, “Young man, I say unto thee, Arise;” and when on another occasion He groaned in the spirit, and wept, and again groaned, and then afterwards “cried with a loud voice, Lazarus, come forth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.1
… Who would dare affirm this of the soul [life] of the Lord? We rather it was whom He transferred unto Himself; He took us into His own person as our Head, and assumed the feelings of His members; and so it was not by any others He was troubled, but, as was said of Him when He raised Lazarus, “He was troubled in Himself.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 60.5
… But He who was not only man, but God also, surpassed by an ineffable distance the whole human race in fortitude of mind. He was not, then, troubled by any outward plessure of man, but troubled Himself; which was very plainly declared of Him when He raised Lazarus from the dead: for it is there written that He troubled Himself,
11:34
Tatian † AD 180 The Diatessaron 38
… And Mary, when she came to where Jesus was, and saw him, fell at his feet, and said unto him, If thou hadst been here, my Lord, my brother had [17] not died. And Jesus came; and when he saw her weeping, and the Jews that were [18] with her weeping, he was troubled in himself, and sighed; and he said,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… and when He was at Bethany He asked where Lazarus lay; and He said besides to His disciples, ‘How many loaves have ye
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
37. And while such is the sense of expressions like these, those which speak humanly concerning the Saviour admit of a religious meaning also. For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid
St Athanasius of Alexandria † AD 373 Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.) 1
… nor was there one that raised up Lazarus, another that asked concerning him; but the same it was that said as man, ‘Where does Lazarus lie
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 102
… but reckon to His Divinity such as these: He was glorified by Angels, He overcame the Tempter, He fed the people in the wilderness, and He fed them in such a manner, and He walked upon the sea; and say on the one hand that the “Where have ye laid Lazarus?”
St Ambrose of Milan † AD 397 Concerning Repentance 2.7
54. Christ will come to your grave, and if He finds there weeping for you Martha the woman of good service, and Mary who carefully heard the Word of God, like holy Church which has chosen the best part, He will be moved with compassion, when at your death He shall see the tears of many and will say: “Where have ye laid him?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… which was done in the case both of Lazarus and of Moses. For to Moses first He saith, “What is that in thine hand?” in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, “Where have ye laid him?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, “Peter, lovest thou me?” asking it, knew He not so much as this? nor when He said, “Where have ye laid him?”
St Augustine of Hippo † AD 430 Against Lying 27
27. There are some things of this sort even of our Saviour in the Gospel, because the Lord of the Prophets deigned to be Himself also a Prophet. Such are those where, concerning the woman which had an issue of blood, He said, “Who touched Me?” and of Lazarus. “Where have ye laid him?”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 10.39
But, with respect to the passage in which He says to the women about Lazarus, Where have ye laid him (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Others are of the nature of ascription , as Christ’s question, Where have ye laid Lazarus
11:35
Tatian † AD 180 The Diatessaron 38
… And Jesus came; and when he saw her weeping, and the Jews that were [18] with her weeping, he was troubled in himself, and sighed; and he said, In what [19] place have ye laid him? And they said unto him, Our Lord, come and see.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.56
56. No less real were the tears He shed for Lazarus
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… how then, if He so spoke, is He God, and Word of the Father?” Yea, it is written that He wept, O God’s enemies, and that He said, ‘I am troubled,’ and on the Cross He said, ‘Eloi, Eloi, lama sabachthani,’ that is, ‘My God, My God, why hast Thou forsaken Me?’ and He besought that the cup might pass away
St Ambrose of Milan † AD 397 Concerning Virgins 3.5
22. And since I have inserted a clause in which mention is made of the Lord’s Body, lest any one should be troubled at reading that the Lord took a body of pain, let him remember that the Lord grieved and wept over the death of Lazarus,
St Jerome † AD 420 The Letters of St. Jerome 39.2
2. But what is this? I wish to check a mother’s weeping, and I groan myself. I make no secret of my feelings; this entire letter is written in tears. Even Jesus wept for Lazarus because He loved him.
St Jerome † AD 420 The Letters of St. Jerome 46.5
5. The difficulty is strongly stated, and may well puzzle even those proficient in Scripture; but for all that, it admits of an easy solution. The Lord wept for the fall of Jerusalem, and He would not have done so if He did not love it. He wept for Lazarus because He loved him.
St Jerome † AD 420 The Letters of St. Jerome 60.7
… The greater the happiness which he enjoys, the deeper the sorrow in which the loss of a blessing so great plunges us. The sisters of Lazarus could not help weeping for him, although they knew that he would rise again. And the Saviour himself—to shew that he possessed true human feeling—mourned for him whom He was about to raise.
St Augustine of Hippo † AD 430 City of God 14.9
… For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, that He said, “I am glad for your sakes, to the intent ye may believe,” that when about to raise Lazarus He even shed tears,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… He like Moses and Elias, after fasting forty days, have hungered, on account of His body demanding its own food, nor yet would John his disciple when writing about him have said—‘Jesus being wearied from his journey sat,’ nor would David have uttered the prediction about him ‘And they added to the pain of my wounds,’ nor would he have wept over Lazarus,
11:36
Tatian † AD 180 The Diatessaron 38
… And Jesus came; and when he saw her weeping, and the Jews that were [18] with her weeping, he was troubled in himself, and sighed; and he said, In what [19] place have ye laid him? And they said unto him, Our Lord, come and see. And [20] the tears of Jesus came.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
Ver. 36, 37 . “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?”
11:37
Tatian † AD 180 The Diatessaron 38
… And Jesus came; and when he saw her weeping, and the Jews that were [18] with her weeping, he was troubled in himself, and sighed; and he said, In what [19] place have ye laid him? And they said unto him, Our Lord, come and see. And [20] the tears of Jesus came. The Jews therefore said, See the greatness of his love for [21] him!
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
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?” (
11:38
Tatian † AD 180 The Diatessaron 38
… and he said, In what [19] place have ye laid him? And they said unto him, Our Lord, come and see. And [20] the tears of Jesus came. The Jews therefore said, See the greatness of his love for [21] him! But some of them said, Could not this man , who opened the eyes of that [22] blind man , have caused that this man also should not die?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
[2.] He cometh then to the tomb; and again
St Jerome † AD 420 The Letters of St. Jerome 38.2
… The Lord Jesus has come to her in her sickness, and has taken her by the hand, and behold, she arises and ministers unto Him. Formerly her life savored somewhat of carelessness; and, fast bound in the bands of wealth, she lay as one dead in the tomb of the world. But Jesus was moved with indignation,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.6
… After the consent, progress is made unto the open act; the act changes into a habit; and a sort of desperate condition is produced, so as that it may be said, “He hath been dead four days, by this time he stinketh.” Therefore, the Lord came, to whom of course all things were easy; yet He found in that case as it were a kind of difficulty. He “groaned”
11:39
Tatian † AD 180 The Diatessaron 38
… The Jews therefore said, See the greatness of his love for [21] him! But some of them said, Could not this man , who opened the eyes of that [22] blind man , have caused that this man also should not die? And Jesus came to the place of burial, being troubled within himself. And the place of burial was a cave, [23] and a stone was placed at its door.
Origen † AD 254 Origen's Commentary on the Gospel of John 1.5
… Again, if God set in the Church apostles and prophets and evangelists (gospellers), pastors and teachers, we must first enquire what was the office of the evangelist, and mark that it is not only to narrate how the Saviour cured a man who was blind from his birth, or raised up a dead man who was already stinking,
Origen † AD 254 Origen's Commentary on Matthew 12.2
… but not as to deserve forgiveness; for they did not look to the words of the prophets which were being fulfilled in the acts of Jesus, which an evil power was not at all capable of imitating. But to bring back a soul which had gone out, so that it came out of the grave when already stinking and passing the fourth day,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 62
… 42 .) “How then,” saith one, “doth Martha appear more zealous?” She was not more zealous, but it was because the other had not yet been informed, since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, “By this time he stinketh, for he hath been dead four days.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
Ver. 39 . “He saith, Take ye away the stone.”
St Jerome † AD 420 The Letters of St. Jerome 118.1
… For in these are to be found true medicines for wounds and sure remedies for sorrow. In these a mother receives back her only son even on the bier. In these a crowd of mourners hears the words: “the maid is not dead but sleepeth.” In these one that is four days dead comes forth bound at the call of the Lord.
St Jerome † AD 420 The Letters of St. Jerome 147.9
… Realize that you are naked, torn, unclean, a beggar. It is never too late to repent. You may have gone down from Jerusalem and may have been wounded on the way; yet the Samaritan will set you upon his beast, and will bring you to the inn and will take care of you. Even if you are lying in your grave, the Lord will raise you though your flesh may stink.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.5
… Such as these pressed down by a malignant habit, are as it were buried. Yea, what shall I say, Brethren? In such sort buried, as was said of Lazarus, “By this time he stinketh.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.6
6. Now it was said, “He hath been dead four days.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.23
… or if he has done so, and the other has not taken heed, then was the time when he ought to have been mourned over; then he was more fatally dead whilst living in luxury, than when, by death, he brought his luxury to its close: at that time, when he was doing such things in thine house, he was not only “dead, but he stank also.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
But it was not only by word, but also by deed, that the Lord revealed the resurrection of the bodies. First He raised up Lazarus, even after he had been dead four days, and was stinking
11:40
Tatian † AD 180 The Diatessaron 38
… And Jesus came to the place of burial, being troubled within himself. And the place of burial was a cave, [23] and a stone was placed at its door. Jesus therefore said, Take these stones away . Martha, the sister of him that was dead, said unto him, My Lord, he hath come to [24] stink for some time: he hath been four days dead .
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.6
… For example, when He was at the point to raise Lazarus to life, He lifted up His eyes and said, “Father, I thank Thee, for that Thou hast heard Me. And I knew that Thou dost always hear Me, but for the sake of the multitude that standeth round I spake, that they may believe that Thou hast sent Me,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
… in that He said to her, “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
Ver. 40 . “Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?”
John Cassian † AD 435 The Conferences of John Cassian 13.15
… The desires of some He searched out before satisfying their wants, saying: “What will ye that I should do for you?” To another who knew not the way to obtain what he desired, He showed it in His kindness, saying: “If thou believest thou shalt see the glory of God.”
11:41
Tatian † AD 180 The Diatessaron 38
… Jesus therefore said, Take these stones away . Martha, the sister of him that was dead, said unto him, My Lord, he hath come to [24] stink for some time: he hath been four days dead . Jesus said unto her, Did not I say [25] [Arabic, p. 145] unto thee, If thou believest, thou shalt see the glory of God?
Tertullian † AD 220 Against Praxeas 23
… 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 Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee , that they may believe that Thou hast sent me.”
Tertullian † AD 220 On Repentance 10
… In a company of two is the church; but the church is Christ. When, then, you cast yourself at the brethren’s knees, you are handling Christ , you are entreating Christ . In like manner, when they shed tears over you, it is Christ who suffers, Christ who prays the Father for mercy. What a son
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.23
… He shall have a prompt answer from the Gospels, not once or twice, but often repeated, This is My beloved Son, in Whom I am well pleased . He shall hear the words, The Father is greater than I , and I go to the Father , and Father, I thank Thee
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.25
… But what else is it than such an accusation, if we allow to Jesus Christ the name of Son by adoption only? Do we not charge Him, when He calls God His Father, with daring to make a baseless claim? The Father’s voice from heaven says Hear Him . I hear Him saying, Father, I thank Thee
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.71
… When He was about to restore Lazarus, He prayed to the Father: but what need had He of prayer, Who said, Father, I thank Thee, that Thou hast heard Me; and I know that Thou hearest Me always, but because of the multitude I said it, that they may believe that Thou didst send Me
St Ambrose of Milan † AD 397 On the Holy Spirit 2.12
137. What if I demonstrate that the Father also hears the Son, as the Son too hears the Father? For you have it written in the Gospel that the Son says: “Father, I thank Thee that Thou heardest Me.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.4
32. We read, they objected, of His uttering a prayer.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John chapter21.10
… What do we say, my brethren? Christ raised Lazarus; what dead man did the Father raise, that Christ might see how to raise Lazarus? When Christ raised Lazarus, did not the Father raise him? or was it the doing of the Son alone, without the Father? Read ye the passage itself, and see that He invokes the Father that Lazarus may rise again.
11:42
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 10
… He was condemned: 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,
Tatian † AD 180 The Diatessaron 38
… he hath been four days dead . Jesus said unto her, Did not I say [25] [Arabic, p. 145] unto thee, If thou believest, thou shalt see the glory of God? And they removed those stones. And Jesus lifted his eyes on high, and said, My Father, [26] I thank thee since thou didst hear me.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.12
… For you have it written in the Gospel that the Son says: “Father, I thank Thee that Thou heardest Me.” How did the Father hear the Son, since in the previous passage concerning Lazarus the Son spoke nothing to the Father? And that we might not think that the Son was heard once by the Father, He added: “And I knew that Thou hearest Me always.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
For this cause He who had raised thousands of the dead with a word only, when He was calling Lazarus, added also a prayer; and then, lest this should make Him appear less than Him that begat Him, He, to correct this suspicion, added, “I said these things, because of the people which standeth by, that they may believe that thou hast sent me.”
St John Chrysostom † AD 407 Homilies on First Corinthians 39
… For He prays to His Father for no other cause but this; and stating the reason He saith, “that they may believe that Thou hast sent Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… As yet they gave heed unto Him as to a man; and for their sake He acteth thus, just as He did in the case of Lazarus, and there telleth the reason; “Because of the people that stand by I said it, that they might believe that Thou hast sent Me.” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.24
… For when He said in connection with Lazarus, Father, I thank Thee that Thou hast heard Me. And I know that Thou hearest Me always, but because of the people which stand by I said it, that they may believe that Thou hast sent Me
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Moreover, other things are said as though the Father’s good-will was fulfilled through His energy, and not as through an instrument or a servant, but as through His essential and hypostatic Word and Wisdom and Power, because but one action is observed in Father and Son, as for example, All things were made by Him
11:43
Tatian † AD 180 The Diatessaron 38
… And they removed those stones. And Jesus lifted his eyes on high, and said, My Father, [26] I thank thee since thou didst hear me. And I know that thou at all times hearest me: but I say this unto thee because of this multitude that is standing, that they [27] may believe that thou didst send me.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.14
… And he revived and arose. And again, He twice called the daughter of the chief of the synagogue, saying to her, Damsel, damsel, arise . And her spirit returned and she arose. And after Lazarus died, when He came to the place of burial. He prayed earnestly and cried with a loud voice and said, Lazarus, come forth.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… It was at any rate a bodily hand that the Word stretched out to raise her that was sick of a fever : a human voice that He uttered to raise Lazarus from the dead
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits, and sees the Prince of the demons falling like lightning. He is stoned, but is not taken. He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks where Lazarus was laid, for He was Man; but He raises Lazarus, for He was God.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Do not again be thrown upon your bed by sinning, in the evil rest of a body paralyzed by its pleasures. But as you now are, so walk, mindful of the command, Behold thou art made whole; sin no more lest a worse thing happen unto thee if thou prove thyself bad after the blessing thou hast received. You have heard the loud voice, Lazarus, come forth,
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 102
… but reckon to His Divinity such as these: He was glorified by Angels, He overcame the Tempter, He fed the people in the wilderness, and He fed them in such a manner, and He walked upon the sea; and say on the one hand that the “Where have ye laid Lazarus?” belongs to us, but the loud voice “Lazarus, Come Forth”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.77
… “For He raised not Lazarus alone, but the faith of all; and if thou believest, as thou readest, thy spirit also, which was dead, revives with Lazarus.” For what does it mean, that the Lord went to the sepulchre and cried with a loud voice, “Lazarus, come forth,”
St Ambrose of Milan † AD 397 Concerning Repentance 2.7
57. So the Lord Jesus, seeing the heavy burden of the sinner, weeps, for the Church alone He suffers not to weep. He has compassion with His beloved, and says to him that is dead, “Come forth,”
St John Chrysostom † AD 407 Homilies on Ephesians 3
But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, “Lazarus, come forth,” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
But as to the saying, that they are gathered together; they arise indeed everywhere, but are gathered together by the Angels. The former therefore is the work of the power of God commanding the earth to give up its deposit, and there is no one who ministers in it, as He then called Lazarus, “Lazarus, come forth” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
Ver. 43 . “And when He had thus spoken, He cried with a loud voice.”
St Jerome † AD 420 The Letters of St. Jerome 7.3
… whilst I, still lying in the sepulchre of my sins and bound with the chains of my iniquities, wait for the Lord’s command in the Gospel: “Jerome, come forth.”
St Jerome † AD 420 The Letters of St. Jerome 46.13
… Will the day never come when we shall together enter the Saviour’s cave, and together weep in the sepulchre of the Lord with His sister and with His mother? Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord. We shall see Lazarus come forth bound with grave clothes,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.2
… I mean, so that that in his case is true which is piteously described in a certain Psalm, “The fool hath said in his heart, There is no God,” he is such an one, of whom it is said, “Confession perisheth from the dead, as from one that is not.” And who shall raise him up, but He who when the stone was removed, cried out, and said, “Lazarus, Come forth?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.14
… But even here I find a third one dead, who was brought even to the sepulchre. He has now upon him the weight of habit, a mass of earth presses him down exceedingly. For he has been practised much in unclean deeds, and is weighed down exceedingly by his immoderate habit. Here too Christ crieth, “Lazarus, come forth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
… yea, not we looked, but are manifestly bound to look for it: for it is not a false thing we believe, when we believe that the dead will rise in the end. When the Lord Jesus, then, was willing to make known to us a resurrection of the dead before the resurrection of the dead, it is not as that of Lazarus,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.7
… For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds; and Lazarus’ death by His voice He overcame.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves as God. As man He really died. As God He raised the dead on the fourth day.
11:44
Tatian † AD 180 The Diatessaron 38
… And Jesus lifted his eyes on high, and said, My Father, [26] I thank thee since thou didst hear me. And I know that thou at all times hearest me: but I say this unto thee because of this multitude that is standing, that they [27] may believe that thou didst send me. And when he had said that, he cried with a [28] loud voice, Lazarus, come forth.
St Methodius † AD 311 Oration on the Palms 1
… They saw a man, blind from his birth, proclaiming to them the God who had restored his sight. They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease. They saw Lazarus, who was made an exile from the region of death.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
… And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, “Loose him, and let him go,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
“He called, and the dead man came forth wrapped.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.3
… he comes forth, but with his bands. He was alive already through confession, but he did not yet walk free, entangled as he was in his bands. What then doth the Church to which it was said, “Whatsoever ye shall loose, shall be loosed;” but what the Lord said forthwith to His disciples, “Loose him, and let him go”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.6
… But what said He? Observe the manner of his arising again. He came forth from the tomb alive, but he could not walk. And the Lord said to the disciples; “Loose him, and let him go.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.20
… This hath happened with the martyrs. For what have the persecutors effected by killing them, except that their fetters were thereby loosed, and turned into crowns?…The remission of sins, is the loosing. For what would it have profited Lazarus, that he came forth from the tomb, unless it were said to him, “loose him, and let him go”?
11:45
Tatian † AD 180 The Diatessaron 38
[29] And many of the Jews which came unto Mary, when they saw the deed of Jesus, [30] believed in him. But some of them went to the Pharisees, and informed them of all that Jesus did.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
When the sign had been wrought, some wondered, others went and told it to the Pharisees.
11:46
Tatian † AD 180 The Diatessaron 38
[29] And many of the Jews which came unto Mary, when they saw the deed of Jesus, [30] believed in him.
11:47
Tatian † AD 180 The Diatessaron 38
… And this he said not of himself: but because he was the chief priest of that year, he [36] prophesied that Jesus was to die instead of the people; and not instead of the people alone, but that he might gather the scattered children of God together. [37] And from that day they considered how to kill him.
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 1
… For the Jews too, when convicted by the Truth, and unable to confront it, used evasions, such as, ‘What sign doest Thou, that we may see and believe Thee? What dost Thou work ? though so many signs were given, that they said themselves, ‘What do we? for this man doeth many miracles
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.22
… whether we must call that council, which subverted and disturbed everything, a tower of Chalane, which deservedly confounded the tongues—would that theirs had been confounded for their harmony in evil!—or a Sanhedrim of Caiaphas
St Ambrose of Milan † AD 397 Concerning Repentance 2.7
59. But in the presence of such grace given by the Lord, of such a miracle of divine bounty, when all ought to have rejoiced, the wicked were stirred up and gathered a council against Christ,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person ( John viii. 48 ), for the other one that would be equal to God ( ib. v. 18 ): and because of the miracles (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
Ver. 47 . “And they said, What do we? for this man doeth many miracles.”
11:48
Tatian † AD 180 The Diatessaron 38
[31] And the chief priests and the Pharisees gathered, and said, What shall we do? [32] for lo, this man doeth many signs.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
… And the result was the contrary to what they wished. For they wished to make a show of it, as in this way disgracing Him, but He even by these very things shone forth the more. And much as they said, “Let us put Him to death, lest the Romans come and take away our place and nation;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 42
… xiv. 13 .) Here he says, “This our craft is in danger to be set at naught.—Ye have filled (all) everywhere with your doctrine.” ( ch. v. 28 .) So said the Jews also with regard to Christ: “Ye see how the world is going after Him” ( John xii. 19 ); and, “The Romans shall come and take away our city.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… For what was the motive of his journey to Damascus? He thought the doctrine pernicious, and was afraid that the preaching of it would spread everywhere. But with the Jews it was no concern for the multitude, but the love of power, that influenced their actions. Hence they say, “The Romans will come and take away both our place and nation.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
Ver. 48 . “If we let him thus alone, the Romans will come, and will take away both our nation and city.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 93.3
… because their own words on this subject have also been put on record. “Ye perceive that the whole world is gone after him: “If we let him live, the Romans will come, and take away both our place and nation.” And those of Caiaphas: “It is expedient for us that one man should die for the people, and not that the whole nation should perish.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.6
… “There they trembled for fear, where no fear was” ( ver. 5 ): that is, for the loss of things temporal. For they said, “If we let Him thus alone, all men will believe on Him; and the Romans will come, and take away both our place and nation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.44
44. “Thou wilt deliver Me from the contradictions of the people” ( ver. 43 ). Thou wilt deliver Me from the contradictions of them who said, “If we send Him away, all the world will go after Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.9
9. “They have been bound, and fallen” ( ver. 8 ). And therefore were they bound by the lust of temporal things, fearing to spare the Lord, lest they should lose their place by “the Romans:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.11
… 10 ). This is the person of a servant, this is the person of the needy and poor: for, “Blessed is he that understandeth upon the needy and poor One.” See, as it was spoken, “Be merciful unto Me, and raise Me up, and I will requite them,” so is it done. For the Jews slew Christ, lest they should lose their place.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.8
… they lost life, in order that unto everlasting life they might find it. Therefore there they feared, where they ought to have been afraid. But they that of Christ have said, “He is not God,” have there feared where was no fear. For they said, “If we shall have let Him go, there will come the Romans, and will take away from us both place and kingdom.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.14
… They therefore fearing to lose earth, said what of the Lord Jesus Christ, when they saw great multitudes go after Him, forasmuch as He was doing wonderful things? “If we shall have let Him go alive, there will come the Romans, and will take away from us both place and nation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.1
… taken away from you, and it shall be given to a nation doing justice.” But when they saw great multitudes then following the Lord, preaching the kingdom of Heaven, and doing wonderful things, the rulers of that city said, “If we shall have let Him go, all men will go after Him, and there shall come the Romans, and shall take from us both place and nation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.26
… where they were able to cry against the Lord, there by the Lord they are not permitted to dwell. They have lost the place of their fury: and O that even now they would know the place of their rest! What profit to them was Caiaphas in saying, “If we shall have let go this man thus, there will come the Romans, and take away from us both place and kingdom”?
11:49
Tatian † AD 180 The Diatessaron 38
[31] And the chief priests and the Pharisees gathered, and said, What shall we do? [32] for lo, this man doeth many signs. And if we leave him thus, all men will believe [33] in him: and the Romans will come and take our country and people.
St John Chrysostom † AD 407 Homilies on Colossians 3
… iv .), with the devil for Job’s ( Job i .), with Pharaoh for Joseph’s ( Gen. xli .), with Nebuchadnezzar for Daniel’s ( Dan. ii; iv .), with Belshazzar, for the same ( Dan. v .). And Magi moreover obtained a revelation ( Matt. ii .); and Caiaphas prophesied, though a slayer of Christ, and an unworthy man, because of the worthiness of the priesthood. (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.23
… So the words of Caiaphas had a different meaning from what he intended, when, in his hostility to Christ, he said that it was expedient that one man should die for the people, and that the whole nation should not perish, where the Evangelist added that he said this not of himself, but, since he was high priest, he prophesied.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.70
… said in return, “God forbid,” has been ascribed both by Mark and by Luke to the Lord Himself, on the ground that, as I have already intimated, the Truth Himself spake by these men, whether as by persons who knew not that they were wicked, in the same way that He spake also by Caiaphas, who when he was high priest prophesied without realizing what he said,
11:50
Tatian † AD 180 The Diatessaron 38
[31] And the chief priests and the Pharisees gathered, and said, What shall we do? [32] for lo, this man doeth many signs. And if we leave him thus, all men will believe [33] in him: and the Romans will come and take our country and people. And one of them, who was called Caiaphas, the chief priest he was in that year, said unto them, [34]
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
… For He is Framer of all, as it is written, ‘In Wisdom hast Thou made them all .’ Nay, Asterius himself, as if forgetting what he wrote before, afterwards, in Caiaphas’s
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.83
… and yet there was a good meaning in his words which he did not know of when he said, "It is expedient that one man should die for the people and that the whole nation perish not." So it is written of Him, "This he spake not of himself; but being the high priest, he prophesied that Jesus should die for the people."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 21.12
12. “Because they turned evils against Thee.” Now this punishment shall be recompensed to them, because the evils which they supposed to hang over them by Thy reign, they turned against Thee to Thy death. “They imagined a device, which they were not able to establish” ( ver. 11 ). They imagined a device, saying, “It is expedient that one die for all:”
11:51
Tatian † AD 180 The Diatessaron 38
… and the Romans will come and take our country and people. And one of them, who was called Caiaphas, the chief priest he was in that year, said unto them, [34] Ye know not anything, nor consider that it is more advantageous for us that one [35] man should die instead of the people, and not that the whole people perish.
St Hippolytus † AD 235 Against the Heresy of One Noetus 18
… And in an agony He sweats blood, and is strengthened by an angel, who Himself strengthens those who believe on Him, and taught men to despise death by His work. And He who knew what manner of man Judas was, is betrayed by Judas. And He, who formerly was honoured by him as God, is contemned by Caiaphas.
St Gregory of Nyssa † AD 395 Against Eunomius 4.4
… Hence the doctrine of orthodoxy is proclaimed by the mouth of its opponents, without their knowing what they say, as the saving Passion of the Lord for us had been foretold in the case of Caiaphas, not knowing what he said
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
Ver. 51 . “And this spake he not of himself, but being High Priest he prophesied.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.17
… and hear only so much as He judges to be fitting, to whom all things are subject. Many things, too, are foretold by a kind of instinct and inward impulse of such as know them not: as Caiaphas did not know what he said, but being the high priest, he prophesied.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.9
… And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." What does it profit them, therefore, if they have both the voice of angels in the sacred mysteries, and the gift of prophecy, as had Caiaphas
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.30
… as it is said of Caiaphas himself, "This spake he not of himself: but being high priest that year, he prophesied."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.39
… For you, too, through the sacrament which is in you, like Caiaphas the persecutor of the Lord, prophesy without being aware of it.
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 20
… For they are children of God whom as yet we have not, and God has already, of whom the Evangelist John says, “that Jesus should die for that nation, and not for that nation only, but that also He should gather together in one the children of God which were scattered abroad;”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.17
… Unless indeed any one should say, that the Word of God wrought in the Egyptian priests, as it did on Balaam and Caiaphas;
11:52
Tatian † AD 180 The Diatessaron 38
… And this he said not of himself: but because he was the chief priest of that year, he [36] prophesied that Jesus was to die instead of the people;
St Hippolytus † AD 235 Treatise on Christ and Antichrist 6
… so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the world in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What meaneth, “That He might gather together those near and those afar off” (
11:53
Tatian † AD 180 The Diatessaron 38
… And this he said not of himself: but because he was the chief priest of that year, he [36] prophesied that Jesus was to die instead of the people; and not instead of the people alone, but that he might gather the scattered children of God together. [37]
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 12
… but when Jesus knew it, He withdrew Himself from thence . So also when He raised Lazarus from the dead, ‘from that day forth,’ says the Scripture, ‘they took counsel for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence into the country near to the wilderness
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
… and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? “They desired,” It saith, “from that day forth to kill Him” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.8
… evidence of his Divine character by healing the withered hand, ‘when the Pharisees took council how they might destroy him, Jesus knowing their wickedness withdrew himself thence.’ Moreover, when he had raised Lazarus from the dead, and they had become still more intent on destroying him, [we are told that] ‘Jesus walked no more openly among the Jews,
11:54
Tatian † AD 180 The Diatessaron 38
… And they sought for Jesus, and said one to another in the temple, What think ye of his [41] holding back from the feast? And the chief priests and the Pharisees had given commandment, that, if any man knew in what place he was, he should reveal it to them, that they might take him.
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.3
… 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,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
Ver. 54 . “But Jesus walked no more openly in Jewry.”
11:55
Tatian † AD 180 The Diatessaron 38
[38] [Arabic, p. 146] And Jesus did not walk openly amongst the Jews, but departed thence to a place near the wilderness, to a town called Ephraim; and he was there, going [39] about with his disciples.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
Ver. 54 . “But Jesus walked no more openly in Jewry.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.78
… In the two earlier instances the intimation is made when he is engaged in recording certain matters of another tenor. But on the third occasion his narrative appears clearly to deal with those very times, in connection with which the other three evangelists also notice the subject,—that is to say, the times when the Lord’s passion was actually imminent.
11:56
Tatian † AD 180 The Diatessaron 38
[38] [Arabic, p. 146] And Jesus did not walk openly amongst the Jews, but departed thence to a place near the wilderness, to a town called Ephraim; and he was there, going [39] about with his disciples. And the passover of the Jews was near: and many went [40] up from the villages unto Jerusalem before the feast, to purify themselves.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 49
Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. At least, in another place they speak thus, “Think ye that He will not come to the feast?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 65
Ver. 56 . “And they said, Think ye that he will not come to the feast?”
11:1
St Bede † AD 735 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. Of all the dead which our Lord raised, he was most helped, for he had lain dead four days, when our Lord raised him to life.
St Augustine † AD 430 Tr. xlix. 1
The resurrection of Lazarus is more spoken of than any of our Lord’s miracles. But if we bear in mind who He was who wrought this miracle, we shall feel not so much of wonder, as of delight. He who made the man, raised the man; and it is a greater thing to create a man, than to revive him. Lazarus was sick at Bethany, the town of Mary and her sister Martha. The place was near Jerusalem.
Alcuin † AD 804
And as there were many women of this name, He distinguishes her by her well-known act: It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.
St John Chrysostom † AD 407 Greg. Hom. lxii. 1
First we are to observe that this was not the harlot mentioned in Luke, but an honest woman, who treated our Lord with marked reverence.
St Augustine † AD 430 de Con. Ev. ii. lxxix.
John here confirms the passage in Luke (Luke 7:38), where this is said to have taken place in the house of one Simon a Pharisee: Mary had done this act therefore on a former occasion. That she did it again at Bethany is not mentioned in the narrative of Luke, but is in the other three Gospels.
St Augustine † AD 430 de Verb. Dom. s. lii
A cruel sickness had seized Lazarus; a wasting fever was eating away the body of the wretched man day by day: his two sisters sat sorrowful at his bedside, grieving for the sick youth continually. They sent to Jesus: Therefore his sisters sent unto Him, saying, Lord, behold he whom Thou lovest is sick.
St Augustine † AD 430 Tr. xlix. 5
They did not say, Come and heal; they dared not say, Speak the word there, and it shall be done here; but only, Behold, he whom Thou lovest is sick. As if to say, It is enough that Thou know it, Thou art not one to love and then to desert whom Thou lovest.
St John Chrysostom † AD 407 Hom. lxii. 1
They hope to excite Christ’s pity by these words, Whom as yet they thought to be a man only. Like the centurion and nobleman, they sent, not went, to Christ; partly from their great faith in Him, for they knew Him intimately, partly because their sorrow kept them at home.
Theophylact † 1107
And because they were women, and it did not become them to leave their home if they could help it. Great devotion and faith is expressed in these words, Behold, he whom Thou lovest is sick. Such was their idea of our Lord’s power, that they were surprised, that one, whom He loved, could be seized with sickness.
St Augustine † AD 430 Tr. xlix. 6
When Jesus heard that, He said, This sickness is not unto death. For this death itself was not unto death, but to give occasion for a miracle; whereby men might be brought to believe in Christ, and so escape real death. It was for the glory of God, wherein observe that our Lord calls Himself God by implication, thus confounding those heretics who say that the Son of God is not God. For the glory of what God? Hear what follows, That the Son of God might be glorified thereby, i. e. by that sickness.
St John Chrysostom † AD 407 Hom. lxii. 1
That here signifies not the cause, but the event. The sickness sprang from natural causes, but He turned it to the glory of God. Now Jesus loved Martha, and her sister, and Lazarus.
St Augustine † AD 430 Tr. xlix. 7
He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter of the sorrowful, and the Healer of the sick.
St John Chrysostom † AD 407 Hom. lxii non occ. v. lxii. 3.
Wherein the Evangelist instructs us not to be sad, if sickness ever falls upon good men, and friends of God.
The Latin text
Beda
Dixerat Evangelista, dominum trans Iordanem abiisse, tuncque Lazarum contigit infirmari; unde dicitur erat quidam languens Lazarus a Bethania. Hinc est quod in quibusdam exemplaribus copulativa coniunctio et posita invenitur, ut sequentia verba superioribus connexa videantur. Interpretatur autem Lazarus adiutus. Inter omnes enim mortuos quos dominus suscitavit, hic magis ab eo adiuvatur, quem non solum mortuum, sed quatriduanum suscitavit
Augustinus in Ioannem
Inter omnia enim miracula quae fecit dominus, Lazari resurrectio praecipue praedicatur. Sed si attendamus quis fecerit, delectari debemus potius quam mirari. Ille suscitavit hominem qui fecit hominem: plus enim est hominem creare quam resuscitare. Infirmabatur autem in Bethania Lazarus; unde dicitur a Bethania de castello Mariae et Marthae sororum eius; quod castellum erat proximum Hierosolymis
Alcuinus
Et quia plures feminae huius nominis erant, ne erraremus in nomine, ostenditur ex notissima actione; nam sequitur Maria autem erat quae unxit dominum unguento, et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur
Chrysostomus in Ioannem
Igitur primum quidem illud necessarium discere, quoniam haec non fuit illa meretrix quae in Luca legitur: haec enim honesta fuit, et studiosa circa Christi susceptionem
Augustinus de Cons. Evang
Vel aliter. Hoc dicens Ioannes attestatur Lucae, qui hoc in domo Pharisaei cuiusdam Simonis factum esse narravit: iam itaque hoc Maria fecerat. Quod autem in Bethania rursus fecit, aliud est, quod ad Lucae narrationem non pertinet, sed pariter narratur a tribus
Augustinus de Verb. Dom
Invaserat igitur Lazarum pernicies inimica languoris; miserandi hominis corpus quotidie edax febris incendium consumebat. Aderant autem duae sorores languenti, et casum dolentes, iuvenis aegrotantis lectulo iugiter inhaerebant; unde de eis mox subditur miserunt ergo sorores eius ad eum, dicentes: domine, ecce quem amas infirmatur
Augustinus in Ioannem
Non dixerunt: veni et sana; non ausae sunt dicere: ibi iube, et hic fiet; sed tantummodo ecce quem amas infirmatur
Chrysostomus
Per hoc enim ad miserendum volunt attrahere Christum; adhuc enim ei quasi homini intendebant. Ideo autem non iverunt ad Christum, sicut centurio et regulus, sed mittunt, quia vehementer confidebant de Christo, propter multam familiaritatem quam habebant ad eum, et quia a luctu detinebantur
Theophylactus
Et quia mulieres erant, quas non decet de facili domo exire. Multam autem devotionem et fidei magnitudinem exprimunt, dicentes ecce quem amas infirmatur: tantam enim potentiam in domino esse credebant, quod mirum videretur qualiter virum sibi dilectum infirmitas potuerit occupare. Sequitur audiens autem Iesus dixit eis: infirmitas haec non est ad mortem: quia ipsa mors non erat ad mortem, sed potius ad miraculum: quo facto crederent homines in Christum et vitarent veram mortem; unde sequitur sed pro gloria Dei. Ubi ex obliquo dominus Deum se dixit, contra haereticos qui dicunt, quod filius Dei non sit Deus. Pro gloria ergo cuius Dei? Audi quod sequitur: ut glorificetur filius Dei per eam, scilicet infirmitatem
Chrysostomus
Hoc autem ut non est causale, sed eventus; nam evenit quidem aliunde infirmitas, usus est autem ea in gloriam Dei. Sequitur diligebat autem Iesus Martham et sororem eius Mariam et Lazarum
Augustinus
Ille languens, illae tristes, omnes dilecti. Habebant ergo spem, quoniam diligebantur ab eo qui est dolentium consolator, languentiumque sanator
Chrysostomus
Per hoc etiam erudit nos Evangelista non tristari, si qua infirmitas facta fuerit circa bonos viros et Dei amicos
11:6
Alcuin † AD 804
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.
St John Chrysostom † AD 407 Hom. lxii. 1
To give time for his death and burial, that they might say, he stinketh, and none doubt that it was death, and not a trance, from which he was raised. Then after that saith He to His disciples, Let us go into Judæa again.
St Augustine † AD 430 Tr. xlix. 7
Where He had just escaped being stoned; for this was the cause of His leaving. He left indeed as man: He left in weakness, but He returns in power.
St John Chrysostom † AD 407 Hom. lxii. 1
He had not as yet told His disciples where He was going; but now He tells them, in order to prepare them beforehand, for they are in great alarm, when they hear of it: His disciples say unto Him, Master, the Jews sought to stone Thee, and goest Thou thither again? They feared both for Him, and for themselves; for they were not yet confirmed in faith.
St Augustine † AD 430 Tr. xlix. 8
When men presumed to give advice to God, disciples to their Master, our Lord rebuked them: Jesus answered, Are there not twelve hours in the day? He shewed Himself to be the day, by appointing twelve disciples: i. e. reckoning Matthias in the place of Judas, and passing over the latter altogether. The hours are lightened by the day; that by the preaching of the hours, the world may believe on the day. Follow Me then, saith our Lord, if ye wish not to stumble: If any man walk in the day, he stumbleth not, because he seeth the light of this world: But if a man walk in the night he stumbleth, because there is no light in him.
St John Chrysostom † AD 407 Hom. lxii. 1
As if to say, The upright need fear no evil: the wicked only have cause to fear. We have done nothing worthy of death, and therefore are in no danger. Or, If any one seeth this world’s light, he is safe; much more he who is with Me.
Theophylact † 1107
Some understand the day to be the time preceding the Passion, the night to be the Passion. In this sense, while it is day, would mean, before My Passion; Ye will not stumble before My Passion, because the Jews will not persecute you; but when the night, i. e. My Passion, cometh, then shall ye be beset with darkness and difficulties.
The Latin text
Alcuinus
Dominus, nuntiata infirmitate Lazari, quousque quatriduum compleretur sanare distulit, ut mirabilius suscitaret; unde dicitur ut autem audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus
Chrysostomus
Ut scilicet expiraret et sepeliretur et dicerent quoniam foetet, ut nullus posset dicere, quoniam nondum defunctum eum suscitavit, sed stupor fuit, et non mors. Sequitur deinde post haec dicit discipulis suis: eamus in Iudaeam iterum
Augustinus
Ubi pene fuerat lapidatus, quia propterea inde discessisse videbatur ne lapidaretur. Discessit enim ut homo; sed in redeundo, quasi oblitus infirmitatem, ostendit potestatem
Chrysostomus
Nusquam autem alibi dominus praedixit discipulis quo iturus esset; sed hic praedicit, quia formidabant vehementer, ut non repente eos conturbet; nam sequitur dicunt ei discipuli: Rabbi, nunc quaerebant te Iudaei lapidare, et tu iterum vadis illuc? Formidabant enim et pro eo et pro seipsis: nondum enim erant in fide firmati
Augustinus
Cum autem vellent dare consilium homines Deo, discipuli magistro, corripuit eos; unde sequitur respondit Iesus: nonne duodecim horae sunt diei? Ut enim diem se ostenderet, duodecim discipulos elegit. In hoc autem verbo non ipsum Iudam, sed successorem eius praevidebat. Iuda enim cadente, successit Mathias, et duodenarius numerus mansit. Horae ergo illustrantur a die, ut per horarum praedicationem credat mundus in diem. Me ergo sequimini, si non vultis offendere; unde subdit si quis ambulaverit in die, non offendit, quia lucem huius mundi videt; si autem ambulaverit in nocte, offendit, quia lux non est in eo
Chrysostomus
Quasi dicat: qui sibi nihil conscius est nequitiae, nihil patietur versutiae; qui vero mala agit, patietur. Itaque non oportet formidare: nihil enim dignum morte gessimus. Vel aliter. Si quis lucem huius mundi videt, securus est; multo magis qui mecum est, nisi amoverit se a me
Theophylactus
Quidam vero hunc diem intelligunt tempus praecedens passionem, noctem vero ipsam passionem. Dicit ergo eis: dum dies est, idest dum nondum imminet tempus passionis, non offendetis: non enim vos persequentur Iudaei: cum autem nox venerit, passionem propriam dico, ex tunc noctem possidebitis angustiarum
11:11
St John Chrysostom † AD 407 Hom. lxii. 1
After He has comforted His disciples in one way, He comforts them in another, by telling them that they were not going to Jerusalem, but to Bethany: These things saith He: and after that He saith unto them, Our friend Lazarus sleepeth; but I go that I may awake him out of sleep: as if to say, I am not going to dispute again with the Jews, but to awaken our friend. Our friend, He says, to shew how strongly they were bound to go.
St Augustine † AD 430 Tr. xlix. c. 9
It was really true that He was sleeping. To our Lord, he was sleeping; to men who could not raise him again, he was dead. Our Lord awoke him with as much ease from his grave, as thou awakest a sleeper from his bed. He calls him then asleep, with reference to His own power, as the Apostle saith, But I would not have you to be ignorant, concerning them which are asleep. (1 Thess. 4:13) Asleep, He says, because He is speaking of their resurrection which was to be. But as it matters to those who sleep and wake again daily, what they see in their sleep, some having pleasant dreams, others painful ones, so it is in death; every one sleeps and rises again with his own account.a
St John Chrysostom † AD 407 Hom. lxii. 1
The disciples however wished to prevent Him going to Judæa: Then said His disciples, Lord, if he sleep, he shall do well. Sleep is a good sign in sickness. And therefore if he sleep, say they, what need to go and awake him.
St Augustine † AD 430 Tr. xlix. 11
The disciples replied, as they understood Him: Howbeit Jesus spake of his death; but they thought that He had spoken of taking rest in sleep.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xlix. 11
He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead.
St John Chrysostom † AD 407 Hom. lxii. 2
But He does not add here, I go that I may awake him. He did not wish to anticipate the miracle by talking of it; a hint to us to shun vain glory, and abstain from empty promises.
St Augustine † AD 430 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? And I am glad for your sakes that I was not there, that ye might believe; i. e. seeing My marvellous power of knowing a thing I have neither seen nor heard. The disciples already believed in Him in consequence of His miracles; so that their faith had not now to begin, but only to increase. That ye might believe, means, believe more deeply, more firmly.
Theophylact † 1107
Some have understood this place thus. I rejoice, He says, for your sakes; for if I had been there, I should have only cured a sick man; which is but an inferior sign of power. But since in My absence he has died, ye will now see that I can raise even the dead putrefying body; and your faith will be strengthened.
St John Chrysostom † AD 407 Hom. lxii. 2
The disciples all dreaded the Jews; and especially Thomas; Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him. But he who was now the most weak and unbelieving of all the disciples, afterwards became stronger than any. And he who dared not go to Bethany, afterwards went over the whole earth, in the midst of those who wished his death, with a spirit indomitable.
St Bede † AD 735
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.
The Latin text
Chrysostomus in Ioannem
Posita una confortatione discipulorum, hic alio modo eos confortat, ostendens quoniam non Hierosolymam debent ire, sed in Bethaniam; unde dicitur haec ait, et post haec dicit illis: Lazarus amicus noster dormit; sed vado ut a somno excitem eum; quasi dicat: non eo rursus disputaturus contra Iudaeos, sed amicum nostrum excitaturus: propter hoc ergo dicit amicus noster, ut ostendat necessarium suum adventum
Augustinus in Ioannem
Quod autem dixit dormit, verum dixit. Domino dormiebat, hominibus mortuus erat, qui eum suscitare non poterant: nam dominus tanta facilitate excitabat de sepulchro, quanta tu excitas dormientem de lecto. Ergo secundum potentiam suam dixit dormientem, sicut et apostolus dicit: de dormientibus autem nolo vos ignorare. Dormientes appellavit, quia resurrecturos praenuntiavit. Sed quomodo interest in ipsis qui quotidie dormiunt et exurgunt, quid quisque videat in somnis; alii sentiunt laeta somnia, alii torquentia: sic unusquisque cum causa sua dormit, cum causa sua surgit
Chrysostomus
Discipuli autem impedire voluerunt eius adventum in Iudaeam; unde sequitur dixerunt ergo discipuli eius: domine, si dormit, salvus erit: solet enim esse somnus aegrotantium salutis indicium; quasi dicant: si dormit, non igitur utile est quod tu vadas ad excitandum eum
Augustinus
Quomodo ergo intellexerunt discipuli, sic responderunt; unde sequitur dixerat autem Iesus de morte eius; illi vero putaverunt quod de dormitione somni diceret
Chrysostomus
Si vero quis dicat: quomodo non cognoverunt discipuli mortuum esse, ab eo quod dixit vado ut excitem illum? Stultum enim erat eum ire per tot stadia ut Lazarum a somno excitaret: istud dicemus, quoniam aestimabant hoc aenigma esse, qualia multa loquebatur
Augustinus
Quia ergo obscure dixerat dormit, manifestat quod dixerat; unde sequitur tunc ergo dixit eis manifeste: Lazarus mortuus est
Chrysostomus
Non autem hic adiecit: vado ut resuscitem eum; non enim volebat verbis praedicere quod per opera debebat certificare, vanam gloriam ubique nos fugere docens; et quod non oportet simpliciter promittere. Sequitur et gaudeo propter vos, ut credatis, quoniam non eram ibi
Augustinus
Aeger enim, non mortuus fuerat nuntiatus; sed quomodo lateret eum qui creaverat, ad cuius manus anima morientis exierat? Ait ergo gaudeo propter vos, ut credatis, quoniam non eram ibi: ut iam inciperent admirari, quia dominus poterat dicere mortuum, quod nec viderat nec audiverat. Ubi meminisse debemus quod adhuc etiam ipsorum discipulorum miraculis aedificabatur fides, non ut esse inciperet, sed ut quae coeperat cresceret. Quod ergo dicit ut credatis, intelligendum est ut amplius robustiusque credatis
Theophylactus
Intellexerunt autem quidam hoc sic. Gaudeo, inquit, pro vobis: nam cum illic non extiterim, confert ad maioritatem fidei vestrae; quoniam si astitissem, aegrotantem curassem, quod esset modicum signum ad meae virtutis indicium. Quia vero me absente supervenit mors, potius in fide mea corroboramini, cum videbitis me posse etiam defunctum putrescentem resuscitare
Chrysostomus
Igitur omnes discipuli quidem timebant Iudaeos, super alios vero Thomas; unde sequitur dicit ergo Thomas, qui dicitur Dydimus, ad condiscipulos: eamus et nos, et moriamur cum eo: infirmior enim erat aliis et infidelior, postea omnibus fortior factus est et irreprehensibilis, qui solus orbem terrarum percurrit, et in mediis plebibus volvebatur volentibus eum interficere
Beda
Vel castigati discipuli superioribus domini verbis non ausi sunt ultra contradicere; sed Thomas prae omnibus socios hortatur, ut irent et morerentur cum eo: in quo magna eius videtur esse constantia: sic enim loquebatur, quasi facere posset quae alios hortabatur, immemor suae fragilitatis, sicut et Petrus
11:17
Alcuin † AD 804
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.
St John Chrysostom † AD 407 Hom. lxii. 2
Our Lord had stayed two days, and the messenger had come the day before; the very day on which Lazarus died. This brings us to the fourth day.
St Augustine † AD 430 Tract. xlix. 12
Of the four days many things may be said. They refer to one thing, but one thing viewed in different ways. There is one day of death which the law of our birth brings upon us. Men transgress the natural law, and this is another day of death. The written law is given to men by the hands of Moses, and that is despised—a third day of death. The Gospel comes, and men transgress it—a fourth day of death. But Christ doth not disdain to awaken even these.
Alcuin † AD 804
The first sin was elation of heart, the second assent, the third act, the fourth habit. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.
St John Chrysostom † AD 407 Hom. lxii. 2
Two miles. This is mentioned to account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to shew respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.
St Bede † AD 735
Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was coming, went and met Him: but Mary sat still in the house.
St John Chrysostom † AD 407 Hom. lxii. 2.
Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.
Theophylact † 1107
At first she does not tell her sister, for fear, if she came, the Jews present might accompany her. And she did not wish them to know of our Lord’s coming. Then saith Martha unto Jesus, Lord, if Thou hadst been here, my brother had not died.
St John Chrysostom † AD 407 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.
Theophylact † 1107
She did not know that He could have restored her brother as well absent as present.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xlix. 13
She does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, I know that Thou canst do so, if Thou wilt; but what Thou wilt do is for Thy judgment, not for my presumption to determine.
St John Chrysostom † AD 407 Hom. lxii. 3
But our Lord taught her the truths which she did not know: Jesus saith unto her, Thy brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself; a declaration which would have been too much for the woman; but something between the two, He shall rise again.
St Augustine † AD 430 Tr. xlix. 14
Shall rise again, is ambiguous: for He does not say, now. 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.
St John Chrysostom † AD 407 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.
Alcuin † AD 804
I am the resurrection, because I am the life; as through Me he will rise at the general resurrection, through Me he may rise now.
St John Chrysostom † AD 407 Hom. lxii
To Martha’s, Whatsoever Thou shall ask, He replies, He that believeth in Me, though he were dead, yet shall he live: shewing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been enquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.
St Augustine † AD 430 Tr. xlix. 15
He that believeth in Me, though he were dead: i. e. though his flesh die, his soul shall live till the flesh rise again, never to die more. For faith is the life of the soul. And whosoever liveth, in the flesh, and believeth in Me, though he die for a time in the flesh, shall not die eternally.
Alcuin † AD 804
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.
St John Chrysostom † AD 407 Hom. lxii. 3
She seems not to have understood His words; i. e. she saw that He meant something great, but did not see what that was. She is asked one thing, and answers another.
St Augustine † AD 430 Tr. xlix. 15
When I believed that Thou wert the Son of God, I believed that Thou wert the resurrection, that Thou wert lifeb; and that he that believeth in Thee, though he were dead, shall live.
The Latin text
Alcuinus
Dominus ad hoc venire distulerat ut quatriduum impleretur, ut Lazarus gloriosius resuscitaretur; unde dicitur venit itaque Iesus, et invenit eum quatuor dies iam in monumento habentem
Chrysostomus in Ioannem
Manserat enim dominus duobus diebus, et ante duos dies venerat nuntius, in qua die Lazarus est defunctus: ipse autem quarta die accessit
Augustinus in Ioannem
De quatuor autem diebus multa dici possunt. Diversis enim modis una res significari potest. Est enim unus dies mortis quem homo trahit de mortis propagine. Sed et legem naturalem transgrediuntur homines: ecce alter dies mortis. Lex etiam Scripturae data est divinitus per Moysen, et ipsa contemnitur: adde tertium diem mortis. Venit Evangelium, et ipsum transgrediuntur homines: ecce quartus dies mortis. Et ad tales excitandos dominus non dedignatur accedere
Alcuinus
Aliter. Primum peccatum extitit elatio in corde, secundum consensus, tertium factum, quartum consuetudo. Sequitur erat autem Bethania iuxta Hierosolymam quasi stadiis quindecim
Chrysostomus
Quod erat milliaria duo. Hoc autem inducitur ad ostendendum quod congruum fuit multos Iudaeorum a Hierosolymis adesse; unde subditur multi autem ex Iudaeis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo. Sed quomodo Iudaei consolabantur dilectas a Christo, cum iam statuissent quod si quis Christum confiteretur, extra synagogam fieret? Sed propter calamitatis necessitatem, aut quasi nobiles has mulieres reverentes, eas consolabantur; aut quia hi aderant qui non mali erant: multi enim ex ipsis credebant. Hoc autem dicebat Evangelista ad ostendendum quod Lazarus vere mortuus erat
Beda
Nondum autem dominus castellum introierat; unde adhuc extra castellum posito occurrit Martha; unde sequitur Martha ergo, ut audivit quia Iesus veniret, occurrit illi; Maria autem domi sedebat
Chrysostomus
Non autem assumit sororem obviam Christo vadens; vult enim singulariter Christo loqui, et quod factum est ei annuntiare; cum vero eam in bonam spem duxit, tunc abiit et vocavit Mariam
Theophylactus
Primo itaque non pandit sorori, volens astantes hoc latere; quoniam si percepisset Maria Christum accedere, obviam iret, et comitarentur eam praesentes Iudaei, quibus notum fore adventum Iesu Martha nolebat. Sequitur dixit autem Martha ad Iesum: domine, si fuisses hic, frater meus non fuisset mortuus
Chrysostomus
Credebat enim in Christum, sed non ut oportebat: nondum enim cognoscebat quoniam Deus erat; et ideo dicebat si fuisses hic, frater meus non fuisset mortuus
Theophylactus
Quasi diffidens quoniam etiam absens, si vellet, posset prohibere mortem fratris sui
Chrysostomus
Nondum etiam cognoscebat quod propria virtute hoc faceret; quod apparet ex hoc quod subditur: sed nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus: ut de virtuoso quodam et approbato viro loquens
Augustinus in Ioannem
Non autem dicit ei: rogo te ut resuscites fratrem meum; unde enim sciebat, si fratri eius resurgere utile fuerat? Hoc tamen dixit: scio quia potes, si vis, facere: utrum facias, iudicii tui est, non praesumptionis meae
Chrysostomus
Dominus autem vera quae non cognoscebat eam docuit; unde sequitur dixit ei Iesus: resurget frater tuus. Non dixit: petam ut resurgat. Sed si diceret: non indigeo adiutorio, a me ipso omnia facio, valde fuisset grave mulieri; sed hoc dicere: resurget, medium erat
Augustinus
Ambiguum autem fuit quod dixit resurget: non enim ait: modo; et ideo sequitur dicit ei Martha: scio quia resurget in resurrectione in novissimo die. De illa resurrectione secura sum, de hac incerta sum
Chrysostomus in Ioannem
Audierat autem mulier multa a Christo de resurrectione loquente; dominus autem manifestius suam ostendit auctoritatem: nam subditur dicit ei Iesus: ego sum resurrectio et vita: ostendens quoniam non indiget alio adiutorio: si enim alio adiutorio indigeret, qualiter erit resurrectio? Si vero ipse est vita, non loco circumcluditur, sed ubique existens potest sanare
Alcuinus
Ideo ego sum resurrectio, quia vita: per quem tunc cum aliis resurget, per eumdem potest et modo resurgere
Chrysostomus
Illa ergo dicente: quaecumque petieris, ipse dicit qui credit in me, etiam si mortuus fuerit, vivet: ostendens quoniam ipse est tributor bonorum, et ab ipso oportet petere. Per hoc autem eius intellectum elevat: non enim hoc erat solum quod quaerebatur, ut solum Lazarum suscitaret; sed etiam oportebat eam et qui praesentes erant discere resurrectionem
Augustinus
Dicit ergo qui credit in me, etiam si mortuus fuerit in carne, vivet in anima, donec resurget caro, nunquam postea moritura: nam vita animae fides est. Sequitur et omnis qui vivit in carne, et credit in me, etiam si moriatur ad tempus propter mortem carnis, non morietur in aeternum
Alcuinus
Propter vitam spiritus, et immortalitatem resurrectionis. Sciebat autem dominus, quem nihil latet, quod hoc credebat; sed confessionem qua salvaretur quaerit; unde sequitur credis hoc? Ait illi: utique, domine, ego credidi quia tu es Christus filius Dei vivi, qui in hunc mundum venisti
Chrysostomus
Videtur mihi non intellexisse mulier quod dictum est; sed quoniam magnum quid erat intellexit, non tamen cognovit quid est: propterea aliud interrogata, aliud respondit
Augustinus
Vel aliter. Quando hoc credidi quod filius es Dei, credidi quia tu es vita: quia et qui credit in te, etiam si moriatur, vivet
11:28
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xlix. 16
Silently1, i. e. speaking in a low voice. For she did speak, saying, The Master is come, and calleth for thee.
St John Chrysostom † AD 407 Hom. lxii
She calls her sister secretly, in order not to let the Jews know that Christ was coming. (non occ.). For had they known, they would have gone, and not been witnesses of the miracle.
St Augustine † AD 430 Tr. xlix. 16
We may observe that the Evangelist has not said, where, or when, or how, the Lord called Mary, but for brevity’s sake has left it to be gathered from Martha’s words.
Theophylact † 1107
Perhaps she thought the presence of Christ in itself a call, as if it were inexcusable, when Christ came, that she should not go out to meet Him.
St John Chrysostom † AD 407 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.
St Augustine † AD 430 Tr. xlix. non occ.
So we see, if she had known of His arrival before, she would not have let Martha go without her. Now Jesus was not yet come into the town, but was in that place where Martha met Him.
St John Chrysostom † AD 407 Hom. lxiii. 1
He went slowly, that He might not seem to catch at an occasion of working a miracle, but to have it forced upon Him by others asking. Mary, it is said, arose quickly, and thus anticipated His coming. The Jews accompanied her: The Jews then which were with her in the house, and comforted her, when they saw Mary that she arose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
St Augustine † AD 430 Tr. xlix. 16
The Evangelist mentions this to shew how it was that so many were present at Lazarus’ resurrection, and witness of that great miracle. Then when Mary was come where Jesus was, and saw Him, she fell down at His feet.
St John Chrysostom † AD 407 Hom. lxiii. 1
She is more fervent than her sister. Forgetful of the crowd around her, and of the Jews, some of whom were enemies to Christ, she threw herself at her Master’s feet. In His presence all earthly things were nought to her; she thought of nothing but giving Him honour.
Theophylact † 1107
But her faith seems as yet imperfect: Lord, if Thou hadst been here, my brother had not died.
Alcuin † AD 804
As if to say, Lord, while Thou wert with us, no disease, no sickness dared to shew itself, amongst those with whom the Life deigned to take up His abode.
St Augustine † AD 430 de Verb. Dom. s. lii
O faithless assembly! Whilst Thou art yet in the world, Lazarus Thy friend dieth! If the friend dies, what will the enemy suppose? Is it a small thing that they will not serve Thee upon earth? lo, hell hath taken Thy beloved.
St Bede † AD 735
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.
The Latin text
Chrysostomus in Ioannem
Ex virtute sermonum Christi interim Martha lucrata est luctus dissolutionem: ea enim quae ad magistrum erat devotio non permittebat eam sentire praesentia, quae luctum inducere poterant; unde dicitur et cum haec dixisset, abiit, et vocavit Mariam sororem suam silentio
Augustinus in Ioannem
Advertendum, quod suppressam vocem silentium nuncupavit: nam quomodo siluit, cum subdatur dicens: magister adest, et vocat te?
Chrysostomus in Ioannem
Ideo autem occulte sororem vocat: si enim scivissent Iudaei Christum advenire, recessissent, et non fuissent testes miraculi
Augustinus
Advertendum etiam, quemadmodum Evangelista non dixerit ubi, vel quando, vel quomodo Mariam dominus vocaverit, ut hoc in verbis Marthae potius intelligeretur, narrationis brevitate servata
Theophylactus
Sive etiam ipsam Christi praesentiam vocationem reputavit, quasi dicat: inexcusabile est ut eo praesente tu non exeas obviam ipsi
Chrysostomus
Omnibus autem assidentibus, illa lugens et plangens non expectavit ad se venire magistrum, neque dignitatem servavit, neque a luctu detenta est; sed surgens confestim obviavit; unde sequitur illa ut audivit, surrexit cito, et venit ad eum
Augustinus
Ex quo patet quod non illam praevenisset Martha, si ei notus fuisset adventus Iesu. Sequitur nondum enim venerat Iesus in castellum: sed erat adhuc in illo loco ubi occurrerat ei Martha
Chrysostomus
Vacantius enim ibat, ut non videatur inicere seipsum miraculo, sed rogari ab aliis. Hoc igitur vult occulte Evangelista insinuare: aut quia cito currebat, ut anticiparet eum venientem. Venit autem non sola, sed omnes trahens Iudaeos; unde sequitur Iudaei igitur qui erant in domo cum ea, et consolabantur eam, cum vidissent Mariam quia cito surrexit et exiit, secuti sunt eam, dicentes, quia vadit ad monumentum ut ploret ibi
Augustinus
Hoc pertinuit ad Evangelistam narrare, ut videamus quae occasio fuerit quod plures ibi essent quando Lazarus resuscitatus est; ut tam grande miraculum quatriduani mortui resurgentis testes plures inveniret. Sequitur Maria ergo cum venisset ubi erat Iesus, videns eum, cecidit ad pedes eius
Chrysostomus
Ferventior haec sorore erat: non enim turbam verecundata est, nec suspicionem timuit quam de Christo Iudaei habebant, cum aliqui inimicorum Christi interessent; sed omnia contempsit humana praesente magistro, et soli se dabat ei qui ad magistrum honori
Theophylactus
Quamvis etiam se diminute videbatur habere, dicens domine, si fuisses hic, frater meus non fuisset mortuus
Alcuinus
Quasi dicat: dum nobiscum praesens fuisti, non morbus, non infirmitas aliqua apparere ausa est, apud quas vita noverat habitare sive hospitari
Augustinus de Verb. Dom
O infidelis conventio. Te adhuc posito in saeculo Lazarus amicus moritur. Si amicus moritur, inimicus quid patietur? Parum est si non tibi soli superi serviunt; ecce tuum dilectum Inferi rapuerunt
Beda
Non autem omnia dixit Maria quae Martha protulerat: quia consueto hominum more lacrymis non omnia quae voluit et in animo habuit, proferre potuit
11:33
St John Chrysostom † AD 407 Hom. lxiii. 1
Christ did not answer Mary, as He had her sister, on account of the people present. In condescension to them He humbled Himself, and let His human nature be seen, in order to gain them as witnesses to the miracle: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, and was troubled.
St Augustine † AD 430 Tr. xlix
For who but Himself could trouble Him? Christ was troubled, because it pleased Him to be troubled; He hungered, because it pleased Him to hunger. It was in His own power to be affected in this or that way, or not. The Word took up soul and flesh, and whole man, and fitted it to Himself in unity of person. And thus according to the nod and will of that higher nature in Him, in which the sovereign power resides, He becomes weak and troubled.
Theophylact † 1107
To prove His human nature He sometimes gives it free vent, while at other times He commands, and restrains it by the power of the Holy Ghost. Our Lord allows His nature to be affected in these ways, both to prove that He is very Man, not Man in appearance only; and also to teach us by His own example the due measures of joy and grief. For the absence altogether of sympathy and sorrow is brutal, the excess of them is womanly.
St Augustine † AD 430 de Ver. Dom. s. lii
And said, Where have ye laid him? He knew where, but He asked to try the faith of the people.
St John Chrysostom † AD 407 Hom. lxiii. 1
He did not wish to thrust the miracle upon them, but to make them ask for it, and thus do away with all suspicions.
St Augustine † AD 430 lib. 83. Quæst. qu. lxv.
The question has an allusion too to our hidden calling. That predestination by which we are called, is hidden; and the sign of its being so is our Lord asking the question: He being as it were in ignorance, so long as we are ignorant ourselves. Or because our Lord elsewhere shews that He knows not sinners, saying, I know you not, (Matt. 7:23) because in keeping His commandments there is no sin. They said unto Him, Lord, come and see.
St John Chrysostom † AD 407 Hom. lxiii. 1
He had not yet raised any one from the dead; and seemed as if He came to weep, not to raise to life. Wherefore they say to Him, Come and see.
St Augustine † AD 430 Tr. xlix. 20.
The Lord sees when He pities, as we read, Look upon my adversity and misery, and forgive me all my sin. (Ps. 24:18.) Jesus wept.
Alcuin † AD 804
Because He was the fountain of pity. He wept in His human nature for him whom He was able to raise again by His divine.
St Augustine † AD 430 Tr. xlix. non occ.
Wherefore did Christ weep, but to teach men to weep?
St Bede † AD 735
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.
St Augustine † AD 430 Tr. xlix. 21
Loved him. Our Lord came not to call the righteous but sinners to repentance. 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? He was about to do more than this, to raise him from death.
St John Chrysostom † AD 407 Hom. lxiii. 1
It was His enemies who said this. The very works, which should have evidenced His power, they turn against Him, as if He had not really done them. This is the way that they speak of the miracle of opening the eyes of the man that was born blind. They even prejudge Christ before He has come to the grave, and have not the patience to wait for the issue of the matter. Jesus therefore again groaning in Himself, cometh to the grave. That He wept, and He groaned, are mentioned to shew us the reality of His human nature. John who enters into higher statements as to His nature than any of the other Evangelists, also descends lower than any in describing His bodily affections.
St Augustine † AD 430 Tr. xlix
And do thou too groan in thyself, if thou wouldest rise to new life. To every man is this said, who is weighed down by any vicious habit. It was a cave, and a stone lay upon it. The dead under the stone is the guilty under the Law. For the Law, which was given to the Jews, was graven on stone. And all the guilty are under the Law, for the Law was not made for a righteous man.
St Bede † AD 735
A cave is a hollow in a rock. It is called a monument, because it reminds us of the dead. Jesus said, Take ye away the stone.
St John Chrysostom † AD 407 Hom. lxiii. 2
But why did He not raise him without taking away the stone? Could not He who moved a dead body by His voice, much more have moved a stone? He purposely did not do so, in order that the miracle might take place in the sight of all; to give no room for saying, as they had said in the case of the blind man, This is not he. Now they might go into the grave, and feel and see that this was the man.
St Augustine † AD 430 Tr. xlix. c. 22
Take ye away the stone; mystically, Take away the burden of the law, proclaim grace.
St Augustine † AD 430 lib. 83. Quæst. qu. 61
Perhaps those are signified who wished to impose the rite of circumcision on the Gentile converts; or men in the Church of corrupt life, who offend believers.
St Augustine † AD 430 de Ver. Dom. serm. lii
Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise the dead, did not fully believe that He could raise their brother; Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh, for he hath been dead four days.
Theophylact † 1107
Martha said this from weakness of faith, thinking it impossible that Christ could raise her brother, so long after death.
St Bede † AD 735 non occ. [Nic.]
Or, these are not words of despair, but of wonder.
St John Chrysostom † AD 407 Hom. lxiii. 2
Thus every thing tends to stop the months of the unbelieving. Their hands take away the stone, their ears hear Christ’s voice, their eyes see Lazarus come forth, they perceive the smell of the dead body.
Theophylact † 1107
Christ reminds Martha of what He had told her before, which she had forgotten: Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
St John Chrysostom † AD 407 Hom. lxiii
She did not remember what He said above, He that believeth in Me, though he were dead, yet shall he live. To the disciples He had said, That the Son of God might be glorified thereby; here it is the glory of the Father He speaks of. The difference is made to suit the different hearers. Our Lord could not rebuke her before such a number, but only says, Thou shalt see the glory of God.
St Augustine † AD 430 Tr. xlix
Herein is the glory of God, that he that stinketh and hath been dead four days, is brought to life again. Then they took away the stone.
Origen † AD 253 tom. in Joan. xxviii.
The delay in taking away the stone was caused by the sister of the dead, who said, By this time he stinketh, for he hath been dead four days. If she had not said this, it would not be said, Jesus said, Take away the stone. Some delay had arisen; it is best to let nothing come between the commands of Jesus and doing them.
The Latin text
Chrysostomus in Ioannem
Mariae loquenti nihil Christus loquitur; neque ea dicit quae sorori dixerat: turba enim aderat multa, et non erat tempus illorum verborum. Sed condescendit, et humiliatur, humanam naturam denudans: quia enim miraculum magnum erat futurum, et multos per id lucraturus, sua condescensione attrahit testes, et humanam monstrat naturam; unde dicitur Iesus ergo ut vidit eam plorantem, et Iudaeos qui venerant cum ea plorantes, infremuit spiritu, et turbavit semetipsum
Augustinus in Ioannem
Quis enim eum posset nisi ipse turbare? Turbatus est Christus, quia voluit; esurivit, quia voluit; in illius potestate erat sic vel sic affici, vel non affici. Verbum enim animam suscepit et carnem, totius hominis sibi coaptans in personae unitate naturam; ac per hoc ubi summa potestas est, secundum voluntatis nutum turbatur infirmitas
Theophylactus
Ad approbandam enim conditionem humanam iubet ei quod suum est prosequi, nec non iniungit ei virtute spiritus sancti, illamque compescit. Haec autem cuncta naturam pati dominus connivet, cum approbando quod homo verus et non apparens fuerat, tum etiam nos monendo, ac metam moestitiae et iucunditati imponendo. Nam ex toto nec compati nec moerere ferinum, ac horum exuberantia muliebre. Sequitur et dixit: ubi posuistis eum?
Augustinus de Verb. Dom
Non locum sepulti ignorare credi debuerat, sed fidem populi approbare volebat
Chrysostomus
Non enim vult ipse se inicere, sed omnia ab aliis discere, et rogatus facere, ut ab omni suspicione eripiat signum
Augustinus Lib. 83 quaest
Quod et interrogat, vocationem nostram, quae fit in occulto, arbitror significare. Praedestinatio enim nostrae vocationis occulta est, cuius secreti signum est interrogatio domini quasi nescientis, cum ipsi nesciamus: vel quod ignorare se peccatores alio loco dominus ostendit, dicens: non novi vos; quia in disciplina et praeceptis eius non sunt peccata. Sequitur dicunt ei: domine, veni et vide
Chrysostomus
Nondum enim aliquod signum resurrectionis monstraverat: unde ita videbatur iturus ut lacrymaturus, non ut resuscitaturus, propter hoc ei dicunt veni et vide
Augustinus
Videt autem dominus quando miseretur; unde illi dicit: vide humilitatem meam et laborem meum, et dimitte omnia peccata mea. Sequitur et lacrymatus est Iesus
Alcuinus
Quia fons pietatis erat, flebat pro parte humanitatis quem resuscitare poterat per potentiam divinitatis
Augustinus
Quare autem flevit Christus, nisi quia homines flere docuit?
Beda
Est autem hominum consuetudo caros suos mortuos lugere: secundum hanc consuetudinem Iudaei dominum flere putabant; unde subditur dixerunt ergo Iudaei: ecce quomodo amabat eum
Augustinus
Quid est amabat eum? Non veni vocare iustos, sed peccatores ad poenitentiam. Sequitur quidam autem ex ipsis dixerunt: non poterat hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Plus est quod facturus est, ut mortuus suscitetur
Chrysostomus
Erant autem ex inimicis eius qui hoc dixerunt. Ex quibus igitur oportebat eius admirari virtutem, ex his ei detrahunt, scilicet ex illuminatione caeci nati, quasi nec illo miraculo facto. In hoc etiam se ostendunt esse corruptos, quia nondum Christo adveniente ad monumentum, praeassumunt accusationes, non exspectantes rei finem. Sequitur Iesus ergo rursum fremens in semetipso venit ad monumentum. Studiose Evangelista frequenter dicit quod lacrymatus est, et quod fremuit, ut discas quod vere nostram naturam induit. Quia enim hic magis aliis Evangelistis magna de eo loquitur, etiam in rebus corporalibus humiliora dicit
Augustinus in Ioannem
Fremas autem et in te, si disponis reviviscere; omni homini dicitur qui premitur pessima consuetudine. Sequitur erat autem spelunca, et lapis superpositus ei. Mortuus sub lapide, reus sub lege: lex enim quae data est Iudaeis, in lapide scripta est. Omnes autem rei sub lege sunt, iusto autem non est lex posita
Beda
Est autem spelunca rupes cavata. Porro monumentum dicitur eo quod mentem moneat; hoc est, mortuos ad memoriam revocat. Sequitur ait Iesus: tollite lapidem
Chrysostomus
Sed quare non lapide iacente fecit resuscitari? Nonne poterat qui corpus movit mortuum voce, etiam multo magis lapidem movere? Non autem hoc fecit, ut eos testes faciat miraculi, ut non dicant quod in caeco dixerant: non est hic. Manus enim, et accessus ad monumentum testabantur quod ipse est
Augustinus
Mystice autem dicit removete lapidem, removete legis pondus, gratiam praedicate
Augustinus Lib. 83 quaest
In quo puto illos significari qui venientibus ad Ecclesiam ex gentibus, onus circumcisionis imponere volebant; vel eos qui in Ecclesia corrupte vivunt, et offensioni sunt credere volentibus
Augustinus de Verb. Dom
Iam autem Maria et Martha sorores Lazari, quae Christum frequenter mortuos resuscitasse viderant, fratrem suum posse resuscitare penitus non credebant; nam sequitur dicit ei Martha soror eius qui mortuus fuerat: domine, iam foetet, quatriduanus enim est
Theophylactus
Hoc autem Martha tamquam diffidens dicit, veluti impossibile credens posse fratrem suscitari, ob dierum diuturnitatem
Beda
Vel haec verba non sunt desperationis, sed potius admirationis
Chrysostomus in Ioannem
Sed hoc etiam quod dicit, valet ad obstruendum indevotos, ut et miraculum testentur manus tollentes lapidem, et auditus vocem audiens Christi, et visus videntium Lazarum exire, et odoratus foetorem recipiens
Theophylactus
Christus autem rememorat mulieri ea de quibus secum contulerat, et pene ut obliviscenti loquitur; unde sequitur dicit ei Iesus: nonne dixi tibi, quoniam si credideris, videbis gloriam Dei?
Chrysostomus
Non enim memor erat mulier eius quod Christus dixerat supra: qui credit in me, etiam si mortuus fuerit, vivet. Et discipulis quidem dixit: ut glorificetur filius Dei in ea: hic autem gloriam Dei de patre dicit. Infirmitates enim eorum qui audiebant, causa erant differentiae eorum quae dicebantur. Nolebat dominus interim turbare adstantes; et ideo dicit videbis gloriam Dei
Augustinus
In hoc autem est gloria Dei, quia et foetentem et quatriduanum resuscitat. Sequitur tulerunt ergo lapidem
Origenes in Ioannem
Mora tollendi lapidem adiacentem ex sorore defuncti causata est: nisi enim dixisset iam foetet, est enim quatriduanus, non diceretur dixit Iesus: tollite lapidem. Sustulerunt ergo lapidem: nunc ergo longe tardius ablatus est. Commodum est igitur nihil interponere inter iussa Iesu et ipsorum executionem
11:41
Alcuin † AD 804
Christ, as man, being inferior to the Father, prays to Him for Lazarus’s resurrection; and declares that He is heard: And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me.
Origen † AD 253 tom. xxviii.
He lifted up His eyes; mystically, He lifted up the human mind by prayer to the Father above. We should pray after Christ’s pattern, Lift up the eyes of our heart, and raise them above present things in memory, in thought, in intention. If to them who pray worthily after this fashion is given the promise in Isaiah, Thou shalt cry, and He shall say, Here I am; (Isa. 58:9) what answer, think we, our Lord and Saviour would receive? He was about to pray for the resurrection of Lazarus. He was heard by the Father before He prayed; His request was granted before mad. And therefore He begins with giving thanks; I thank Thee, Father, that Thou hast heard Me.
St John Chrysostom † AD 407 Hom. lxiv. 2
i. e. There is no difference of will between Me and Thee. Thou hast heard Me, does not shew any lack of power in Him, or that He is inferior to the Father. It is a phrase that is used between friends and equals. That the prayer is not really necessary for Him, appears from the words that follow, And I knew that Thou heardest Me always: as if He said, I need not prayer to persuade Thee; for Ours is one will. He hides His meaning on account of the weak faith of His hearers. For God regards not so much His own dignity, as our salvation; and therefore seldom speaks loftily of Himself, and, even when He does, speaks in an obscure way; whereas humble expressions abound in His discourses.
St Hilary † AD 367 lib. x. de Trin.
He did not therefore need to pray: He prayed for our sakes, that we might know Him to be the Son: But because of the people which stand by I said it, that they may believe that Thou hast sent Me. His prayer did not benefit Himself, but benefited our faith. He did not want help, but we want instruction.
St John Chrysostom † AD 407 Hom. lxiv. 2
He did not say, That they may believe that I am inferior to Thee, in that I cannot do this without prayer, but, that Thou hast sent Me. He saith not, hast sent Me weak, acknowledging subjection, doing nothing of Myself, but hast sent Me in such sense, as that man may see that I am from God, not contrary to God; and that I do this miracle in accordance with His will.
St Augustine † AD 430 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.
St John Chrysostom † AD 407 Hom. lxiv. 2
He does not say, Arise, but, Come forth, speaking to the dead as if he were alive. For which reason also He does not say, Come forth in My Father’s name, or, Father, raise him, but throwing off the whole appearance of one praying, proceeds to shew His power by acts. This is His general way. His words shew humility, His acts power.
Theophylact † 1107
The voice which roused Lazarus, is the symbol of that trumpet which will sound at the general resurrection. (He spoke loud, to contradict the Gentile fable, that the soul remained in the tomb. The soul of Lazarus is called to as if it were absent, and a loud voice were necessary to summon it.) And as the general resurrection is to take place in the twinkling of an eye, so did this single one: And he that was dead came forth, bound hand and foot with grave clothes, and his face was bound about with a napkin. Now is accomplished what was said above, The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live. (5:25)
Origen † AD 253 t. xxviii.
His cry and loud voice it was which awoke him, as Christ had said, I go to awake him. The resurrection of Lazarus is the work of the Father also, in that He heard the prayer of the Son. It is the joint work of Father and Son, one praying, the other hearing; for as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. (5:21)
St John Chrysostom † AD 407 Hom. lxiv
He came forth bound, that none might suspect that he was a mere phantom. Besides, that this very fact, viz. of coming forth bound, was itself a miracle, as great as the resurrection. Jesus saith unto them, Loose him, that by going near and touching him they might be certain he was the very person. And let him go. His humility is shewn here; He does not take Lazarus about with Him for the sake of display.
Origen † AD 253 t. xxviii. 10.
Our Lord had said above, Because of the people that stand by I said it, that they may believe that Thou hast sent Me. It would have been ignorance of the future, if He had said this, and none believed, after all. Therefore it follows: Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their way to the Pharisees, and told them what things Jesus had done. It is doubtful from these words, whether those who went to the Pharisees, were of those many who believed, and meant to conciliate the opponents of Christ; or whether they were of the unbelieving party, and wished to inflame the envy of the Pharisees against Him. The latter seems to me the true supposition; especially as the Evangelist describes those who believed as the larger party. Many believed; whereas it is only a few who go to the Pharisees: Some of them went to the Pharisees, and told them what things Jesus had done.
St Augustine † AD 430 lib. lxxxiii. Quæst. q. 65
Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts.
St Augustine † AD 430 Tr. super Joan. xlix. 3
Every one that sinneth, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, I understand to testify the resurrection of the soul.
St Gregory the Great † AD 604 iv. Moral. c. xxix.
The maiden is restored to life in the house, the young man outside the gate, Lazarus in his grave. She that lies dead in the house, is the sinner lying in sin: he that is carried out by the gate is the openly and notoriously wicked.
St Augustine † AD 430 Tr. xlix. 3
Or, it is death within; when the evil thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate.
St Gregory the Great † AD 604 v. Moral.
And one there is who lies dead in his grave, with a load of earth upon him; i. e. who is weighed down by habits of sin. But the Divine grace has regard even unto such, and enlightens them.
St Augustine † AD 430 lib. lxxxii. Quæst. q. lxv.
Or we may take Lazarus in the grave as the soul laden with earthly sins.
St Augustine † AD 430 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 report1 already, as it were the foulest odour.
St Augustine † AD 430 lib. lxxxiii. Quæst. q. 65
Well may she say, He hath been dead four days. For the earth is the last of the elements. It signifies the pit of earthly sins, i. e. carnal lusts.
St Augustine † AD 430 Tract. in Joan. xlix. 19
The Lord groaned, wept, cried with a loud voice. It is hard for Him to arise, who is bowed down with the weight of evil habits. Christ troubleth Himself, to signify to thee that thou shouldest be troubled, when thou art pressed and weighed down with such a mass of sin. Faith groaneth, he that is displeased with himself groaneth, and accuseth his own evil deeds; that so the habit of sin may yield to the violence of repentance. When thou sayest, I have done such a thing, and God has spared me; I have heard the Gospel, and despised it; what shall I do? then Christ groaneth, because faith groaneth; and in the voice of thy groaning appeareth the hope of thy rising again.
St Gregory the Great † AD 604 xxii. Moral.
Lazarus is bid to come forth, i. e. to come forth and condemn himself with his own mouth, without excuse or reservation: that so he that lies buried in a guilty conscience, may come forth out of himself by confession.
St Augustine † AD 430 lib. lxxxiii. Quæst. q. 65
That Lazarus came forth from the grave, signifies the soul’s deliverance from carnal sins. That he came bound up in grave clothes means, that even we who are delivered from carnal things, and serve with the mind the law of God, yet cannot, so long as we are in the body, be free from the besetments of the flesh. That his face was bound about with a napkin means, that we do not attain to full knowledge in this life. And when our Lord says, Loose him, and let him go, we learn that in another world all veils will be removed, and that we shall see face to face.
St Augustine † AD 430 Tr. xlix
Or thus: When thou despisest, thou liest dead; when thou confessest, thou comest forth. For what is to come forth, but to go out, as it were, of thy hiding place, and shew thyself? But thou canst not make this confession, except God move thee to it, by crying with a loud voice, i. e. calling thee with great grace. But even after the dead man has come forth, he remains bound for some time, i. e. is as yet only a penitent. Then our Lord says to His ministers, Loose him, and let him go, i. e. remit his sins: Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. (Matt. 18:18)
Alcuin † AD 804
Christ awakes, because His power it is which quickens us inwardly: the disciples loose, because by the ministry of the priesthood, they who are quickened are absolved.
St Bede † AD 735
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.
The Latin text
Alcuinus
Quia Christus secundum hominem minor erat patre, ab illo petit suscitationem Lazari; atque ideo se exauditum esse dicitur: Iesus autem elevatis sursum oculis dixit: pater, gratias ago tibi, quoniam audisti me
Origenes in Ioannem
Elevavit quidem sursum oculos, quoniam intelligentiam humanam erexit, adducens illam per orationem ad excelsum patrem. Sed et necesse est volentem ad exemplar orationis Christi orare, elevare oculos cordis sursum, ac erigere illos a praesentibus rebus memoria, cogitationibus, atque intentionibus. Si autem digne orantibus huiusmodi quaedam exprimitur a Deo de propria oratione promissio: adhuc loquente dicam: ecce adsum, quid expedit arbitrari de domino et salvatore? Erat enim oraturus pro resurrectione Lazari. Sed praeveniens illius orationem qui solus bonus pater est, exaudivit dicenda. Pro impletione igitur orationis subdit gratiarum actiones, dicens pater, gratias ago tibi, quoniam audisti me
Chrysostomus in Ioannem
Hoc est, nihil est contrarium mei ad te. Non autem ostendit quod ipse non potuit, vel quod minor sit patre; quia hoc et amicis dicitur, et honore aequalibus. Ut autem ostendat quoniam non indiget oratione, subiungit ego autem sciebam quoniam semper me audis; quasi dicat: ad hoc quod fiat voluntas mea, non indigeo oratione ut tibi suadeam: una enim est nostra voluntas. Hoc autem obumbrate dicit, propter auditorum imbecillitatem. Deus enim non ita dignitatem suam respicit, ut ad salutem nostram: propterea excelsa quidem et magna, pauca, et ipsa occultata, humilia vero multa circumfluunt eius sermonibus
Hilarius de Trin
Non igitur prece eguit: nobis oravit, ne filius ignoraretur; unde subditur sed propter populum qui circumstat dixi, ut credant quia tu me misisti. Cum enim sibi non proficeret deprecationis sermo, ad profectum tamen nostrae fidei loquebatur. Non inops ergo auxilii est, sed nos sumus inopes doctrinae
Chrysostomus
Non autem dixit ut credant quoniam minor sum, quoniam sine oratione non possum facere; sed quoniam tu me misisti. Non dixit: misisti me imbecillem, servitutem recognoscentem, a meipso nihil facientem; sed me misisti, ut non Deo contrarium aestiment, nec dicant: non est ex Deo; et ut ostendam, secundum tuam voluntatem opus hoc fieri
Augustinus de Verb. Dom
Venit autem Christus ad monumentum in quo Lazarus dormiebat, et non tamquam mortuum, sed tamquam sanum, tamquam audire paratum, de sepulchro protinus vocavit; unde sequitur haec cum dixisset, voce magna clamavit: Lazare, veni foras. Ideo dicit nomen, ne omnes mortui cogerentur exire
Chrysostomus
Non autem dixit: surge tu; sed veni foras, ut viventi loquens ei qui mortuus fuerat: propter quod non dixit: in nomine patris mei veni foras; aut: resuscita eum, pater; sed haec omnia dimittens, postquam orantis formam acceperat, per res auctoritatem ostendit: quoniam et hoc sapientiae suae est, per verba quidem condescensionem, per res vero ostendere potestatem
Theophylactus
Alta vero salvatoris vox, quae Lazarum suscitavit, indicium est tubae magnae sonaturae in communi resurrectione. Altius etiam clamavit, ut gentilium ora refrenet fabulantium, in tumulis esse animas defunctorum: nam quasi foras manentem eam advocat per clamorem. Sicut autem universalis resurrectio in ictu oculorum proveniet, sic et haec resurrectio singularis; et ideo sequitur et statim prodiit qui mortuus fuerat, ligatus manus et pedes institis, et facies eius sudario erat ligata. Iam mancipatur effectui quod dicitur: venit hora cum audient defuncti vocem filii Dei, et qui audierint vivent
Origenes in Ioannem
Nam vox elata et clamor non inconvenienter dicitur excitasse illum; et sic adimpletum est quod dixerat: vado ut excitem eum. Sed et pater, qui filium orantem exaudivit, suscitavit Lazarum, ut sic resurrectio Lazari commune opus sit filii orantis et patris exaudientis. Sicut enim pater suscitat mortuos et vivificat, sic et filius quos vult vivificat
Chrysostomus
Exiit autem ligatus, ut non putaretur esse phantasma. Sed et hoc quod exibat ligatus, non minus videbatur esse quam resuscitare. Sequitur dicit eis Iesus: solvite eum, ut videlicet tangentes, et ei appropinquantes, videant quia vere est ille. Sequitur et sinite abire; et hoc propter humilitatem; non enim ducit eum, neque iubet secum ambulare ad sui demonstrationem
Origenes
Dixerat autem supra dominus: propter populum qui circumstat, dixi, ut credant quia tu me misisti: nullo autem eorum credente hoc dixisset, velut aliquis hominum inscius futurorum; unde ad hoc removendum subditur multi ergo ex Iudaeis qui venerant ad Mariam et Martham, et viderant quae fecit crediderunt in eum. Quidam autem ex ipsis abierunt ad Pharisaeos et dixerunt eis quae fecit Iesus. Continet quid ambiguum sermo praesens: verum qui iverunt ad Pharisaeos, fuerint ex illis multis qui crediderant, proponentes conciliare Christo hostiliter se habentes ad eum; vel alii a credentibus, irritare volentes invidum Pharisaeorum zelum in ipsum. Et videtur mihi hoc magis Evangelistam exprimere velle: multos enim dixit qui per hoc quod viderunt crediderunt, veluti paucis existentibus aliis, de quibus subdit quidam autem ex ipsis abierunt ad Pharisaeos, et dixerunt eis quae fecit Iesus
Augustinus Lib. 83 quaest
Quamquam autem secundum Evangelistae historiam resuscitatum Lazarum plena fide teneamus, tamen in allegoria aliquid significare non dubito; neque cum res factae allegorizantur, gestae rei fidem amittunt
Augustinus in Ioannem
Omnis quidem qui peccat moritur; sed Deus magna misericordia animas suscitat, ne moriantur in aeternum. Intelligimus ergo tres mortuos, quos in corporibus suscitavit, aliquid significare de resurrectionibus animarum
Gregorius Moralium
Puellam enim in domo, adolescentem extra portam, in sepulchro autem Lazarum suscitat. Adhuc quippe in domo mortuus iacet qui iacet in peccato: iam quasi extra portam ducitur cuius iniquitas usque ad inverecundiam publicae perpetrationis operatur
Augustinus
Vel intus est mors, quia cogitatum malum nondum processit in factum. Si autem ipsum malum fecisti, quasi mortuum extra portam extulisti
Gregorius
Sepulturae vero aggere premitur qui in perpetratione nequitiae etiam usu consuetudinis pressus gravatur; sed hos plerumque divina gratia respectus sui lumine illustrat
Augustinus Lib. 83 quaest
Vel accipiamus Lazarum in monumento animam terrenis peccatis obrutam
Augustinus in Ioannem
Et tamen Lazarum dominus amabat: si enim peccatores non amaret, de caelo ad terras non descenderet. Bene autem de illo qui peccare consueverat, dicitur foetet: incipit enim habere pessimam famam tamquam odorem teterrimum
Augustinus liber 83 quaest
Recte etiam dicit quatriduanus est: ultimum enim elementorum terra est: significat enim puteum terrenorum peccatorum, idest cupiditatum carnalium
Augustinus in Ioannem
Fremuit autem dominus, lacrymavit, voce magna clamavit: quia difficile surgit quem moles consuetudinis premit. Turbat semetipsum Christus, ut tibi significet quomodo tu turbari debeas, cum tanta mole peccati gravaris et premeris. Fides enim hominis sibi displicentis fremere debet in accusatione malorum operum, ut violentiae poenitentis cedat consuetudo peccandi. Quando dicis: illud feci et pepercit mihi Deus: Evangelium audivi et contempsi: quid facio? Iam fremit Christus, quia fides fremit; in voce frementis apparet spes resurgentis
Gregorius Moralium
Dicitur autem Lazaro veni foras, ut ab excusatione et occultatione peccati ad accusationem suam ore proprio exire provocetur; ut qui intra conscientiam suam absconsus iacet per nequitiam, a semetipso foras exeat per confessionem
Augustinus Lib. 83 quaest
Quod autem Lazarus exiit de monumento, animam significat recedentem a carnalibus vitiis; quod vero institis obvolutus, hoc est quod etiam a carnalibus recedentes, et mente servientes legi Dei, adhuc tamen in corpore constituti, alieni a molestiis carnis esse non possumus; quod autem facies eius sudario tecta erat, hoc est quod in hac vita plenam cognitionem habere non possumus; quod autem dicit solvite eum et sinite abire, hoc est quod post hanc vitam auferuntur omnia velamina, ut facie ad faciem videamus
Augustinus in Ioannem
Vel aliter. Quando contemnis, mortuus iaces; quando confiteris, procedis. Quid est enim procedere nisi ab occultis velut exeundo manifestari? Sed ut confitearis Deus facit, magna voce clamando, idest magna gratia vocando. Mortuus autem procedens adhuc ligatus est, confitens adhuc reus; ut autem solverentur peccata eius, ministris hoc dixit: solvite eum, et sinite abire; quod est: quae solveritis super terram, erunt soluta et in caelis
Alcuinus
Christus ergo suscitat, quia interius per seipsum vivificat: solvunt discipuli, quia per ministerium sacerdotum absolvuntur vivificati
Beda
Per eos autem qui Pharisaeis annuntiaverunt, significantur nonnulli, qui videntes bona servorum Dei opera, odiis insequuntur et infamare conantur
11:47
Theophylact † 1107
Such a miracle as this should have drawn forth wonder and praise. But they make it a reason of plotting against His life: Then gathered the chief priests and Pharisees a council, and said, What do we?
St Augustine † AD 430 Tr. xlix. c. 26
But they had no thought of believing. The miserable men only consulted how they might hurt and kill Him, not how themselves might be saved from death. What do we? for this Man doeth many miracles.
St John Chrysostom † AD 407 Hom. lxiv. c. 3
Him of whose divinity they had received such certain proofs, they call only a man.
Origen † AD 253 t. xxviii. c. 11.
This speech is an evidence of their audacity and blindness: of their audacity, because they testified that He had done many miracles, and yet thought that they could contend successfully against Him, and that He would have no power of withstanding their plots; of their blindness, because they did not reflect that He who had wrought such miracles could easily escape out of their hands; unless indeed they denied that these miracles were done by Divine power. They resolved then not to let Him go; thinking that they should thus place an impediment in the way of those who wished to believe in Him, and also prevent the Romans from taking away their place and nation. If we let Him thus alone, all men will believe on Him, and the Romans shall come and take away both our place and nation.
St John Chrysostom † AD 407 Hom. lxiv. 3
They say this to alarm the people; as if they were incurring the suspicion of setting up an usurper. If, say they, the Romans in crowds follow Him, they will suspect us of setting up a tyranny, and will destroy our state. But this was wholly a fiction of their own. For what was the fact? Did He take armed men about with Him, did He go with horsemen in His train? Did He not rather choose desert places to go to? However, that they might not be suspected of consulting only their own interests, they declare the whole state is in danger.
St Augustine † AD 430 Tr. xlix. 26
Or, they were afraid that, if all believed in Christ, none would remain to defend the city of God and the temple against the Romans: since they thought that Christ’s teaching was directed against the temple, and their laws. They were afraid of losing temporal things, and thought not of eternal life; and thus they lost both. For the Romans, after our Lord had suffered and was glorified, did come and take away their place and nation, reducing the one by siege, and dispersing the other.
Origen † AD 253 t. xxviii.
Mystically: It was fit that the Gentiles should occupy the place of them of the circumcision; because by their fall salvation came to the Gentiles. (non occ.). The Romans represent the Gentiles, being the rulers of the Gentile world. Their nation again was taken away, because they who had been the people of God, were made not a people.
St John Chrysostom † AD 407 Hom. lxiv
When they hesitated, and asked, What do we? one of them gave most cruel and shameless advice, viz. Caiaphas, who was1 High Priest that same year.
St Augustine † AD 430 Tr. xlix
How is it that he is called the High Priest of that year, when God appointed one hereditary High Priest? This was owing to the ambition and contention of parties amongst the Jews themselves, which had ended in the appointment of several High Priests, who took the office in turn, year by year. And sometimes even there seems to have been more than one in office.
Alcuin † AD 804
Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum.
Origen † AD 253 t. xxx. c. 12.
a The character of Caiaphas is shewn 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. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state.
Theophylact † 1107
He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.
Origen † AD 253 tom. xxviii. c. 12.
Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know Thee who Thou art, the Holy One of God; (Luke 4:34) the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. (c. 14.). It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God should taste death for all men; (Heb. 2:9) that He is the Saviour of all men, specially of them that believe. (1 Tim. 4:10) And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one MAN. should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. (c. 15.). And this spake he not of himself. Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophcey, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm. (1 Tim. 1:7)
St Augustine † AD 430 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.
St John Chrysostom † AD 407 Hom. lxv. 1
See the great virtue of the Holy Spirit, in drawing forth a prophecy from a wicked man. And see too the virtue of the pontifical office, which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace only used his mouth; it touched not his corrupt heart.
St Augustine † AD 430 Tr. xlix. 27
Caiaphas prophesied of the Jewish nation alone; in which nation were the sheep, of which our Lord says, I am not sent but unto the lost sheep of the house of Israel. (Matt. 15:34) But the Evangelist knew that there were other sheep, not of this fold, which were to be brought in, and therefore adds, And not for that nation only, but also that He should gather together in one the children of God that were scattered abroad; i. e. those who were predestined to be so: for as yet there were neither sheep, nor children of God.
St Gregory the Great † AD 604 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.
Origen † AD 253 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? Answer: It is not necessary that both should be the work of the same spirit. As some turn the Scriptures themselves, which were given for our good, to the support of bad doctrines; so this true prophecy respecting our Saviour was understood in a wrong sense, as if it were a call to put Him to death.
St John Chrysostom † AD 407 Hom. lxv. 1
They sought before to kill Him; now their resolution was confirmed.
The Latin text
Theophylactus
Decebat admirari ac extollere eum qui talia peragebat miracula: ipsi vero potius consiliantur illum occidere; unde dicitur collegerunt ergo pontifices et Pharisaei Concilium adversus Iesum, et dicebant: quid facimus?
Augustinus in Ioannem
Nec tamen dicebant: credemus; plus enim perditi homines cogitabant quomodo nocerent et perderent, quam quomodo sibi consulerent ne perirent; et tamen timebant, et quasi consulebant: dicebant enim quid facimus, quia hic homo multa signa facit?
Chrysostomus in Ioannem
Hominem eum adhuc vocant qui tantam susceperunt eius deitatis demonstrationem
Origenes in Ioannem
Est autem per ea quae dicuntur ab ipsis, considerare eorum insipientiam et caecitatem: insipientiam quippe, quia testificabantur illum et multa peregisse miracula, et tamen aestimabant se posse adversus eum aemulari, velut non posset pro se adversus eorum aemulationes. Caecitatis autem hoc ipsum erat: ad facientem enim tot miracula pertinebat ut se ab eorum insidiis eximeret: nisi forte crederent quod signa fecit, et putabant ea non fieri divina virtute. Hi quidem igitur deliberabant non dimittere ipsum, opinantes se per hoc esse impedimento volentibus credere in eum, et Romanis, ne eis auferrent terram et gentem; unde sequitur si dimittimus eum sic, omnes credent in eum, et venient Romani et tollent locum nostrum et gentem
Chrysostomus
Hoc dicentes, populum volunt concutere, ut periclitandum ex suspicione tyrannidis; quasi dicant: si Romani viderint eum turbas ducentem, suspicabuntur nos in tyrannidem velle consurgere, et destruent nostram civitatem. Sed fictio erat quae dicebantur: quid enim demonstrabat tale? Armigeros circumferebat, et equitaturas trahebat? Nonne deserta persequebatur? Sed ut non putentur ob passionem suam hoc dicere, totam civitatem periclitari dicunt
Augustinus
Vel timuerunt ne si omnes in Christum crederent, nemo remaneret qui adversus Romanos civitatem Dei templumque defenderent: quoniam contra ipsum templum et contra suas paternas leges doctrinam Christi esse sentiebant. Temporalia ergo perdere timuerunt, et vitam aeternam non cogitaverunt: nam et Romani post domini passionem et glorificationem tulerunt eis et locum et gentem, expugnando et transferendo
Origenes
Sed et secundum anagogem, locum eorum qui ex circumcisione sunt gentes occupaverunt, quia per eorum casum salus gentibus evenit: loco enim gentium Romani ponuntur, ex regnantibus qui regno suberant nuncupati. Gens etiam ab eis sublata est: quia qui fuit populus Dei, factus est non populus
Chrysostomus
Cum autem illi haesitabant, et in ordine consilii proponebant, dicentes quid facimus? Unus inverecunde et cum crudelitate clamavit: unde sequitur unus autem ex ipsis, Caiphas nomine, cum esset pontifex anni illius
Augustinus
Movere potest quomodo dicatur pontifex anni illius, cum dominus constituerit unum summum sacerdotem, cui mortuo unus succederet. Sed intelligendum est, per ambitiones et contentiones inter Iudaeos, postea constitutum esse plures fore pontifices, qui per annos singulos vicibus ministrarent; et forte etiam in unum annum plures administrabant, quibus alio anno alii succedebant
Alcuinus
Nam de hoc Caipha Iosephus refert, quod pretio sibi sacerdotium unius anni redemerit
Origenes in Ioannem
Increpatur autem Caiphae pravitas in hoc quod dicitur pontifex anni illius, quo scilicet noster salvator exercuit ministerium passionis; et tamen cum esset pontifex anni illius, dixit eis vos nescitis quidquam, neque cogitatis, quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat; quasi dicat: vos sedetis, et adhuc segnius rem attenditis; sed attendatis, unius hominis salutem pro communi republica oportere contemnere
Theophylactus
Hoc autem ipse quidem prava dixit intentione: tamen spiritus sancti gratia ore eius usa est ad futuri praesagium; unde subditur hoc autem a semetipso non dixit; sed cum esset pontifex anni illius, prophetavit quia Iesus moriturus erat pro gente
Origenes
Non quicumque prophetizat, propheta est; sicut non quicumque ius prosequitur, iustus est, sicut qui facit aliquod opus propter humanam gloriam. Caiphas ergo prophetavit quidem, nec tamen erat propheta, sicut et Balaam. Audebit autem quis dicere quod non per spiritum sanctum Caiphas prophetaverit, quia etiam spiritus maligni est attestari Iesu et prophetare pro eo, iuxta illud quod dicitur: novimus te quod sis sanctus Dei: nam eius intentionis est non fideles auditores efficere, sed incitare in praetorio considentes adversus Iesum, ut eum perimerent. Deinde quod dicit expedit vobis, quod pars eius prophetiae fuit, dicit verum, vel mentitur? Nam si verum dicit, salvantur hi qui in praetorio adversus Iesum nituntur, mortuo Iesu pro populo, et pertingunt ad id quod expedit. Quod si inconveniens est, manifestum est quod non fuit spiritus sanctus qui dedit haec proferri, quia spiritus sanctus non mentitur. Si autem quis velit veridicum et in hoc esse Caipham, concederetur illi quod gratia Dei pro omnibus gustet mortem, et quod est salvator omnium hominum, maxime fidelium. Fatebitur etiam cuncta quae sunt in hoc loco prophetiam esse veridicam, incipiendo ab illo vos nihil scitis; nihil enim noverant qui Iesum ignorabant esse veritatem, sapientiam, iustitiam et pacem, et quod ipsis quoque erat expediens ut hic unus inquantum est homo moriatur pro populo; non enim inquantum est imago invisibilis Dei, est susceptibilis mortis. Pro populo autem obiit, velut potens totius orbis culpam, in seipsum retorquens, dissipare ac delere. Ex hoc vero quod dicitur hoc autem a semetipso non dixit, docemur quod aliqua nos homines per nos dicimus, nulla inducente virtute ad proferendum; quaedam vero suadente nobis quadam virtute, etsi non integre exprimamus, et sic inconsequenter disponamur ad ea, insectantes ea quae dicimus, sed non intentionem dictorum; velut Caiphas ex se nihil protulit, nec dixit intentionem, quia prophetiam dicti non accipiebat. Sed etiam apud Paulum quidam legisperiti sunt non intelligentes nec ea quae proferunt
Augustinus
Hic docemur, etiam homines malos prophetiae spiritu futura praedicere; quod tamen Evangelista divino attribuit sacramento, quia pontifex fuit, idest summus sacerdos
Chrysostomus
Vide autem quanta spiritus sancti virtus est: a mente enim mala valuit verba proferre prophetiae. Vide etiam quanta est pontificalis virtus potestatis: pontifex enim effectus, etsi indignus existens, tamen prophetavit nesciens quid diceret: ore enim solum usa est gratia, contaminatum autem cor non tetigit
Augustinus
Caiphas igitur de sola gente Iudaeorum prophetavit, in qua erant oves, de quibus ait ipse dominus: non sum missus nisi ad oves quae perierunt domus Israel. Sed noverat Evangelista alias esse oves, quae non erant de hoc ovili, quas oportebat adduci; et ideo addidit et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Haec autem secundum praedestinationem dicta sunt: nam neque oves eius, neque filii Dei adhuc erant
Gregorius Moralium
Persecutores igitur peregerunt hoc quod perniciose moliti sunt; intulerunt mortem, ut ab eo abscinderent fidelium devotionem; sed fides inde crevit unde se hanc extinguere infidelium crudelitas credidit. Ille enim ad pietatis suae obsequium redegit quod contra illum humana crudelitas extorsit
Origenes
Concitati autem ad iram ex verbis Caiphae, taxaverunt ut occiderent dominum; unde sequitur ab illo ergo die cogitaverunt ut interficerent eum. Et quidem si non spiritu sancto Caiphas prophetaverat, alius spiritus fuit qui valuit et per impium loqui, et sibi compares adversum Christum incitare. Qui autem vult respondere pro spiritu sancto, dicet quod sicut sacrarum intentionem Scripturarum ad utilitatem prolatam aliqui prave suscipiunt ad constituendam enormem disciplinam, sic edita pro salvatore prophetiam veridicam non debito modo percipientes, consiliati sunt ut interficerent Christum
Chrysostomus
Quaerebant quidem et prius eum interficere, nunc et sententiam firmaverunt
11:54
Origen † AD 253 t. xxviii. 18.
After this resolution of the Chief Priests and Pharisees, Jesus was more cautious in shewing Himself among the Jews, and retired to remote parts, and avoided populous places: Jesus therefore walked no more openly among the Jews; but went thence into a country near to the wilderness, into a city called Ephraim.
St Augustine † AD 430 Tr. xlix. 28
Not that His power had failed Him; for, had He pleased, He might still have walked openly among the Jews, and they done nothing to Him. But He wished to shew the disciples, by His own example, that believers did not sin by retiring out of the sight of their persecutors, and hiding themselves from the fury of the wicked, rather than inflame that fury by their presence.
Origen † AD 253 t. xxviii. 18.
It is praiseworthy, when struggles are at hand, not to avoid confession, or refuse to suffer death for the truth’s sake. And it is no less praiseworthy now to avoid giving occasion for such trial. Which we should take care to do, not only on account of the uncertainty of the event of a trial in our own case, but also not to be the occasion of increasing the impiety and guilt of others. For he who is the cause of sin in another, shall be punished. If we do not avoid our persecutor, when we have the opportunity, we make ourselves responsible for his offence. But our Lord not only retired Himself, but to remove all occasion of offence from His persecutors, took His disciples with Him: And there stayed with His disciples.
St John Chrysostom † AD 407 Hom. lxv. 2
How must it have troubled the disciples to see Him save Himself by merely human means? Whileall were rejoicing and keeping the feast, they remained hid, and in danger. Yet they continued with Him; as we read in Luke, Ye are they which have continued with Me in My temptations. (Luke 22:28)
Origen † AD 253 t. xxviii. c. 19.
Mystically, Jesus walked openly among the Jews, when the Word of God used to come to them by the Prophets. But this Word ceased, i. e. Jesus went thence. (Is. 54:1) And He went to that town near the wilderness, whereof Isaiah says, More are the children of the desolate, than the children of the married wife. Ephraim signifies fertility. Ephraim was the younger brother of Manasses: Manasses stands for the elder people forgotten; the word Manasses meaning forgotten. When the elder people were forgotten and passed over, there came an abundant harvest from the Gentiles. Our Lord left the Jews, and went forth into a country—the whole world—near the wilderness, the deserted Church1, to Ephraim, the fruitful city; and there continues with His disciples up to this day.
St Augustine † AD 430 Tr. l. 2
He who came from heaven to suffer, wished to draw near the place of His Passion, His hour being now at hand: And the Jews’ passover was nigh at hand. That passover they had resolved to celebrate by shedding our Lord’s blood; the blood which consecrated the Passover, the blood of the Lamb. The Law obliged every one to go up to the feast: And many went out of the country up to Jerusalem before the passover to purify them. But ours is the true Passover; the Jewish one was a shadow. The Jews held their passover in the dark, we in the light: their posts were stained with the blood of a slain animal, our foreheads are signed with the blood of Christ.
Theophylact † 1107
They went up before the passover, to be purified. For whoever had sinned willingly or unwillingly could not keep the passover, unless they were first purified by washings, fastings, and shaving of the head, and also offering certain stated oblations. While engaged in these purifications, they were plotting our Lord’s death: Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that He will not come to the feast?
St John Chrysostom † AD 407 Hom. lxv
They lay in wait for Him at the passover, and made the feast time the time of His death.
Origen † AD 253 t. xxviii.
Wherefore the Evangelist does not call it the Lord’s passover, but the Jews’ passover. For then it was that they plotted our Lord’s death.
Alcuin † AD 804
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.
Theophylact † 1107
If the common people only had done these things, the Passion would have seemed owing to men’s ignorance; but the Pharisees it is, who order Him to be taken: Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should shew it, that they might take Him.
Origen † AD 253 tom. xxviii.
Observe, they did not know where He was; they knew that He had gone away. Mystically, they did not know where He was, because, in the place of the divine commandments, they taught the doctrines and commandments of men.
St Augustine † AD 430 Tr. l. 4
Let us at least shew the Jews where He is; O that they would hear, that they would come to the Church, and take hold of Him for themselves!
The Latin text
Origenes in Ioannem
Cum Concilium congregaverunt pontifices et Pharisaei ut occiderent Iesum, ipse cautius se observans non ultra cum fiducia conversabatur cum Iudaeis; sed neque ad aliam civitatem abiit populatam, sed ad quamdam remotam: unde dicitur Iesus ergo iam non in palam ambulabat apud Iudaeos; sed abiit in regionem iuxta desertum, in civitatem quae dicitur Ephrem
Augustinus in Ioannem
Non quia potentia eius defecerat, in qua, si vellet, palam cum Iudaeis conversaretur, et nihil ei facerent; sed exemplum discipulis demonstravit, quo appareret non esse peccatum, si fideles eius oculis persequentium se subtraherent, et furorem sceleratorum latendo potius evitarent, quam se ostendendo magis accenderent
Origenes
Honestum namque est imminente agone confitenti Iesum non evitare confessionem, nec recusare subire mortem gratia veritatis; nec minus honestum est non tradere occasionem tantae tentationi, non solum propter incertitudinem eventus proprii, sed ne nos occasionem praestemus ut alii magis impii ac noxii fiant: nam si quis factus erga quemquam materia criminis luet poenas, quo modo persecutorem non declinans, non etiam et persequentis delicto dabit responsum? Non solus autem dominus illuc ivit, immo, ut nullam daret causam perquirentibus eum, discipulos etiam secum duxit; unde sequitur et ibi morabatur cum discipulis suis
Chrysostomus in Ioannem
Qualiter putas turbatos discipulos humane videntes eum salvatum? Ipsi autem, quando omnes laetabantur et festa celebrabant, tunc occultantur, et in periculis sunt; sed tamen permanebant cum eo, secundum illud: vos estis qui permansistis mecum in tentationibus meis
Origenes
Quo ad anagogiam vero dicatur, quod Iesus dudum cum fiducia ambulabat inter Iudaeos, cum verbum divinum per prophetas in ipsis conversabatur; sed abiit illinc, nec est verbum Dei inter Iudaeos. Accessit autem ad villam quae est prope desertum, de qua dicitur: multi filii desertae magis quam coniugatae. Villa autem dicitur Ephrem, qui interpretatur fertilitas. Fuit autem Ephraim frater Manasse senioris populi oblivioni traditi: post populum enim oblivioni datum et praetermissum prodiit ex gentibus abundantia. Discedens ergo a Iudaeis dominus, venit in terram totius orbis prope desertam Ecclesiam, quae dicitur civitas fecunda; et ibi moratur cum discipulis usque nunc
Augustinus in Ioannem
Ille autem qui de caelo venerat pati, propinquare voluit loco passionis, quia imminebat hora passionis; unde sequitur proximum autem erat Pascha Iudaeorum. Habebant Iudaei Pascha in umbra, nos in luce: sanguine occisi pecoris Iudaeorum postes signati sunt; sanguine Christi frontes nostrae signantur. Illum diem festum Iudaei cruentum habere domini sanguine voluerunt; illo die festo occisus est agnus, qui eumdem diem festum suo sanguine consecravit. Mandatum autem erat in lege Iudaeis ut die festo, quo Pascha erat, omnes undique convenirent, et illius diei celebratione sanctificarentur; unde sequitur et ascenderunt multi Hierosolymam de regione ante Pascha ut sanctificarent seipsos
Theophylactus
Ascenderunt autem ante Pascha ut purgarentur: quoniam quicumque peccaverant inviti vel spontanei, Pascha non celebrabant, nisi prius expiarentur, ut moris erat, balneationibus et ieiuniis, ac rasura, quin etiam quasdam deputatas oblationes offerendo. Hi ergo expiationem celebrantes, insidiantur domino; unde sequitur quaerebant ergo Iesum, et colloquebantur ad invicem in templo stantes: quid putatis quia non venit ad diem festum?
Chrysostomus
Insidiabantur ei, et tempus festi tempus faciebant occisionis
Origenes
Et propter hoc non dixit Pascha domini, sed Iudaeorum: nam salvator in illo patiebatur insidias
Alcuinus
Illi ergo quaerebant Iesum non bene; nos autem quaerimus eum stantes in templo Dei, mutuo nos consolando et exorando ut veniat ad diem festum nostrum, et sua praesentia nos sanctificet
Theophylactus
Sed si talia solum vulgus perageret, videretur utique passio ex imperitia progredi; sed etiam Pharisaei praecipiunt ut capiatur; unde sequitur dederant autem pontifices et Pharisaei mandatum ut si quis cognoverit ubi sit, indicet ut apprehendant eum
Origenes
Et attende, quod ignorabant ubi est: ostensum est enim eum discessisse. Dices etiam quoniam insidiantes Iesu ignorabant ubi sit: propter quod dederunt alia quam divina mandata, docente disciplinas et mandata hominum
Augustinus
Nos autem indicemus modo Iudaeis ubi sit. Utinam velint audire et apprehendere
11:1
Ver. 1. Lazarus, a man honourable and rich, and therefore another person than the Lazarus who lay full of sores at the doors of the rich glutton (Luk 16)
Bethany, the town of Mary and her sister Martha, in which, i.e., they dwelt as honoured residents, and as disciples and hostesses of Christ. Mystically, Bethany is in the Hebrew the house of affliction, according to the Syriac version, and this agrees to the circumstances; for the sickness and death of Lazarus afflicted both him and his sisters. Secondly, Bethany is house of obedience. Thirdly, Bethany, says Pagninus, is the same as the house of reply, or of the Lord's hearing, because there Christ heard the prayer of Martha and Mary, interceding for the life of Lazarus. John passes from what Christ did in the Feast of the Dedication, as appears from Joh 10:22, to the doings of Christ a little before the last Passover, as appears in Joh 5:55; that is, he leaps from December to March: he omits therefore the doings of Christ in January and February, because Luke relates those at length from chapters 15. to 19.
11:2
Ver. 2. It was Mary who anointed the Lord with ointment, and wiped His feet with her hair (Luk 7:37). I have shown that the Mary who twice, or as some say, three times, anointed Christ, was without doubt the same as Mary Magdalene; although some think that there were two, and others three.
Whose brother Lazarus was sick. John adds this, to suggest a cause for the raising of Lazarus, namely, that he was the brother of the Magdalene, who was wholly devoted to Jesus, and besought of Him the raising up of her brother Lazarus.
11:3
Therefore his sisters sent, &c. Cyril, Theophylact, and Leontius think that these are words of astonishment and as of a person wondering, How is it possible that one should be stricken down by disease whom Thou lovest, Lord, who hast the power of life and death? how can sickness have dared to attack one who is filled with love of Thee? and how can weakness hold him in whom Thy love dwells? Others, more simply, think the sisters to have spoken that out of faith and confidence. As S. Augustine, and from him Bede: They did not say, Come, for to one who loved it was enough only to announce the fact. They did not dare to say, Come and heal; they did not dare to say, Give the command there, and here it shall come to pass, for why shall it not be so with them, if the faith of that centurion is praised by speaking thus? For he said, Lord, I am not worthy that Thou shouldest enter under my roof, but speak the word only, and my servant shall be healed. None of these things said they; but only, Lord, he whom Thou lovest is sick; it is enough that Thou knowest it; for Thou wilt not love and leave uncared for! This then is the prayer implied, but hidden and implicit, because it signifies the necessity and the desire for help; which is often more efficacious than an open solicitation, because it is more humble, modest, relying, and trustful. So out of S. Thomas Suarez' Treatise on Prayer. Therefore this petition of the sisters shows, First, great faith; for they do not say, Come, hasten, lest death be beforehand with Thee. For they believe that Christ is able to cure even when absent; yea, even to raise again the dead. So Cyril, Theophylact, Rupertus. Secondly, great trustfulness, in that they confided that Christ, at the mere hearing, of the sickness, would bring a remedy to it, whence they do not multiply words and petitions. Thirdly, great love: Behold, he whom Thou lovest; as if they would say, Thou lovest us, and we Thee: it is sufficient for one who loves to announce the danger of the loved one. For love outweighs all prayers. Fourthly, resignation; for they resign themselves wholly to the providence of Christ, that concerning the disease and the sufferer, He should order and dispose as should befit His providence and love. Therefore this their prayer was efficacious, and is to be frequently used and imitated by us. Figuratively, Rabanus and from him the Gloss: Lazarus, he says, is a sinner and is loved by the Lord; for He has not come to call the righteous, but sinners; the sisters are holy men, or good thoughts, who pray for the loosing of sins. Lastly, the sisters did not themselves come to Jesus, but only sent messengers, both because they were women, to whom the care of the house pertained, and to whom a long journey would have been unfitting; and because their brother Lazarus, who was nigh unto death, needed their assistance; and because, trusting in the goodness and love of Christ, they thought a messenger sufficient. So S. Chrysostom, Cyril, and Euthymius.
11:4
Ver. 4. When Jesus heard that He said, This sickness is not, &c. First, because this death of Lazarus shall not be so much death, as sleep; for he shall wake again and rise from it. Whence (Joh 11:11) He saith: Our friend Lazarus sleepeth, but I go that I may awake him out of sleep. Secondly, as if He said: The end and object of the sickness of Lazarus is not death, but the glory of God; for God did not send it on him in order that it should deprive him of life by death, but rather that it should restore life to him in greater measure, and thus be to the greater glory of God. So S. Augustine: "It is not to death," he says, "because death itself is not to death, but rather to the giving occasion for a miracle, by the performing of which men may believe in Christ, and avoid the true death." Thirdly, it is not to death, that is, to such a death as is usually common to men, namely, that man should remain in it nor return any more to this life and this world: for although death might separate the soul of Lazarus from his body, yet it did not end this world [for him] so that he should not return to it; which is the thing death does. For he was speedily raised up again by Christ, and returned to life more living and vigorous than before. So S. Chrysostom, Cyril, Theophylact, Euthymius, and others. Whence Nonnus renders, it is not to everlasting death.
But for the glory of God. By glory, first, Andreas Cretensis understands the Cross and death of Christ; for this the envious Jews determined upon because of His raising up Lazarus, and this greatly glorified Christ. Secondly, Theodorus takes it of the glory which was to come to Christ because of the publicity and fame throughout all Judea, and indeed through the whole world, of this raising of Lazarus performed by Him. Thirdly, and rightly, take the glory of God, because men seeing Lazarus raised up by Christ, believed on Him as the Messiah and Son of God, and therefore glorified both Christ and God the Father. For so John explains this glory in ver. 45: Many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. Whence S. Augustine, "Such a glorifying did not exalt Him, but profited us."
11:5
Ver. 5. Now Jesus loved Martha, &c. Because of the singular love, devotion, and liberality with which they used to provide for Jesus and His disciples, for Martha had hospitable care for Jesus. Mary having been healed and converted by Christ, devoted herself wholly to Him, and indeed used to accompany Him when He went from town to town preaching, and ministered to Him of her substance (S. Luk 8:2-3). Lazarus imitated his sisters. John here inserts the mention of the love of Jesus, not so much that he may assign that cause for the sickness of Lazarus, as Cyril thinks, as if Jesus sent the sickness to Lazarus, because He loved him and his sisters, according to Rev 3:19, "As many as I love I rebuke and chasten;" but to signify that Jesus, after He had received the news of the sickness of Lazarus, plainly had a fixed purpose to heal him, but in suitable time and way. For His love made Him anxious respecting the welfare of Lazarus, and therefore He did all things which John narrates in order. Finally, Jesus so loved Lazarus and his sisters, that on their account He raised Lazarus from death, even although He knew that the raising of Lazarus would be to Himself the cause of the Cross and death. The life therefore of Lazarus was the death of Christ.
11:6
Ver. 6. When he had heard, &c. He remained therefore in the same place for two days, during which Lazarus died, because He willed not to cure a sick man, but to raise one dead, and even four days buried and decaying; which was a far greater benefit and miracle, and was not open to the calumnies of the Jews, who might say that Lazarus was not truly dead, and therefore not raised, but only in a swoon or faint, from which he recovered, not by the help of Christ, but by the force of nature and youth.
11:7
Ver. 7. Then after that saith He to His disciples, Let us go into Judea again. By thus forewarning, Christ calms the fears of His timid disciples; for they feared to return with Him into Judæa, because the Jews had a little before sought to stone Him (Joh 10:31). So S. Chrysostom: "Never at any other time did the Lord announce to His disciples whither He was about to go; but here they were greatly afraid of being harassed should He set out without warning They feared both for Him and for themselves, for they were not strong in the faith." S. Augustine says: "Christ departed, as a man, from Judea, that He might not be stoned: but in returning, forgetful of His weakness, He showed His power."
11:8
Ver. 8. His disciples say, &c. The disciples say this, because they feared the Jews on account of Christ, and still more for themselves.
11:9
Ver. 9. Jesus answered, Are there not twelve hours in the day? Lyra and those who follow him expound thus, as if it were "As the twelve hours change through the day, and the breezes change with them, so the minds of the Jews may easily be changed, that those who before hated Me may now love and receive Me!" Secondly, S. Augustine, Bede, and Rupertus: "As the twelve hours follow the day, that is, the course of the sun, so that they succeed each other in turn, so it is your duty to follow Me; for I am as it were your sun and day, but ye accompany Me as the twelve hours." And the Gloss: "Christ calls Himself the day, in which they ought to walk, that they may not stumble, and without whom if they walk they stumble; as the disciples just now did in being unwilling that He should die, who came to die for men; but them He calls hours, because these follow the day." Thirdly, S. Cyril, as if: "Some hours of My day, that is, of My life, shall remain, in which it behoves Me to preach and to benefit the Jews: the night will come, that is, My Passion and Death; because of which I shall encompass them in the shades of slaughter and calamity: for night is the symbol of wrath and calamities." Fourthly and rightly: Certain and fixed is the period of day, that is, of twelve hours, within which any one may walk without stumbling, because he has the light by which he sees and avoids obstacles: so and with equal certainty the time of My life is fixed by God the Father, in which I have to live and do the works which I have been sent to perform. This therefore I call the day; and in this I have no danger to fear from the Jews for Myself or for you, nor can I be slain before the time foreordained for Me by My Father; that is, before the setting and night of My life shall come.
If any man walk, &c.
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Ver. 10. But if a man walk in the night, &c. While it is day, that is, while the time of life remains to Me, ye will not stumble, O disciples, while following Me into Judea; but when the night shall have come, that is, death and the close of My life, then the Jews will persecute and kill you as My disciples, as they have persecuted and killed Me. So Rupertus. Mystically, he who follows the day, that is, the sun and light of faith and grace, does not stumble, does not fall into offences; but he who walks in the night, that is, in the darkness of ignorance and concupiscence, he falls into various faults and penalties. Eph 5:8.
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Ver. 11. These things said He, &c. He calls death sleep, because Lazarus was soon to be aroused and awakened from it. Hear S. Augustine: To the Lord, who called him from the sepulchre with as much ease as thou callest one sleeping from his bed, he was merely asleep; to men, who were not able to raise him up, he was dead. So Paul calls the dead who are to rise again, sleepers (1Th 4:14).
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Ver. 12. Then said His disciples, Lord, if he sleep, he shall do well. For in the sick sleep is usually the sign and forerunner, and often the cause, of health. The sense is as if it were said, Let us suffer him to sleep, that he may the more quickly recover: wherefore there is no reason that we should go to him. So S. Augustine and Cyril.
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Ver. 13. Howbeit Jesus s pake of his death, &c. Because they took the "sleepeth" simply, not symbolically, of death, as Christ meant it.
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Ver. 14. Then said Jesus unto them plainly, Lazarus is dead. He showed Himself to be a prophet, yea, the Son of God, inasmuch as He reveals things secret and distant: for such was this death of Lazarus, which He here clearly declares, to take away the disciples' error as to his sleep. For the messenger had announced to Christ only his sickness, not his death.
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Ver. 15. And I am glad for your sakes that I was not there. Christ therefore declaring his death, showed that He knew it not in a human manner, but in a Divine. For how, says Augustine, should the thing be hidden from Him who had created the man who was dying? and into whose hands his soul had gone forth ? Nevertheless let us go unto him. Christ speaks of the dead as though he were living, because He was about to make him so, by raising him from the dead. So Cyril. Ver. 16. Then said Thomas, &c. Thomas was not doubly named, as if his first name had been Thomas, his second Didymus; but they were one and the same: for the Hebrew word Thomas is the same as the Greek Didymus, that is, a twin.
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Let us also go, that we may die with Him. Not with Lazarus, as some will have it, for this seems foolish; but with Christ, who a little before had said, Let us go to him. Thomas, says Bede, exhorts his companions beyond all, that they should go and die with Christ, in which his great constancy appears. (And the Interlin.) Behold the true disposition of loving souls, either to live with Him or to die with Him; such as were the Soldurii among the Gauls, whose law and covenant in war was, either to conquer together or to die together, as Julius Cæsar bears witness in his Commentaries (De Bell. Gall. III. 22), whom S. Paul seems to have alluded to when he says, in 2 Cor. vii. 3, Ye are in our hearts to live and to die with you. Furthermore, that which S. Thomas says, Let us also go, that we may die with Him, is as if he had said, "If we go with Jesus, we must die with Him, because of the violent hatred of the Jews towards Him. If then He goes, let us also go, as brave disciples and soldiers, and die with Him courageously as our Leader; if He disregards death, and even advances to meet it, let us also disregard it and meet it." For he had not sufficiently understood what Christ (Joh 11:9) intimates, that no danger threatened Him yet from the Jews. So Cyril. Therefore he offers himself for Christ to certain death, for he considered it was impen ing; which was a remarkable proof of his great bravery, and singular love for Christ.
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Ver. 17. Then when Jesus came [to Bethany, as some Greek Codices add] He found that he had lain in the grave four days already. That is, he had been buried four days ago. For the messenger respecting the illness of Lazarus came from the sisters to Jesus (says Chrysostom) on the day on which Lazarus died; the two following days Jesus remained in Bethabara; on the fourth day He went at length to Bethany. Therefore Lazarus seems to have died and been buried on the same day on which the sisters sent a messenger to Jesus; for otherwise Lazarus would not have been four days dead and buried when Christ came, as is here said. More probably, Euthymius and Maldonatus think that Lazarus died indeed on the day on which the messenger came to Christ, but was buried on the following day, lest perhaps there might remain in him some signs of hidden life; that Christ remained two days in Bethabara, and on the fourth day departed thence towards Bethany; but because this journey was one of about ten hours, it could scarcely have been traversed by Christ and the apostles in one day on foot; hence Christ reached Bethany on the following morning, which was the fifth from the burial of Lazarus and then raised him from the dead; for neither was it becoming that he should be raised in the evening (lest it might seem a fancied and illusive raising), but in the morning, or in full day. Wherefore Lazarus had already been four complete days in the tomb or sepulchre, and the fifth from his burial was begun; so that it might well appear to all that he was not only dead, but decaying and devoured by worms. Hence the raising of Lazarus performed by Christ was a most certain and wonderful miracle, which could in no way be hidden, or carped at by the scribes. Typically, one buried four days is a sinner having the habit of sinning, who is dead in sin and as it were buried in it, and lies past cure, without hope of forgiveness and spiritual life. For the first day is that in which any one sins by the consent of the will. The second, on which any one completes the sin in act. The third, on which he repeats it again and again, and brings upon himself a custom and habit of it. The fourth, on which this habit becomes obstinate, and is, as it were, turned into nature; according to S. Augustine (Confess., Lib. viii.), "Out of the perverted will a lust is formed; and when the lust is served, it becomes a custom; and when the custom is not resisted, it becomes a necessity, and thus being connected together by certain (as it were) cramps, they formed what I have called a chain, and a hard slavery held me bound. Such a sinner, then, is by the great and rare grace of Christ to be raised from this sepulchre again; which, that Christ might signify, He cried with a loud voice, Lazarus, come forth. " So also S. Augustine (On the Sermon of the Lord on the Mount) "As we come to sin by three degrees, by suggestion, by delectation, by consent; so also of the sin itself there are three differences; in heart, in action, in custom three deaths, as it were. One, so to speak, in the house, when in the heart consent is given to the desire; a second, now carried forth, as it were, beyond the door, when consent goes on into action; a third, when the mind, being weighed down by the force of evil custom, as it were by a mass of earth, is, so to speak, already decaying in the grave. And whosoever has read the Gospels recognises that the Lord has raised up these three kinds of dead. And he perhaps considers what differences there were in the word itself of Him who raised them: in one place. "Maiden, arise," and in another, "Young man, I say unto thee, Arise;" and in another, He groaned in spirit, and wept, and again He groaned, and then afterwards He cried with a loud voice, Lazarus, come forth ! Thirdly, the Gloss, out of S. Augustine and Bede. The first day of death is that in which we are born with original sin. The second, that in which, coming to years of discretion, we transgress the natural law. The third, in which we despise the written law. The fourth, in which we disdain also the Gospel of Christ and His grace. Contrariwise, S. Bernard takes the four days for the four motives and actions of a penitent; the first of fear; the second of conflict against sins; the third of grief; and the fourth of shame for the same. Ver. 18. Now Bethany was nigh, &c. A stadium is the eighth part of an Italian mile, and contains therefore 125 paces. John adds this to signify that many had come to Bethany from Jerusalem, inasmuch as it was so near, that they might comfort Martha and Mary, who were sorrowing for the death of Lazarus.
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And many of the Jews came, &c. Many, especially relations, connections, friends; for these sisters were rich, noble, honoured, such as are accustomed to have many, either friends or dependent followers. Besides, the grief for a brother's death is very keen, and many, even strangers, and not known, are accustomed to assemble for the purpose of comforting persons under such a loss. For the grief for death is common to all; and in it the consolation of all is common also. Ver. 20. Then Martha, as soon as she heard, &c. At leisure for silence, grief, and prayer, according to her custom; wherefore the news of the coming of Christ reached not Mary but Martha, for Martha was the senior, and was over the house, and was active and busy, wherefore all letters and messengers were first brought to her, not to Mary. But why did not she herself signify the coming of Christ to Mary? I reply, first, because the near approach of Christ did not allow of any delay. For Christ seems to have been near the house when Martha met Him. Secondly, because Martha wished to confer secretly with Christ, that she might find out from Him whether there were any hope of raising up or helping her brother. Thirdly, because Mary, as I have said, was given to quiet and prayer. Fourthly, because, if she had called out Mary, all the Jews would have followed her, and a tumult would have arisen; they would have contended and disputed with Christ. So Leontius. Finally, her joy at the approach of Christ drew her at once to meet Him, so that she did not think of calling her sister. I prefer to say this, rather than what some suppose, that she desired to deprive her sister of this commendation, viz. [of going to meet] the coming of Christ, for this appears to me too foolish and womanish, and unworthy of so holy a heroine. Ver. 21. Then said Martha unto Jesus, &c. Because I know Thee to be so powerful, that Thou art able to drive away death, and to love both him and us so well, that Thou wouldest not have permitted him to die. In her grief, says Chrysostom, she silently, but reverently, seems to blame Christ for coming too late. But rather in fact she accuses herself, that she had not sent the messenger sooner to Christ; or generally, she bewails and laments His absence, as we lament a casual absence of the physician, if, while he is absent, death takes place. Ver. 22. But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee. And consequently, if Thou shouldest beg of God the raising again of Lazarus, although he has been four days in the tomb, God will give it Thee. "She thought," says Cyril, "that Christ came, not that He might raise up Lazarus, but that He might comfort her and Mary; and therefore she begs of Him that He will raise Lazarus, but indirectly, and with a modest and humble resignation of her will to His." Whence, as S. Augustine notes, she did not say: But now I pray Thee to raise my brother; for whence should she know whether it were good for her brother to rise again? This only she said, I know that Thou art able; do this, if Thou wilt; but whether Thou wilt do it or not is a matter for Thy judgment, not for my presumption to determine. Hence learn by way of moral, that God often suffers us to fall into tribulations, and allows them to increase unto the utmost, and then powerfully helps us, that He may show His Omnipotence and providential mercy. Wherefore the faithful Christian must not then despair, but increase in hope, and pray the more earnestly. For when every human help fails, then the Divine help approaches and is very near. For so God helped Abraham when placed in difficulties (Gen 20), and Joseph, forgotten in prison (Gen 41:14). Also when the Hebrews were oppressed by Pharaoh (Exo 1), and especially when the same people were everywhere surrounded; on one side by the sea, on the other by the mountains, and elsewhere by the army of Pharaoh. Then He divided the Red Sea and led them safely through, while Pharaoh, pursuing them through the bed of the sea, was overwhelmed with his whole army (Exod. xiv.) So in the time of the Judges, He permitted the same people to be oppressed, now by the Midianites, now by the Moabites, now by the Ammonites, now by the Philistines, that He might bring them to fervent prayer, and to appeal to Him; and when they did this, He sent them Gideon, Ehud, Samson, and other judges to free them. So He freed, by means of Judith, the Jews destined to death by Holofernes, and those by Haman He freed through Mordecai, and those by Antiochus through the Maccabees. So He freed David besieged in the cave by Saul, a messenger being sent to Saul that the Philistines were laying waste Judea (1Sa 23:24). It is therefore the proper attribute of God to supply the defect of nature, and so also to help the lost and hopeless, according to the saying: "The poor committeth Himself unto Thee; Thou art the helper of the fatherless" (Psa 10:14). Ver. 23. Jesus saith unto her, Thy brother shall rise again. Jesus solaces Martha sorrowing for the death of her brother, by a hope of his resurrection, but an ambiguous one, that He might raise her by degrees to faith and hope of so great a miracle as that by which He was soon to raise him, so that she might dispose herself to it, and, as it were, merit it. So Leontius. Ver. 24. Martha saith unto Him, I know, &c. Christ had said that Lazarus should rise again, not explaining whether now, or in the day of judgment. Martha, then, to elicit an explanation of this ambiguity from the mouth of Christ, adds, I know that he shall rise again in the day of judgment; but this will not be any benefit peculiar to him, but the common lot of all men. But if he shall rise before that time, and be raised by Thee now, this will be a singular privilege to him and to us all; and I would that Thou wouldest say the word openly. Learn hence, that the Jews, and especially the Pharisees, believed in the immortality of the soul, and from thence the resurrection of the body; and this appears from 2 Macc. 12:44, Job 19:26. Ver. 25. Jesus said unto her, I am the Resurrection and the Life. I am He who recalls to life, I am He who gives life; by Me both the dead rise and the living live; therefore I am able now, immediately, before the general resurrection, to raise up thy brother from death. Whence S. Augustine: She says, My brother shall rise again in the last day. Thou sayest truly; but He by whom he shall then rise is able [to raise him] also now, because He is the Resurrection and the Life: that is, Christ saith, " I am the cause of the Resurrection and Life, so that all rise again by Me, and no one except by Me can rise." Others explain thus, "I am the resurrection to life," which is an hendiadys. He that believeth in Me, though he were dead, yet shall he live. To Martha asking that the life of the body should be restored to Lazarus, Christ replies more fully, and assigns assuredly life also to the soul; so that his soul should live here a new life by greater grace, and in the future by glory. "The soul shall live," says Augustine, "until the body shall rise again, never afterwards to die!" The sense then is, "Not only thy brother shall rise again by My power, but whosoever is faithful, who believes in Me with a living faith, working by love, shall live even though he were dead: as well because his sou1 shall live always by Me a life of love and grace, and of glory in heaven; as because his body shall be raised by Me from death to a life blessed and eternal in the day of judgment;" to which Christ here chiefly alludes. Wherefore, although it (the body) may die, yet this will be for a short time only, so that death will seem not so much death as sleep and repose; from which it shall awake and arise on the day of judgment. S. Cyprian (De Mortalit.) cites this place and explains: "If we believe in Christ, let us have faith in His words and promises; and since we shall not die for ever, let us come in glad security to Christ, with whom we shall live and reign for ever."
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Ver. 26. And whosoever liveth and believeth in Me shall never die. I, as I will raise up the faithful, though dead, to a new and blessed life, so those also who are still alive, who believe in Me, I will keep in life eternal, and I will provide that they shall not die for ever: for although from the debt of nature they shall die for a brief time, yet I will soon raise them up from death to life eternal, so that they shall seem not so much to die as to sleep. Wherefore I am the Resurrection and the Life of all the faithful whether dead or living, because I will bestow upon them eternal life through the resurrection.
Believest thou this? Christ requires faith in the Resurrection, not from Lazarus, inasmuch as he was dead, but from his sister Martha, so that she may be at once excited to greater trust in it and hope for it, and therefore may prepare herself for it with greater desire and reverence. So Christ required from the father who begged that his son should be freed from the evil spirit, that he should believe Him to be able to do this (S. Mar 19:23); and from those who carried the paralytic He required a similar faith (S. Mat 9:2). Ver. 27. The Christ, the Son of God, that is, that Son, viz., the true and only Son by nature. Christ perfected the imperfect faith of Martha, saying, I am the Resurrection and the Life. Wherefore she, being thus enlightened by Christ, burst forth into a perfect act of faith, and said: I believe that Thou art Messiah, the true Son of God, and therefore God, the first cause of all life and resurrection. I believe that Thou, as God, art therefore able to raise up and give life to Lazarus and to whomsoever of the dead Thou willest Ver. 28. And when she had so said, &c. Secretly, because Mary was surrounded with the Jews who were condoling with her. Martha therefore calls her in private, lest she might excite a tumult of the Jews, if she should call Mary openly and say that Jesus was there. Theophylact says somewhat differently: "The presence of Christ constitutes a calling. For His presence in itself summoned Mary, as love calls the lover to the loved." Vers. 29, 30. As soon as she heard that, &c. Because Jesus wished to go to the sepulchre of Lazarus, which, according to the manner of the Jews, was outside the village or town: hence He did not wish to enter Bethany, because He would have to quit it again to go to the sepulchre. Therefore He remained outside, and there awaited Mary. Ver. 31. Followed her. The Providence of God ordained that very many J ws following Mary should see Jesus raising Lazarus, and should therefore be irrefragable witnesses of his being raised from the dead; and should thus believe in Jesus, and bring others to believe likewise.
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Then when Mary was come, &c. She fell at His feet from reverence and gratitude, inasmuch as once bedewing them with her tears and drying them with her hair, she had heard Him say, Thy sins are forgiven thee; go in peace (S. Luke vii. 38). But she says the same thing as her sister Martha, because they had the same sense of grief, the same faith, and therefore the same words; yet she says less than Martha, who was not hindered by tears, had said. (Bede.)
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Ver. 33. When Jesus therefore saw her weeping, &c. You will ask, of what nature was the groaning and trouble of Christ? First, Eusebius Emissenus, or rather Gallus: He groaned that He might teach us to groan over sinners. (Infremuit) that is, He groaned: But the groan is of one who pities, the murmur of one who is indignant. Nonnus translates agitated or disturbed by His fatherly mind. But this is too general, nor does it explain what or of what nature this trouble was. Secondly, Theophylact by spirit understands Divinity; as if it were said, Jesus by His Spirit, i.e., by His Divinity, powerfully and as if by groaning, repressed His tears and the feeling of commiseration which was aroused in Him because of the lamentation of Mary and of the Jews, lest bursting forth into tears; and sobbing like others, He might speak in a voice weak and tearful, such as would be unfitting one so grave and holy. To this agree S. Chrysostom and others, who by " murmur " understand the feeling of anger, indignation, and wrath which Christ, putting as it were a force upon Himself, mastered and repressed with a serene and firm countenance His feeling of commiseration and the tears ready to flow: as if it were said, Christ threatened and restrained His spirit and His human nature, that it should not yield to weeping. But against this is, first, that this feeling of compassion had plainly not yet been aroused when Christ groaned, but a little after, when He was troubled. Secondly, because in Christ these passions and affections were not involuntary and violent, but freely and voluntarily assumed, as I shall soon state. I say then, that Christ here displayed the feeling and act of murmuring (A. V. groaning), that is, of indignation in spirit or mind and the innermost perceptions of the soul, when by sign and murmur, or indignant voice, He signified outwardly the grief which He felt arising from the death of Lazarus, and from the sobbing of Mary and the Jews: and that by this murmur He, as it were, prepared and animated Himself to the arduous combat with death, that He might signify how difficult would be the raising of Lazarus from the grave after four days' dwelling there. Whence S. Augustine says: In the voice of indignation appears the hope of resurrection; in truth Jesus foresaw that He because of the raising up of Lazarus would be crucified by the envious Pharisees; yet not allowing this to stand in the way, He determined to raise him up; which act of heroic fortitude He allowed to be manifested in this groan. So soldiers groan when battle is near, and excite and sharpen their anger for the difficult and perilous combat that is imminent; for their anger is the whetstone of valour and bravery. Hence also we, when temptation, whether of the devil, the flesh, and the world, threatens, should sharpen our anger against them, that we may overcome the temptation; for by anger is concupiscence overcome, though the difficulty of the task be great. Further, this murmur, that is, indignation, was against death, and the devil, by whose envy death had entered into the world; which had been the cause of such bitter sorrow and lamentation.
And was troubled (Gr. and Vulg. He troubled Himself). That is, He permitted freely and willingly to Himself the strong feeling both of indignation, as already mentioned, and of commiseration and tears, because of the common lamentation of Martha, Mary, and the rest; for it would have been inhuman not to grieve and sympathise with them. For them therefore Jesus was troubled. Note these passions of indignation, sorrow, commiseration, and weeping, were in such a manner in Christ as not to overbear His reason and will, or to arise unbidden as they are aroused with us; but rather to follow His reason, and to be ruled and excited by it. On which account right reason always used to direct and regulate them. Therefore [S. John] says, He troubled Himself (turbavit Seipsum); not, He was troubled. Wherefore these passions were in Christ not so much passions as feelings in place of passions, freely taken, as divines teach, out of Damascene. For Christ was able as He chose to excite them, to soften, to moderate, to rule, to direct, much more completely than a charioteer does his horses and his chariot.
He troubled therefore himself: putting on the feeling of grief, anger, and compassion, and showing it by a change of voice and countenance because of grief. Therefore the proper cause of this murmur and trouble of Christ was the death of Lazarus, and the weeping of Mary and the Jews, as appears from the verses themselves. The misery therefore of Lazarus and of all men excited the pity of Christ, the pity excited indignation against such troubles, the indignation increased the pity, and at the same time with it aroused zeal, and a purpose of taking away those troubles, even with the casting away of His own life by the death upon the Cross, by which so great a benefit was alone to be purchased, according to what Isaiah says (Isa 63:4), "The day of vengeance is in my heart... and my fury it upheld me." Ver. 34. And said, Where have ye laid him, &c. Christ knew the place where Lazarus was buried: for, as S. Augustine argues, Didst thou know that he was dead, and art ignorant where he is buried? Yet He asked the question; because He acted with men after a human manner, and by the inquiry prepared Himself, and cleared the way for the raising up of Lazarus; and excited the attention at once of Mary, Martha, and the Jews, so that they should watchfully consider the words and actions of Christ, who was about to raise him. Symbolically, S. Gregory says: Christ recalling to the women the sin of Eve, says, "I have placed the man in Paradise whom ye have placed in the tomb."
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Come and see. Eagerly they invite Jesus to come and see, hoping that He who had raised up strangers' dead, would raise up also Lazarus His intimate associate, who was so beloved by Him. Whence, mystically, the Gloss: "See, that is pity;" for, as S. Augustine says, the Lord sees when He pities, according to this, "Look upon my adversity, and forgive me all my sins." S. Chrysostom, and after him Theophylact: He seemed to them about to go thither that He might weep, not that He might raise up [the dead]. Ver. 35. Jesus wept. At seeing the sepulchre of Lazarus (although Chrysostom supposes that He wept when He groaned and was troubled, which is equally probable), to signify His love for him, and the grief He felt at his death. Secondly, that He might weep with the sisters and the Jews who were weeping, and teach us to do the same. So S. Augustine. Hear S. Ambrose: "Christ became all things to all men; poor to the poor, rich to the rich, weeping with the weeping, hungering with the hungry, thirsting with the thirsty, full with the abounding; He is in prison with the poor man, with Mary He weeps, with the Apostles He eats, with the Samaritan woman he thirsts. Thirdly, that adding tears to His speech, He might make it stronger and more efficacious; for tears are a sign of vehement grief and affliction, and also of desire and longing: wherefore God is accustomed to hear and answer prayers seasoned, and as it were armed, with tears. So Christ on the [eve of the] Cross offering up prayers and supplications with strong crying and tears, was heard in that He feared. [E.g. Heb 5:7, pro suâ reverentiâ, Vulg.] So Tobit (12:12) heard from S. Raphael, "When thou didst pray with tears [the words "with tears," cum lacrymis, are not in the LXX Greek], and didst bring the dead,... I brought thy prayer before the Lord." So Jacob, wrestling with the angel, obtained a blessing (Gen 32:29). Wherefore? because he wept and besought him (Hosea xii. 4). "The tears of penitents," says S. Bernard, "are the wine of angels." For it is the anguish of the mind in prayer which influences, and as it were compels God to pity, according as it is said, "a contrite and humble heart God shall not despise" (Psa 51:17); just as the tears of an infant influence the mother, and obtain from her what it asks; for God shows toward us the heart of a mother. Other writers give different causes for the tears of Christ. First, Cyril says that Christ wept for the miseries of the human race brought in by sin. Secondly, Andrew Cretensis says that He wept for the unbelief of the Jews, and because they would not believe in Christ, even after they had seen the miracle of the raising of Lazarus. Thirdly, Isidore of Pelusium and Rupertus think that Christ wept for the very reason that he was about to recall Lazarus out of Limbo, that is, from the haven and state of peace, to the storms, dangers, and sufferings of this life. Further, we read that Christ wept thrice: here at the death of Lazarus; at the Cross (Heb 5:7); at the sight of Jerusalem, and its impending ruin (Luk 19:41). S. Bernard (Sermon 3, in Die Nativ.) says, "The tears of Christ cause me shame and grief.... Can I still trifle, and deride His tears?" And soon after: The Son of God sympathises (compatitur), and He weeps; man suffers (patitur), and shall we laugh?" And S. Augustine says: "Christ wept let man weep for himself: wherefore did Christ weep, unless to teach man to weep? Wherefore did He groan and trouble Himself, except that the faith of man, rightly displeased with himself, should in a manner groan in accusation of his evil works, so that the habit of sinning should yield to the violence of repenting."
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Ver. 37. And some of then said, Could not this man, &c. Certainly He was able to do that, but would not, because He had determined to do something far greater, namely, to raise him up when dead and four days buried, which the Jews thought impossible, and therefore wondered that Christ had not hindered the death of Lazarus.
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Ver. 38. Jesus therefore, again groaning in Himself, &c. Note that Christ was here thrice greatly distressed, and wept. First, when He sees Mary and the Jews weeping (ver. 33). Secondly, when He saw the sepulchre of Lazarus (ver. 34). Thirdly, here, when He came to it, to show how pitiable was the lot of Lazarus when dead, and typically of sinners spiritually dead by their sins, and hereafter to die perpetually in the torments of hell. For it was they who drew forth from Him in the agony of His Passion tears of blood (Luke xxii. 44).
It was a cave, and a stone lay upon it. For the more noble of the Jews were buried in caves or underground chambers, as appears in the case of the sepulchre of Abraham (Gen 23:9), Isaac and Jacob (Gen 49:31), Joseph of Arimathea (Mat 26:60). Mystically, S. Augustine says: "This stone denotes the Mosaic Law, which was written on tables of stone, and included all under sin." Typically, the same says (Serm. 44, on S. John) "That mass placed on the sepulchre is the force of evil custom with which the soul is weighed down, nor permitted to rise up nor breathe." Ver. 39. Jesus said: Take ye away the stone. Jesus commanded this, first, that when the stone was taken away the Jews might both see the body of Lazarus, and smell that it was corrupted, and so think his raising a work of more power. Secondly, that He might speak in the presence of the body of Lazarus, and bringing it dead before God should obtain of Him that it be raised up. Typically, S. Bernard (Serm. 4, De Assump.): "Let the stone be taken away, but let penitence remain, no longer weighing down and burdening the mind, but confirming and rendering it living and strong; yes, let its food be to do the will of the Lord, which before it knew not." So also training does not now constrain him who is free, as it is said, "The law is not made for the righteous; but rules and directs one who pays it a voluntary obedience into the way of peace."
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Martha, the sister of him that was dead, &c. Mystically, S. Augustine says: "Lazarus four days dead signifies a sinner buried in the habit of sin, and as it were despaired of. The Lord then came, to whom in truth all things were easy, and yet made manifest a difficulty." He groaned in spirit. He showed there was need of blame and loud reproof to those who have become hardened by custom. Yet at the loud voice of the Lord the bonds of necessity have been broken; the tyranny of hell trembled; Lazarus is restored living. Truly the Lord frees also those who are four days dead by evil habit; for Lazarus was sleeping to Christ when He willed to raise him. Ver. 40. Jesus said unto her, &c. This is the same as "Thou shalt see My glory, I who am God and the Son of God." So Leontius and Euthymius. But where did Christ say this to Martha? We answer, Christ said that not in precise words, but virtually and in effect He said it when the messengers were sent by Martha (ver. 4), when He said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." So S. Chrysostom. Again, and more clearly, to Martha herself, in verses 23 and 25.
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If thou wouldest believe. Christ arouses the wavering faith and hope of Martha; for although she when she met Christ before had said, "I believe that Thou art the Christ, the Son of God" (vers. 22 and 27), yet when it came to the point, when I say, Christ, just about to raise up Lazarus, ordered the sepulchre to be opened, Martha began to totter; wherefore she said, "Lord, by this time he stinketh, for he hath been dead four days." She had therefore alternate impulses of grace and nature, of faith and distrust, of hope and despair, concerning the resurrection of Lazarus, such as we experience in ourselves: when looking to God we hope that we shall overcome all things, however difficult; but when looking to our own infirmity, when we ought to advance against some difficulty, we hesitate, we tremble, and almost disbelieve that it can be accomplished by us. So recruits before a battle show great boldness, but when the battle commences, at the first onset of the enemy they fear and fly. Whence it is said: "In peace lions, in battle stags." But veteran soldiers before the battle tremble as stags, but in the battle they stand and fight as lions. By this difference you may distinguish the veteran from the tyro. Ver. 41. Then they took away the stone. Which being taken away, the corpse of Lazarus, fetid and decaying, appeared; so that it was evident to all that he was really dead, and that Christ brought his very body, just as it was, before God by prayers, and presented it to be raised up.
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And Jesus lifted up His eyes. To God the Father, that He might teach us to raise our eyes and still more hearts to God in heaven when we pray. S. John Damascene (in Cantenâ) adds, that Christ looked up to heaven, as to His own land, to signify that He had come thence upon earth.
And said, Father, I thank Thee that Thou hast heard Me. Hence some think that Christ when He groaned in spirit (Ver. 33) besought the Father, mentally, to raise up Lazarus, and received an answer from Him that Lazarus was to be raised up by Him; and that therefore Christ says here, I thank Thee that Thou hast heard Me. This is probable. But evidently it is as if He had said: I thank Thee, O Father, because Thou hast always and constantly hitherto heard Me when I prayed, and especially now, when, though silently and in the mind, I invoke and beseech Thee for the raising up of Lazarus; for Thou didst grant to Me, that soon I shall raise him up. Hence Christ teaches us how to pray, that in the beginning of prayer we should surely thank God for benefits received. This giving of thanks conciliates God's favour to us, and inclines Him to bestow the new blessings which we beg for. For he who is grateful for the lesser gifts, merits to receive the greater. This is the faithful prayer of sons, whence Christ adds: Ver. 42. And I knew that Thou hearest Me always: but because, &c., i.e., what I said aloud (ver. 41).
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Ver. 43. And when He had thus spoken, &c. First, to show this voice to have great and prevailing authority, by which He was raising up Lazarus from death, as God ruling nature and death. Whence Cyril says, His command is kingly, and worthy of God: Lazarus, come forth. For He said this not as praying, but as bidding and commanding. A loud voice, then, signifies the great force and power which recalled Lazarus from death to life. For this was a most difficult work, and therefore required supreme and Divine power, as also a fitting voice. Symbolically and mystically, the cause was, to represent with this loud voice the trumpet-voice of the Archangel in the day of judgment, by which all the dead shall be raised. Whence SS. Chrysostom, Cyril, Theophilus, Euthymius, assert that Christ here willed to show in action what He had said in v. 25, "The hour is coming and now is, when the dead shall hear the voice of the Son of God, and they who hear shall live." Hear S. Ambrose (De Fide Resur.): The Lord shows thee in what manner thou shalt rise. For He did not raise up one Lazarus only, but the faith of all; and if, when thou readest, thou believest this, thy mind also, which was dead, receives life with that Lazarus. For what means it that the Lord drew near to the tomb, and cried with a loud voice: Lazarus, come forth, unless that He might afford us a specimen, might give us an example, of the future resurrection? Why did He cry aloud with His voice, as if He were not accustomed by His Spirit alone to perform [mighty works], as if He were not accustomed to command without speech? but that He might show what is written, "In the twinkling of an eye, at the last trump, the dead shall be raised. incorruptible" (1Co 15:52). Typically, the loud voice of Christ signifies the great impulse of arousing grace, by which the sinner needs to be called forth from the custom of evil in which he lies buried, to grace and a new life. So S. Augustine. Hence Eph 5:14, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee life."
Lazarus. He calls him by his proper name: lest, as says S. Ambrose, he might seem as one raised up for another, or his resurrection more by chance than by command. Again, He addresses the dead man as living, because all the dead live unto God, says S. Chrysostom.
Come forth. Not as if thou wert already risen, and only now wast to show thyself beyond the sepulchre, as Origen wrongly infers from hence: but, Rise, return from the dark and hidden caves of death and Hades; return, O soul of Lazarus, from the farthest limits of the Limbus Patrum into this body, and thence into the life, air, and light common to all living beings.
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Ver. 44. And he that was dead came forth, &c. The power of the voice of Christ is made manifest, which instantly raised up the dead man, so that the things spoken might be done. Grave-clothes, bindings for the sepulchre, with which the hands and feet of the dead man are bound, so that they may be inserted and decently composed in a narrow receptacle. The Arabic translates linen cloths; Nonnus, "he had his whole body from foot to head bound with manifold wrappings for the grave."
And his face was bound about with a napkin: in the manner of the Jews, that the fact of death might be signified, and the pale and fearful visage of the dead might strike no one with horror. You will ask, Why did Christ, in raising the dead man, not at the same time unloose his bonds? SS. Augustine, Chrysostom, Cyril, Leontius, and others reply that the Jews might see that the same Lazarus was raised up, who a little before had been swathed as dead, by themselves, with those bands and napkin, and was not a phantom, or some other man hidden in the sepulchre, to make a feigned appearance. Secondly, that the miracle was twofold: that the first was the raising up the dead man; the second that he when raised up should immediately walk with his feet bound and his face covered, and come forth from his sepulchre straight to Jesus. Typically, S. Gregory: Our Redeemer raised up a maiden in the house, a young man outside the gate [of the city], but Lazarus in the sepulchre. So he lies as it were still dead in the house, who is secretly sunk in sin. He is, as it were, brought outside the gate, whose iniquity reveals itself even to the shamelessness of public commission. But he is weighed down with the mound of the grave, who in the committing of wickedness is loaded with the weight of habit. But these He pities and recalls to life, in that very often by Divine grace He enlightens with the brightness of His countenance those dead not only in secret but even in open sins, and oppressed by the weight of evil custom. S. Augustine says: Lazarus going forth from the sepulchre is the soul drawing back from carnal vices, but bound, that is, not yet freed from pains and troubles of the flesh, while it dwells in the body; the face is covered with a napkin, for we cannot have full understanding of things in this life; but it is said, "Loose him," for after this life the veilings are taken away, that we may see face to face.
Jesus saith unto them, Loose him and let him go. To his home. Jesus addressed this command to the Jews, that they, handling Lazarus, might as it were touch and handle with their hands the miracle that was wrought by Him, and [see] that he was raised up. Symbolically, Christ sends sinners bound with the bands of their sins to bishops and priests, that they may be released and absolved, saying, Whatsoever ye shall loose on earth shall be loosed in heaven (Mat 18:18). So also S. Augustine. "What is it," he says, "to loose and let him go? What ye shall loose on earth, shall be loosed also in heaven." Finally, there is no doubt (though John is silent upon it) that Lazarus rendered great thanks to Christ; and that he dedicated his life to Him from whom he had received it. He became a disciple, a preacher, and the Bishop of Marseilles.
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Ver. 45. Then many of the Jews... believed on Him. For they were convinced by the evidence of the miraculous raising of Lazarus, so great and wonderful, that Jesus was a prophet, yea, more, the Messiah, as He professed.
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Ver. 46. But some of them went their ways, &c. S. Augustine doubts whether they did this with good or evil intention; whether to announce to them that they might believe, or to betray Him that they might use severity, as says the Gloss. For they might do this with a good intention, namely, in order that the Pharisees, if they could not bring themselves to believe in Christ, should at least have a milder disposition towards Him, as Origen is of opinion. But all others think that they did it with an evil intention. Theophilus and Leontius add that they intended to accuse Christ as being sacrilegious, and even so far as that He had dug up the body of a dead person. Great then was their malice and malignity, with which they repaid Christ for so great a benefit, [inflicting on Him] so great an outrage for a miracle blasphemy, for life death; since they denounced Him to the Pharisees to be condemned to the cross.
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Ver. 47. Then gathered the chief priests and the Pharisees a council, &c.
What do we? (What does it behove us to do? Syriac, What shall we do?)
For this man doeth many miracles. It behoved them to be convinced by so many signs and miracles of Jesus, and to believe Him to be Messiah, the Son of God; but blinded by hate and envy, they say and do the contrary, and studiously avoid condescending even to name Him, but say, This man, as if He were a common and worthless person ("They still call Him man," says Chrysostom, "who had received so great a proof of His Godhead"), and consult concerning His murder, and propose to bereave of life Him who had restored life to Lazarus, and from whom they ought to seek and hope for life eternal. They did not say "Let us believe," says S. Augustine, "but, lost men as they were, thought more of how they might injure Him, and destroy Him, than of how they might consult for their own safety, that they perish not. Their foolish heart was darkened, so that they forced on the destruction, present and lasting, of themselves and their whole nation." "What foolishness and blindness," says Origen, "that they should think themselves able to effect anything against Him whom they testify to have done many miracles, as if He were not able to deliver Himself out of their snares!" Ver. 48. If we let Him thus alone, &c. i.e., the Romans will destroy Judea and the whole Jewish race. S. Chrysostom and Theophylact by place understand Jerusalem, the metropolis of Judea, and thence the whole realm. But Maldonatus understands the Temple; for the chief priests feared that this with its victims and temporal gains should be taken from them by the Romans.
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All will believe on Him. See here the genius of envy, and an effect worthy of it: the chief priests wishing to obscure the glory of Christ, display it the more, in saying that all men will believe on Him.
And the Romans shall come and take away our place and nation. Some are of opinion that they thought this, viz., If all believe on Jesus, all will depart from us, our Judaism, synagogue, and state, to Him; and so there will be none to contend for us against the Roman attempts to subjugate us. But others more probably, If all believe Jesus to be the King and Messiah of the Jews, they will irritate against us the Romans, the lords of Judea, because we have made for ourselves a new King and Messiah, and fallen away from Tiberius Cæsar to Him; wherefore armed men will come and take away, that is, capture, ravage, and destroy Jerusalem and Judea and the entire Jewish race and nation. So Chrysostom. "They wished," he says, "to excite the people, so as to bring Him under the risk of being suspected to be a pretender to royalty; i.e., if the Romans shall see Jesus heading throngs of people, they will suspect a pretender, and destroy the state. But what armed men and horsemen did Christ ever take about with Him? Only envy and hate blinded them, so that they plainly erred, and reasoned wrongly."
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Ver. 49. And one of them named Caiaphas, being the high priest that same year, said unto them. While the rest were consulting and not grasping the case nor finding what it was needful to do, Caiaphas as high priest proffers advice, and clearly defines the matter. It is said, high priest that year, because, although according to the law in Exodus (Exo 29:29) the high priesthood ought to last for life, and after that to devolve upon the eldest son, according to the law of birth, the Roman rulers used to change the high priests frequently, either according to their own will, or for a price received from those who sought the office (Josephus, Antiq., lib. xviii. cap. 2), When Tiberius succeeded Augustus Cæsar in the empire, "by him," he says, "Valerius Gratus was sent to succeed Annius Rufus as procurator of Judea. This man deprived Ananus of the high priesthood, and appointed Ismael the son of Tabus to be high priest. He also deposed him in a little time, and transferred the honour to Eleazar the son of Ananus, the former high priest, and when he had held it for a year, Gratus deprived him of it, and assigned it to Simon the son of Camithus; and he also having completed a year in the dignity, was made to yield it to Joseph, who was surnamed Caiaphas." The high priesthood was not therefore an annual office among the Jews, as S. Augustine infers from this place; but was changed sometimes in fewer years, sometimes in more, and sometimes in the course of the same year.
Ye know nothing at all, &c. Ye, as if you were common and humble people, are foolish, ye do not understand the matter at all, ye do not grasp what it is needful to do, ye forward nothing, ye explain nothing, ye suggest no pertinent counsel; but I as high priest am enlightened by God, I set right the matter with a word, I give the best advice, and clear up the whole by saying: "It is expedient that one man, that is, Jesus, although He is accused of no crime, although He is innocent and a Prophet, and the doer of so great a miracle, should die (that is, be put to death by you) for the people, that is, so that the people because of Him should not be brought into suspicion with the Romans, nor that the Romans, because of Jesus regarded as Messiah and King of the Jews, should take away their place and nation; and thus the entire race will not perish, but when He is taken away, will remain safe and entire." This was therefore the impious, false, and unjust judgment of Caiaphas, that it was expedient for the safety of the people, that, though innocent, Christ should be put to death, so that the Romans might not use severity to Judea and the Jews on His account. His reasoning was, that it was better for one Jesus to die than many; it is better that one should perish, than the whole community; i.e., why then do ye delay? why deliberate? It is not doubtful to me that it is expedient for one to die, Jesus, in place of all the Jews. Origen says, "They had learned nothing who had not learned Jesus; as it is said, If thou knowest Jesus, it suffices, though thou knowest not other things. If thou knowest not Jesus, it is nought, though thou knowest all things besides." Ver. 51. And this spake he... that Jesus should die for that nation: i.e., of the Jews. Note, that Caiaphas, with the other chief priests being most hostile to Christ, wished out of private hate towards Him to speak out distinctly the same thing which the others secretly hinted at, but did not expressly state; namely, that Christ must be taken out of the way for the safety of the people, that they might not be attacked by the Romans, as I have said. But the Spirit turned the force of his words, when he wished to speak in this sense, as high priest and head of the Church, to others in which he should express the contrary meaning, and should describe and strengthen a very true faith in Christ; namely, that it was expedient that Christ should die for the people, i.e., for the salvation of the people; and by His death, as if by the payment of a price, should redeem them from sin, from the devil, from death, and from hell, those, I say, who would otherwise perish eternally. For the words of Caiaphas properly and precisely signify this. For otherwise, according to the wicked intention towards Christ in the mind of Caiaphas, he ought rather to have said thus: "It is expedient that one man, Jesus, should die, rather than the whole people:" but now he does not say rather than but for (in behalf of) the people; which properly signifies for the salvation of the people, that He may save the people: and although Caiaphas did not understand this, much less intend it, yet it being wonderfully suggested by the Holy Spirit, S. John here takes notice of it; and as he takes notice of it, so other sincere and honest men who were listening to Caiaphas might have noticed the same thing; and just so may we. Learn from this the great care which God has of His Church, and how He assists the Pontiff who is her head, especially under the new Law, which Christ her Head and Spouse instituted, sanctioned, and rules, lest at any time the Church which is His bride should go astray from the true faith. Further, because Caiaphas did not understand this mystery he was not properly a prophet; and Origen observes that the Holy Ghost spoke through his mouth as the angel spoke to the disobedient Balaam by the mouth of the ass (Numb. xxii.). Caiaphas, then, most wickedly twisted the words of the Holy Spirit to the death of Christ. Wherefore S. Chrysostom says that the Holy Spirit moved the tongue of Caiaphas, not his heart. You will say, Then Caiaphas here erred in the faith. I reply by denying the consequence. Yea he formally declared the true faith, namely, that it was expedient that Christ should die for the salvation of the world, as I have said. And though it be that he himself did not understand this, nor mean to say it for he intended that Christ should be cut off lest, because of Him, the people (of the Jews) should be destroyed by the Romans yet herein was his error contrary to justice and piety, and not in a matter pertaining to the faith. His error had to do with a political question, whether, namely, Christ should be put to death for the State, or not. Besides, the Jewish High Priest had not that infallible assistance of the Holy Ghost which the Christian High Priests have from Christ and after Christ. It is, moreover, especially to be borne in mind that at that time, Christ being come, the Jewish Synagogue was beginning to fall, and Christ's Church to rise up in its place. For shortly after this Caiaphas with the whole council of the Sanhedrin proclaimed Jesus to be guilty of death as a false Messiah. This was an error in the Faith. Wherefore their Synagogue then ceased to be the Church of God, and began to be the synagogue of Satan which denied and slew the Christ which was sent by God. Ver. 52. And not for that nation only, &c. It is expedient that Christ should die; not only for His and our nation, that is, for the Jews, but also for all the nations dispersed throughout the whole world, and who should believe in Him. For these are called children of God, not in actual fact, but in the foreknowledge and predestination of God; because, that is to say, they were hereafter to be, by the grace of God, faithful men and saints, and therefore sons of God. So SS. Augustine and Chrysostom. This is what Christ predicted in chap. x. ver. 16: Other sheep I have, which are not of this fold (not of the Jewish synagogue) them also I must bring, and there shall be one fold, and one Shepherd.
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Ver. 53. Then from that day forth, &c. See here plainly appears the unrighteous disposition and meaning of Caiaphas and his associates.
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Ver. 54. Jesus therefore walked no more openly among the Jews, i.e., freely, openly, publicly. S. Cyril says: "As God He knew what the Jews had determined on, though none of them declared it; as man He withdrew Himself, because the hour of His death, decreed by His Father, had not yet come." He did this to give an example to us, of avoiding peril to life by flight.
But went thence, &c. Leontius thinks Ephraim was Bethlehem, in which Christ had been born; but this seems unlikely, because Bethlehem was near to Jerusalem, and Jesus knew that He would be specially sought there by the chief priests. S. Jerome, and after him Jansenius, think it was Ephron (2Ch 13:19). Others think that Ephraim was situated above Jericho, and beside the desert there; but Adrichomius places it about five miles towards the east from Bethel, about seven hours' [journey] distant from Jerusalem, beside the desert of Hai, not far from the brook Cherith, to which Elijah, flying from Jezebel, withdrew, and was fed there by ravens (1 Kings xvii. 5). Jesus withdrew thither, as well that He might avoid the rage of the chief priests for the time, as that He might have leisure in that retirement for prayer and contemplation, and thus strengthen and arm Himself for His approaching death, for the arduous contest with the chief priests yea, more, with Lucifer when He was upon the Cross. Ephraim is symbolically the type of the Gentile Church. So Origen says: "Jesus was lately dwelling among the Jews, the Divine Word, that is to say, through the prophets; but He departed, He is not among them, for He has entered a hamlet which is almost deserted, of which it is said, 'Many are the sons of the deserted one more than of the married:' for Ephraim is interpreted fertility. But Ephraim was the brother of Manasseh, of an elder people given over to forgetfulness; for after a people devoted to forgetfulness had been passed over, abundance has come forth from the Gentiles. The Lord then, departing from the Jews, came to a land nigh to the desert, a city called fruitful, the Church of the whole earth, and there He tarries with His disciples even until now." Typically, Ephraim, as situated beside the desert, is the symbol of a holy soul which has leisure for solitude and prayer; for this becomes Ephraim that is, fruitful in good works: wherefore Jesus tarries in it by His abundant grace.
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Ver. 55. And the Jews' Passover was nigh at hand: viz., the last Passover to Christ, at which He Himself, as the Paschal Lamb, was sacrificed for the salvation of the world; and therefore He eagerly waited for it. The Syrians for Pascha say Pezcho, which is interpreted gladness; because this feast was more joyful than the others, even as to Christians it is so in the highest degree, because of our redemption made upon the Cross, and because of the resurrection.
And many went out of the country up to Jerusalem before the Passover, to purify themselves; i.e., to cleanse themselves by sacrifices and ceremonies from all actual uncleanness, and to prepare themselves by prayers and sacrifices to celebrate and eat the Passover rightly, as says S. Thomas and Jansen.
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Ver. 56. Then sought they for Jesus, and spake among themselves as they stood in the Temple, What think ye, that He will not come to the feast? Wherefore did Jesus not come, according to His custom, to this common feast of the Passover? Certainly because as God He knew beforehand the snares prepared for Him there by the scribes. S. Augustine, Chrysostom, &c., think that this was the question of the chief priests, Pharisees, and of their adherents and assistants, who had determined to apprehend Jesus, and therefore began indignantly to demand: Why has Jesus not come to the feast of the Passover? Is this the way ye neglect the Passover? Will He be thus a contemner and violator of the law, the very charge which we bring against Him? Then why does He not present Himself on these days before the Passover, and purify Himself as all others do, and so prepare Himself for so great a feast?
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Supra dominus virtutem suam vivificativam ostendit verbo, hic confirmat eam miraculo, quemdam mortuum, scilicet Lazarum, suscitando, et primo ponitur Lazari infirmitas; secundo ipsius iam mortui suscitatio, ibi ut audivit; tertio subiungitur suscitationis effectus, ibi multi ergo ex Iudaeis (...) crediderunt in eum. Circa primum tria facit. Primo ponitur Lazari aegrotatio; secundo languoris denuntiatio, miserunt ergo sorores eius ad eum; tertio assignatur praemissorum ratio, ibi audiens autem Iesus dixit eis et cetera. Circa primum tria facit. Primo describit personam aegrotam; secundo languentis locum; tertio personam coniunctam. Persona aegrota est Lazarus; unde dicit erat quidam languens Lazarus. Per hunc fidelis signatur, qui in Deo sperat, et tamen patitur infirmitatem peccati; de qua dicitur in Ps. VI, 3: miserere mei, domine, quoniam infirmus sum. Lazarus enim interpretatur auxiliatus a domino, unde eum significat qui spem habet divini auxilii; Ps. CXX, 2: auxilium meum a domino. Locus infirmi erat Bethania; unde dicit a Bethania de castello Mariae et Marthae: quae quidem Bethania villa quaedam erat prope Ierusalem, ubi dominus consueverat frequenter hospitari, ut frequenter supra dictum est. Et interpretatur domus obedientiae. Per quod datur intelligi, quod si infirmus sit Deo obediens, potest ab eo de facili curari; sicut infirmus obediens medico, facilius ab eo beneficium consequitur sanitatis; IV Reg. V, 13, dixerunt servi Naaman ad eum: pater, etsi rem grandem dixisset tibi propheta, facere debuisses. Ista Bethania castellum erat Mariae et Marthae sororum Lazari: per quas duplex vita signatur, activa scilicet et contemplativa, ut sic per hoc detur intelligi quod per obedientiam homo perfectus redditur in vita activa et contemplativa. Persona coniuncta erat Maria; unde dicit Maria autem erat quae unxit dominum unguento.
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Quia enim mentionem fecerat de Maria et plures mulieres huius nominis erant, ideo ne erremus ex nomine, notificat eam ex notissima actione, dicens quae unxit dominum unguento, et extersit pedes eius capillis suis. De hac autem Maria diversitas quaedam est inter sanctos. Quidam enim dicunt, ut Hieronymus et Origenes, quod haec Maria soror Lazari non est eadem cum illa quae peccatrix erat, de qua dicitur Lc. VII, 37, quod attulit alabastrum unguenti, et stans retro secus pedes eius, lacrymis coepit rigare pedes eius, et capillis capitis sui tergebat. Unde, sicut dicit Chrysostomus, haec non fuit illa meretrix quae in Luca legitur. Haec enim honesta fuit et studiosa circa susceptionem Christi: nam peccatricis illius nomen tacetur. Potuit autem Maria ista erga Christum tempore suae passionis ex devotione et speciali dilectione simile opus fecisse, quod fecit ei peccatrix illa diligens et compuncta: quod quidem factum hic ab Evangelista propter Mariae nominis magnitudinem per anticipationem recitatur. Quidam alii, sicut Augustinus et Gregorius, dicunt quod haec eadem Maria de qua hic agitur, est illa peccatrix de qua agitur Lc. VII. Et argumentum huius ex hoc verbo Augustinus assumit. Nam hic Evangelista dicit antequam Maria ungeret dominum unguento, quia illud fuit imminente passione; infra XII, 3, ubi dicitur: Maria ergo sumpsit libram unguenti nardi pistici pretiosi, et unxit pedes Iesu. Unde dicit quod hoc quod hic dicit Evangelista de ea factum, recitatur Lc. VII. Ambrosius autem utramque partem tenet. Secundum ergo opinionem Augustini manifestum est quod peccatrix illa de qua dicitur in Luca, est Maria ista. Cuius frater Lazarus infirmabatur, idest, miserandum corpus eius fornaceis febribus alendum edax incendium assumebat. Hic ponitur infirmitatis denuntiatio a sororibus Lazari, quae languenti aderant, et casu dolentes iuvenis aegrotantis, miserunt ad eum, scilicet Iesum, dicentes: domine, ecce quem amas infirmatur. In qua quidem denuntiatione tria consideranda occurrunt. Unum est, quod amici Dei quandoque corporaliter affliguntur: unde non est signum quod aliquis non sit amicus Dei, si aliquando corporaliter affligatur, sicut Eliphaz contra Iob falso arguit, Iob IV, 7: recordare, obsecro, quis unquam innocens periit, aut quando recti deleti sunt?
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Et ideo dicunt domine, ecce quem amas infirmatur; Prov. c. III, 12: quem diligit dominus corripit, et quasi pater in filio complacet sibi. Secundum est quod non dicunt domine veni, sana eum sed tantum infirmitatem exponentes, dicunt infirmatur. In quo signatur quod sufficit amico tantum necessitatem exponere, absque alicuius petitionis additamento. Nam amicus cum velit bonum amici sicut bonum suum, sicut sollicitus est ad repellendum malum suum, ita et ad repellendum malum amici sui. Et hoc maxime verum est de eo qui verissime diligit; Ps. CXLIV, v. 20: custodit dominus diligentes se. Tertium est quod istae duae sorores desiderantes curationem fratris languidi, non venerunt personaliter ad Christum, sicut paralyticus, Lc. V, 18, et centurio, Matth. VIII, v. 5: et hoc propter confidentiam quam habebant ad Christum ex speciali dilectione et familiaritate quam Christus erga eas ostenderat: et forte a luctu detinebantur, ut Chrysostomus dicit; Eccli. VI, 11: amicus si permanserit fixus, erit tibi coaequalis, et in domesticis tuis fiducialiter aget. Hic ponitur praemissorum ratio, et primo ratio ipsius infirmitatis; secundo quare sorores eius non venerunt ad Christum, secundum Augustinum, ibi diligebat autem Iesus Martham, et sororem eius Mariam, et Lazarum.
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Ratio autem infirmitatis est glorificatio filii Dei; unde dicit dixit eis Iesus: infirmitas haec non est ad mortem, sed pro gloria Dei. Ubi sciendum est, quod infirmitatum corporalium quaedam sunt ad mortem, quaedam autem non. Illae autem sunt ad mortem quae ad aliquod aliud non ordinantur. Nam omnia mala poenae ex divina providentia infliguntur; Amos III, 6: si est malum in civitate quod dominus non faciat. Mali vero culpae Deus ultor est, non tamen auctor. Omnia autem quae a Deo sunt, ordinata sunt; et ideo omnia mala poenae ad aliquid ordinantur: quaedam ad mortem, quaedam ad aliquid aliud. Haec autem infirmitas non est ordinata ad mortem, sed ad gloriam Dei. Sed numquid non fuit mortuus Lazarus ex hac infirmitate? Videtur quod sic. Alias non foeteret quatriduanus in monumento, nec resuscitatio fuisset miraculosa. Responsio. Dicendum quod infirmitas haec non fuit ordinata ad mortem ut ad finem ultimum, sed propter aliud, ut dictum est: ut scilicet ipse qui resuscitatus fuit, quasi castigatus, iuste viveret ad Dei gloriam, et populus Iudaeus videns miraculum, converteretur ad fidem; Ps. CXVII, 18: castigans castigavit me dominus, et morti non tradidit me. Unde sequitur sed pro gloria Dei, ut glorificetur filius Dei per eam. Ubi, secundum Chrysostomum, ly pro et ly ut non tenentur causaliter, sed consecutive. Non enim ideo infirmatus est ut ex hoc Deus glorificaretur; sed aliunde quidem infirmitas haec venit, et ex ea consecutum est hoc, ut glorificaretur filius Dei, inquantum eum resuscitando usus est ea ad gloriam Dei. Hoc autem uno quidem modo veritatem habet, sed alio modo non. Potest enim infirmitatis Lazari duplex causa considerari. Una naturalis; et secundum hanc verificatur dictum Chrysostomi, quia infirmitas Lazari secundum causam naturalem non ordinabatur ad resuscitationem. Alia causa potest considerari divina providentia; et tunc non habet veritatem dictum Chrysostomi, nam ex divina providentia huiusmodi infirmitas ordinabatur ad gloriam Dei. Et secundum hoc ly pro et ly ut tenentur causaliter; quasi dicat sed pro gloria Dei: quia, licet ad hoc non ordinaretur ex intentione causae naturalis, ordinabatur tamen ex intentione divinae providentiae ad gloriam Dei, inquantum facto miraculo crederent homines in Christum, et vitarent veram mortem. Unde dicit ut glorificetur filius Dei per eam. Hic manifeste dominus filium Dei se nominat: nam ipse glorificandus erat in resuscitatione Lazari, quia ipse est verus Deus; I Io. ult., 20: ut simus in vero filio eius; supra IX, 3: neque hic peccavit neque parentes eius; sed ut manifestentur opera Dei in illo. Hic, secundum Augustinum, Evangelista assignat rationem quare duae sorores non venerunt ad Christum: quae scilicet sumitur ex confidentia specialis dilectionis, unde dicit diligebat autem Iesus Martham, et Mariam sororem eius, et Lazarum. Quippe qui tristium consolator erat, sorores tristes diligebat; et qui languentium salvator erat, languidum et mortuum Lazarum diligebat; Deut. XXXIII, 3: dilexit populos: omnes sancti in manu illius sunt.
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Hic agitur de mortui resuscitatione, et primo ponitur resuscitandi propositum; secundo subditur suscitationis ordo, ibi venit itaque Iesus et cetera. Circa primum tria facit. Primo dat dominus locum morti; secundo praenuntiat propositum de accedendo ad locum ubi mortuus erat, ibi deinde post haec dicit etc.; tertio praenuntiat propositum suscitandi, ibi haec ait, et post haec dicit illis et cetera. Dat autem locum morti, moram trahendo dominus trans Iordanem: et ideo dicit ut autem audivit quia infirmabatur, mansit in eodem loco duobus diebus. Ex quo notatur quod eodem die quo Christus recepit nuntium sororum Lazari, mortuus fuit Lazarus: nam quando Christus venit ad locum ubi mortuus fuit, iam quatriduanus erat; Christus autem duobus diebus postquam recepit nuntium, remansit in eodem loco, et sequenti die ab illis duobus ivit in Iudaeam. Dedit autem locum morti per tot dies, propter duo. Primo quidem ne ex praesentia eius mors Lazari impedita fuisset: nam ubi vita praesens est, mors locum non habet. Secundo, ut miraculum credibilius redderetur, et nullus posset dicere quoniam nondum defunctum eum suscitavit, sed potius stupefactum.
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Consequenter cum dicit deinde post haec dicit discipulis suis, dominus manifestat propositum accessus sui ad locum, et primo praenuntiat propositum; secundo subditur timor discipulorum, ibi dicunt ei discipuli etc.; tertio dominus timorem propellit, ibi respondit Iesus: nonne duodecim horae sunt diei? Dicit ergo quantum ad primum deinde post haec, scilicet moram contractam, dixit, scilicet Iesus, discipulis suis: eamus in Iudaeam iterum. Hic quaeritur quare hic solum praedixit apostolis se iterum iturum in Iudaeam, cum hoc alias non fecerit. Sed huius quidem ratio est, quia Iudaei nuper in Iudaea persecuti fuerant Christum, ita ut pene eum lapidassent; unde et propterea inde decesserat: propter quod credendum erat quod, Christo iterato illuc ire volente, discipulorum corda timor invaderet. Et quia praevisa iacula minus feriunt, et mala quae praevidentur, facilius tolerantur, ut Gregorius dicit, ideo dominus, ut eis timorem auferret, eis itineris sui propositum manifestat. Per hoc autem quod iterum revertitur in Iudaeam, mystice datur intelligi, dominum in fine mundi iterum reversurum ad Iudaeos, qui convertentur ad Christum; Rom. XI, 25: caecitas ex parte contigit in Israel, donec plenitudo gentium intraret.
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Timor discipulorum ponitur cum dicitur dicunt ei discipuli: Rabbi, nunc quaerebant te Iudaei lapidare, et iterum vadis illuc? Quasi dicant: videtur quod spontaneus vadas ad mortem. Sed timor iste irrationabilis est, quia secum habebant discipuli Deum protectorem, cum quo qui est, timere non debet; Is. l, 8: stemus simul: quis est adversarius meus? Ps. XXVI, 1: dominus illuminatio mea et salus mea: quem timebo?
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Hunc timorem expellit dominus confortans eos; unde dicit respondit Iesus, scilicet discipulis, nonne duodecim horae sunt diei? Ubi primo ponit conditionem temporis; secundo ostendit quod tempus sit aptum ambulationi; tertio quod non sit aptum. Secundum ibi si quis ambulaverit in die, non offendit; tertium ibi si autem ambulaverit in nocte, offendit. Ad intelligentiam autem huius litterae, sciendum est, quod tripliciter exponitur. Uno modo a Chrysostomo sic. Nonne duodecim horae sunt diei? Quasi dicat: vos dubitatis ascendere in Iudaeam, quia nuper Iudaei voluerunt me lapidare; sed dies habet duodecim horas, et quod contingit in una, non contingit in alia. Unde licet tunc voluissent me lapidare, in alia hora hoc nollent; Eccle. III, 1: omnia tempus habent. Et eiusdem VIII, 6: omni negotio tempus est et opportunitas. Sed hic incidit quaestio litteralis: quia aut loquitur de die naturali, aut de die artificiali. Si quidem loquatur de die naturali, tunc falsum est quod dicit; cum non habeant duodecim, sed vigintiquatuor horas. Similiter si loquitur de die artificiali, falsum est quod dicit: quia hoc non est verum nisi in aequinoctiali, quia non omnes dies artificiales habent duodecim horas. Sed ad hoc dicendum, quod intelligendum est de die artificiali: quia omnes dies artificiales habent duodecim horas. Nam horae huiusmodi dierum distinguuntur dupliciter. Quaedam enim sunt aequales, et quaedam sunt inaequales. Aequales autem distinguuntur secundum circulum aequinoctialis: et secundum hoc non omnes dies habent duodecim horas sed aliqui plures, aliqui pauciores; nisi tantum in aequinoctio. Inaequales autem distinguuntur secundum ascensiones zodiaci propter eius obliquitatem: quia non aequaliter ascendit zodiacus in omnibus partibus suis; aequinoctialis autem aequaliter: et de istis horis inaequalibus quilibet dies artificialis habet duodecim horas; quia quolibet die ascendunt sex signa de die, et sex de nocte; sed illa quae ascendunt in aestate, sunt tardioris motus quam illa quae ascendunt in hieme; ascensus autem cuiuslibet signi facit duas horas. Si quis ambulaverit in die, idest honeste, et absque conscientia alicuius mali, Rom. XIII, 13: sicut in die honeste ambulemus, non offendit, idest, non invenit quod ei noceat. Et hoc ideo quia lucem huius mundi videt; idest, lux iustitiae in eo est; Ps. XCVI, 11: lux orta est iusto, et rectis corde laetitia; quasi dicat dominus: nos secure possumus ire, cum in die ambulemus.
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Si autem ambulaverit in nocte, scilicet iniquitatum, de facili multa pericula inveniet: de qua nocte I Thess. V, 7: qui dormiunt, nocte dormiunt. Et talis offendit, idest impingit, quia lux, scilicet iustitiae, non est in eo. Alio modo exponit quidam Graecus, scilicet Theophylactus, ab illo loco si quis ambulaverit in die, dicens, quod dies est praesentia Christi in mundo, nox vero est tempus post passionem eius. Ut sit sensus: non est timendum de Iudaeis, quia quamdiu ego sum in mundo, vobis non imminet periculum, sed mihi. Unde quando Iudaei eum capere voluerunt, infra XVIII, 8, dixit dominus turbis: si ergo me quaeritis, sinite hos abire. Ut impleretur sermo quem dixit: quia quos dedisti mihi, non perdidi ex eis quemquam. Sed in nocte, idest in tempore post passionem, tunc timendum est vobis ire in Iudaeam, quia patiemini a Iudaeis persecutionem; Zach. XIII, 7: percute pastorem, et dispergentur oves. Alio modo exponit Augustinus sicut per diem intelligatur Christus; supra c. IX, 4: me oportet operari opera eius qui misit me, donec dies est: et quamdiu sum in mundo, lux sum mundi. Huius ergo diei duodecim horae, sunt duodecim apostoli; supra VI, 71: nonne ego vos duodecim elegi? Sed timendum est valde quod sequitur: et unus ex vobis Diabolus est. Iudas ergo non erat hora huius diei, quia non lucebat. Sed dicendum, quod dominus hoc dixit, non habito respectu ad Iudam, sed ad successorem eius Mathiam. Est ergo sensus nonne duodecim horae sunt diei? Quasi diceret: vos estis horae, ego sum dies. Sicut ergo horae consequuntur diem, ita et vos me debetis sequi. Unde si ego volo ire in Iudaeam, vos non debetis me praecedere, nec mutare voluntatem meam; sed debetis me sequi. Simile dicit Petro, Matth. XVI, 23: vade retro post me, Satanas, idest, non praecedas me, sed me sequere, voluntatem meam imitando. Si quis ambulaverit in die, quasi diceret: non debetis timere periculum, quia vos itis mecum, qui sum dies. Unde sicut qui in die vadit non impingit, idest non offendit; ita nec vos qui mecum itis; Rom. VIII, 31: si Deus pro nobis, quis contra nos? Et hoc ideo quia lucem huius mundi videt, in me. Si autem ambulaverit in nocte, idest in tenebris ignorantiae et peccati, tunc offendit; et hoc ideo quia lux, scilicet spiritualis, non est in eo, non quidem ex defectu lucis, sed eorum rebellione; Iob XXIV, 13: ipsi fuerunt rebelles lumini.
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Supra praenuntiavit dominus propositum de accedendo ad locum defuncti, hic manifestat propositum de defuncti suscitatione, et primo praenuntiat ipsum propositum; secundo discipulorum affectum, ibi dicit ei Thomas et cetera. Propositum autem praenuntiat primo quasi implicite et obscure; secundo Evangelista ostendit tarditatem intellectus discipulorum, ibi dixerunt ergo discipuli; tertio dominus ipsum propositum denuntiat manifeste, ibi tunc ergo dixit eis Iesus. Dicit ergo haec ait, et post haec dicit illis, quasi diceret: his, quae supra posita sunt, dictis, postmodum dicit discipulis suis Lazarus amicus noster dormit. Quod quidem, secundum Chrysostomum, videtur facere ad secundam rationem excludentem timorem discipulorum: nam prima procedebat ex discipulorum innocentia, quia qui ambulat in die, non offendit; ista sumitur ex necessitate imminente, quasi necessarium sit ire. Unde circa hoc tria facit. Primo commemorat pristinam amicitiam defuncti, dicens Lazarus amicus noster: amicus scilicet propter multa beneficia et obsequia quae nobis exhibuit; et ideo non debemus in necessitate deficere; Prov. XII, 26: qui negligit damnum propter amicum fidelem. Secundo ponit necessitatis instantiam; unde dicit dormit: unde oportet quod ei subveniatur; Prov. XVII, 17: frater in angustiis comprobatur. Dormit, inquam, ut dicit Augustinus, domino; sed mortuus erat hominibus, qui eum suscitare non poterant. Sciendum est enim, quod somnus accipitur multis modis. Quandoque pro somno naturae; I Reg. III, 9: dormivit Samuel usque mane. Et Iob XI, 18: securus dormias et cetera. Quandoque pro somno mortis; I Thess. IV, v. 12: nolumus vos ignorare de dormientibus, ut non contristemini, sicut et ceteri qui spem non habent. Quandoque pro negligentia; Ps. CXX, 4: ecce non dormitabit neque dormiet qui custodit Israel. Quandoque vero pro somno culpae; Eph. V, 14: exurge qui dormis, et exurge a mortuis. Quandoque pro quiete contemplationis; Cant. V, 2: ego dormio, et cor meum vigilat. Quandoque pro quiete futurae gloriae; Ps. IV, 9: in pace in idipsum dormiam, et requiescam. Mors autem dicitur somnus propter spem resurrectionis; et ideo mors consuevit appellari dormitio, ab eo tempore quo Christus mortuus est et resurrexit; Ps. III, 6: ego dormivi, et soporatus sum. Tertio ostendit suam ad resuscitandum efficaciam, cum dicit sed vado ut a somno excitem eum. In quo dat intelligere quod tanta facilitate excitabat eum de sepulcro, quanta excitas dormientem in lecto. Nec mirum: quia ipse est qui suscitat mortuos et vivificat, supra V; unde ipse dicit ibidem: venit hora, in qua omnes qui in monumentis sunt audient vocem filii Dei.
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Tarditatem autem intellectus discipulorum ponit Evangelista cum dicit dixerunt ergo discipuli eius: domine, si dormit, salvus erit. Et primo ponit signum tarditatis eorum, scilicet quod non responderunt secundum intentionem domini; secundo ostenditur eorum tarditas manifeste, ibi dixerat autem Iesus de morte eius. Circa primum sciendum est, quod id quod dixerat dominus de somno mortis, isti intellexerunt de somno naturae. Et quia solet somnus aegrotantium salutis esse indicium, ideo discipuli dixerunt: si dormit, salvus erit: quasi dicant: hoc manifeste salutis est signum, ut per hoc ulterius concludant: domine, si dormit, non videtur utile esse ut tu vadas ad excitandum eum.
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Tarditatem autem ipsorum subdit dicens dixerat autem Iesus de morte eius, quia rudes erant. Unde dominus dicit eis Matth. XV, 16: adhuc et vos sine intellectu estis? De sapiente vero dicitur Prov. I, 6: animadvertet parabolam et interpretationem, verba sapientum et aenigmata eorum. Manifestat autem dominus explicite suscitandi propositum, cum subdit Lazarus mortuus est; et gaudeo propter vos. Et primo annuntiat eis Lazari mortem, quod pertinet ad eius scientiam; secundo insinuat suum affectum circa eius mortem, quod pertinet ad eius providentiam; tertio innuit propositum de eundo ad locum ubi mortuus erat, quod pertinet ad eius clementiam.
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Mortem quidem praenuntiat dicens manifeste Lazarus mortuus est, idest, subiit legem communem mortis, quam nullus hominum subterfugere potest; Ps. LXXXVIII, v. 49: quis est homo qui vivit, et non videbit mortem?
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Affectum autem suum ostendit circa eius mortem, dicens et gaudeo propter vos, ut credatis, quoniam non eram ibi. Quod potest dupliciter exponi. Uno modo sic. Nos audivimus infirmitatem Lazari, sed ego absens annuntio mortem eius, et gaudeo propter vos, idest propter vestram utilitatem, ut ex hoc sumatis experimentum divinitatis meae, quia in absentia video; Hebr. IV, 13: omnia nuda et aperta sunt oculis eius. Nec mirum, quia ipse est omnibus praesens; Ier. c. XXIII, 24: caelum et terram ego impleo. Ut credatis: non ut de novo inciperent credere, sed ut firmius robustiusque crederent: secundum illud Mc. IX, 23: credo, domine, adiuva meam incredulitatem. Alio modo sic. Gaudeo, scilicet quod mortuus est; et hoc propter vos, idest propter vestram utilitatem, scilicet ut credatis. Ideo, inquam, gaudeo (...) quia non eram ibi: nam si ibi fuissem, non fuisset mortuus; sed quia defunctus est, maius apparebit miraculum cum resuscitabo defunctum putrescentem: et ex hoc vos magis corroboramini in fide. Maius est enim defunctum suscitare quam viventem a morte praeservare. Ex quo datur intelligi quod aliquando mala sunt ratio gaudii, inquantum ordinantur ad bonum; Rom. c. VIII, 28: diligentibus Deum omnia cooperantur in bonum. Propositum autem eundi innuit dicens sed eamus ad eum: in quo ostenditur Dei clementia, inquantum homines in peccatis existentes et quasi mortuos per se ad eum accedere non valentes misericorditer praeveniendo attrahit, secundum illud Ier. XXXI, v. 3: in caritate perpetua dilexi te, ideo attraxi te miserans. Hic ponitur discipulorum affectus: quod potest quidem dupliciter exponi. Uno modo ut importet affectum dubitantis; alio modo ut importet affectum diligentis. Et primo modo exponitur a Chrysostomo. Nam, ut supra dictum est, omnes discipuli timebant Iudaeos, et super alios Thomas. Nam ante passionem infirmior erat aliis, et infidelior; qui tamen postea fortior factus est, et irreprehensibilis, qui solus orbem terrarum percurrit.
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Unde ex hac dubietate dicit ad condiscipulos eamus et nos, et moriamur cum illo, quasi dicat: iste non timet mortem, penitus vult ire, se et nos volens tradere morti. Secundo modo exponit Augustinus. Thomas enim et alii discipuli ita Christum amabant ut vel cum eo praesente vivere, vel cum eo mori vellent, ne post mortem deserti iterum inconsolati remanerent. Unde ex hoc affectu Thomas dicit ad condiscipulos eamus et nos, et moriamur cum eo, quasi dicat: ire vult, periculum mortis ei imminet: numquid et nos remanebimus ut vivamus? Absit. Sed eamus, et moriamur cum illo; Rom. VIII, 17: si compatimur, et conregnabimus; II Cor. V, v. 14: si unus pro omnibus mortuus est, ergo omnes mortui sunt.
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Postquam praenuntiavit defuncti suscitationem, hic describit Evangelista resuscitationis ordinem, et primo praemittit quaedam praeambula pertinentia ad alios; secundo proponit quaedam quae pertinent ad affectum Christi, ibi Iesus autem ut vidit eam plorantem etc.; tertio subdit suscitationis effectum, ibi Iesus ergo rursum fremens et cetera. Praeambula autem ad alios pertinentia primo praemittit quantum ad defuncti conditionem; secundo quantum ad Iudaeorum erga sorores consolationem, ibi erat autem Bethania etc.; tertio quantum ad sororum devotionem, ibi Martha autem, ut audivit et cetera. Defuncti autem conditio describitur quantum ad tempus mortis, quia quatriduanus, unde dicit venit itaque Iesus, et invenit eum quatuor dies habentem, et quantum ad locum, quia in monumento. Ex quo apparet, secundum litteram, ut dictum est supra, quod primus dies mortis fuit quando nuntiata fuit ei infirmitas. Per hos autem quatuor dies, secundum Augustinum, signantur quatuor dies quadruplicis mortis. Una dies est peccati originalis, quod homo trahit de mortis propagine; Rom. V, 12: per unum hominem peccatum intravit in mundum. Alii tres dies referuntur ad mortem peccati actualis; nam quodlibet peccatum mortale quaedam mors dicitur; Ps. XXXIII, 22: mors peccatorum pessima. Et dividuntur secundum transgressionem triplicis legis. Primo quidem legis naturae, quam homines transgrediuntur; et sic est secundus dies mortis, Is. XXIV, 5: transgressi sunt legem et pactum sempiternum, idest legem naturae. Secundo legis scriptae, quam etiam homines transgrediuntur; et sic est tertius dies, supra VII, 19: nonne Moyses dedit vobis legem, et nemo ex vobis facit legem? Tertio legis Evangelii et gratiae, quam homines transgrediuntur; et sic est quartus dies, et gravior ceteris. Hebr. X, 28: irritam quis faciens legem Moysi, sine ulla miseratione duobus vel tribus testibus moritur: quanto magis putatis deteriora mereri supplicia qui filium Dei conculcaverit, et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam fecerit? Vel aliter, primus dies est peccatum cordis; Is. I, 16: auferte malum cogitationum vestrarum et cetera. Secundus dies est peccatum oris; Eph. IV, 29: omnis sermo malus de ore vestro non procedat. Tertius dies est peccatum operis; de quo Is. I, 16: quiescite agere perverse. Quartus dies est peccatum perversae consuetudinis; de quo Ier. XIII, 23: sic et vos poteritis bene facere, cum didiceritis male. Qualitercumque tamen exponatur, dominus quandoque sanat mortuos quatuor dies habentes, idest legem Evangelii transgredientes, et in consuetudine peccati detentos. Visitantium autem conditio describitur, et quantum ad visitandi opportunitatem, et quantum ad eorum quantitatem.
11:18
Quantum ad opportunitatem quidem, quia locus defuncti erat prope Ierosolymam; unde dicit erat autem Bethania iuxta Ierosolymam quasi stadiis quindecim, quod erat fere milliaria duo: nam milliare habet octo stadia: et sic facilis multis Iudaeorum a Ierosolymis patebat illuc accessus. Mystice autem per Bethaniam quae interpretatur domus obedientiae, et Ierusalem visio pacis, datur intelligi, quod qui sunt in statu obedientiae, sunt propinqui ad pacem vitae aeternae; supra X, 27: oves meae vocem meam audiunt, et ego vitam aeternam do eis. Et dicit quindecim stadiis, quia qui vult de Bethania, idest de statu obedientiae, ire in Ierusalem caelestem, oportet quod transeat stadia quindecim. Primo quidem septem, quae pertinent ad observantiam veteris legis: nam septenarius numerus pertinet ad legem veterem, quae diem septimum sanctificat; deinde vero octo, idest impletionem novi testamenti, ad quem pertinet numerus octonarius propter octavam resurrectionis.
11:19
Quantum vero ad quantitatem describitur, quia multi; unde dicit multi autem ex Iudaeis venerant ad Mariam et Martham, ut consolarentur eas: quod quidem pietatis erat; Rom. XII, 15: gaudere cum gaudentibus oportet. Eccli. VII, 38: non desis plorantibus in consolationem. Sorores autem describit Evangelista primo quantum quidem ad Martham; secundo vero quantum ad Mariam, ibi haec cum dixisset, abiit, et vocavit Mariam. Martham autem describit quantum ad tria. Primo quantum ad eius occursum quo Christo obviavit; secundo quantum ad devotionis affectum quem Christo exhibuit et tertio quantum ad instructionis profectum ad quem Christus eam erexit.
11:20
Occursus autem Marthae describitur festinus, quia Martha, ut audivit quia Iesus venit, occurrit illi, absque morae dilatione. Venit autem praesentis temporis est: forte enim Christo prope castrum existente, aliquis praecessit, et nuntiavit Marthae adventum Christi, quo audito, statim cucurrit. Ratio autem quare Martha primo audivit, et sola occurrit, est quia Martha sollicita erat; unde dominus dicit, Lc. X, 41: Martha, Martha, sollicita es, et turbaris erga plurima: et ideo occupata circa dispositionem negotiorum discurrebat per domum, et nuntianti facilius occurrit. Maria autem sedebat domi cum illis qui venerant de Ierosolymis; et ideo non ita cito potuit sibi indicari sicut Marthae. Ratio autem quare Martha non statim indicavit Mariae assignatur a Chrysostomo. Quia Maria sedebat cum Iudaeis, et Martha sciebat quod Iudaei persequebantur Christum, et iam conspiraverant in eius mortem; et ideo timens ne, si nuntiaret ei et illa ivisset in occursum Christi, ivissent cum ea: propter hoc ergo sibi nuntiare noluit. Sed si Iudaei conspiraverant contra Christum, quomodo visitabant Lazarum et sorores suas, qui Christi familiares erant, et quasi discipuli? Ad quod respondet Chrysostomus, quod hoc faciebant propter necessitatis calamitatem, et propter nobilitatem harum mulierum, quas spreto principum mandato, consolabantur. Vel quia hi qui aderant, non mali erant, sed bene se habebant ad Christum: multi enim ex populo credebant. Mystice autem signantur per haec vita activa, quae signatur per Martham, quae occurrit Christo ad exhibendum obsequii beneficium membris eius; et vita contemplativa, quae per Mariam signatur, quae domi sedet quieti contemplationis et puritati conscientiae vacans; Sap. VIII, 16: intrans in domum meam, conquiescam cum illa.
11:21
Affectus autem devotionis in Martha ostenditur praecipuus; unde dicit, dixit Martha ad Iesum: domine, si fuisses hic, frater meus non fuisset mortuus. Ubi duo Christo devote proponit: unum quod respicit ad praeteritum, et aliud quod respicit ad futurum. Ad praeteritum quidem respicit quod dicit domine, si fuisses hic, frater meus non fuisset mortuus: credebat enim quod praesente Christo mors locum non haberet, cum vidisset mulierem ad solum tactum fimbriae Iesu sanatam, Matth. IX, 20. Et quidem rationabiliter movebatur, nam vita contrariatur morti; Christus autem vita est, et lignum vitae; Prov. III, 18: lignum vitae est his qui apprehenderint eam. Si ergo lignum vitae poterat praeservare a morte, multo magis Christus. Nihilominus tamen imperfectam habebat fidem, aestimans Christum minus posse absentem quam praesentem; unde dicebat domine, si fuisses hic, frater meus non fuisset mortuus: quod quidem de virtute limitata et creata dici potest; sed de virtute infinita et increata, quae Deus est, non est dicendum, quia aequaliter se habet ad praesentia et absentia, immo sibi omnia sunt praesentia; Ier. XXIII, 23: putasne Deus e vicino ego sum? et cetera.
11:22
Ad futurum autem respicit hoc quod subdit sed et nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus. In quo quidem licet aliquo modo verum dixerit nam Christo secundum quod homo pertinebat a Deo petere; unde et frequenter orasse legitur, et supra IX, 13, dicitur: si quis Dei cultor est (...) hunc exaudit: tamen minus dixit: nam per haec verba arbitrari videtur Christum sicut unum sanctum hominem, qui praeteritam mortem orando posset excludere; sicut Eliseus orando mortuum suscitavit.
11:23
Profectus autem ponitur cum addit dicit illi Iesus: resurget frater tuus. Quia enim adhuc imperfecte cognoscebat, ideo dominus ad altiora eam instruendo provehit, et primo praenuntiat fratris resurrectionem; secundo ostendit resuscitationis potestatem, ibi ego sum resurrectio et vita et cetera. Circa primum duo facit. Primo praenuntiat futurum miraculum; secundum ponitur intellectus Marthae de resuscitatione, ibi dixit ei Martha et cetera. Miraculum autem quod futurum dominus praenuntiat est resuscitatio Lazari; unde dicit resurget frater tuus; Is. XXVI, 19: vivent, et mortui tui resurgent. Sciendum est autem Christum tres mortuos suscitasse: puellam archisynagogi, ut habetur Matth. XI, 23 ss., filium viduae qui efferebatur extra portam, ut habetur Lc. VII, v. 12 s., et Lazarum quatuor dies habentem in monumento. Sed puellam quidem in domo, iuvenem extra portam, Lazarum in monumento. Item puellam paucis arbitris secum habens, patrem videlicet, et matrem puellae, et tres ex discipulis suis, Petrum scilicet, Iacobum et Ioannem; iuvenem vero magna turba praesente; sed Lazarum assistente multitudine, et cum gemitu. Nam per hos tres suscitatos tria genera peccatorum intelliguntur. Quidam enim peccant per consensum peccati mortalis in corde; et isti signantur per puellam mortuam in domo. Alii vero sunt qui per exteriora signa et actus peccant; et signantur per mortuum qui effertur extra portam. Sed quando per consuetudinem in peccato firmantur, tunc clauduntur in monumento. Et tamen dominus omnes resuscitat. Sed illi qui per consensum solum peccant, et mortaliter peccando moriuntur, facilius suscitantur. Et quia secretum est, ideo secreta emendatione curatur. Quando autem peccatum procedit extra, tunc publico indiget remedio.
11:24
Intellectus autem Marthae de resuscitatione promissa ponitur cum dicit dicit ei Martha: scio quia resurget in resurrectione in novissimo die. Non enim auditum est a saeculo quod quis quatriduanum foetentem in monumento resuscitaverit, et ideo non poterat cadere in corde Marthae quod statim eum suscitaret a mortuis; sed credebat hoc in communi resurrectione futurum. Unde dicit scio, idest certissime teneo, quod resurget in novissimo die; supra VI, 40: ego resuscitabo eum in novissimo die. Consequenter cum dicit dixit ei Iesus: ego sum resurrectio et vita, dominus Martham ad altiora elevans, primo ostendit virtutem et potestatem suam; secundo subdit potestatis effectum, ibi qui credit in me, etiam si mortuus fuerit, vivet; tertio exposcit fidem, ibi credis hoc? Potestas autem sua est vivificativa; unde dicit ego sum resurrectio et vita; quasi diceret Marthae: credis quod frater tuus resurgat in novissimo die? Totum autem hoc quod homines resurgent, erit mea virtute; et ideo ego, cuius virtute tunc omnes resurgent, possum etiam fratrem tuum suscitare in praesentia. Dicit autem duo: scilicet quod est resurrectio, et quod est vita. Sciendum est enim, quod effectum vitae aliqui participare indigent. Quidam quidem, quia vitam amiserunt; quidam vero, non quia ipsam amiserunt, sed ut iam habitam conservent. Sic ergo quantum ad primum dicit ego sum resurrectio, quia qui vitam per mortem amiserunt, reparantur; quantum ad secundum dicit et vita, qua scilicet viventes conservantur. Sciendum est autem, quod hoc quod dicit ego sum resurrectio, est locutio causalis; quasi dicat: ego sum resurrectionis causa. Hic autem locutionis modus in illis tantum fieri consuevit qui sunt causa alicuius rei; Christus autem est tota causa resurrectionis nostrae, tam animarum quam corporum, et ideo hoc quod dicit ego sum resurrectio, est causalis locutio, quasi dicat: totum hoc quod resurgent in animabus et in corporibus, per me erit; I Cor. XV, 21: quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Hoc, inquam, quod sum resurrectio, est mihi per hoc quod sum vita; nam vitae est quod aliqui reparentur ad vitam, sicut ignis est quod aliquod extinctum reignitur. Supra c. I, 4: in Christo vita erat, et vita erat lux hominum.
11:25
Effectus autem potestati respondet, unde dicit qui credit in me, etiam si mortuus fuerit, vivet. Primo ergo agit de effectu qui respondet primae potestati; secundo de effectu qui respondet secundae. Primum autem quod de potestate sua dixerat, est quod ipse sit resurrectio; et huic respondet effectus quod ipse mortuos vivificat: et quantum ad hoc dicit qui credit in me, etiam si mortuus fuerit, vivet. Cuius quidem causa est, quia ego sum resurrectionis causa, cuius causae effectum aliquis consequitur credendo in me. Unde dicit qui credit in me, vivet, etiam si mortuus fuerit: nam per hoc quod credit, habet me in se, Eph. III, 17: habitare Christum per fidem in cordibus vestris, qui autem habet me, habet resurrectionis causam: ergo qui credit in me, vivet. Quod autem per fidem aliqui resurgant, habetur supra V, 25: venit hora, et nunc est, quando mortui audient vocem filii Dei, et qui audierint vivent, vita scilicet spirituali, resurgentes de morte culpae, et etiam vita naturali, resurgentes de morte poenae.
11:26
Secundum autem quod de potestate sua dixerat, est quod ipse sit vita; et huic respondet effectus praeservationis in vita; unde dicit et omnis qui vivit, et credit in me, vita iustitiae, de qua Hab. II, 4: iustus meus ex fide vivit, non morietur in aeternum, idest morte aeterna; sed habebit vitam aeternam; supra VI, 40: haec est voluntas patris mei, ut omnis qui videt filium, et credit in eum, habeat vitam aeternam. Et hoc non est intelligendum quin moriatur ad tempus morte carnis; sed quod aliquando sic morietur, ut tamen resuscitatus vivat in aeternum in anima, donec resurgat caro numquam postea moritura; unde subdit ibidem: et ego resuscitabo eum in novissimo die. Exposcit autem fidem, ut eam perficiat; unde dicit credis hoc? Et primo ponitur quaestio domini dicentis credis hoc? Non interrogat dominus quasi ignorans, sed sciens fidem eius, quippe qui ipsam fidem sibi infuderat: credere enim a Deo est. Quaerit autem ut fidem quam habebat in corde, confiteatur ore; Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem.
11:27
Secundo ponitur responsio mulieris cum dicit ait illi: utique, domine, ego credidi quia tu es Christus filius Dei vivi. Quae quidem responsio impertinens videtur ad ea quae dominus dixerat. Dixit enim ego sum resurrectio et vita et postea quaesivit utrum hoc crederet. Mulier autem non respondit: credo quod tu es resurrectio et vita; sed ego credidi quia tu es Christus filius Dei vivi, qui in hunc mundum venisti. Quod quidem dupliciter exponitur. Chrysostomus enim dicit quod haec mulier non intelligens alta verba domini, quasi stupefacta respondit dicens: domine, ego non intelligo hoc quod dicis, scilicet quod tu es resurrectio et vita, sed hoc credidi quia tu es Christus filius Dei vivi. Augustinus vero dicit, quod mulier respondit hoc ideo quia hoc quod dicit est ratio omnium praemissorum a domino; quasi diceret: quidquid dicis de potestate tua et effectu salutis, totum credo: quia ego credo quod plus est et radix omnium, scilicet quia tu es Christus filius Dei vivi. Haec autem confessio Marthae perfecta est. Confitetur enim Christi dignitatem, naturam et dispensationem, scilicet incarnationis. Dignitatem quidem et regiam et sacerdotalem; et hoc, cum dicit: tu es Christus. Christus enim Graece, Latine dicitur unctus. Inunguntur autem reges et sacerdotes: est ergo Christus rex et sacerdos. Unde Angelus Lc. II, 11: natus est nobis hodie salvator, qui est Christus dominus. Et vere ipse est singulariter Christus, quia alii unguntur oleo visibili, iste vero oleo invisibili, scilicet spiritu sancto, et ceteris aliis abundantius; Ps. c. XLIV, 8: unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis. Ideo prae consortibus, quia, ut dicitur supra III, 34 non ad mensuram dat ei Deus spiritum. Naturam autem in Christo confitetur divinam patri aequalem; unde dicit filius Dei vivi: nam ex hoc quod singulariter vocat eum filium Dei vivi, veritatem filiationis annuntiat; non autem est verus Dei filius, nisi sit patri connaturalis: unde de Christo dicitur I Io. ult., 20: ut simus in vero filio eius, Christo. Hic est verus Deus et vita aeterna. Dispensationis autem mysterium confitetur cum dicit qui in hunc mundum venisti, scilicet carnem assumens. Simile confitetur Petrus, Matth. XVI, 16: tu es Christus filius Dei vivi; infra XVI, 28: exivi a patre, et veni in mundum.
11:28
Postquam Evangelista praemisit conditiones sororum quantum ad Martham, hic describit eas quantum ad Mariam, et primo describit vocationem Mariae; secundo occursum eius ad Christum, ibi illa, ut audivit; tertio eius devotionem, quam exhibuit Christo, ibi Maria ergo cum venisset ubi erat Iesus (...) cecidit ad pedes eius. Vocatur autem Maria per Martham, quae consolata et instructa per Christum, nolens sororem suam esse tantae consolationis expertem, cum dixisset verba praedicta cum domino, abiit, statim et vocavit Mariam sororem suam silentio, dicens: magister adest, et vocat te et cetera. Ubi quidem duo dubitanda occurrunt. Primo de hoc quod dicit silentio: nam silentium nihil aliud est quam privatio locutionis vel soni. Non ergo eam silentio vocare potuisset. Responsio. Dicendum, secundum Augustinum, quod silentium suppressam vocem nuncupavit, quasi dicat, vocavit eam submisse, secundum illud Eccle. IX, 17: verba sapientium audiuntur in silentio. Ideo autem eam silenter vocat, quia multitudo Iudaeorum erat cum ea, ut dictum est, et forte erant inter eos aliqui qui non diligerent Christum, qui vel recederent, vel, hoc audito, Mariam non sequerentur. Mystice autem per hoc datur intelligi quod ad Christum quis vocat exteriore voce tantum, sed efficacius silenter; unde dicitur Is. XXX, v. 15: in silentio et spe erit fortitudo vestra. Secundo dubitatur de hoc quod dicit magister adest, et vocat te. Videtur falsum dixisse: non enim dixit dominus Marthae quod vocaret Mariam. Responsio. Dicit Augustinus, quod Evangelista causa brevitatis dat intelligere quod in sua narratione intermiserat: nam forte dominus dixit Marthae quod eam vocaret. Alii autem dicunt, quod Martha ipsam praesentiam vocationem reputavit; quasi diceret: inexcusabile est ut eo praesente tu non exeas obviam ipsi.
11:29
Consequenter cum dicit illa, ut audivit, surrexit cito, et venit ad eum, ponitur occursus Mariae. Et circa hoc duo facit. Primo ponitur promptitudo Mariae ad occurrendum; secundo locus in quo ei occurrit, ibi nondum enim venerat Iesus in castellum; tertio comitiva quae eam sequitur, ibi Iudaei ergo qui erant cum ea in domo (...) secuti sunt eam. Promptitudo autem Mariae ad occurrendum describitur, quia non distulit propter luctum, non tardavit propter astantes, sed statim ut audivit, surrexit cito, de domo in qua erat, et venit ad eum, scilicet Iesum. Ex quo patet quod non illam praevenisset Martha, si ei a principio notus fuisset adventus Iesu. Datur etiam per hoc nobis exemplum non tardandi, cum vocamur ad Christum. Eccli. c. V, 8: ne tardes converti ad dominum, et ne differas de die in diem; Is. l, 4: audiam eum quasi magistrum.
11:30
Locus autem ubi Maria Christo occurrit, est idem ille ubi Martha cum Christo locuta fuerat; unde dicit nondum enim venerat Iesus in castellum, sed erat adhuc in illo loco ubi occurrerat ei Martha; quod ideo ponit Evangelista, ne credatur superfluus occursus Mariae, cum Christus potuerit adeo cito in castellum venire sicut et Martha. Ideo autem Christus in illo loco remansit, ut non videatur seipsum ingerere miraculo; sed dum rogatus et inductus miraculum operatur, confiteantur ipsum mortuum esse, et miraculum nullam calumniam patiatur. Datur etiam per hoc intelligi, quod cum volumus Christo frui, eum venientem anticipemus, non expectantes quod ipse nobis condescendat: sed ut ipsi potius condescendamus ad eum; Ier. XV, 19: ipsi convertentur ad te, et tu non converteris ad eos.
11:31
Comitiva autem quae sequitur Mariam, describitur cum dicit Iudaei ergo qui erant cum ea in domo (...) secuti sunt eam. Causam autem quare eam sequebatur ponit, dicens quia vadit ad monumentum ut ploret ibi. Credebant enim quod ex impetu doloris hoc faceret: non enim audierant verba quae Martha dixerat Mariae. In quo quidem Iudaei commendandi sunt, quia, ut dicitur Eccli. VII, 38, non desis plorantibus in consolatione. Nihilominus divina providentia factum est ut eam sequerentur, ut cum plures essent ibi cum Lazarus suscitatus est, tam grande miraculum quatriduani resurgentis testes plurimos inveniret, ut dicit Augustinus.
11:32
Consequenter cum dicit Maria ergo cum venisset ubi erat Iesus, videns eum cecidit ad pedes eius, commendatur devotio Mariae ad Iesum, et primo devotio quam exhibuit facto; secundo devotio quam exhibuit verbo, ibi domine, si fuisses hic, non esset mortuus frater meus. Circa primum nota in Maria securitatem et humilitatem. Securitatem quidem, quia contra mandatum principum, quod nullus confiteretur Christum, non verecundatur turbam, nec suspicionem Iudaeorum de Christo veretur: cum aliqui inimicorum Christi interessent, ad Christum currit; Prov. XXVIII, 1: iustus quasi leo confidens, absque terrore erit. Humilitatem autem, quia cecidit ad pedes eius, quod non de Martha legitur; I Petr. V, v. 6: humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis; Ps. CXXXI, 7: adorabimus in loco ubi steterunt pedes eius. Verbo autem devotionem exhibuit, cum dixit ei: domine, si fuisses hic, non esset mortuus frater meus. Credebat enim esse vitam, et ubi ipse esset, mortem locum non habere; II Cor. VI, 14: non est conventio lucis ad tenebras. Quasi dicat: dum nobiscum praesens fuisti ut Augustinus dicit, non morbus, non infirmitas aliqua apparere ausa est, apud quas vitam noverat hospitari. O infidelis conventio. Te adhuc posito in saeculo, Lazarus amicus tuus mortuus est. Si amicus moritur, inimicus quid patietur?
11:33
Consequenter cum dicit Iesus ergo ut vidit eam plorantem (...) infremuit spiritu, et turbavit se, ponuntur ea quae pertinent ad affectum Christi. Christus enim non respondet eadem Mariae quae respondit Marthae; sed propter astantem turbam nihil loquitur, factis demonstrans suam virtutem. Primo ergo ponitur affectus Christi ostensus Mariae; secundo subditur disceptatio de Christi affectu, ibi dixerunt ergo Iudaei: ecce quomodo amabat eum. Circa primum tria facit. Primo ponitur affectus Christi quem corde habuit; secundo quomodo eum verbis expressit, ibi et dixit, ubi posuistis eum? Tertio quomodo eum lacrymis demonstravit, ibi et lacrymatus est. Dicit ergo quantum ad primum Iesus ergo, ut vidit eam plorantem et cetera. Ubi notandum est, Christum verum Deum esse, et verum hominem; et ideo ubique fere in factis suis mixta leguntur humana divinis, et divina humanis: et si quandoque ponitur aliquid humanum de Christo, statim additur aliquid divinum. Nihil enim infirmius de Christo legimus quam eius passionem; et tamen eo in cruce pendente, divina facta patent, quod sol obscuratur, petrae scinduntur, corpora sanctorum qui dormierant resurgunt. In nativitate etiam et eo iacente in praesepio, sidus de caelo fulget, Angelus laudes cecinit, magi et reges munera offerunt. Simile autem habemus in hoc loco: nam Christus secundum humanitatis affectum aliquid infirmum patitur, turbationem quamdam de morte Lazari concipiens; unde dicit infremuit spiritu, et turbavit semetipsum. Circa quam quidem turbationem primo quidem attende pietatem, secundo discretionem, tertio potestatem. Pietatem quidem ex causa, quae est iusta. Tunc enim iuste turbatur quis, si ex aliorum tristitia et malo turbetur: et quantum ad hoc dicit ut vidit eam plorantem; Rom. XII, 15: gaudere cum gaudentibus et flere cum flentibus. Discretionem autem, quia secundum iudicium rationis turbatur; unde dicit fremuit spiritu; quasi iudicium rationis servans. In turbatione enim spiritus dicitur mens, vel ratio, secundum illud Eph. IV, 23: renovamini spiritu mentis vestrae. Quandoque autem contingit quod huiusmodi passiones sensitivae partis nec fiunt spiritu, nec servant moderamen rationis, quin potius ipsam perturbant: quod quidem in ipso non fuit, quia infremuit spiritu. Sed quid significat fremitus Christi? Videtur quod significet iram; Prov. XIX, 12: sicut fremitus leonis, ita et ira regis. Item videtur quod significet indignationem; secundum illud Ps. CXI, 10: dentibus suis fremet, et tabescet. Responsio. Dicendum quod hic fremitus in Christo iram quamdam et indignationem cordis significat. Omnis autem ira et indignatio ex aliquo dolore et tristitia causatur. Duo autem hic suberant: unum de quo Christus turbabatur, quod erat mors homini inflicta propter peccatum; aliud autem de quo indignabatur, erat saevitia mortis et Diaboli. Unde, sicut quando aliquis vult repellere hostem, dolet de malis illatis ab ipso, et indignatur ad animadvertendum in eum, ita et Christus doluit et indignatus est. Potestatem autem, quia ipse suo imperio turbavit semetipsum. Nam huiusmodi quidem passiones aliquando insurgunt ex causa indebita; sicut cum aliquis de malis gaudet et de bonis tristatur; Prov. II, 14: qui laetantur cum male fecerint, et exultant in rebus pessimis. Et hoc non fuit in Christo; unde dicit ut vidit eam plorantem (...) turbavit seipsum. Aliquando insurgunt ex aliqua causa bona, non tamen ratione moderantur: et propter hoc dicit infremuit spiritu. Aliquando autem etsi moderentur ab aliquo, praeveniunt tamen iudicium rationis, cuiusmodi sunt subiti motus. Quod quidem in Christo non fuit: quia omnis motus appetitus sensitivi fuit in eo secundum modum et imperium rationis. Et ideo dicit turbavit semetipsum, quasi dicat: iudicio rationis hanc sibi tristitiam assumpsit. Sed contra est quod dicitur Is. XLII, 4: non erit tristis neque turbulentus. Responsio. Dicendum quod hoc intelligitur de tristitia praeveniente et immoderata. Voluit etiam Christus se turbare et tristari ex triplici causa. Primo quidem ad probandum conditionem et veritatem humanae naturae. Secundo ut dum tristatur et cohibet seipsum, doceat modum servandum esse in tristitiis. Stoici enim dixerunt quod nullus sapiens tristatur. Sed valde inhumanum esse videtur quod aliquis de morte alicuius non tristetur. Aliqui autem sunt qui in tristitiis de malo amicorum, nimis excedunt. Sed dominus tristari voluit, ut significet tibi quod aliquando debeas contristari, quod est contra Stoicos: et modum in tristitia tenuit, quod est contra secundos. Unde apostolus I Thess. IV, 12: nolumus vos ignorare de dormientibus, ut non contristemini sicut ceteri qui spem non habent; Eccli. XXII, 10: super mortuum plora, quia deficit lux eius, et postea subdit: modicum plora supra mortuum, quoniam requievit. Tertia ratio est ut insinuet quod nos pro mortuis corporaliter tristari et plorare debemus: secundum illud Ps. XXXVII, 9: afflictus sum, et humiliatus sum nimis. Consequenter dominus affectum sui cordis verbis demonstrat; unde dicit ubi posuistis eum? Sed contra. Numquid dominus locum ubi positus erat ignorabat? Videtur quod non: nam sicut virtute divinitatis absens scivit mortem eius, ita scivit etiam locum sepulcri. Quare ergo quaerit quod scivit? Responsio. Dicendum quod non ut ignorans interrogat, sed dum a populo sibi sepulcrum ostenditur, vult eos confiteri Lazarum mortuum et sepultum: ut sic miraculum ab omnium suspicione eripiat. Sunt ad hoc etiam duae rationes mysticae. Una est, quia qui interrogat, videtur nescire ea de quibus interrogat. Per Lazarum autem in monumento, signantur mortui in peccatis. Ostendit ergo dominus se ignorare locum Lazari, dans per hoc intelligere quod quasi nesciat peccatores, secundum illud Matth. c. VII, 23: non novi vos, et Gen. III, 9: Adam, ubi es? Alia ratio est, quia quod aliqui a peccato resurgant ad statum iustitiae divinae, est ex profundo praedestinationis divinae: quod quidem profundum homines ignorant; Rom. XI, 34: quis cognovit sensum domini, aut quis consiliarius eius fuit? Et Ier. XXIII, 18: quis enim affuit in consilio domini, et vidit, et audivit sermonem eius? Et ideo dominus hoc innuens, ad modum nescientis se habuit, cum et ipsi hoc nesciamus.
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Sic ergo ponitur domini interrogatio, et sequitur populi responsio; unde dicit dicunt ei: domine, veni et vide. Veni miserando, vide, considerando; Ps. XXIV, 18: vide humilitatem meam et laborem meum, et dimitte universa delicta mea.
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Consequenter dominus affectum suum lacrymis demonstrat; unde subditur et lacrymatus est Iesus: quae quidem lacrymae non erant ex necessitate, sed ex pietate et causa. Fons enim pietatis erat, et ideo flebat ut ostenderet non esse reprehensibile si aliquis ploret ex pietate; Eccli. c. XXXVIII, 16: fili, super mortuum produc lacrymas. Flevit ex causa, ut doceret hominem propter peccatum fletibus indigere, secundum illud Ps. VI, 7: laboravi in gemitu meo, lavabo per singulas noctes lectum meum.
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Consequenter cum dicit dixerunt ergo Iudaei: ecce quomodo amabat eum, ponit Evangelista disceptationem de affectu Christi: et primo inducit quosdam admirantes Christi affectum; secundo quosdam in dubium revocantes miraculum prius factum, ibi quidam autem ex ipsis dixerunt et cetera. Admirantes autem miraculum Christi inducit Evangelista per modum conclusionis, cum dicit dixerunt ergo Iudaei, ostensis scilicet signis affectus Christi, tam verbis quam lacrymis, ecce quomodo amabat eum: nam amor maxime in tristitiis hominum manifestatur; Prov. XVII, 17: in tristitia amicus cognitus est. Mystice autem per hoc datur intelligi quod Deus homines etiam in peccatis amat, nisi enim eos amasset, non utique diceret: non veni vocare iustos, sed peccatores ad poenitentiam: Matth. IX, 13. Unde Ier. XXXI, 3: in caritate perpetua dilexi te, ideo attraxi te miserans. Vertentes autem in dubium miraculum factum, erant ex invidis Iesu; unde dicit quidam autem ex ipsis, scilicet Iudaeis, dixerunt: non potuit hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Quasi dicant: si sic amabat eum ut etiam pro eius morte lacrymaretur, videtur quod voluisset eum non mori: nam tristitia est de his quae nobis non volentibus acciderunt. Si ergo eo nolente mortuus est, videtur quod non potuit mortem impedire; multo magis videtur quod non potuerit aperire oculos caeci nati. Vel, dicendum quod hoc dixerunt admirando, eo modo loquendi quo Eliseus dixit IV Reg. II, 14: ubi est Deus Eliae etiam nunc? Et David in Ps. LXXXVIII, 50: ubi sunt misericordiae tuae antiquae, domine?
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Postquam autem Evangelista posuit quaedam praeambula ad suscitationem, hic consequenter agit de ipsa suscitatione: circa quam quatuor agit. Primo de Christi ad monumentum perventione; secundo de lapidis sublatione, ibi erat autem spelunca etc.; tertio de Christi oratione, ibi Iesus autem, elevatis sursum oculis, dixit etc.; quarto de mortui resuscitatione, ibi haec cum dixisset, voce magna clamavit: Lazare, veni foras. Dicit ergo quantum ad primum Iesus ergo rursum fremens in semetipso, venit ad monumentum. Studiose autem Evangelista frequenter dicit, quod lacrymatus est et quod infremuit, ut Chrysostomus dicit, quia in futuro ostensurus erat suae divinitatis potestatem. Ne ergo dubites de veritate suae humanitatis, infirmiora et humiliora nostrae naturae de Christo asserit. Et sicut Ioannes ceteris Evangelistis expressius divinam naturam et potestatem ostendit, ita etiam quaedam infirmiora de eo loquitur, sicut quod lacrymatus est, quod infremuit, et huiusmodi, quae maxime affectum in Christo demonstrant humanae naturae. Mystice autem infremuit, ut detur intelligere, eos qui a peccatis resurgunt, in continuo debere persistere luctu, secundum illud Ps. XXXVII, 7: tota die contristatus ingrediebar. Vel dicendum, quod supra infremuit spiritu, propter mortem Lazari, hic autem rursum in semetipso propter infidelitatem Iudaeorum. Unde Evangelista praemiserat dubietatem miraculi, dicentium non potuit hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Qui quidem fremitus fuit ex compassione et miseratione ad Iudaeos; Matth. XIV, 14: videns Iesus turbas, misertus est eis. Hic agitur de lapidis sublatione, ubi quatuor facit. Primo describit lapidem; secundo subdit mandatum Christi de lapide submovendo; tertio addit disceptationem de lapidis amotione; quarto insinuat mandati impletionem.
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Lapis autem describitur superpositus monumento; unde dicit erat autem spelunca, et lapis superpositus erat ei. Sciendum est enim, quod in partibus illis cavernas quasdam in modum speluncae habent ad hominum sepulturas, ubi possunt plura mortuorum corpora ponere diversis temporibus, et ideo habent foramen quoddam, quod lapide claudunt et aperiunt quando est necesse. Et ideo dicitur hic, quod lapis erat superpositus ei, scilicet ostio speluncae. Simile habetur Gen. XXIII, 1-20, ubi Abraham emit agrum et speluncam ad sepeliendum Saram uxorem suam. Mystice autem per speluncam intelligitur profunditas peccatorum, de qua habetur in Ps. LXVIII, 3: infixus sum in limo profundi, et non est substantia. Per lapidem superpositum intelligitur lex, quae in lapide scripta est, et peccatum non tollebat, sed tenebat eos in peccato: quia ex hoc gravius peccabant, quod contra legem faciebant; unde dicitur Gal. III, 22: conclusit Scriptura omnia sub peccato. Mandatum Christi de lapide submovendo ponit, dicens ait Iesus, tollite lapidem. Sed quaeritur, cum maius sit suscitare mortuum quam removere lapidem, quare non etiam simul cum hac virtute lapidem sustulit? Ad quod respondet Chrysostomus, quod hoc factum est ad maiorem certitudinem miraculi, ut scilicet eos testes faciat miraculi, ut non dicant quod in caeco dixerunt: non est hic, qui mortuus fuit. Mystice, secundum Augustinum, remotio lapidis signat amotionem ponderis legalium observantiarum a fidelibus Christi ex gentibus ad Ecclesiam venientibus, quod eis aliqui imponere volebant. Unde dicit beatus Iacobus, Act. XV, 28: visum est spiritui sancto et nobis, nihil ultra imponere vobis oneris. Et Petrus dicit eodem: cur tentatis imponere iugum super cervices discipulorum, quod neque patres nostri, neque nos portare potuimus? De hoc ergo dicit dominus, tollite lapidem, idest legis pondus, et gratiam praedicate. Vel per lapidem significat eos qui in Ecclesia corrupte vivunt, et offensioni sunt credere volentibus, dum eos a conversione retrahunt; de quo lapide in Ps. XC, 12: ne forte offendas ad lapidem pedem tuum. Qui quidem dominus praecipit ut removeatur; Is. LVII, 14: auferte offendicula de via populi mei. Disceptatio autem ponitur ex parte Marthae, et primo ponuntur verba Marthae disceptantis; secundo verba Christi respondentis.
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Verba quidem Marthae ponit dicens dixit ei Martha, soror eius qui mortuus fuerat: domine, iam foetet, quatriduanus enim est. Quod quidem ad litteram factum est ad ostensionem veritatis miraculi, quasi iam per putrefactionem inciperent membra resolvi. Mystice autem de illo qui peccare consuevit iam foetet, scilicet per pessimam famam, cuius odor deterrimus per peccatum consurgit. Nam sicut ex bonis operibus fragrat odor bonus, secundum quod dicit apostolus II Cor. II, 15: Christi bonus odor sumus Deo, ita ex malis operibus foetor et malus odor evaporat: qui etiam recte quatriduanus dicitur, quasi pressus pondere terrenorum peccatorum et cupiditatum carnalium, terra enim est ultimum de quatuor elementis; Ioel. c. II, 20: ascendet foetor eius, et ascendet putredo eius, quia superbe egit.
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Illi autem Christus respondit dicens nonne dixi tibi, quoniam si credideris, videbis gloriam Dei? Ubi dominus videtur Martham arguere, quod non memor erat eius quod Christus ei dixerat: qui credit in me, etiam si mortuus fuerit, vivet; nam Martha diffidebat an Christus posset resuscitare mortuum quatriduanum. Licet enim aliquos recenter mortuos suscitasset, impossibile tamen hoc de fratre credebat ob dierum diuturnitatem. Et ideo dominus dixit ei nonne dixi tibi: si credideris, videbis gloriam Dei? Idest suscitationem fratris tui, per quam Deus glorificabitur. Sed cum supra dominus hoc miraculum apostolis dixerit futurum ad gloriam suam, inquiens ut glorificetur filius Dei per eam, scilicet per mortem, hic tamen dicit Marthae hoc miraculum futurum ad gloriam Dei. Et hoc ideo, quia eadem est gloria patris et filii et spiritus sancti. Ideo autem non expressit hic gloriam filii, ne turbaret astantes Iudaeos, ad contradictionem promptos. Innuitur autem in his domini verbis duplex fructus fidei nostrae. Primus est miraculorum operatio, quae debetur fidei; Matth. XVII, 19: si habueritis fidem sicut granum sinapis, dicetis monti huic: transi hinc illuc, et transibit; et nihil impossibile erit vobis. Unde et apostolus I Cor. XIII, 2: si habuero fidem, ita ut montes transferam. Et Mc. ult., 20, dicitur: illi autem praedicaverunt ubique, domino cooperante, et sermonem confirmante, sequentibus signis. Quae quidem miraculorum operatio est ad gloriam Dei: et ideo dicit si credideris, videbis gloriam Dei. Secundus fructus est visio aeternae gloriae, quae debetur fidei pro praemio; unde dicit videbis gloriam Dei; Is. VII, 9, secundum aliam litteram: si non credideritis, non intelligetis. I Cor. XIII, 12: videmus nunc per speculum, et in aenigmate, per fidem, tunc autem facie ad faciem. Impletionem mandati ponit inferens tulerunt ergo lapidem. Ubi considerandum est, secundum Origenem, quod mora tollendi lapidem adiacentem, ex sorore defuncti causata est. Et ideo, tamdiu resuscitatio fratris dilata est quamdiu Christum per verba detinuit, sed statim cum Christi mandatum obediendo exequitur, frater resuscitatur. Ut per hoc discamus nihil interponere inter iussa Iesu et ipsorum executionem, si cupimus quod statim salutis sequatur effectus; Ps. XVII, 45: in auditu auris obedivit mihi. Hic agitur de Christi oratione, in qua gratias agit: circa quam Evangelista quatuor ponit. Primo ponit orandi modum; secundo orationis efficaciam; tertio excludit orandi necessitatem; quarto subiungit orationis utilitatem. Modum autem orandi ponit congruentem quia elevatis sursum oculis; idest, intelligentiam suam erexit, adducens illam per orationem ad excelsum patrem. Nobis autem, si ad exemplum orationis Christi orare volumus, necesse est levare oculos mentis nostrae ad eum, removendo illos a praesentibus rebus, memoria, cogitationibus et intentionibus. Levamus etiam oculos ad Deum quando non confidentes de meritis nostris, de sola misericordia speramus, secundum illud Ps. CXXII, 1: ad te levavi oculos meos qui habitas in caelis, et: sicut oculi ancillae in manibus dominae suae, ita oculi ad dominum Deum nostrum, donec misereatur nostri; Thren. III, 41: levemus corda nostra cum manibus ad dominum in caelis.
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Orationis autem efficaciam ponit, cum dicit pater, gratias ago tibi, quoniam audisti me. In quo argumentum habemus, quod Deus facilis est ad largiendum, secundum illud Ps. X, 17: desiderium pauperum exaudivit dominus, ut sic desiderium, etiam antequam proferat verba, exaudiat; Is. c. XXX, 19: ad vocem clamoris tui statim ut audierit, respondebit tibi; et LXV, 24: adhuc illis loquentibus, dicam, ecce adsum. Multo ergo magis expedit arbitrari de domino salvatore, quod Deus pater praeveniens eius orationem, eum exaudierit: nam lacrymae quas Christus pro morte Lazari fuderat, vicem orationis habuerunt. Per hoc autem quod in principio orationis gratias agit, datur nobis exemplum quod cum orare volumus, antequam futura petamus, pro perceptis beneficiis Deo gratias referamus; I Thess. V, 18: in omnibus gratias agite. Quod autem dicit quoniam audisti me, si exponatur de Christo, secundum quod homo, non habet difficultatem: sic enim Christus minor patre erat, et secundum hoc competit sibi orare patrem, et exaudiri ab eo. Si vero, ut Chrysostomus vult, exponatur de Christo, secundum quod Deus, tunc verbum difficultatem habet: nam secundum hoc, ei orare non convenit nec exaudiri sed potius aliorum orationes exaudire. Et ideo dicendum, quod tunc aliquis auditur quando voluntas eius impletur. Voluntas autem patris semper impletur, quia, ut dicitur in Ps. CXIII, 3, omnia quaecumque voluit dominus fecit. Cum ergo eadem sit voluntas patris et filii, quandocumque pater implet voluntatem suam, implet voluntatem filii. Dicit ergo filius, secundum quod verbum, quoniam audisti me, idest, fecisti quae erant in verbo tuo ut fierent. Dixit enim, et perfecta sunt. Necessitatem autem orandi excludit dicens ego autem sciebam quoniam semper me audis et cetera. Ubi quasi obumbrate dominus suam divinitatem ostendit, quasi diceret: ad hoc ut fieret voluntas mea, non indigeo oratione, quia ab aeterno voluntas mea impleta est; Hebr. V, 7: in omnibus exauditus est pro sua reverentia. Nam ego sciebam, scilicet certitudinaliter, quoniam semper me, verbum, audis: quia quidquid facis, in me est ut fiat. Item me, hominem, semper audis, quia voluntas mea semper est conformis voluntati tuae, sed propter populum qui circumstat, ut credant quia tu me misisti. In quo datur intelligi quod multa fecit et dixit propter utilitatem aliorum; infra c. XIII, 15: exemplum dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. Nam omnis Christi actio, nostra est instructio.
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Voluit autem Christus specialiter per istam operationem demonstrare, se non esse alienum a patre, sed recognoscebat eum ut suum principium: et ideo subdit ut credant quia tu me misisti; infra XVII, 3: haec est vita aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum Christum; Gal. c. IV, 4: misit Deus filium suum factum ex muliere, factum sub lege. Et in hoc ponitur orationis utilitas. Hic agitur de suscitatione Lazari, et circa hoc tria facit. Primo ponitur vox excitantis; secundo vocis effectus ibi et statim prodiit qui fuerat mortuus; tertio mandatum de solutione excitati, ibi dicit eis Iesus: solvite eum. Vox autem excitantis ponitur magna, unde dicit haec cum dixisset, scilicet Iesus, voce magna clamavit: et hoc ad litteram, ut destrueret errorem gentilium et quorumdam Iudaeorum, dicentium animas mortuorum commorari in tumulis cum corporibus. Et ideo clamat, quasi animam ex longinquo evocans in tumulo non existentem. Vel dicendum, et melius, quod vox Christi magna dicitur propter virtutis eius magnitudinem: nam tanta virtus eius fuit quod suscitavit Lazarum quatriduanum a morte, quomodo excitaretur dormiens a somno; Ps. c. LXVII, 34: dedit voci suae vocem virtutis. Vox etiam ista magna, repraesentativa est illius magnae vocis quae erit in communi resurrectione, per quam omnes de monumentis resuscitabuntur; Matth. XXV, 6: media nocte clamor factus est et cetera.
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Clamat, inquam, dicens Lazare, veni foras. Quem ideo ex proprio nomine vocat, quia tanta erat virtus vocis eius quod pariter omnes mortui cogerentur exire, nisi per expressionem nominis virtutem suam ad unum determinasset, ut Augustinus dicit de verbo domini. Datur etiam per hoc intelligi quod Christus vocat peccatores foras exire de conversatione peccati: Apoc. XVIII, 4: exite de illa, populus meus. Item de occultatione eius per confessionem ipsum peccatum manifestando; Iob XXX, 33: si abscondi quasi homo peccatum meum.
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Consequenter cum dicit et statim prodiit qui fuerat mortuus, ponitur vocis effectus: et primo ponitur mortui resurrectio; secundo resurgentis mortui dispositio. Resurrectio quidem mortui fuit festina ad domini imperium; unde dicit et statim prodiit qui fuerat mortuus. Tanta enim erat virtus vocis Christi ut absque temporis dilatione vitam conferret: sicut erit in resurrectione communi, quando in ictu oculi, mortui audientes tubam canentem, mortui qui in Christo sunt, resurgent primi, ut dicitur I Thess. IV, 15. Iam enim anticipatur officium Christi, quod dicitur supra V, 25: venit hora, et nunc est, quando mortui qui in monumentis sunt, audient vocem filii Dei, et qui audierint vivent. Sic ergo impletum est quod dixerat dominus: vado, ut excitem eum. Quantum autem ad dispositionem resurgentis, dicitur ligatus, idest habens ligatas manus et pedes institis, idest fasciis, quibus antiqui mortuos involvebant, et facies eius sudario erat ligata, ne scilicet horrorem faceret. Ideo autem ligatum et coopertum resurgere iussit, ut miraculum magis approbaretur. Consequenter cum dicit solvite eum, et sinite abire, mandat ut solvatur. Cuius quidem ratio est, ut ipsimet qui solverent, fidentiores testes essent miraculi, et eius quod fit tenaciorem memoriam haberent. Similiter etiam dum eum tangunt et sibi appropinquant, videant quod vere est ille. Ideo autem addit et sinite abire, ut ostendat miraculum non esse phantasticum. Aliqui enim magi visi sunt aliquando mortuos suscitasse, non tamen ad hoc eos perducere potuerunt ut pristina officia exequerentur: et hoc quidem erat, quia eorum resuscitatio phantastica tantum erat, et non vera. Sciendum est autem, quod hoc totum quod dicitur et statim prodiit mystice exponitur ab Augustino; et hoc dupliciter, secundum duplicem modum prodeundi. Prodit namque peccator quando exit poenitendo a consuetudine peccati ad statum iustitiae; II Cor. VI, 17: exite de medio eorum, et separamini. Qui tamen habet manus ligatas institis, idest carnalibus concupiscentiis: quia adhuc in corpore constituti, alieni a molestiis esse non possunt, etiam a peccatis surgentes, unde apostolus dicit, Rom. VII, 25: ego ipse mente servio legi Dei, carne autem legi peccati. Quod autem facies eius sudario tecta erat, hoc est quod in hac vita plenam cognitionem Dei habere non possumus; I Cor. c. XIII, 12: videmus nunc per speculum in aenigmate, tunc autem facie ad faciem. Et ideo solvere eum iubet, et abire: quia post hanc vitam auferentur a peccato surgentibus omnia velamina, ut Deum facie ad faciem contemplentur, ut dicitur I Cor. XIII, v. 12. Tunc enim solvetur corruptibilitas corporis, quae est quasi quoddam vinculum ligans et aggravans animam, ab omni huiusmodi plena et clara contemplatione; Is. LII, v. 2: solve vincula colli tui, captiva filia Sion. Sic ergo apparet unus modus spiritualiter prodeundi, qui ponitur ab Augustino, libro LXXXIII quaestionum. Alius modus prodeundi est per confessionem, de quo dicitur Prov. XXVIII, 13: qui abscondit scelera sua, non dirigetur; qui autem confessus fuerit, et reliquerit ea, misericordiam consequetur. Sic enim prodire est ab occultis exeundo, per confessionem manifestari; sed ut confitearis, Deus facit voce, idest gratia, magna vocando. Mortuus autem procedens adhuc ligatus, est confitens adhuc reus. Ut autem solvantur peccata eius, ministris mandatur ut solvant eum, et sinant abire. Nam quem Christus per seipsum interius vivificat, discipuli solvunt, quia ministerio sacerdotum vivificati absolvuntur; Matth. XVI, 19: quodcumque solveris super terram, erit solutum et in caelis. Dicunt autem quidam hoc mysterium prosequentes, quod sicut Christus Lazarum per seipsum vivificavit, vivificatum a discipulis absolvendum mandavit; ita Deus interius vivificat animam per gratiam, remittendo culpam, et absolvendo a reatu poenae aeternae, sed sacerdotes virtute clavium absolvunt a parte poenae temporalis. Sed haec positio nimis parum attribuit Ecclesiae clavibus. Hoc est enim proprium sacramentorum novae legis quod in eis gratia conferatur. Sacramenta autem in dispensatione ministrorum consistunt, unde in sacramento poenitentiae contritio et confessio se tenent materialiter, ex parte suscipientis sacramentum; vis autem causativa sacramenti est in absolutione sacerdotis, ex virtute clavium, per quas effectum dominicae passionis quodammodo applicat ad eum quem absolvit, ut remissionem consequatur. Si ergo sacerdos non absolveret nisi solum a poena, sacramentum poenitentiae non esset gratiae collativum, per quam culpa remittitur; et per consequens non esset sacramentum novae legis. Est ergo dicendum, quod sicut in sacramento Baptismi sacerdos verba proferens et exterius abluens, ministerium Baptismi exhibet, Christo interius baptizante, ita sacerdos exterius virtute clavium ministerium absolutionis impendit, Christo per gratiam culpam remittente. Sed hoc dubium facere videtur quod ad Baptismum plerumque accedunt pueri, non ante Baptismum iustificati, qui in Baptismo remissionis gratiam consequuntur; sed ad absolutionem consequendam accedunt adulti plerumque antea per contritionem, peccatorum remissionem consecuti: ut sic sequens absolutio nihil facere videatur ad peccatorum remissionem. Sed si quis diligenter consideret, ex utraque parte adultos accipiens, invenietur omnimoda similitudo. Contingit enim aliquos adultos, antequam actu sacramentum Baptismi consequantur, habentes illud in voto, remissionem peccatorum consequi, Baptismo flaminis baptizari; et tamen Baptismus sequens, quantum est de se, remissionem peccatorum operatur, licet in isto cui iam sunt remissa, hoc locum non habeat, sed solum augmentum gratiae consequatur. Si quis autem adultus ante Baptismum non perfecte fuisset dispositus ad consequendum remissionem peccatorum, in ipso actu dum baptizatur remissionem consequitur virtute Baptismi, nisi ponat per fictionem obstaculum spiritui sancto. Et similiter est dicendum in poenitentia. Si quis enim ante absolutionem sacerdotis plene contritus fuerit, consequitur remissionem peccatorum, eo quod habet in voto ut subiiciat se Ecclesiae clavibus, sine quo vera contritio non esset. Si autem antea non plena fuisset contritio sufficiens ad remissionem, in ipsa absolutione remissionem culpae consequitur, nisi ponat obstaculum spiritui sancto. Et similiter est in Eucharistia et extrema unctione, et in aliis sacramentis.
11:45
Postquam Evangelista posuit Lazari mortem et eius resurrectionem, hic consequenter ponit effectum resurrectionis, et primo ponit effectum eius in turba; secundo ponit effectum eius in principibus, ibi collegerunt ergo pontifices et Pharisaei Concilium. Circa primum duo facit. Primo inducit quosdam credentes, dicens multi ergo ex Iudaeis qui venerant ad Mariam et Martham, ad eas consolandas, et viderant quae fecit Iesus, crediderunt in eum. Nec mirum, quia tale miraculum non est auditum a saeculo, quod scilicet mortuus quatriduanus in monumento resuscitaretur ad vitam. Similiter etiam dominus dicit, miraculum istud se facturum propter populum qui circumstabat, ut scilicet credant in eum: et ideo verbum istud non ivit incassum, sed ex miraculo viso multi crediderunt. I Cor. c. I, 22: Iudaei signa quaerunt. Secundo inducit quosdam denuntiantes, dicens quidam autem ex ipsis venerunt ad Pharisaeos et cetera. Quod quidem potest dupliciter intelligi. Uno modo quod dixerunt ea quae Iesus fecit principibus sacerdotum, ut mitigarent eos adversus Iesum, et ut confutarent eos de hoc quod adversus Iesum, qui tam mira faciebat, machinarentur. Alio modo, et melius, quia hoc dixerunt ut concitarent eos contra Christum. Nam infideles erant, et de miraculo scandalizabantur. Et hoc patet ex ipso modo loquendi. Nam cum dixerat multi ergo ex Iudaeis (...) crediderunt in eum.
11:46
Subiungit quasi adversantem, dicens quidam autem ex ipsis abierunt ad Pharisaeos et cetera. Hi sunt de quibus dicitur infra XII, 37, quod cum tanta signa fecisset Iesus coram eis, non crediderunt in eum (...) dilexerunt enim gloriam hominum magis quam gloriam Dei.
11:47
Consequenter cum dicit collegerunt ergo pontifices et Pharisaei Concilium, ponit Evangelista effectum miraculi in principibus, et primo ponit malitiam quam contra Christum excogitaverunt; secundo ostendit quomodo Christus eam declinavit, ibi Iesus ergo iam non in palam ambulabat apud Iudaeos. Circa primum tria facit. Primo ponit Concilii congregationem; secundo subdit congregatorum dubitationem, ibi et dicebant: quid facimus, quia hic homo multa signa facit? Tertio assignat dubitationis determinationem, ibi unus autem ex ipsis et cetera. Ostenditur autem circa primum pontificum nequitia ex tribus. Primo ex personarum conditione, quia non plebei, sed pontifices et Pharisaei. Pontifices autem, quia erant principes sacrorum; Pharisaei vero, quia speciem religionis habebant, ut sic impleatur quod dicitur Gen. penult., 5: Simeon et levi fratres, vasa bellantia iniquitatis. Nam de Simeone fuerunt adinventores sectae Pharisaeorum. Pontifices autem manifestum est de tribu levi fuisse; I Esd. IX, 2: manus principum prima erat in transgressione hac. Secundo ex malitiae deliberatione; unde dicit collegerunt Concilium, quod est factum ad consiliandum; Gen. penult., 6: in consilium eorum non veniat anima mea; Ps. I, 1: beatus vir qui non abiit in consilio impiorum et cetera. Sed, ut dicitur Prov. XXI, 30: non est consilium contra dominum. Tertio ex prava intentione, quia adversus Iesum, idest salvatorem; Ps. XL, 8: adversum me loquebantur inimici mei, adversum me cogitabant mala mihi; Ier. XVIII, 18: venite, cogitemus contra Ieremiam cogitationes. Consequenter cum dicit quid facimus, quia hic homo multa signa facit? Ponit ipsorum dubitationem, et primo ponit dubitationis motivum; secundo dubitationis materiam, ibi si dimittimus eum sic, omnes credent in eum. Movebant autem eos ad dubitandum miracula Christi; unde dicebant quid facimus, quia hic homo multa signa facit? Caeci sunt, adhuc eum hominem vocantes, cuius tantam susceperunt divinitatis demonstrationem. Nam, ut ipse dicit supra c. V, 36: opera quae dedit mihi pater ut faciam, ipsa testimonium perhibent de me. Sunt etiam non minus insipientes quam caeci: quia dubitant quid eos facere oporteat, cum nihil aliud eis faciendum erat, quam credere; supra VI, 30: quod signum facis, ut credamus tibi? Sed ecce quod multa signa fecit, et adhuc dicunt quia hic homo multa signa facit. Excaecavit enim eos malitia eorum: Sap. II, 21. Materia autem dubitationis fuit, quia timebant damna eos secutura. Et ponit duo quantum ad hoc. Primo amissionem principatus spiritualis; et quantum ad hoc dicit si dimittimus eum sic, omnes credent in eum: quod quidem secundum rei veritatem optabile erat omnibus, nam fides quae est ad Christum, salvat et ad vitam aeternam perducit; infra XX, v. 31: haec scripta sunt ut credatis (...) et ut credentes vitam habeatis in nomine eius. Sed quantum ad eorum pravam intentionem eis horrendum videbatur, cum crederent, nullum eorum qui crederent in Christum, eis obedire. Unde ex eorum ambitione seipsos et alios retrahunt a salute. Unde dicitur in III Canon. Io.: is quis amat primatum gerere in eis, Diotrephes, non recipit nos.
11:48
Secundo ponit ambitionem possessionis temporalis, cum dicit et venient Romani, et tollent nostrum locum, et gentem: quod videtur ex hoc sequi, secundum Augustinum: quia si omnes in Christum crederent, nemo remaneret qui adversus Romanos templum Dei defenderet, quia desererent sanctum templum et suas paternas leges, contra quas doctrinam Christi esse sentiebant. Sed hoc non videtur multum ad propositum pertinere, cum adhuc servirent Romanis, nec excogitassent contra eos movere bellum. Et ideo melius videtur dicendum, secundum Chrysostomum, quod ideo hoc dicebant quia videbant Christum honorari a populo tamquam rex. Et quia mandatum Romanorum erat ut nullus nisi per eos rex nominaretur, ideo timebant quod si hoc audirent Romani, quod Christum haberent tamquam regem, reputarent ipsos Iudaeos rebelles et venientes contra eos, destruerent civitatem et gentem; infra XIX, 12: omnis qui se regem facit, contradicit Caesari. Sed attende eorum miseriam, quia nihil timent perdere nisi temporalia, de vita aeterna non cogitantes; Deut. XXXIII, 28: oculus Iacob ad terram. Sed, ut dicitur Proverb. XVI, 24, quod timet impius, veniet super eum. Ideo Romani post passionem domini et glorificationem, tulerunt eis et locum et gentem, expugnando et transferendo.
11:49
Determinationem autem dubitationis ponit, cum dicit unus autem ex ipsis Caiphas nomine, cum esset pontifex anni illius, dixit eis. Et primo ponitur determinatio; secundo determinationis expositio, ibi hoc a semetipso non dixit; tertio sententiae a congregatione acceptatio, ibi ab illo ergo die cogitaverunt ut interficerent eum. Circa primum duo facit. Primo describit personam sententiantis; secundo ponit verba sententiae, ibi vos nescitis quidquam et cetera. Persona sententians describitur ex nomine et ex dignitate. Ex nomine quidem, quia Caiphas; quod quidem nomen convenit suae malitiae. Interpretatur enim primo investigans, quod attestatur suae praesumptioni; Prov. XXV, 27: qui scrutator est maiestatis, opprimetur a gloria. Praesumpsit enim cum dixit: adiuro te per Deum vivum, ut dicas nobis si tu es Christus. Secundo interpretatur sagax, quod attestatur eius astutiae, quia nititur mortem Christi procurare. Tertio interpretatur ore vomens, quod attestatur eius stultitiae; Prov. XXVI, 11: sicut canis qui revertitur ad vomitum. Ex dignitate autem describitur, quia pontifex anni illius. Circa quod sciendum est, quod, ut habetur Lev. VIII, dominus constituit unum summum sacerdotem, cui mortuo unus succederet, qui per totam vitam pontificis officium exerceret. Postmodum autem, crescente ambitione et contentione inter Iudaeos, constitutum est ut plures essent pontifices, et ad omnes vicissim huiusmodi dignitas proveniret, et per annos singulos vicibus ministrarent. Et quandoque etiam hoc sibi pecunia procurabant; ut Iosephus de isto narrat. Et ad hoc ostendendum dicit anni illius. Consequenter cum dicit vos nescitis quidquam etc., ponit verba determinantis: qui quidem primo exprobrat aliis ignaviam, dicens vos nescitis quidquam, nec cogitatis, quasi dicat: vos estis ignavi, et adhuc segnius rem attenditis.
11:50
Et ideo, secundo, ponit suam malitiam, dicens expedit vobis ut unus moriatur homo pro populo. Quae quidem verba alium intellectum habent, secundum intentionem Caiphae, et alium, secundum expositionem Evangelistae. Ut ergo primo exponatur secundum eius pravam intentionem, sciendum est, quod, ut dicitur Deut. XIII, 1 ss., mandatum est domini: si fuerit in medio tui propheta, aut qui somnium vidisse se dicat, et voluerit te a domino retrahere, propheta ille, ut fictor somniorum, interficiatur. Secundum hanc ergo legem credebat iste, quod Christus averteret populum a cultu Dei; Lc. XXIII, 2: hunc invenimus subvertentem gentem nostram. Et ideo dicebat iste vos nescitis, scilicet legem, nec cogitatis quia expedit vobis, scilicet ut unus, idest iste homo, moriatur, ne totus populus seducatur; quasi dicat: unius hominis salutem pro communi republica oportet contemnere. Unde sequitur Deut. XIII, 5: et auferes malum de medio populi tui; I Cor. V, 13: auferte malum ex vobis ipsis. Sed aliter Evangelista exponit, dicens hoc autem a semetipso non dixit et cetera. Ubi tria ponit. Primo horum verborum auctorem; secundo ipsorum rectum sensum, ibi quia Iesus moriturus erat pro gente; tertio addit Evangelista ad verba Caiphae, ibi et non tantum pro gente, sed ut filios Dei qui erant dispersi, congregaret in unum. Circa primum sciendum est, quod quia posset aliquis credere Caipham instinctu proprio verba dicta protulisse, Evangelista hoc excludens dicit hoc autem a semetipso non dixit. In quo datur intelligi, quod aliquis aliquando a semetipso loquitur. Homo enim est illud quod principale est in ipso, hoc autem est intellectus et ratio: unde homo id quod est, per rationem est. Quando ergo homo loquitur ex propria ratione, tunc loquitur a semetipso, sed quando loquitur ab aliquo superiori et exteriori instinctu, non loquitur a semetipso. Dupliciter tamen hoc contingit. Quandoque ut motus a spiritu divino, secundum illud Matth. X, v. 20: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Quandoque autem ut motus a spiritu maligno, sicut arreptitii: et utique aliquando dicuntur prophetare. Quod quidem moti a spiritu divino prophetent, dicitur II Petr. I, 21: non enim voluntate humana allata est aliquando prophetia, sed a spiritu sancto inspirati, locuti sunt sancti Dei homines. Quod autem moti a spiritu maligno prophetent, habetur Ier. XXIX, 26: dedit te dominus sacerdotem pro Ioiada sacerdote, ut sis dux in domo domini super omnem virum arreptitium et prophetantem. Sciendum est etiam, quod aliquando loquitur aliquis instinctu spiritus sancti vel spiritus maligni, qui tamen amittit usum rationis, et arripitur. Aliquando autem manet ei liber usus rationis, nec arripitur. Nam quando superabundant vires sensitivae ex superiori impressione, ligatur ratio, et movetur, et arreptus est. Quia vero Daemon habet potestatem imprimendi in phantasiam, cum sit potentia affixa organo, potest in eam aliquando sic imprimere quod ex impressionis abundantia ratio efficiatur quasi ligata, non tamen quod cogatur ad consensum; et tunc homo arripitur a spiritu maligno. Restat ergo quaestio an Caiphas verba ista instinctu spiritus sancti dixerit, vel maligni. Et videtur quod non dixerit instinctu spiritus sancti: nam spiritus sanctus est spiritus veritatis, ut dicitur Ier. c. XV. Spiritus autem malignus est spiritus mendacii; III Reg. ult., 22: egrediar, et ero spiritus mendax in ore omnium prophetarum. Constat autem quod Caiphas locutus fuerit mendacium, dicens expedit vobis ut unus moriatur. Non ergo locutus est instinctu spiritus sancti, ut videtur, sed prophetavit instinctu spiritus maligni arreptitii.
11:51
Hoc autem non videtur consonare dictis Evangelistae: nam si ita esset, Ioannes non addidisset cum esset pontifex anni illius. Ideo ergo Caiphae dignitatem addidit, ut insinuaret eum instinctu spiritus sancti fuisse locutum. Ex quo datur nobis intelligi quod etiam malos in dignitate constitutos spiritus sanctus movet ad loquendum aliqua vera et futura pro utilitate dumtaxat subditorum. Ad illud ergo quod in contrarium dicitur, scilicet falsum esse quod dixit expedit vobis ut unus moriatur homo pro populo, dupliciter responderi potest. Uno modo, quod mors Christi quantum est de se, expediens fuit omnibus, etiam his qui eum occiderunt; I Tim. IV, 10: qui est salvator omnium hominum, maxime fidelium: Hebr. II, 9: ut gratia Dei pro omnibus gustaret mortem. Alio modo ut dicatur expedit vobis, idest populo. Unde Evangelista, ubi Caiphas dicit ut moriatur pro vobis, ponit pro gente. Sed videtur ex verbis Evangelistae quod fuit propheta, cum dicit prophetavit. Si enim prophetat quis, sequitur eum esse prophetam. Sed, secundum Origenem, non sequitur quod quicumque prophetat sit propheta: sed si propheta est, utique prophetat; nam alicui quandoque conceditur actus alicuius rei, cuius tamen conditio ei non conceditur; sicut non quicumque facit aliquid iustum, est iustus, sed qui iustus est, iusta facit. Notandum est autem, quod duplex actus concurrit ad hoc quod aliquis prophetet: scilicet videre; I Reg. IX, 9: qui nunc dicitur propheta, olim vocabatur videns. Item annuntiare: I Cor. XIV, 3: propheta omnibus loquitur ad aedificationem. Contingit autem quandoque quod utrumque aliquis habet, non tamen proprie dicitur propheta: nam quandoque aliquis habet propheticam visionem, sicut Nabuchodonosor et Pharao; et similiter ipsam visionem aliis nuntiaverunt; non tamen prophetae dici possunt, quia defuit eis aliquid, scilicet intelligentia visionis, qua opus est in visione, ut dicitur Dan. X, 1. Caiphas autem licet visionem propheticam non habuerit, habuit tamen denuntiationem rei propheticae, inquantum scilicet denuntiavit utilitatem mortis Christi. Quandoque namque spiritus sanctus movet ad totum quod pertinet ad prophetiam, quandoque autem ad aliquid tantum. Caiphae autem nec mentem illuminavit, nec imaginationem; et ideo eius mens et imaginatio ad malum intenta mansit: movit tamen linguam eius, ut proferret modum quo salus populi impleretur. Unde non dicitur propheta nisi inquantum habuit propheticum actum in denuntiatione, imaginatione et ratione eius ad contrarium existente. Ex quo patet quod non magis potest dici propheta quam asina Balaam.
11:52
Consequenter cum dicit et non tantum pro gente, sed ut filios Dei qui erant dispersi, congregaret in unum, addit Evangelista ad verba pontificis, dicens, quod Iesus non tantum moriturus erat pro gente populi, scilicet Iudaeorum, ut Caiphas dixit, Hebr. ult. 12: Iesus ut sanctificaret per suum sanguinem populum, extra portam passus est, sed addit etiam pro toto mundo; unde subdit ut filios Dei qui dispersi erant, congregaret in unum. Ubi cavenda est haeresis Manichaeorum dicentium, animas aliquas esse de substantia divina, et vocari filios Dei; et ad has congregandas in unum dicunt Deum venisse. Sed hoc est erroneum; quia, ut dicitur Ez. c. XVIII, 4: omnes animae meae sunt, scilicet creatione. Et ideo quod dicit ut filios Dei qui erant dispersi, congregaret in unum, non est intelligendum quod tunc iam accepissent adoptionis spiritum: quia, ut Gregorius dicit, nec oves eius neque filii Dei adhuc erant per adoptionem. Sed est intelligendum secundum praedestinationem, ut dicatur ut filios Dei, scilicet ab aeterno praedestinatos, Rom. c. VIII, 29: quos praescivit conformes fieri imagini filii eius, ut sit ipse primogenitus in multis fratribus, qui erant dispersi, per diversos ritus et gentes, congregaret in unum, scilicet in unitatem fidei; supra X, 16: alias oves habeo, quae non sunt ex hoc ovili, et illas oportet me adducere (...) et fiet unum ovile et unus pastor; Ps. CXLVI, 2: aedificans Ierusalem dominus, dispersiones Israelis congregabit.
11:53
Consequenter cum dicit ab illo ergo die cogitaverunt ut interficerent eum, ponit Evangelista consensum Iudaeorum in mortem Christi. Sed numquid non ante cogitaverunt eum occidere? Videtur quod sic: quia supra in pluribus locis dicitur, quod Iudaei quaerebant eum interficere. Responsio. Dicendum quod ante habuerunt quidem instinctum ad eum occidendum; sed ab illo die, concitati ad iram ex verbis Caiphae, tractaverunt firmo proposito eum occidere. Prov. I, 16: pedes eorum ad malum currunt.
11:54
Hic Evangelista ponit quomodo Christus eorum malitiam declinavit, et primo ponit modum declinationis ex parte Christi; secundo effectum admirationis ex parte populi, ibi proximum autem erat Pascha Iudaeorum. Modus autem declinationis fuit per occultationem, et recessum Christi a Iudaeis. Nam post consilium cautius se observans, non in palam ambulabat apud Iudaeos, sed nec ad aliquam civitatem abiit populatam sed in regionem remotam, iuxta desertum in civitatem quae dicitur Ephrem, et ibi morabatur cum discipulis suis. Sed numquid defecerat potentia eius, in qua, si vellet, inter Iudaeos palam conversaretur, et nihil ei facerent? Absit. Sed hoc fecit non propter defectum potentiae sed ut exemplum discipulis demonstraret. In quo apparet non esse peccatum, si fideles eius, oculis persequentium se subtraherent, et furorem sceleratorum latendo potius evitarent, quam se ostendendo eis, magis accenderent: secundum illud Matth. X, 23: si vos persecuti fuerint in una civitate, fugite in aliam. Origenes autem dicit, quod nullus debet se periculis ingerere; tamen valde laudabile est quod quando iam pericula imminent, nec Iesu vitare confessionem, nec recusare subire mortem, gratia veritatis. Et hoc propter duas rationes. Primo, quia valde praesumptuosum est periculis se ingerere propter inexperientiam propriae virtutis, quae quandoque fragilis invenitur, et propter futuri eventus incertitudinem; I Cor. X, 12: qui se existimat stare, videat ne cadat. Secundo ne nos ingerentes persecutoribus, occasionem praestemus eis, ut magis impii et noxii fiant; I Cor. X, v. 32: sine offensione estote Iudaeis, et gentibus, et Ecclesiae Dei. Ponitur effectus admirationis in populo, et primo ponitur admirandi occasio; secundo ponitur ipsa admiratio; tertio admirationis ratio. Occasio autem quaerendi et admirandi ponitur duplex. Prima quidem ex conditione temporis, quia proximum erat Pascha Iudaeorum: in quo recolitur memoria transitus Hebraeorum de Aegypto; Ex. XII, 11: est enim phase, idest transitus domini. Addit autem Iudaeorum, quia ipsum Pascha Iudaei male et indebite celebrabant: nam quando devote Pascha celebramus, tunc dicitur Pascha Dei, Is. I, 13: solemnitates vestras non feram. Secunda vero ex concursu populi, quia ascenderunt multi Ierosolymam de regione: nam, ut legitur Ex. XXIII, tribus temporibus in anno, seu festivitatibus, filii Israel se debebant domino praesentare, inter quae primum erat Pascha, et ideo magna multitudo ascendebat Ierosolymam, ubi erat templum.
11:55
Sed quia nondum erat tempus Paschae, quo debebant ascendere, ideo Evangelista consequenter causam ascensus assignat, subdens ut sanctificarent seipsos: nullus enim audebat comedere agnum nisi mundus, et ideo praeveniebant tempus Paschae, ut interim purificantes seipsos, possent in Pascha agnum rite comedere. In quo datur nobis exemplum, ut tempore quadragesimali ieiuniis et bonis operibus nos purificemus, ut in Pascha rite sumamus corpus domini nostri.
11:56
Admiratio autem ponitur ex causa absentiae domini: et hoc est quod dicit quaerebant ergo Iesum, non quidem ad honorandum, sed ad occidendum, et colloquebantur adinvicem in templo stantes: quid putatis, quia non venit ad diem festum istum? Sed notandum, quod quando dies festus agitur sancte, semper dominus est in die festo; Matth. c. XVIII, 20: ubicumque fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum. Et ideo nos congregati in domo Dei, quaeramus Iesum, mutuo nos consolando et exorando ut veniat ad diem festum nostrum. Quando vero non sancte agitur festum, tunc non venit Iesus; Is. I, 14: Kalendas vestras et solemnitates vestras odivit anima mea.
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Ratio autem admirationis et absentiae Iesu subditur quia dederant pontifices et Pharisaei mandatum, ut si quis cognoverit ubi sit, scilicet Iesus, indicet, ut apprehendant eum, scilicet ad occidendum. Supra VIII, 21: quaeritis me, et in peccato vestro moriemini. Sed, ut Augustinus dicit, nos qui scimus ubi Christus est, quia ad dexteram patris, indicemus eis, ut sic utinam apprehendant eum per fidem.
11:1
v. 1 erat autem quidam languens Lazarus a Bethania, οἷ. v. 18, de castello ἐκ τὰς χώμης de vico, pago Mariae et Marthae sororis etus αὐτῆς 1. e. Mariae; dicitur Bethania pagus earum, quia ibi stabile domicilium habebant, eodem modo quo 1,44 Bethsaida civitas Andreae et Petri dicitur ; quare illa aliquorum quaestio fuerinfne dominae pagi non erat ponenda. De hisce sororibus ita loquitur, ut eas iam notas esse supponat; sunt autem notae ex Luc. 10,38-42. Lazarus, ὙΠ etiam in talmude, forma brevior pro wyx Eleazar (Deus opem fert); nomen Marthae «m quoque occurrit frequentissime apud talmudicos (LigA/foot, Horae hebr. ad h.1.). Priore loco nominat Mariam quia haec in evangelii historia prae Martha celebris erat , uti statim indicatur
11:2
v. 9 Maria autem erat quae unzit Dominum unguento et extersit pedes eius capillis suis, cuius frater Lazarus infirmabatur, ἡ ἀλείψασα; attende hic modum loquendi qui apud evangelistam deprehenditur; 6,72 dicit de Iuda οὗτος ἔμελλεν παραδιδόναι αὐτόν quia eo tempore de quo ibi scribit traditio erat futura, 7,50 Νιχόδημος ὁ ἐλθὼν πρὸς αὐτὸν quia eo tempore hoc iam erat factum et eodem modo 18,1& ὁ συμδουλεύσας (cf. 11,49) et 21,20 ὃς xai ἀνέπεσεν, quia iam antea contigerat. Quare eodem modo ἡ ἀλείψασα videtur referri debere, non ad unctionem eo tempore de quo nunc scribit futuram, sed praeteritam, et proin ad Luc. 7,37 etc., ita ut nobis patefaciat Ioannes nomen illius mulieris quod Lucas tacuit. Ita rem considerat Aug. : « hoc dicens loannes attestatur Lucae; iam itaque hoc Maria fecerat » (de consensu ev. 2,79 n. 15&; M. 35,1155) et eodem modo rem concipiunt Barh. Rup. Cai. Tol. Mald. Sa, Lap. Bar. Nat. Corl. Schg.; alii ea locutione anticipari ac designari censent unctionem, de qua mox 12,3 narraturus est (Theod. M. Thom. Calm. Schz. Fil. Weiss, Keil). Verum prior sententia videtur praeferenda. Nam evangelista certe vult aliquid litteris consignare quod ii quibus scribit ignorabant. lam unctionem illam 12,9 statim subdit ibique Mariam ita designat ut ignorari nequeat. Quare haec unctio et ungens omnibus innotuit Quae autem unxisset Luc. 7,37, ignotum erat. Cur itaque anticipando scribat , non est ratio ; est autem cur ad eventum iam alias notum addat, quod ab aliis ignorabatur (cf. ScAg.). litteram , sed etiam mos huius evangelistae qui eodem modo a praeteritis actionibus describit tam Caipham quam Nicodemum inferius. Nec quadrat anticipative dictum hoc fuisse ab evangelista, eo quod anticipatio habet locum, quando non narratur res gesta in suo loco aut occasio praeoccupandi urget; in proposito autem hicmet evangelista narrat in proprio tempore subsecutam unctionem et nulla sese obtulit occasio praeoccupandi futuram unctionem, uti patet. Extorqueri igitur videtur littera huiusmodi anticipatione ». Et Tol. similiter. Mariam esse illam de qua Luc. 7, existimare debent ii quoque qui apud evangelistas de una tantum unctione narrari putant, qui utique error sat magnus est (vide quae dixi in Comment Luc. p. 270). Ita iam Origenes refert : multi existimant de una eademque muliere quattuor evangelistas exposuisse; ita Eusebius, cuius canones unam solum unctionem admittunt, Epbraem, Apolinarius, Theod. M., in concordia Ammonii dicta, inventa a Victore Capuano; Mariam designant tamquam peccatricem illam Tertullianus, Andreas Cretensis, Paulinus, Ambrosius, Hieronymus, Gregorius M., Petrus Chrysologus (cf. de Pudicitia c. 11, M. gr. 97,984; M. lat. 61,2979. 95,817; Ambr. t. 1 in Luc. p. 1387. 1539; de Poenit. 2,7,62; Chrysolog. serm. 93; vide Corl. p. 2974 seq.). Affert Alb. utramque sententiam, esse Mariam illam peccatricem et non esse (quod ultimum censent Chr. Theoph. Salm. Patr.) et concludit : nec est magnum, si de nominibus et qualitatibus personarum diversa sentiunt doctores. Iesu benignitatem et familiaritatem iam expertae (Luc. 10,38)
11:3
v. 3 miserunt ergo (scil. ob infirmitatem v. 2) sorores etus ad eum dicentes (per nuntios) : Domine , ecce quem amas infirmatur ; « non dixerunt : veni; amanti enim tantummodo nuntiandum fuit; sufficit ut noveris; non enim amas et deseris » (Aug.); amanti enim satis erat nuntiasse; non rogaverunt ut veniret et sanaret languidum (Rup.);
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v. & audiens autem. Iesus dizit (eis) : infirmitas haec non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam; haec dicta esse ad nuntios, ut referrentur sororibus censent Οὐ». Cai. Tol. Schz., negat Cyr.; ita loquitur Iesus ut ostendat infirmitatem sibi iam antea notam fuisse; non esse ad mortem scil. eo modo quo ceteroquin infirmitas ad mortem esse soleat; Lazarus enim erat moriturus ita ut mox sit ad vitam rediturus, non mansurus in morte. Quare mortem eius somnum vocat (cf. Matth. 9,24). Neque enim, ut To/. notat, ipsa mors erat ad mortem ; mors enim animam a corpore separat et compositum dissolvit et finem imponit vitae huius saeculi; prius quidem, non alterum in Lazaro evenit. Non assignat causam naturalem infirmitatis, sed dicit ad quid providentia divina dirigatur : ὑπὲρ τῆς δόξης ut scil. gloria Dei manifestetur et insigni modo patefiat (cf. ZÀom.); et qua ratione haec gloria reveletur, declaratur, dum explicatius additur, wu glorificetur Filius Dei per eam scil. infirmitatem, eius occasione, qua naturali sua vi mortem affert quam ipse vincit. Deus Pater itaque gloriae suae manifestationem ita vult in ea infirmitate, ut ista reluceat et proinde etiam agnoscatur et celebretur ab hominibus in gloria Filii. Modus itaque manifestationis gloriae Dei habetur in gloria Filii (Cai. Tol. lans. Bar.;;: unam eandemque gloriam Patris et Filii hisce enuntiari et Filium declaran Deum Chr. Cyr. Theoph. Euth. Aug. Cai. lans. Mald. Bar. docent. Haec gloria cernitur in resuscitatione eius qui iam quatriduanus in sepulcro coepit corrumpi; unde Iesus ex Patris voluntate qui illam manifestationem voluit, mansit trans Iordanem, donec tempus illud compleretur. Si ea verba nuntiabantur sororibus, certe erant consolationi ; at simul magna probatio pro iis exsistebat ipsa Lazari mors, quae verbis contraria accidisse videbatur. Uti in v. 2, ita hic adnotat evangelista, quae scire , uti gratum est, ita quoque utile ad rem gestam melius intelligendam
11:5
v. 5 di/tgebat autem Iesus Martham et sororem eius Mariam et Lazarum , ἠγάπα optime ea voce utitur evangelista , non φύλεῖν amare, quod inclinationem sensu concitatam adsignificat. Cur haec mentio dilectionis inseratur, quaerunt. Aliqui referunt ad v. 3, ut id quasi compleatur quod dictum est : quem amas. Melius ad subsequentia pertinet, ut illud ergo in v. 6 quoque indicat. Sunt qui putent suspicionem lectoris occupare voluisse, ne quis putet ob defectum dilectionis non statim Iesum se contulisse ad sanandum Lazarum (Tol. Jans.). At melius cum Maid. Lap. arctiusque ad sequentia spectat et significat Iesum accepto nuntio plane menti et animo infixisse morbum, eum non potuisse oblivisci eorum quos: diligebat, ideoque tempore a Patre pro maiore gloria statuto se libentissime accinxisse ad opem ferendam;
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v. 6 ut ergo audivit quia infirmaóbatur, tunc quidem mansit in. eodem loco duobus diebus; mansit « ut exspiraret ille et sepeliretur; ne quis diceret : nondum defunctum suscitavit; sopitus tantum erat » (CAr.). Videtur Lazarus eo die mortuus esse quo nuntius [esu allatus est. Eo enim accepto mansit in eodem loco duobus diebus; tertio die iter in Bethaniam peragit; adveniens audit Lazarum quartum ante diem obiisse (Patr. cf. Thom. Schg.); v.'1 deinde post haec dixit. discipulis suis : eamus in Iudaeam iterum; cum Iesus dixisset infirmitatem non esse ad mortem et mansisset in eodem loco per duos dies, nunc discipuli eo magis mirantur; unde
11:8
v. 8 dicunt ei discipuli : rabbi, nunc i. e. modo, nuperrime ,cum emphasi periculum praesens efferre volunt , quaerebant te Iudaei lapidare (19.31 et iterum vadis illuc? « videte quemadmodum discipuli territi fuerint » Aug... Jesus autem illis declarat sermone parabolico se ante tempus consti- tutum nihil.a Iudaeis perpessurum ; superno enim consilio se pati, vel non pati sicut a praesentia vel absentia lucis dependet, ut homines videant aut non videant (Apolin. in cat. Cord.)
11:9
v. 9 respondit Iesus : nonne duodecim sunt horae d:ei? a solis ortu ad occasum numerabantur horae duodecim, variae duratione secundum varium anni tempus; s: quis ambulavertit in die, etiamsi in ultima hora, non offendit, quia lucem huius mundi videt,
11:10
v. 18 si autem ambulaverit in nocte , offendit, quia lux non est in eo; per diem ambulare tutum est (Rup.) ; unde quamdiu pro me dies est, quamdiu consilio divino et mea voluntate mihi vivendum est, nibil ἃ parte adversariorum timendum, etsi insidias moliantur; nam quamdiu lux adest, offendiculum videri potest et evitari, ne qui ambulat, in illud impingat. Nocte utique in obstaculum offendit pede; ita Iesus etiam tempore passionis et mortis se tradit potestati adversariorum ; vitae suae tempore praeterito iam non evitat periculum sibi instans, sicut qui in nocte incedit , offendit pede, quia luz non est in. eo, solis. lux cessavit, ipse non habet in se lucem qua viam sibi lucidam reddat; nam homo non est sibi ipsi fons quasi et causa luminis. « Sicut itaque lux diei non deficiet, nisi prius constitutum tempus impleverit, ita fieri nequit, ut meum lumen a ludaeis tollatur aut obscuretur, priusquam ad convenientem ac debitum humanitatis modum devenerit » (Cyr.). Discipuli de periculo Iesu instanti loquuntur. Ad hoc ergo respondetur. De suo periculo nihil innuunt. Quare non opus esf explicare : ego sum dies, lux; quamdiu vobiscum sum, tuti eritis, nón offendetis; me autem ablato, utique offendetis periculo expositi (CÀr. Cyr. Rup.). Sufficit explicatio prior (cf. Tol. Mald. Patr. Corl. Schz.). Varias interpretationes vide apud /ans. Lap. Bar., quas referre opus non est. Ita discipulorum quasi obiectione remota aperit eis cur in regionem Iudaeae ex Peraea iturus sit
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v. 11 Aaec ait et post haec dixit eis : Lazarus amicus noster dormit χεχοίμηται dormivit et somno sopitus tenetur, sed vado ut a somno ezcitem eum; discipuli non attendisse videntur nisi prius sermonis membrum et solum verbi sonum ; et desiderio capti ne Dominus iterum vadat in ludaeam, statim monent iam non opus esse ad eum sanandum ut iter illud aggrediatur
11:12
v. 12 dixerunt ergo discipuli eius : Domine, si dormit, salvus erit ; « solet enim esse somnus aegrotantium salutis indicium » (Aug.); nihil igitur adesse periculi, verum spem recuperandae salutis; atque ideo non esse rationem, ut periculo Iesus se inserat (Hup.) et ita Iesum ab itinere impedire student (Chr. Thom. etc.). Una illa cogitatione v. 8 expressa defixi discipuli non percipiunt, quod planissimum tamen erat, Iesum non posse loqui de somno; alterum membrum prae illa praeoccupatione quasi non audiunt. Alias enim debuerunt videre, neminem iter tam longum instituere (sedecim circiter millium, censet Patr. ; sed ubi Iesus fuerit in Peraea, tam accurate nescimus), ut aliquem e somno excitet!
11:13
v. 13 dizerat autem Iesus de morte eius ; cf. Matth. 9,24; inde quoque mortui dicuntur ol χοιμώμενοι, κεκοιμημένοι, χοιμηθέντες (Matth. 27,52, 1 Cor. 15,90, 1 Thess. &,13 seq.) ; i/i autem putaverunt quia de dormitione . somni diceret; unde vix stare potest, eos excitationem e somno intellexisse de sanatione perfecta quam vellet efficere. Num itaque accusandi sint nimiae hebetudinis? minime opus est. Tene eos uni illi cogitationi v. 8 infixos haerere, neque responsum adeo stultum iudicabis, "sed explicatu facile. Neque Iesus, uti alias, eos de tarditate reprehendit
11:14
v. 1& tunc ergo Iesus dizit eis manifeste παρρησίᾳ, ita ut nihil iam retineatur, dissimuletur, reticeatur : Lazarus mortuus est; qua voce discipuli sane óbstupuerunt; audierant enim : infirmitas haec non est ad mortem (v. &). Quare Christus statim significat sibi nihil inopinato accidisse, verum id quod voluerit et de quo laetandum sibi sit
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v. 15 οἱ gaudeo propter vos ut credatis , ut amplius robustiusque credatis (Aug.); proin fidem discipulorum auctum iri dicit occasione absentiae Christi, quoniam non eram ibi , « ut ideo credatis quia ibi non eram, quod credituri non eratis, si ibi fuissem; nam si ibi fuisset, aut misericordia aut précibus sororum victus vel a morbo sanasset vel recens mortuum suscitasset, non ferens tam diuturnum sororum luctum; cum autem ibi non fuisset, necesse fuit iam mortuum , iam sepultum, iam quatriduanum fetentemque suscitare, quod eo magis discipulorum fidem auxit, quo maius miraculum fuit » (Mald. sim. Theod. M. in cat. Cord.). Plerumque illud quoniam non eram ibi referunt ad gaudeo : gaudeo propter vos quod non eram ibi, quia si fuissem ibi eum sanassem (cf. Cyr. Rup. Thom. lans. Tol. Lap. Schg. Schz. Fil.). Designat itaque fructum qui ex illa*manifestatione gloriae Dei v. & exoriturus est; sed. eamus ad eum; nunc ex voluntate Patris, ut glorificetur Filius, praesentia eius opus est. Thomas autem timorem illum propter Iudaeos qui lapidaturi sint - fesum excutere non valet. Verba Christi in v. 9. 10 non intellexit, neque recordatur illorum 10,18, neque memor est pro sua in fide tarditate quoties Christus iam insidias ludaeorum eluserit; quare et se et alios alloquitur adhortans, ut quia Iesum retinere non possent cum eo obviam eant morti
11:16
v. 16 dizit ergo Thomas qui dicitur Didymus o&n (cf. Gen. 38,27, Cant. 4,5; 7, &) explicatur voce graeca ξίξυμος, gemellus, quo nomine graeco inter Hellenistas notus erat et apud ethnicochristianos, ad condiscipulos : eamus et nos ut moriamur cum eo; eum aliqui accusant timiditatis nimiae etinfidelitatis (cf. Chr. Theoph. Salm. lans.); melius de eo iudicat Cyr. eum ostendere promptam voluntatem, sed et timiditatem, animum Dei amantem, sed modicam fidem; Ammonius : « bonum quidem, inquit, esset, si nobis credens hic permaneret et inimicorum insidias declinaret; verum cum omnino illi statutum sit eo ire, comitemur et nos; melius enim nobis est ipsi morienti commori, quam propriae vitae consulendo a magistro derelinqui » (cat. Cord.). Ita pariter eum fidelem discipulum laudat Origenes (cat. Cord.), eum laudat ἤπερ. quia vitam imperio et voluntati Domini postposuerit et hunc animum ab ipso Domino collaudari censet, cum postea dixerit : vos estis qui permansistis mecum in tentationibus meis (Luc. 22,98). Ea verba esse magni fervoris impavidique animi ait Caz., ex fortitudine profecta ea reputat Bon., ea esse amoris etardoris Bar. censet, ad amorem et fortitudinem, sed ad imperfectam fidem Tol. ea refert; verbis indicari hominem audacem, amorem procul dubio magnum iudicat Ma/d., qui etiam ea non ad fidei defectum spectare vult, sed proferri quia sermonem Christi parabolicum non satis intellexerit, et putat Ma/d. evangelistam voluisse eius erga Iesum caritatem laudare, cuius incredulitatem postea erat reprehensurus.
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v. 17 venit itaque Iesus et invenit eum quattuor dies tam in monumento habentem; de locutione cf. 5,5; cum de eo dicatur : iam fetet v. 39, isti quattuor dies sensu obvio erunt retinendi neque coaretandi secundum regulam : quaelibet pars diei pro die computatur. Miraculum quoque resuscitationis eo magis aptum ad admirationem fidemque generandam est, quo certius de ipsa corruptione iam incepta constat. |» Ex v. & debuit hoc miraculum fieri celeberrimum. Ad quod aptus erat ipse vicus prope urbem
Si Lazarus eo die quo nuntius de morbo ad Iesum allatus est, obiit et sepultus est, facile cernitur quomodo Iesus eum invenerit quatriduanum in sepulcro; mansit enim nuntio accepto per duos dies in eodem loco; dein , ergo die tertio discipulis loquitur, iter instituit vel eodem die vel die quarto. Verum aliter res erit consideranda, si quod v. & dixit per nuntium sororibus erat renuntiandum. Tunc enim videtur esse conveniens, ut ista verba iis referantur Lazaro non iam mortuo. Unde aliqui censent tum demum Lazarum obiisse quando Christus de eius morte mentionem faciebat apud discipulos v. 7; tum utique iter illud valde lente peregit (Cat. Bar. Calm.) et quattuor dies more iudaico erunt computandi similiter sicut tres dies Iesu in sepulcro. Priore modo rem Cr. Euth. aliique proponunt;
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v. 18 erat autem Bethan:a iuxta Ierosolymam quasi stadiis quindecim, ad orientalem partem montis oliveti ; stadium est octava pars milliarii romani cf. 6,19; 15 stadia fere 3 kilom.; ἀπὸ σταδίων, constructio est ex usu serioris graecitatis similis ei quae apud Latinos reperitur, v. g. Fabius cum a quingentis fere passibus castra posuisset (Livius 94,856; Winer 61,5). Hoc autem notatur, ut quod sequitur explicetur
11:19
v. 19 mu/ti autem ez Iudaeis venerant ad Martham et Mariam, ut consolarentur eas de fratre suo; πρὸς τὰς περὶ M. notat Euth. τουτέστι πρὸς Μάρθαν xai M ; xat τοῦτο γὰρ ἰδίωμα τοῦ λόγου. Familia Lazari itaque inter nobiliores numerabatur; nota erat in vicina urbe; « ergo et miraculum testes habuit multos, insignes, eruditos, non credulos, et contrariis in Iesum praeiudiciis occupatos ; quae omnia concurrunt ad summam testimonii credulitatem stabiliendam » (Corl.). Luctus de mortuo instituebatur per dies septem (cf. Gen. 50,10. 1 Reg. 31,13. ludith 16,99 et Eccli. 92,13 : luctus mortui septem dies) uti Josephus quoque testatur : Archelaus autem luctum dierum septem in honorem patris instituit; tot enim dies postulat patria consuetudo (Antiq. 17,8,4). Et tres primi dies secundum rabbinos fletui destinabantur, reliqui luctui et per triginta dies lotio vestium et tonsura intermittebatur (LigAhtfoot , Hor. hebr. ad ἢ. 1.). Inde fortasse mos ille ortus apud christianos die 3. 7. 30 missam offerre pro defuncto. Vult Aug. quoque prohiberi christianos ne luctum novem dierum celebrent, quod apud Latinos novendial appellant; numerum enim hunc esse in gentilium consuetudine; septimum vero diem auctoritatem habere in scripturis (Quaest. 172 in Genes. ; cf. Schg. Schz.). Cum Martha hic priore loco nominetur, quasi domina domus et administra designari videtur; idcirco prior adventus Domini nuntium audire potuit (Tol. Maíd.), et forte domo egressa erat alicuius negotii causa , quando ei, ut capiti familiae, nuntius de adventu perferebatur xwALG 5x Au, “2:57 rnAMA RUF. Puit UL warum il t fria era i 1:.:. TAXI. ei:id céfwe Spetac WALAIL ἀκ τῶῶτα: ATLIUA (Lae oq TaaLeMA. CA ELI E. DLALTA. utapla praeselu anizi aZeet cens. vialicam deam referezs ᾿ Pairs. Nenie est repretensao. weh WELILAAUL CLMUTMI nUD Aus& €x conqzeni. eor isset hie ταὶ eur pon veniewt τοι, di 6: nantalzm esu: wed reve Thjnw, VeTTALA 6A δ; tio Lezn laedere casens taztaz. humi nàe in eonἔγωγε curi potentiam cozüwtur amantis : Kup. . Haud imποεῖν taroen a&iertnztin Lac .psa confessione zi2ei inam fateri iem vam inigerizrtam: non e. iz merwrs verz.tlesum potuisse absentem queque sanare εἰ veiuisset Tim. To). lans. Ma.d. .. Vaiet hic queque : non inyeni tartam, fidem in Israel Matth. 8.10 . At verba *Miam ita contipi prtenzt. ut ab hae imperfectione fidei alsolvatar. Potest enit Lot vm dicere vele Wartba : si hic fuisses. nostris presilbas «t obtestationibus pro taa. clementia non potaisses resistere: ““-τΞ à Ve im pstrassemnus sanationem fratris: nobis non necasses quod VA aiiis lileralimime concessisti: ]ta sane non negat eum potuisse aleetiem sanare: εἴ ec modo potuit loqui. etsi certissime crederet prAeSIa Art, iA Lob eS DeceSSAriam. Fidetn van κε dar. “ Christi potentia quae ultra mortem quo- 405 exteLAats aperte erintial
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v. 22 sed εἰ nunc. scio χα: »2» etiam np. fri fratr.s facta. fratre iam sepulto, quia quaecumque poputent α des, tafjat Ia Deu: ; audierat profecto Martha de suscitatione mor seri à Corio tà: nam de illa apud Naim testatur Lucas : eiit τος cwrIpo in universam Iudaeam et in omnem circa reκίνωστ T 57,45: cf. Matth. «t cum Christus discipulis loannis Pirat : mortui resirgunt. plura «iusmodi miracula iam edidisse videtur. Proinde mirum esset. si Mau hisce verbis non suum insinuaret desideriutn et petitionem. ut fratrem quoque suscitaret. sicut alios ad vitam revocat. Non petit directe et immediate: - non fuit ausa pe- Vere tatn magnum quid: sed suain fidem exprimendo insinuavit desideriuts » fn. && gr. ait: dicere : quidquid poposceris a Deo dabit. erubewentis e«t petere aperte quod. velit, et .1ug. : non dixit : sed et mode, roze t& ut resuscites fratrem meum ; hoc tantum dixit : scio quia potes; si vis, facis; utrum enim facias, iudicii tui est, non praesumptionis meae. Quam spem etiam concipere poterat, si verba Christi v. & ei fuerint relata, quamvis appareat quoque spem illam haud fuisse firmam (v. &0; Corl.). Martham hisce verbis non petere suscitationem fratris, censent Euth. Cai. Schg.; at merito plerique tenent talem petitionem insinuari (Tol. Mald. lans. Bar. Lap. Calm. Nat. Schz. Fil.); quid enim aliud verba illa in conditione prolata sonarent? Sed iure etiam notant in iis imperfectam fidem; « credebant utique ambae sorores in Christum, sed non ut par erat; nondum enim perfecte sciebant nec quod Deus esset neque quod sua potestate et auctoritate haec faceret; loquuntur quasi de virtute praedito et conspicuo » (Chr.), quasi de maximo quodam propheta et Dei amico qui petendo ἃ Deo possit cuncta impetrare (cf. Cyr. Alb. Thom. Cai. Salm. Ians. Tol. Profectus autem instructionis Marthae ponitur cum addit (Thom. )
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v. 93 dicit illi Iesus : resurget frater tuus; nen dicit quando resurrecturus sit, neque dicit se ἃ Deo petere velle, ut resurgat; quare Martha verba haec non potuit considerare quasi suo desiderio faventia; « parum anhelanti et ad misericordiae fontem in magna siti suspiranti, perum, inquam, dictum est » (Rup.);
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v. 9& dicit ei Martha : scio quia resurget in resurrectione in novissimo die; cf. Dan. 19,9; « dicis, Domine, fratrem resurrecturum ; id ego iam scio; sed ego vellem, ut tuis ille precibus nunc resurgeret » (Bar.). Ostendit responsione sua $cto , se aliud responsum exspectasse etsimul indicat tali asseveratione scio, Se vix sibi persuadere posse Christum nihil aliud solatii velle praestare. Eius mentem hisce verbis expressam bene delineare videtur Maid. : mihi artificium videtur esse quo elicere ex Christo voluit an fratrem suum suscitare constituisset; probabile enim ac simile prorsus veri est aliquam de fratris suscitatione spem animo concepisse; voluisse igitur certo cognoscere, an de sola resürrectione in ultimo die loqueretur; quare ita loquitur, ut appareat ea resurrectione nullum privatum sibi aut fratri conferri beneficium. Similiter verba concipit Rup. : « dubia soror et ad cognoscendam voluntatem miserantis festinans et intendens proficiscitur »; vult enim Iesum inducere, ut aperte loquatur (Lap. Patr. Schz. Fil.). Iesus ita respondet, ut fidem Marthae perfectiorem reddere studeat;
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v. 95 dizit ei Iesus : ego sum resurrectio et vita; iam qui talis est, non habet opus ut a Deo petat suscitationem; is enim propria et innata virtute habet, unde omnibus vitam largiatur et resurrectionem tribuat. Locutio est causalis; quasi dicat : ego sum resurrectionis causa : totum hoc quod resurgent, totum hoc quod vivunt, totum igi- tur in animabus et corporibus, per me erit (TAom.); ego sum, ergo non precario, non aliena virtute, sed per me sum; et significat non solum se posse suscitare, sed neminem alium posse nisi se aut per se; nemo enim potest resurgere, nisi per resurrectionem , nemo vivere nisi per vitam (Mald.). Unde Christus Marthae insinuat, ut ait Aug. : dicis : resurget frater meus in novissimo die; verum est; sed per quem tunc resurget, potest et modo, quia ego sum resurrectio. Enuntiat itaque Christus virtutem suam ac potestatem; dein subdit potestatis effectum (Thom.) ; qui credit in me, etiamsi mortuus fuerit corpore scil. ut plerique concipiunt; de morte animae explicant Rup. Patr.; sed de tali morte peccati, hic cum de resurrectione mortuorum agatur, sermo esse nequit, vivet iterum scil. per resurrectionem ; hisce declarat quod dixerat : ego sum resurrectio. Dein declarat alterum : ego sum vita
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v. 96 et omnis qui vivit et credit in me, non morietur in aeternum, « etsi morietur ad tempus propter mortem carnis, non morietur in aeternum propter vitam spiritus et immortalitatem resurrectionis » (Aug.); nam haec est voluntas Patris mei, ut omnis qui videt Filium et credit in eum, habeat vitam aeternam (cf. 6,40; Thom.). . Exposcit fidem, ut eam perficiat (Thom.) , credis Aoc?
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v. 91 ait illi : utique, Domine, ego credidi , πεπίστευκα fidem habui et haec fides perdurat manens, quia tu es Christus Filius Dei vivi, qui in hunc mundum venisti ὃ ἐρχόμενος, cuius scil. est munus et destinatio, ut veniat in hunc mundum, qui est ὁ ἐρχόμενος ille qui venire debet. Profitetur Iesum Messiam et quidem cum emphasi, ναί, profecto, quae particula, ut Maid. ait, vehementer et cum admiratione affirmantis est, ita ut Martha indicet mirari se quod se Christus interroget, quasi de sua in ipsum fidem dubitet. Sed quo sensu dicit Messiam Filium Dei? Sunt qui naturam divinam ab ea exprimi censeant (Thom. Bon. Mald. Salm. Lap.); si hoc assumitur, tum oportet dicere cum Lap. eam a Iesu, cum se vocaret resurrectionem et vitam, esse interius illustratam et illuminatam, ut nunc in actum fidei perfectum erumperet. Verum id dici nequit. Nam Martha profiteturid quod antea iam credidit. Sed antea credidit quod in v. 22 enuntiat. Quare plerique recte existimant filium Dei hoc loco dici Messiam ob eximiam ipsius prae reliquis hominibus excellentiam (/ans.), filium Dei supra omnes prophetas et iustos (To/. sim. Cai. Bar. Schz. Fil.). Responsum hoc ad interrogationem Iesu non satis congruere videtur. Unde CÁr. putat eam verba Christi non intellexisse; « novit certe magnum esse quidpiam , sed totum non intellexit; ideo de alia re interrogata, de alia respondet »; facit igitur, cum verborum sensum non plene perceperit, actum fidei quo Iesum confitetur Messiam, ἃ Deo missum, cuius verbis proinde veritas non possit non inesse (Cor/.). Ita eius confessionem intelligit Aug. : quando hoc credidi, credidi quia tu es resurrectio, credidi quia tu es vita etc. Advocat sororem
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v. 98 et cum haec dixisset , abut et vocavit Mariam sororem suam silentio, λάθρα clam, « et perquam prudenter clam magistri adventum significavit neque surgendi causam dixit; alioquin mult recessissent ; nunc autem illam omnes quasi ad luctum exeuntem sequuntur » (CAr.) etsic testtum multitudo pro miraculo adest ( Theoph.), dicens : magister adest et vocat te; potest dici cum Ca:. ipsum Domini adventum esse quasi vocem qua Mariam quoque ad se venire iubeat; vel cum Aug. - evangelistam non dicere ubi vel quando Dominus Mariam vocaverit, ut hoc in verbis Marthae potius intelligatur narrationis brevitate servata;
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v. 29 il[a ut audivit , surgit cito et venit ad eum,
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v. 30 nondum enim venerat Iesus 1n castellum , sed erat adhuc 1n illo loco, ubi occurrerat ei Martha; cf. v. 20; attende quam accurate singula quaeque evangelista narret; ita quippe solet narrare qui ipse interfuit et omnia spectavit;
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v. 31 ludaei ergo qui erant cum ea in domo et consolabantur eam, cum vidissent Mariam quia cito surrezit et exiit, secuti sunt eam dicentes : quia vadit ad monumentum, ut ploret ibi, vide, quae ad v. 28 dicta sunt. Maria ferventior (θερμοτέρα) erat quam soror eius (( ἦν.)
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v. 32 Maria ergo, cum venissel ubi erat Iesus, videns eum cecidit ad pedes eius et dicit ei : Domine, si fuisses hic, non esset mortuus frater meus; cf. v. 21; « cecidit ad pedes Iesu, dolore fratris pariter et amore Christi saucia, breviterque locuta lingua conticuit; cetera lacrimis uberius peregit » (up.). Locum proprium Maria agnovit pedes Iesu et ita agnovit, ut caderet, tamquam impotens se continere iuxta pedes Iesu a quibus venia consecuta fuerat (Caz.). Communem et ipsa fundit querelam : utinam adfuisses! luctus nunquam domum nostram occupasset;
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v. 33 Iesus ergo, ut vidit eam plorantem et Iudaeos qui venerant cum ea plorantes , infremuit spiritu et. turbavit se ipsum, ἐνεδριμιήσατο τῷ πνεύματι; verbum graecum significat irasci, indignari; comminari legitur Matth. 9,30 et Marc. 1,43; fremere (indignari) Marc. 154,5; τῷ πνεύματι certe idem dicit quod
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v. 3& et dizit : ubi posutstis eum? non ignorabat, ubi esset, qui absens mortuum esse novit (Theod. M. Cyr. Tol. etc.); quaerit, ut praesentes omnes magis attentos faciat ad id quod acturus est (Rup.) et ut occasione loci ostendendi multi moveantur ad comitandum, quo miraculum plurium testimonio innotesceret (Ammon. Cyr.) ; dicunt ei : Domine, veni et vide. Dum ad locum sepulcri pergunt, Iesus commiserationis affectum pandit
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v. 35 et lacrimatus est Iesus , δαχρύειν lacrimas fundere in silentio , dum χλαίειν potius de ploratu cum clamore et eiulatu coniuncto dicitur. Aliorum dolore conspecto ipse quoque luget animum ostendens qui aliorum miseria et luctu commoveatur vehementer et magno dolore usque ad lacrimas corripiatur. Lacrimas fundit conspicatus hominem ad Dei imaginem factum praedam esse mortis e& non Lazarum solum flevit, sed miseratione tactus omnis humanae naturae (Cyr.). Praeterea monent hisce lacrimis nos doceri de modico luctu mortuis impendendo (cf. EutA.). Ostendit quoque eum quem lacrimis prosequitur vere esse mortuum; exhibet se illum sororesque singulariter dilexisse (Ma/d.). - « Cur illi fletus, qui hunc mox excitaturus est? lacrimatur Iesus, ut vos doceat aliis condolere et diligere proximos; lacrimatur Iesus, ut doceat non verbis, sed factis flendum esse cum flentibus; lacrimatur Iesus, qui non erat fletus expers aut moveri nescius; lacrimari sustinuit nosque velut inhumanos edocuit; lacrimatur, ut dilectorum amor in ordine sit » (S. Hippolytus, in resurr. Lazari; Pitra, Analecta s. Il p. 230). . Christum lacrimas fudisse amore Lazari commotum , merito Iudaei concludunt ex eo quia in via ad sepulcrum lacrimatur;
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v. 36 dizerun! ergo ludaei : ecce quomodo amabat eum; quanti amoris signum sunt eius lacrimae? Alii videntes hanc magni amoris significationem mirantur, cur eum quem adeo amabat non a morte servaverit;
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v. 37 quidam autem ez ipsis dixerunt : non poterat hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? agnoscunt miraculum in caeco nato 9,7 patratum; unde secum mirantur, quomodo hunc non potuerit servare, ac si dixissent : mirum est quod non potuit (Ca:. Tol. Bar. Lap. Schz.); illos dubitando loqui Bon. ait; alii autem eos reprehendere Iesum, loqui animo offenso ut invidos, calumniari existimant (cf. Chr. Cyr. Thom. Salm. Calm. Corl. Fil.); utrumque lans. proponit eos vel calumniari vel admirari. At non videtur probabile eos offenso in Iesum animo fuisse ; nam ex verbis id necessario non colligitur; eo enim modo loqui solent qui de eventu aliquo mirantur, si v. gqui magnum negotium perfecit in minore defecerit; hi erant amici familiae Lazari quam in Iesum bene affectam esse ignorare non poterant; unde iam probabile efficitur ipsos quoque non hostilem in Iesum animum gessisse; ipsi in luctu lacrimas fundunt, cur in Iesum qui una cum ipsis lacrimatur iam verborum iacula coniicere censendi essent? Neque odium in Iesum aliquorum saltem colligi necessario debet ex v. &6. Scimus ex 12,82 et ex principibus multos credidisse in eum, et multos ex viso miraculo fidem concepisse; quare omnino supponere licet eos qui ad familiam Iesu amicam consolandam venerint non fuisse ex adversariis Iesu.
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v. 38 habetur ἐν ἑχυτῷ : Iesus ergo rursum fremens in semetipso. Hunc animi affectum alesu sponte fuisse excitatum, etiam altero membro indicatur : ἐτάραξεν ἑαυτόν commovit seipsum. Omnes enim animi affectus et passiones in sua plenissima habebat potestate; exoriebantur quando volebat, neque apud eum, uti nobis accidit, voluntatem eius praeveniebant. Eum fuisse commotum miserationis affectu et ad hunc affectum sese excitasse, satis ipsis verIOAN. 11,33-35. bis indicatur : videns enim omnes plorantes sese commovit, et hanc misericordiam et compassionem statim ipse lacrimis testatus est. Humanam enim exhibet naturam; solet quippe luctum humanus affectus excitare (CÀr.; cf. Bon. Alb. Corl.). Sed ad commiserationem trahi quidem potest verbum alterum : turbavit, vel commovit se; difficilius autem prius, dummodo notio propria retineatur. Quaeri ergo debet, cur Iesus indignatus sit apud se videns lacrimas aliorum. Varie respondent : videns quam miseriam et ruinam mors efficiat, indignatur in mortem , in diabolum qui seductione sua mortem invexit, ob hominum peccata, quibus morti sunt obnoxii (cf. Aug. Bed. Thom. Salm. Bar.); indignatur « contra infidelitatem Iudaeorum, propter quam Lazarus mortuus et sororibus afflictionis causa data est; nam mors haec acciderat, ut filius Dei manifestaretur, quae manifestatio necessaria non erat , si Iudaei tot iam signis et miraculis conversi fuissent, nec Lazarus mortuus esset, si illi iam credidissent » (To/.); indignatur propter id quod post miraculum futurum esse praevidit; ex hoc enim miraculo accepturi sunt occasionem ut eum in crucem agerent (Rup. Lap. Bar. Schg.). Non erit abs re neque alienum a Iesu dignitate multiplicem causam indignationis assumere, quae conspecta ruina mortis, viso dolore, praevisione habita malitiae Iudaeorum obversabatur animo eius. Addi potest cum /ans. Christum se huiusmodi affectionibus humano more veluti excitasse ad aggrediendum arduum opus, ad expugnandam mortem et mortis imperatorem, diabolum, quemadmodum amicus aliquis videns dolorem amici commovetur indignatione ac fremit contra eum qui huiusmodi est auctor doloris et indignatione tali et fremitu excitatur et armatur contra illum , vindicare illum studens et doloris occasionem auferre. Huic intelligentiae, inquit Jans., bene convenit quod Dominus fremendo et turbando seipsum, veluti iam accensus et fervens ad resuscitationem v. 38 Jesus ergo rursum fremens in semetipso, cf. v. 33, venit ad monumentum; erat autem spelunca et lapis superpositus erat ei; Iudaei cadavera condere solebant in cavernis, specubus natura vel arte factis (cf. Matth. 27,60. Marc. 5,3); ostium speluncae lapide advoluto claudebatur; ἐπέχειτο αὐτῷ, videtur indicare speluncam in quam descendendum erat (uti superpositus quoque dicit) , quamvis ἐπὶ etiam dicere possit, lapidem an/e speluncam esse positum, ita ut recta via introitus patuerit. In sepulcrum Lazari quod hodie ostenditur, per 26 gradus descenditur. Prima eius mentio fit in Itinerario burdigalensi (an. 333) : inde (a monte oliveti) ad orientem passus mille quingentos et villa quae appellatur Bethania, ibi est crypta, ubi Lazarus positus fuit quem suscitavit Dominus (Tobler, Molinier, Itinera hieros. I p. 18 : Genevae 1879);
Accedit Iesus ad expugnandam mortem : ero mors tua, o mors (Os. 13,14); unde denuo indignatione se quasi armat sese accingens ad opus, quod adversarios in odium letale et in caedem ipsius concitaturum est
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v. 39 ait Jesus : tollite lapidem ; dicit ei Martha, soror eius qui mortuus fuerat : Domine , iam fetet ; quatriduanus est enim, cf. v. 17; ex subito impulsu horroris naturalis quisponte exoritur omnem deliberationem praeveniens monet Martha de cadavere iam corruptione incepta fetente idque concludit quia iam a quattuor diebus obiit. Nam quarto die incipere corruptionem communiter putabatur (EdersAeim II p. 39&). Cum adeo explicite addatur Soror eius... quamvis Martha iam designata esset v. 1. 2. 21. 93, probabile est quod Cyr. habet, illud moneri ab ea sensu quodam pudoris; « properant enim mortuorum agnati corpora terra abscondere, priusquam. male olere incipiant, reveriti vivos et ad infamiam iacentis pertinere, si quidam eum aversentur ». De resuscitatione iam non Cogitat; neque id mirum est; nam Christus illi videbatur nullatenus eam promisisse; dein voce Christi zo/lite lapidem subito mens eius imagine putrescentis cadaveris ita percellitur, ut omnis alia cogitatio absorbeatur, lubet illos tollere lapidem, ut eum tollentes propriis sensibus et mortuum videant et eius felorem sentiant oculisque ac sensibus tanti miraculi virtutem agnoscant (To/. Mald.) et bene notant CAr. Theoph. Euth. omnes sensus in testimonium miraculi advocari. Iesus autem impetum Marthae cohibet et ad sublimiora eius revocat mentem
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v. &0 dicit ei Iesus : nonne dizi tibi quoniam si credideris videbis gloriam Dei? ubi hoc dixit? totidem verbis non legitur in antecedentibus. Quare censet To/., uti in v. 98, ita hic quoque narrationis brevitate verba commemorari, quae dicta quidem sed suo loco non sint relata. Alii implicite ea contineri putant in v. 25. 26 (Thom. Mald. Patr. Schz.); ad v. &, cuius sententia per nuntium sororibus sit relata, Rup. recurrit. Fidem hisce verbis excitare studet et certé ea Christi suavi reprehensione Martha resipiscensad eum animi sensum revocata est quem in v. 22. 97 pandit et integerrima fide plane Christo acquievit;
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v. 41 tulerunt ergo lapidem ; Iesus autem elevatis sursum oculis dixit : Pater, gratias ago tibi quia audisti me; pro sua in omnes benignitate voluit et desideravit eximio miraculo suam probare missionem , quo facilius ad fidem pervenirent; gratias agit Patri quod huic desiderio annuit;
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v. 2 ego autem sciebam quia semper me audis; duos excludit errores quos ex v. 41 concipere possent : eum nescisse essetne audiendus a Patre quia ageret gratias de auditione, et eum non semper audiri ἃ Patre, quia ageret gratias de re nunc praestita; prior error ex- ' eluditur per sciebam, alter per semper (Tol.). Hoc miraculum eo quoque maxime commendatur, quia antequam patret ad id tamquam documentum suae missionis palam coram omnibus provocat; sed propter populum qui circumstat dizi, ut credant quia tu me misisti; populi sui salutem ob oculos habet; haec vero salus fide in Christum concluditur (5,40; 6,40 seq. 8,25); amorem populi exhibet bonus pastor. Missio autem quam sibi attribuit et quam credendam proponit non erat legati divini cuiuscumque vel prophetae, sed Filii a Patre, quocum unum. se esse natura et potestate asseruerat (10, 30), idque hoc loco quoque innuit Deum alloquens Patrem (Corl.). Indicavit, cur acturus esset
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v. &3 haec cum dixisset, voce magna clamavit, ne quis adstantium ignorare posset, Lazare, veni foras, δεῦρο ἔξω huc (in hunc locum) foras! probat quod dixit : ego sum resurrectio et vita; dixit et facta sunt; iam ostendit verum esse quod dixerat : qui in monumentis sunt audient vocem Filii Dei
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v. && et statim. prodit qui fuerat mortuus, ligatus pedes et manus institis, χειρίαις fasciis, quibus membra linteo involuta ligabantur; singula quippe membra , brachia , pedes , linteis cum aromatibus circumvolvebantur et fasciis ligabantur, e£ facies illius sudario erat ligata; dixit eis Iesus : solvite eum, ut miraculum non solum videant, sed quasi manibus palpent et apertissime percipiant esse eundem quem mortuum ligarant et monumento incluserant; et sinite abire, ut ab omnibus videatur vivus et sanus. Sed abit, multitudini se subtrahit, ut pro novo vitae munere Deo agat gratias et beneficium acceptum tacita consideratione perpendat, prout pie meditari licet. Sv E s ENSE i odpà seni ERE adeb νὴ eae CST de suscitationo filiae Iairi et iuvenis de Naim; praeterea ex iis quae apud Lucam leguntur de Martha et Maria et de Lazaro paupere qui mortuus sit (Luc. 10,38; 16,.-
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« Postquam evangelista posuit Lazari mortem et resurrectionem , hic consequenter ponit effectum resurrectionis et primo ponit effectum eius in turba, secundo ponit effectum eius in principibus » (TÀom.). Hoc miraculo patrato synedristae firmiter decernunt mortem Christi. Maximum miraculum iis evadit occasio maximae obcaecationis. Eximie confirmant illud Christi : si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit credent (Luc. 16,31; Ca:. Ians.). Iam ostenditur quomodo illa Lazari infirmitas fuerit pro gloria Dei, venerant ad Mariam (et Martham) et viderant quae fecit Iesus crediderunt in eum πολλοὶ, ci ἐλθόντες xoi θεασάμενοι unde clarum est quotquot testes erant credidisse et eos fuisse multos. Et ita impletur quod Iesus in oratione dixit : ut credant quia tu me misisti (v. 42). Ex versione latina utique is sensus potest erui quem v. g. eruit Mald. : ex iis Iudaeis qui venerant... multi crediderunt; at non ita ex graeco; nam οἱ ἐλθόντες referri debet ad πολλοί, et, ut jam Orig. habent, πάντες οἱ θεασάμενοι, l. e. θεωρήσαντες xai συνιέντες crediderunt; proin in versione latina illud qw? referendum est ad mu/ti, non ad ez Iudaeis (id quidem D habet τῶν ἐλθόντων 7x: θεχσαμένων, quam lectionem Orig. explicite reiicit : non est dictum τῶν...). In. voce θεασάμενοι quaedam inest emphasis : attente spectare, contemplari;
11:46
v. &6 quidam autem ex ipsis abierunt ad pharisaeos et dixerunt eis quae fecit Iesus ; interpretes plerique hos infensos fuisse et animo malevolo rem denuntiasse censent (Theoph. Euth. Thom. Bon. Cai. Tol. Maid. Lap. Bar. Nat. Calm. Corl. Fil.); alii, uti Aug. Bed., utrumque proponunt : sive annuntiando , ut et ipsi crederent, sive potius prodendo, ut saevirent. Quaerendum itaque est qui sint illi gutdam , τινὲς ἐξ αὐτῶν vel potius, ad quos referri oporteat ἐξ αὐτῶν. Si isti quidam sunt ex multis qui viderant et crediderunt, tum censendi sunt animo in Iesum benevolo adiisse pharisaeos, ut testes essent Iesum revera se probasse legatum divinum, vel saltem , ut sincere nuntiarent quid evenisset. Sunt autem qui illud ἐξ αὐτῶν referant ad ix τῶν ᾿Ιουδαίων : quidam Iudaeorum, proin eiusmodi ludaei qui non viderant miraculum non θεασάμενοι, qui quidem venerant in Bethaniam, at miraculum non spectarunt, vel qui solum de eo audierant; nam illud aóterunt non necessario indicat illos quoque venisse in Bethaniam. Qua in acceptatione iis animus malignus adscribi potest. Quicumque demum nuntiarunt, ita Verum duces populi hac praestantissima gloriae Christi manifestatione in culmen malitiae adducuntur
11:47
v. &1 collegerunt ergo pontifices et pharisaei concilium συνέδριον, et dicebant : quid facimus? quia hic homo multa signa facit ; τί ποιοῦμεν ; i. e. nunc enim contra eum agendum esse certissimum est; quare iam non deliberant sitne quidquam faciendum , sed solum quaerunt, quid statim fieri oporteat. Nulla ratione signa eius in dubium vocant, sed ea vera esse omnino iis persuasum est. Et tamen de eo loquuntur cum contemptu : hic homo. credunt
11:48
v. 48 si dimittimus eum sic, si sinamus eum pergere , ut scil. signa facere continuet eaque in dies maiora, omnes credent in eum, ut Messiam regem, et venient Romani et tollent nostrum locum et gentem; plebs eum regem constituet, quam rebellionem Romani urbe deleta et populo in captivitatem abducto et disperso vindicabunt. De urbe dici τὸν τόπον plerique merito censent ; aliqui templum intelligunt (Cai. Corl.); posset ὁ τόπος fortasse etiam de ordine et auctoritate synedrii accipi (cf. epist. Ignatii ad Polyc. 1; Weiss). « Haec dicebant non metuentes, sed invidentes » (Chr.) et insigni hypocrisi. Nam scire debebant Iesum nullatenus regnum appetere et praedicare terrenum, nullatenus eam populi exspectationem fovere. Et si Iesus revera reverentia eynedristis collata et exhibita regnum affectasset terrenum et rebellionem in Romanos movisse, eum maxima animorum exsultatione regem salutassent. Verum quia noluit esse Messias qualem ipsi volebant et quia eorum scelera et impietatem impugnabat, eum odio letali prosequebantur. Sed id contigit quod avertere volebant, Romani urbem et gentem ceperunt quia ipsi Christum occiderunt (CAr.); « temporalia perdere timuerunt et vitam aeternam non cogitaverunt, ac sic utrumque amiserunt » (Aug. Bed:). Ceteris consultantibus Caiphas rem definit
11:49
v. &9 unus autem ez ipsis Caiphas nomine , cum esset pontifex anni illius , dizit eis : vos nescitis quidquam , de Caipha vide ad Matth. 26,3 et Luc. 3,2; munere pontificali functus est diu (an. 18-36 p. Ch.). Quod dicitur « pontifex anni illius », veteres putabant in singulos annos pontificatum datum esse modo huie, modo alii pro principum vel Romanorum arbitrio (CAr. Theoph. Euth. Aug. Thom. Tol. lans.) ; alii idem asseri contendebant, ut evangelistam falsitatis arguere possent (Bretschneider, Strauss, Schenkel, Scholteri, Keim); at talis error evangelistae, qui res iudaicas optime perspectas habere saepe ostendit, imputari nequit, eo magis, quia verbis ille error minime continetur. Id solum enuntiat anno illoadeo memorabili eum fuisse pontificem (cf. Schz. Fil. Weiss, Keil). Hic itaque « impudenter, aperta fronte, petulanter clamavit » (CAr.). Erat sadducaeus; sadducaeorum autem mores esse magis feros, τὸ ἦθος ἀγριώτερον Iosephus refert (Bell. iud. 2,8,1&; ScAz.). Superbe et arroganter et cum contemptu alios alloquitur
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v. 50 nec cogitatis quia ezpedit vobis, ut unus moriatur homo pro populo, et non tota gens pereat ; verba arte esse composita Mad. notat; primo omnes de communi monet utilitate; sententia utitur generali, ne in Iesum privato odio sententiam ferre velle videatur; satius esse unum mori quam omnes; dicit ne tota gens pereat, utroque vocabulo rem exaggerans, dum rem extenuat consulens, ut unus moriatur. Hoc quidem ipse sinistro animo dixit et odio in Iesum quem morti tradere constituit. « At gratia Spiritus sancti ore illius usa est ad praedicendum futurum, tametsi pollutum cor eius non attigerit; fecit enim (TheopA.)
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v. 81 hoc autem a semetipso non dizit, sed cum esset pontifex anni illius prophetavit, quod Iesus moriturus erat pro gente; secundum sensum quem ipse Caiphas in iis verbis intellexit, ea dixit a semetipso; at quatenus haec eadem verba in se, uti sonant, egregie enuntiant mortem Iesu utilem fore et expedientem saluti, ea non dixit 8 semetipso. Voluit autem Deus, ut ea eligeret verba quibus redemptio apte significaretur, voluit ut prophetaret, quia erat pontifex. Is enim Deum consulere, Deique responsum ad populum perferre iubebatur olim per urim ac tummim, per ephod (Ex. 28,30. Num. 27,21. 1 Reg. 23,9; 30,7. 2 Reg. 2,1; 5,19. 23); unde factum est, ut etiam postea summus sacerdos peculiari quodam iure censeretur exspectare posse ἃ Deo responsum vel illustrationem. Eius itaque dignitati collatum est Deo disponente ut verbis illis inscius ederet vaticinium quod in morte Iesu et in salute inde proveniente impletum est. Voluit itaque Deus, ut ultimus pontifex foederis veteris (morte enim Christi iure cessavit foedus et sacerdotium) prophetia sua annuntiaret Pontificem et mediatorem novi foederis, qui morte sua et sanguine suo sacrificali nos heredes scripsit bonorum coelestium. « Hic docemur etiam per homines malos prophetiae spiritum futura praedicere, quod tamen evangelista divino tribuit sacramento, quia pontifex fuit » (Aug.). Caiphas de sola gente Iudaeorum prophetavit, evangelista autem addit (Aug. Thom. Ians. Bar.)
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v. 529 et non tantum pro gente , iudaica, ὑπέρ in eius commodum ac salutem, sed ut filios Det qui erant dispersi congregaret in unum, i. e: ut ex omnibus nationibus per orbem sparsis advocarentur ad divinam filiationem, uti Iesus dixit : alias oves habeo quae non sunt ex hoc ovili et illas oportet me adducere et fiet unum ovile (10,16). Quos eo loco appellat oves alias quas habeat, hoc loco dicit evangelista filios Dei dispersos, proleptice (Theoph. EutA. Corl.); hi adiungendi sunt ad unum ovile et inter se et cum Christo intime iungendi. Sententia a Caipha prolata res erat constituta
11:53
v. 53 αὖ {0 ergo die cogitaverunt ἐδουλεύσαντο decreverunt, ut interficerent eum ; nunc demum decretumsynedristarum conficitur, decretum magistratus summi ; id quod antea variis occasionibus a variis iam ausu privato fuerat attentatum (quaerebant eum interficere 5,18; apprehendere 7,30. 45; volebant lapidare 8,58; 10,31; cf. Matth. 12,14), iam auctoritate sum- . . ma firmo decreto constituitur. Sed quia hora constituta nondum advenerat, Iesus se subtrahit
11:54
v. 54 Jesus ergo tam non in palam ambulabat apud Iudaeos , sed abiit ἐπ regionem iuxta desertum, in civitatem quae dicitur Ephrem et ibi morabatur cum discipulis suis; cf. 10,40; ᾿Εφραίμι; simul cum Bethel commemorat losephus Ephraim, et duo haec oppida πολίχνια appellat (Bell. iud. 4,9,9) ; erit idem oppidum quod 9 Par. 13,19 Ephron nominatur; hodie, ut multi putant, Tayibeh (cf. Schz. Fil). Oppidum situm erat prope limites aquilonares tribus Beniamin. Quod aliqui putant Iesum in regionem transiordanicam secessisse, hisce verbis non indicatur (cf. Patr. de evangeliis, diss. &8 n. 29). Ex hoc oppido Ephraim ultimum postea instituit iter in urbem, de quo itinere refertur Luc. 17,11-19,98 (cf. Cornely, Introd. III p. 294; Comment. in Luc. p. 4854). De eo temporis spatio et itinere evangelista silet; more suo statim nos transfert ad ea quae prope festum pascha in urbe gesta sunt
11:55
v. 55 proximum autem ἐγγύς erat pascha Iudaeorum et ascenderunt multi Ierosolymam de regione ante pascha ut sanctificarent seipsos, ix τῆς χώρας in oppositione ad urbem caput terrae. Nemo, nisi legitime mundus, pascha celebrare poterat (cf. Josephus , Bell. iud. 6,9,3 et quae notavi in Comment. Matth. II p. 409); illi ergo ritibus in lege praescriptis et votis sponte susceptis ad festum se parabant; insuper eae maculae ad quas emundandas requirebatur oblatio sacrificiorum, solum in urbe expiari poterant (Corl.). De eiusmodi ad festum sanctificatione vide Num. 9,10. 9 Par. 30,17. Turbae istae quae ad festum in urbem ascenderant
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v. 56 quaerebant ergo Iesum et colloguebantur ad invicem, in templo stantes ἐν τῷ ἱερῷ i. e. in atriis, porticibus; magna populi exspectatio describitur; quid putatis? quia non venit ad diem festum? dubitant, interrogant, num venturus sit (Ma/d.), uti homines de re incerta quaeri solent : quid vobis videtur? putatisne eum certe non venturum? duae ergo quaestiones distinguendae sunt. Nam quaerunt ante festum, nondum sciunt sitne venturus necne; proinde non possunt dicere : quid putatis de eo quia non veniet? Qua mente solliciti sunt de Iesu? eos quaerere insidiose, male, Chr. Euth. Aug. Rup. Thom. Bon. Mald. Lap. putant. Hoc utique supponendum esset, si pharisaei, sacerdotes, Iudaei dicerentur quaerere Iesum. At ex contexta oratione sermo est de illis qui ex regione advenerant; quare cum TAeod. M. explicandum est : qui ol ἁγνιζόμενοι ad templum confluxerant inter sese conferebant de Christo, dubitantes num propter festi reverentiam venturus esset, an vero praesentiam suam subtracturus insidias praecavens. Erant autem verba ista eum videre desiderantium; propter miracula populus ab ipso valde dependebat (similiter Tol. Ians. Schg. Schz. Fil.); existimat Cyr. eos qui credant in Iesum colloqui cum infidelibus. Poterant dubitare; nam ad pascha anni prioris non venerat Iesus (6,5; 7,1) et scire poterant quot insidiis expositus esset tempore scenopegiae et festo dedicationis templi. Atque hos non fuisse malevolos, ostenditur quoque 12,12 seq. | Iesu autem adversarii qua ratione sese parent ad festum , additur in oppositione ad populum sedulo ac pie de Iesu rogantem : dederant autem δεδώχεισαν, cum emphasi primo loco ponitur; iam mandata summi magistratus data erant, pontifices et pharisaei mandatum, ut si quis cognoverit ubi sit. indicet, ut apprehendant eum; ita mandarunt decreto illo v. 53 constituto. Sed certo id mandarunt secreto iis quos adversarios Iesu sibique deditos norunt. Nam volebant eum dolo tenere, ne forte tumultus fieret in populo (Marc. 14,2), neque ignari erant ex populo multos in eum credere. Quare etiam non audent manus in eum iniicere, ubi eius adventus ac praesentia iam neminem latere potuit (cf. 12,9. 18 etc. Matth. 21,1-26,1).
11:1
Assurément on eût pu écrire, — et pour des lecteurs qui ne sauraient rien ce serait le plus naturel : — il y avait un homme de Béthanie, nommé Lazare, il avait deux sœurs, Marie et Marthe. Cet homme tomba malade... (cf. syrsin). Si Jo., après avoir dit que Lazare était de Béthanie, nous dit que c'est le bourg de Marie et de Marthe et non le sien, c’est donc qu'il suppose qu’on connaissait déjà ces deux personnes. Elles pouvaient être connues par la tradition, mais elles figuraient dans Le. x, 38. 39 à propos d'une κώμη. Il est donc assez clair que Jo. fait ici un rapprochement. On connaissait les deux sœurs, mais Le. avait évité de dire le nom de leur bourg, et qu’elles avaient un frère. Jo. s'arrange pour gretfer son récit sur un souvenir précis. Ce serait une démission de l’intelligence que de voir dans cette manière d'écrire une surcharge de rédacteur échappatoire facile, qui ne résout rien. Le récit commence comme mi, À et v, 5; le nom propre est indiqué comme pour Nicodème, à cause de l'importance du personnage, probablement connu de nombreux chrétiens, mais surtout à cause de ses deux sœurs. Marie est nommée la première à cause du trait du v. 2 qui lui ἃ donné une gloire incomparable mais dans le reste du récit Marthe se met plus en avant, comme c’est le cas dans Luc. Renan aimaginé et Loisy ne désapprouve pas que le nom de Lazare ait été emprunté à la parabole de Le. xvr, 19-31, dans laquelle Lazare n'est pas autorisé à ressusciter : lucus anon lucendo, un λῆρος d'après Origène. Le nom était très commun : Josèphe connaît vingt-trois ᾿Ελεάζαρος d'après la table de Niese, et aussi un Λάζαρος (Bell. V, χιπ, 7), forme apocopée, comme en hébreu +190 (Dieu ἃ secouru) avait donné aussi τυ. — βηθανία doit représenter en hébreu may ma (cf. Comm. Me. Ὁ. 269); d'après Loisy : « maison de douleur » ou « maison d’exaucement », ce qui conduirait à une signification symbolique. On pourrait avec Albright (Bulletin of the American School of Oriental Researches, Feb. 1923, p. 8 ss.) reconnaître ici la ΠΛ} de Neh. x, 32, dans la tribu de Benjamin ce qui conviendrait bien. La contraction du nom s’expliquerait d’autant mieux que Néhémie connaît comme noms d'hommes ΤῊΣ (vit, #3; x, 23) aussi bien que ΠΊΣΩ (nr, 23). Quant à la situation du village, le P. Vincent (ΕΒ, 1944, p. 438 ss.) conclut que dès le milieu du deuxième millénaire il existait un village qui s’est perpétué jusqu'au premier siècle de notre ère à quelques centaines de mètres à l'ouest du village actuel d’el-‘Azarieh, allant du couvent des Passionnistes aux ruines du couvent de Mélisende, et que ce village n'était autre que Béthanie au temps de Jésus.
11:2
Explique pourquoi Marie a été nommée la première : elle est célèbre par son onction. Pour soutenir l'unité de Marie et de la pécheresse de Le., inconnue aux anciens (sauf Origène, p. 544), on ἃ vu ici un renvoi à Le. vu, 38, où il ya bien une onction des pieds, mais après que les pieds mouillés de larmes ont élé essuyés par les cheveux, tandis que l'ordre du v. 2 est exactement celui de xt, ὃ. Ce n’est pas non plus une allusion littéraire au récit de Mt. XXE, 6-13 — Mc. x1v,3-9, où l’onction se faït sur la tête. D'autre part, quoique la concordance soit parfaite avec Jo. xx, 3, on objecte 185 participes aorisies indiquant une action antécédente plutôt que future, d'autant que Jo. sait très Dien faire allusion à des faits de l'avenir (νι, 71; vnr, 39; x1, δι; x, À. 33; xviu, 32), A Ja rigueur cependant on s'explique que Jo. ayant écrit %v (et non ἔστ) à cause de ἠσθένει ait pris le parti de mettre à l'aoriste des participes qualificaiifs d'un acte passé au moment où il écrivait, se réservant de placer le fait dans son cadre historique. ΠῚ le pouvait d'autant plus que l’histoire de cette femme que ni ME. ni Me. n'avaient nommée était très connue et sans cesse répélée (ME. xxvr, 13 — Mc. Σιν, 9). Ge serait une manière de dire : la femme si célèbre par son onction se nommait Marie et c'était la sœur de Lazare et de Marthe, sauf à qualifier Fonction non par la tête, mais de la manière qu'il allait raconter. — Ou bien on pourrait supposer une glose très ancienne, de ἦν à αὐτῆς, d'autant que Jo. n’emploie presque jamais 6 κύριος de Jésus (cf. 1v, 4 ; vi, 23: xt, 13. 44. 16; xv, 45. 20; xx, 2. 13. 18. 20.25.28; xxi, 7. 15). Le syrsin., d'après la révision de Mrs. Lewis, porte : « Il y avait un infirme, Lazare de Béthanie, frère de Marie et de Marthe Η Marie était celle qui avait lavé les pieds; son frère était ce Lazare qui était malade, »
11:3
Les deux sœurs étaient donc au courant des mouvements de Jésus. Elles prient comme la mère de Jésus (ur, 3) simplement en indiquant le fait : Suficit uénoveris ; non enim amas, οἱ deseris (Aug.).
11:4
C'est bien une réponse aux deux sœurs. Sans doute la réflexion rappelle celle de 1x, 3; mais de même que celle-ci s'adressait aux disciples, la réflexion présente est une réponse prononcée en présence du messager et destinée à être rapportée. D'ailleurs eile n'est pas claire, et était apparemment destinée à mettre à l'épreuve la foi des deux sœurs : πρὸς θάνατον (cf. 1 Jo. v, 46. 47) pouvait signifier que Lazare ne mourrait pas de cette maladie, c'était même le sens le plus naturel; lautre sens : tout cela ne se terminera pas par la mort, car je puis le délivrer même de la mort, ne devait apparaître qu'après. Cependant Jésus l’entendait ainsi dans la pensée de Jo. (contre Zahn : Jésus ne savait pas encore comment cela finirait!). — La gloire de Dieu indique en tout cas un miracle, de guérison ou de résurrection — ἵνα n'a pas le sens final (Chrys. ἐχθάσεώς ἐστι), et coordonne la gloire du Fils, acquise par le miracle, à la gloire du Père (xux, 31), étant entendu que le Fils agit par la vertu du Père (ν, 21-23; vu, 48; vin, δά; 1x, 3). Même si l'on admet lesens final de ἵνα, il faudrait encore voir dans la phrase qu’il gouverne une explication de la gloire de Dieu, c'est-àdire qu’elle résulte de la glorification du Fils (Schanz, Holiz. etc.).
11:5
Un narrateur logique aurait mis ce v. avant le v. 3; après il a l'air d’une explication renvoyée. Mais Jo. ἃ sa manière (cf. Intr. p. xciv). Jésus va rester et cependant il aimait ces trois personnes : ile languens, illae tristes, omnes dilecti (Aug.). La gloire de Dieu avant tout, mais on se dit que ces personnes aimées auront leur tour; elles ne seront pas sacrifiées.
11:6
οὖν se rattache au v. 4. Jésus attend, parce qu’il ne fait rien sans l’ordre réglé par son Père (v, 49. 30), qui veut que ce miracle s’accomplisse avec plus d'éclat.
11:7
En Judée : donc il ne s’agit pas seulement d’une fugue à Béthanie, mais d’une nouveile mission, avec tous les risques qu’elle comporte. — Pour 1e pléonasme, cf. Par. Eutyphr. 2, d : ἔπειτα μετὰ ταῦτα, et des locutions analogues chez les classiques. — ἄγωμεν comme v. 45. 16; χιν, 34; Mc. 1, 38.
11:8
Les disciples ne parlent que du danger de leur maïtre et ne proposent pas de le partager (ὁπάγεις); sans doute n'étaient-ils pas très résolus avant d'être entraînés par Thomas (16); même situation dans Mc. x, 32. — νῦν peut s'entendre d’un moment passé, d'où l’imparfait qui suit. On ne peut rien en conclure sur le temps qu'a duré 18 séjour en Pérée. 9 5.) Ces deux versets forment les deux aspects d’une même comparaison : de même qu'on ne se heurte pas à des obstacles durant le jour, parce qu'il y a de la lumière, et qu’au contraire on se heurte durant la nuit faute de lumière... les termes sont parfaitement clairs et la vérité du fait incontestable, Ce qui demeure en suspens, c'est le point qui doit être éclairé par cette comparaison mais il n'est pas douteux d'après la situation. Tant que l'heure de Jésus ne sera pas venue dans les desseins de Dieu, il n'a rien à craindre de ses ennemis; il en sera autrement lorsque sera venu le moment qu’on peut comparer aux ténèbres (cf. Le. xx, 83). Nous avons donc là une véritable parabole (Cyr.). L'idée très juste et déjà exprimée que Jésus est la lumière des âmes (vu, 42; 1x, δ) n'est uullement énoncée ici; on ἃ pu croire (Zahn) que, par opposition à la lumière du monde, Dieu est la lumière intérieure qui luit dans l’homme (ἐν αὐτῷ), de sorte que la pure comparaison tournerait à l'allégorie au v. 10, mais cette subtilité nuirait à l’effet simple et droit de là parabole. ἢ suffit de rappeler que la lumière du dehors n’est censée utile que lorsqu'elle est reçue dans l'œil; cf. Le. x1, 34; Mt. vi, 23. Au début les douze heures ne sont pas absolument nécessaires à la parabole: elles servent cependant à suggérer qu’on peut user jusqu'au bout du délai accordé par la nature, et de même pour 18 dessein de Dieu : quoique son exécution soit proche (νι, 33), cependant il ne faut pas cesser d'agir tant qu'on le peut (rx, 4), — προσχόπτει, cf. Rom. XIV, 21.
11:11
Les disciples demeurent muets. Jésus 1 eur donne une raison décisive de profiter du temps qui reste, après une pause qui leur permettait un bon mouvement. — χοιμᾶσθαι signifie dormir, mais cette expression est souvent employée comme un euphémisme pour le sommeil de la mort (cf. ΜΕ, xxvir, 89; Act. VII, 60; xm, 80:1 Cor. νι, 39, etc.). Dormir était surtout bien choisi pour désigner une mort qui n'était que pour un temps (cf. Me. v, 39 et parall.), sans parler de la répulsion naturelle qui évite les mots trop durs pour des êtres Chéris, par rapport à soi et par rapport à ceux auxquels on donne la nouvelle. — Le réveil dont parle Jésus ne suffisait pas à écarter l'idée de mort, mais la suggérait plutôt. En effet il eût été bien peu naturel de faire un voyage d'une journée pour aller réveiller un malade. Et même quel besoin de le réveiller? Noter ὁ φίλος ἡμῶν et πορεύομαι pour faire honte aux disciples. L'hospitalité à Béthanie avant la Passion suppose d'anciennes relations. 42 s.) Il n'est pire sourd que celui qui ne veut pas entendre. Jésus a proposé à ses disciples de monter en Judée : ils ont fait une objection. Il y a répondu. Silence. Il allègue leur commune amitié pour Lazare, et il fouette leur inertie en ne disant plus « allons », mais seulement « j'irai ». Tout cela est inutile. Leur peur exploite le premier mot : le sommeil est si bon pour les malades! Et ils sous-entendent : à quoi bon aller le réveiller? — S'ils ont compris de la sorte, c'est parce qu'ils avaient l'esprit voilé par la crainte; ils ne se décidaient ni à laisser Jésus partir seul, ni à s’exposer avec lui. C’est sûrement ce que Jo. a voulu nous donner à entendre (Chrys. Cyr. οἷο.) plutôt que de mettre en jeu « le malentendu coutumier ». ὃ 14 s.) Cette fois Jésus enlève ses disciples : Lazare est mort, formule brève et saisissante; ἀλλά « finissons-en », et ἄγωμεν comme au v. 7, sans plus hésiter. Jésus se réjouit de n'avoir pas été là, et cela à cause de ses disciples, parce que le miracle sera dans l'intérêt de leur foi. Ils croient déjà en lui, mais ils feront un acte de foi plus ferme qui les armera contre les périls de la Passion. Si au contraire Jésus avait été là, il n'aurait pas laissé mourir son ami sous ses yeux (Cyr.) et La foi, moins éprouvée, n'aurait pas eu l'occasion de s'exercer autant, ni avant, ni après.
11:16
Sur le nom de Thomas, cf. Comm. Mc. p. 60. Ce nom n'est pas connu avant le N. T., tandis que Δίδυμος se trouve en Égypte environ in 5. av. J.-C. (MM). Il se pourrait done que le sémitique ait été formé d'après le grec, ou par suite de la même idée comme Geminus et Gemellus. Aussi bien λεγόμενος ne signific pas « traduit », ni « surnommé », mais nommé, à savoir parmi les Grecs, du nom équivalent de Didyme. — On ne saurait trop louer cette courageuse iniliative peut-être Thomas n’a-t-il pas tenu assez compte de la parabole du Christ, ou n'a-t-il pas compris ce qu’elle voulait dire, à savoir que le danger n'était pas tout à fait imminent. On dirait de quelqu'un qui prend son parti : Puisqu'il ne veut pas nous écouter, soit, ce n'est pas notre propre danger qui nous retiendra. C’est une fantaisie de Bauer (cf. Loisy) que ce verset remplace Mc. χιν, 31 — Mt. xxvi, 35; et c'est une autre fantaisie de Zahn de soutenir que Thomas veut mourir avec Lazare. 18. om. n α. βηθανια (TH) ou add. (SV).
11:17
Quand Jésus arriva à Béthanie, Lazare (εὗρεν αὐτόν) était (ἔχοντα, ef. v, 5) dans le tombeau depuis quatre jours. Les funérailles se faisaient ordinairement le jour de la mort (cf. Act. v, 6. 40); il y avait donc quatre jours que Lazare était mort, probablement sans compter ces jours pleins, c’est-à-dire qu'on était au quatrième jour depuis le décès, Si Béthanie au delà du Jourdain était comme nous pensons (cf. 1, 28) à trois ou quatre heures de Jéricho, le messager, parti peu avant la mort de Lazare, ἃ dû y arriver en un jour : il a fallu autant à Jésus pour en venir, après avoir attendu deux jours. Comme rien n'indique qu’il en ait su plus long après les deux jours d'attente, Jésus a dû connaître Surnaturellement la mort au moment où on lui annonçait la maladie. C’est par un dessein prémédité qu’il ἃ différé de l’annoncer ; autrement il eût été convenable de partir aussitôt. Les paroles du v. 4 dans la pensée de Jo. doiven t nous faire comprendre suffisamment, par leur analogie avec Le v. 41, que Jésus a connn dès le début tout le plan divin.
11:18
ἦν ne prouve pas que la bourgade était détruite (C£. χνπι, 1; xx 41); c’est la perspective de faits anciens. La distance est indiquée pour expliquer le concours des Juifs; c'est environ 2773 mètres; Éthérie : forsttan secundo miliario α civitate. Pour la tournure ἀπό avec la distance, ef. xxr, 8; Apoc. xIv, 20, Josèphe passim; ἀπό « à partir de », à propos du lieu, comme à propos du temps Act. x, 30. Sur les milliaires, après l'inscription latine, la distance du point de départ était souvent marquée en Palestine par ἀπό (cf. ΗΒ. 4895, p. 399).
11:19
τὴν (H) plutôt que τας περι (TSV). — om. αντων D. αδελφου (TH) plutôt que ada.
Cette fois les Juifs n'apparaissent pas comme des adversaires, mais ils peuvent le devenir. La pensée de Jo. est que ce ne sont pas des gens du village, mais des-personnes marquantes de Jérusalem. Les anciens mss. NBCL (de plus W), ont seulement πρὸς τήν : la lecon πρὸς τὰς περί est une pseudo-élégance du temps où cette tournure ne signifiait rien de plus que ia personne désignée. Marthe reprend ici la première place, avec le rôle actif, comme dans Le. X, 38-40. — Les condoléances sont bien connues des rabbins : « ses compagnons se réunirent pour le consoler » (Pes. 30, 140b, eité par Schlatter). C'est d'ailleurs un très ancien usage oriental; cf. II Sam. x, 2.
11:20
Nous voyons au v. 34 que le secret de l’arrivée du Sauveur avait été bien gardé. Il est done vraisemblable que Marthe fut seule prévenne, et avec son initiative empressée, elle courut seule au-devant de Jésus, laissant Marie avec les visiteurs. Le dessin de leurs caraclères est conforme à ce que nous savons par Lc., mais surtout pour Marthe, car l'immobilité de Marie tient ici aux circonstances, non à son goût pour la parole de Dieu. — ἐκαθέζετο; aujourd'hui encore nous avons vu une famille juive distinguée recevoir les visites de condoléance, le fils de la maison assis par {erre, les femmes sur des escabeaux. ἃ chaque entrée, explosion de sanglots. Chrys. qui connaissait cet usage félicite les deux sœurs de ne pas l'avoir suivi.
11:21
οὐκ av anelavey mn ἀδελφος μου (TH) et non ὁ «. pou οὐχ av ετεθνηχει (SV).
Marthe exprime à la fois sa confiance dans l'affection de Jésus, sa conviction de son pouvoir surnaturel. Marie dira les mêmes paroles : ce sont comme deux échos de leurs pensées souvent échangées : s’Il élait là! Il n’y ἃ pas là de reproche, car elle ne dit pas : si tu étais venu ; maïs : si tu avais été (ἧς au sens de l’aoriste) ici, ce dont Jésus était empêché par la distance. Sa foi cependant n'est pas parfaite, car aucun obstacle, même l'éloignement, n'aurait pu entraver la volonté du Maître (cf. 1v, 46-54).
11:22
Plus par une conséquence théorique de sa foi qu'ayant en vue un dessein bien net, Marthe sait que même à ce moment, si Jésus demandait quelque chose — et dans sa pensée ce serait de rendre la vie à Lazare, — Dieu le lui accorderait. Mais sont-ce des choses que l'on demande, et Jésus y songe-t-il? Ce n’est donc même pas cette prière qui se contente d'exposer le cas (nr, 3; xt, 3), mais une suggestion vague que Jésus pourrait faire plus qu’on n’a le droit d'espérer et qu'on ne peut comprendre (Holéz. ; tandis que Loisy lourdement : « Marthe a demandé la résurrection d’un cadavre en voie de décomposition », etc.). Marthe suppose que Jésus aura recours à la prière : ce n'est pas l'indice certain d’une foi imparfaite, puisque Jésus fera allusion à sa propre prière (41).
11:23
Jésus ne répond pas : Je prierai Dieu de ressusciter ton frère, ou : Je 16 ressusciterai, mais simplement : Il ressuscitera, ce que Marthe pouvait très bien entendre de la résurrection générale, dogme reconnu de tous les Juifs orthodoxes (Le. χιν, 14; xx, 35); dans le moment c'était décliner sa suggestion 25, om. Ge p. εἰπεν (THV) et non add. (8). en Jui offrant une consolation affectueuse, telle que nous en faisons encore. 34) Marthe montre qu'elle n'est pas étrangère à cette pensée de foi; mais c'est pour un temps bien éloigné! . 25 5.) Les Juifs croyaient à la résurrection, mais ils ne savaient pas que le Messie serait l'agent de cette résurrection (Le Messianisme.… p. 170 55.), ni que Jésus fût ce Messie. C’est ce que Jésus demande à Marthe de croire. Elle eût dû en conclure que son frère pouvait être dès à présent ressuscité : per quem tune resurget, polest et modo (Aug.) Mais la vérité générale était beaucoup plus importante que le fait miraculeux qui en devait étre le signe. Elle avait déjà été enseignée par le Maître (ν, 24 ss. ; vu, 51); elle repose sur ce fait que Jésus est la résurrection, ce qui était Le thème actuel, et la vie (1, 4), source de la résurrection : Ideo resurrectio, quia vita (Aug.). L'homme prend possession de cette vie par la foi en Jésus : s’il vient à mourir d'une mort naturelle, il vivra par cette vie surnaturelle et par la résurrection ; et celui qui vit de sa vie physique, — quoi qu'il en soit de la mort naturelle — il ne mourra pas d'une mort qui le priverait de la vie qu'il possède déjà en Jésus par la foi (Aug., Schanz, etc.). Que cette vie éternelle comporte la résurrection, à la différence de celle dont parle Philon (de fuga, 55; 1, 554), cela résulte de la profession de foi de Marthe, confirmée par ἐγώ εἰμι ἡ ἀνάστασις : l'acte de foi demandé à Marthe porte sur tout ce dogme, mais envisagé en Jésus, auteur de la vie.
11:27
Aussi est-ce sur lui qu'elle fait son acte de foi, comportant adhésion à ce qu'il vient de dire de la résurrection, qui n'était point comprise jusqu'à présent dans l'espérance messianique (Le Messianisme.… p. 116 58.). Cette confession de foi est plus haute que celle de Nathanaël (1, 49) et au moins égale à celle de Pierre (νι, 69); le Fils de Dieu qui vient dans le monde est donc proprement dans la sphère divine; il est et sera à jamais la vie. Marthe parait absorbée dans ces hauteurs et apaisée: elle ne semble pas en avoir rien conclu quant à la résurrection actuelle de Lazare.
11:28
εἰπουσὰ 2° (TSV) plutôt que εἰπασα (H).
« Artifice et remplissage » dit Loisy (p. 349), — Pourtant c’est bien ce qui se passera toujours en pareil cas. Une personne vraiment amie arrive dans une scène banale de condoléances; on désire l’entrelenir en particulier. Aïnsi, Marthe essave de débarrasser Marie des fâcheux, discrètement. Elle sait bien qu'elle interprète le désir de sa sœur et celui de Jésus (Cyr.), même s’il ne l’a pas exprimé.
11:31
Il est difficile d’écarter des importuns, surtout bénévoles; mais Marthe avait gagné un peu de temps. Le mouvement rapide de Marie, son départ en silence ont dû leur causer quelque étonnement. Ils ont cru à une émotion subite qui voulait se laisser libre cours près du tombeau; cf. Sap. xx, 3 : προσοδυρόμενοι τάφοις νεχρῶν,
11:32
προς (THV) et non εἰς (8).
Ce sont les paroles de Marthe, mais l'attitude est plus suppliante, et les larmes coulent. Bauer cite Cic. in Verrem v, 49 mihi obviam venit et ita me suam salutem appellans… filii nomen implorans mihi ad pedes misera iacuit, quasi ego eus excitare ab inferis filium possem.
11:33
Ce verset a été compris de bien des manières. On accorde que 16 début doit expliquer de quelque façon le sentiment de Jésus dans la seconde partie Mais quel est ce sentiment, exprimé par ἐμδριμάομαιϑ Les anciens Grecs (Or. Chrys. Cyr. Théod., suivi par Icho‘dad) l’entendent de la colère, et c'est l'opinion des modernes, comme 511 ne pouvait y avoir de doute sur le sens du mot (Holiz., Bauer, Loïsy, Calmes, Schanz, Zahn, Belser, etc. sauf, à ma connaissance, Tillm.). En colère contre qui? a) Plusieurs anciens l’entendent d’un reproche fait par l'Esprit à la nature sensible du Christ, à son πάθος pour réprimer une émotion trop vive : ἐπιτιμᾷ τῷ πάθει (Or. οἵ, Chrys.); Cyr. τῇ δυνάμει τοῦ ἁγίου πνεύματος ἐπιπλήττει τρόπον τινὰ τῇ ἰδία σαρχί, et le trouble provient ensuite d'une sorte de protestation de la chair contre cette monition de la nature divine. Quoi qu'il en soit de cette opinion sur les conséquences de l'Incarnation, que Schanz juge inacceptable, on ne comprendrait pas comment ensuite Jésus aurait cédé à l'émotion en pleurant. δὴ) D'après d’autres, Jésus « est révolté intérieurement de voir tout ce monde pleurer sur un mort devant celui qui est le principe de la vie » (Loisy, p. 350); ce serait une offense contre sa majesté (Bauer). On ἃ noté aussi que si Jésus va pleurer (δαχρύω), il ne se lamente pas (χλαίω); dans cette douleur excessive il ἃ vu une demi-incrédulité (Belser). Mais alors il faut englober Marie parmi ceux qui ont excité la colère du Christ. La lamentation, à supposer que ce soit ici, par opposition à δακρύω, le sens de χλαίω qui signifie aussi pleurer, était absolument dans les usages, et rien n'indique qu'ils aient été dépassés. Cette douleur s’expliquait assez et le Christ qui va la partager, moins bruyamment si l'on veut, ne pouvait s'en irriter, lui qui avait eu sans se mettre en colère tant d'occasions de s'irriter de l'incrédulité des Juifs. Il n’a déclaré qu'il était la Vie et la Résurrection qu'à Marthe, qui précisément n’est pas en scène. c) D'après Schanz, Zahn, etc. Jésus s’irrite contre la mort suite du péché, ou plutôt contre celui qui se sert de la mort pour dominer... Cette explication est pieuse etla plus plausible, mais on ne peut pas dire qu'elle soit suggérée directement par le texte. Quel que soit l’objet qu’on assigne à la colère, on sort du texte, parce qu'il n’en assigne aucun. Le verbe ἐμόριμάομαι signifie exactement gronder, au propre « faire entendre un bruit sourd », au figuré, lorsqu'il y ἃ un régime, gronder quelqu'un, le blâmer vivement, ce qui suppose de l’irritation ou au moins du mécontentement - Mt. 1x, 30; Me. τ, 43; χιν, 5; Dan. xt, 30 (LXX); Is. xvut, 43 (Sym.); Num. xx, 8 (Hexaples); Pseudo-Libanius Declam. XL (éd. Foerster ὙΠ p. 336) : τῇ μὲν πάλιν ἐνεδριμώμην. Mais lorsqu'il n'y ἃ pas de régime, le motif du grondement doit étre cherché dans le contexte; et si ce peut être la colère, ce peut aussi être autre chose. Au propre, des cavales grondent d’impatience de voler au combat (Esex. Sept. 461); au figuré un philosophe s'échauffe pour son système et crie : 6 δὲ ᾿Εμπεδοχλῆς ἄντιχρυς ἔστηχεν ἐμόριμώμενος καὶ ἀπὸ τῆς Αἴτνης μέγα θοῶν (Ηπαμτλ8, Irrisio gent. phil., dans Diecs, Dox. graeci Ὁ. 653). Ici manifestement le contexte indique une sorte de contagion de la douleur, qui excite d’abord dans l'âme de Jésus comme une émotion puissante, une horreur sacrée. Il sait qu'il peut vaincre la mort, mais son œuvre n’en est pas moins là, hideuse, et infligeant à ceux qu'il aime, à son propre cœur, une blessure sensible. C’est sortir quelque peu du contexte que d'introduire ici la perspective de la Passion (Calmes, Tillm.). Les anciennes versions n'ont pas vu là de la colère : lait. fremuit, infremuit (saul d ira plenus); syrr. « il s'émut fortement »; Sah. « il fut troublé dans l'esprit comme ceux qui grondent »; boh. « il fut tourmenté dans l'esprit ». Torrey (cf. Iatr. p.cr) suppose un original araméen 539 qui peut signifier « s'irriter » mais aussi « trembler, être ému ». ἢ faudrait que l'erreur se soit produite deux fois dans le même contexte, qui suggérait plutôt l'émotion. — τῷ πνεύματι est parallèle à ἐν ἑαυτῷ (38) pour indiquer d’abord que ce grondement n’est pas extérieur, mais se passe dans l'âme, et dans la partie haute de l'âme; cf. xur, 21 et Mc. var, 12. — καὶ ἐτάραξεν ἑαυτόν indique bien (à cause de al) une nuance complémentaire, mais ce trouble peut être la conséquence du frémissement intérieur qui s’est élevé fortement dans le Christ à la manière d’un instinct. Que ce trouble aît été volontaire, comme toutes les émotions du Christ, la théologie l'enseigne, mais Jo. ne l'exprime pas ici à dessein par l'emploi du pronom réfléchi, puisqu'il ἃ employé le passif du même Christ Les radicaux insistent sur cette maîtrise du Christ étalée par Jo. pour mettre entre lui et les synoptiques plus de différence qu'il n’y en ἃ. Holtz. (approuvé par Bauer) conjecture même que ce trouble défend Jésus contre les Sloïciens qui prônaient l'ataraæie, ou contre ceux qui niaient sa divinité. — Ne divait-on pas simplement qu'il manifeste son humanité?
11:34
Jésus interroge. C'est aussi le fait de Dieu dans la Genèse (in, 9; sv, 9, etc.). On ne peut donc rien en conclure contre sa science comme Verbe, ni même comme homme, uni au Verbe, éclairé par lui. On doil cependant constater que Jo. n’appréhende pas de s'exprimer comme les synoptiques, et nous pouvons l'entendre ici comme chez eux d’une notion qui se complète dans l’ordre de la science acquise. Jésus s'adresse aux deux sœurs, et ce sont elles qui répondent. De part et d'autre les paroles sont naturelles, brèves comme lorsqu'on craint d’être interrompu par un sanglot.
11:35
Le trouble qui a accompagné le frémissement prépare à cette effusion de larmes, douleur muette, peut-être par opposition avec κλαίω (v. 33); mais ce ne serait qu'uue nuance. L'explication de ces larmes sera aussitôt donnée : Jésus aimait Lazare. Il allait le ressusciter, mais il éprouvait un sentiment de compassion plus intense en approchant du lieu où il gisait. Quoi de plus humain? Il n'y ἃ pas à se préoccuper des inquiétudes théologiques de quelques anciens, comme si un sentiment humain faisait tort à la divinité de Jésus, — ni de l'embarras des critiques qui ne peuvent concilier ces larmes avec la colère contre les assistants : il leur est aisé d'enlever cette colère du récit primitif (?), et quant au contexte actuel, « les pleurs doivent être une manifestation de colère » (Bauer)! ÉVANCILE SELON SAINT JEAN. 20
11:36
Les larmes d'un homme, qui coulent moins aisément, et d'un étranger, qui ne se contente pas de la lamentation rituelle, sont le témoignage sûr de
11:37
Dans ce milieu de Juifs relativement sympathiques, c'est la minorité qu exprime une discordance. Cela ne va pas jusqu'à mettre en doute à la fois le pouvoir et l'affection de Jésus (Chrys., Holtz., etc.) mais ce n’est pas seulement l'expression d’un regret analogue à celui des deux sœurs (Mald., Schanz, etc.), car τινὲς δέ indique par opposition des gens qui ne se contentent pas d’une interprétation bienveillante des larmes. Ceux-ci admettent la réalité de la guérison de l’aveugle-né. Mais alors Jésus aurait pu guérir Lazare : pourquoi ne l’a-t-il pas fait s’il l'aimait autant que ses larmes le donnent à penser? Cela ne va pas jusqu'à dire : larmes hypocrites, mais bien : larmes de complaisance! — Il était naturel que l'évangéliste s'arrêlât au miracle de l'aveugle-né dont il avait parlé longuement (1x).
11:38
Nouvelle émotion bien humaine quand Jésus arrive au tombeau, frémissement de tout l'être que les assistants purent remarquer. La chambre mortuaire était une caverne, c'est-à-dire creusée dans le roc. Ce trait est commun à tous les tombeaux notables de Jérusalem, mais leur disposition affecte deux formes principales. Les uns sont des chambres, auxquelles on accède par une étroite ouverture fermée par une pierre en forme de meule (type du tombeau dit des Rois), et sont précédés d'un vestibule : on comprendrait mieux ainsi que Jésus ait dit à Lazare de sortir, de venir dehors. Les autres sont des caveaux en contre-bas, auxquels on accède par un puits muni quelquefois d’un escalier, le puits étant obturé par une pierre placée dessus : ἐπέκειτο ἐπ᾽ αὐτῷ pourrait à la rigueur s'entendre : « placée contre », mais « placée sur » est plus nature, comme aussi il n’est pas ordonné de rouler la pierre mais de l'enlever. Le tombeau qu'on dit être celui de Lazare est vénéré depuis le rve siècle, et a donc les meilleures garanties d'authenticité, mais précisément à cause de ce culte il à été trop transformé pour qu'on puisse se rendre compte de l’état primitif. Au jugement du P. Vincent, l'arrangement actuel qui remonte au moven âge suggérerait plutôt la seconde sorte de sépultures, à la fois la plus ancienne et la plus commune pour les tombes privées.
11:39
Jésus fait enlever la pierre, puisque cet acte ne demande pas un pouvoir surnaturel. D'ailleurs ces préparatifs dont l'assistance ne comprend pas le but durent exciter vivement la curiosité et causer de l'angoisse. Jésus voulait-il revoir son ami, au risque de blesser profondément le respect dù aux morts et la délicatesse des deux sœurs? On dirait d'un écho de cette préoccupaiion dans les deux mots qui paraissent inutiles : « la sœur du mort »; c'était bien à elle d'intervenir! Elle redoute le pénible spectacle qui va s'offrir à la vue, l’offense à l'odorat, inévitable après quatre jours. Car si Lazare a été embaumé, ce ne fut pas à la manière savante et efficace des Égyptiens, mais au moyen d’aromates et d'huile qui étaient à peine propres à combattre la mauvaise odeur, nullement à empêcher la décomposition. Loisy met la pauvre Marthe en contradiction avec elle-même : n’a-t-elle pas demandé la résurrection de son frère ? Hélas! quelle âme simple ne s’est flattée de loin par l'espérance d’un miracle, qui n'y songe même plus en présence de l’affreuse réalité! D'ailleurs le Christ n’avait-il pas paru la réconforter seulement par l'espérance de la résurrection générale? Les Juifs, et seulement ceux de Palestine d'après M. Scheftelowitz (Die altpersische Religion und das Judentum, p. 178), s'imaginaient que l’âme demeurait trois jours au-dessus du cadavre et ne le quittait qu'en voyant commencer la corruption, mais on ne sait si cette croyance connue du Talmud de Jérusalem (Mo‘ed Qatôn, 82b, ete.) existait déjà au temps de Ν. 5., et elle n’est visée ici par rien. Le délai de quatre jours était déjà indiqué (17) comme un simple fait réel. — τεταρταῖος « qui en est au quatrième jour » (cf. Diod. Sie. XVII, 67; Platon (Rep. 614 Β), ἀναιρεθέντων δεχαταίων τῶν νεκρῶν ἤδη διεφθαρμένων, et Hérodote, Il, 89.
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Jésus avait dit devant le messager (4), lequel le rapporta sûrement aux deux sœurs, que la maladie de Lazare ne se terminerait pas par la mort, mais avait pour but la gloire de Dieu. Il avait demandé à Marthe (23-26) de croire qu'il est la résurrection et la vie. Gette foi devait done la préparer à voir la gloire de Dieu, c'est-à-dire la manifestation de sa puissance. S'il y a là un reproche, il est très léger, et Ἢ est sous-entendu que Marthe fait encore l’acte de foi que le Christ lui demande. Sur celte invitation à la foi, cf. les synoptiques (Me. 13, 33; x, 82; vi, 5 Comm, etc.).
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Pour répondre à certains hérétiques qui profitaient de cette prière pour rabaisser le Verbe, Chrys. ἃ nié que ce fût bien une prière (cf. Schanz): le Christ n'aurait prié que pour l'édification du public. Les critiques radicaux ἀφ, om. καὶ ὦ. εἴηλθεν (TH) ou add. (SV). — αὐτοις o Incous (ESV) ou ο I. α. (H). ont encore enchéri, parlant même d'une grimace; Bauer opine que le Christ johannique ne peut pas prier (cf. Loisy). Mais il n'y a qu’à prendre les termes tels qu'ils sont. ἃ la vérité Jésus ne demande pas le pouvoir de ressusciter Lazare, il ne dit même pas qu'il l'ait demandé, mais cependant que Dieu l’a Æcouté, c'est-à-dire qu'il ἃ exaucé sa prière, ce qui, du chef de la nature humaine, n'a aucune difäiculté (Thom.). Jo. n'oublie jamais que celui qui parle est le Fils de Dieu, mais il sait aussi qu’il ἃ accepté une mission dans laquelle il doit toujours faire la volonté de son Père, et il l’interroge, il le prie lorsqu'il s'agit d'un signe qui appartient à son dessein. il n'y ἃ pas d’ailleurs à se représenter cette prière comme une sollicitation pressante et inquiète. S'il a sufñ à Marie d'exposer la situation (x, 3 cf. x, 3), la prière de l'envoyé de Dieu est la disposition très humble de son âme s'’inclinant devant la volonté du Père; ἢ] a en lui le pouvoir des miracles, mais il attend que Dieu lui donne le signal. À quel moment et comment a-t-il prié cette fois? peut-être simplement par ses larmes : nam lacrymae quas Christus pro morte Lazari fuderat, vicem (ou vocem) orationis habuerunt (Thom.).
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Cette assurance d'être exaucé, parce qu'il demande toujours ce qu'il sait être la volonté du Père, n'empêche pas qu'il prie réellement, comme il nous a appris à le faire : Fiaf voluntas tua. — La fin du v. ne veut pas dire que Jésus, qui n'avait pas besoin de prier, n'a prié que pour la foule et par conséquent pour la forme, mais qu'il fait connaître à la foule sa prière, ses rapports avec Dieu, le parfait accord de sa volonté avec la sienne, pour qu'ils reconnaissent dans la résurrection de Lazare un signe voulu de Dieu, qui leur est donné d'accord avec lui, de façon à les décider à croire que le Père l’a envoyé. Ce qui est exprimé ici nettement, c’est la mission de Jésus, non pas sa divinité (Thom. quasi obumbrate Dominus suam divinitatem ostendit), qui est seulement suggérée par sa qualité de Fils envoyé. L'action de grâce avant le miracle montrait à quel point Jésus pénétrait dans le secret de Dieu, et si l'on peut dire, était sr de lui, βὰν d'agir en union avec lui.
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La voix forte est en parfaite harmonie avec toutes les circonstances Lazare revenait de loin! Son corps était dans une chambre où la voix n’arrivait que par une ouverture; les assistants étaient nombreux, l'ordre lui-même était émouvant : il sort de la poitrine frémissante de Jésus comme un cri.
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Jésus est obéi. Il n'est pas dit que Lazare se soit levé dans son sépulcre, mais seulement ce qui dut frapper les assistants de stupeur, comment le mort sortit de la chambre intérieure et apparut encore enveloppé comme un mort. Si Lazare fût venu détaché de ses entraves, c'eût été un second miracle; il semble que c'en est un aussi qu'il puisse s’avancer ainsi ligoté. Mais cette attitude avait sa raison d’être : montrer dans quel état était Lazare et confirmer le fait de la résurrection par celui de cette marche prodigieuse (contre Schanz qui atténue le plus possible la difficulté de cette marche), — xetpia d'après le scholiaste d’Aristophane (Aves, 816) ἐστὶν εἶδος ζώνης Ex σχοινίων, παρεοιχυῖα ἱμάντι, ἢ δεσμοῦσι τὰς χλίνας (cf. Prov. vu, 16); d’après Moschopoulos (cité par Field) - ὁ τῶν νηπίων δεσμός, ἤγουν ἣ κοινῶς φασχία (fascia) καὶ ἢ δεσμοῦσι τοὺς νεχρούς, Il ne faut donc pas entendre (Schanz) que les pieds et les mains spécialement étaient liés, et comme séparément, mais que les bras étaient serrés au corps comme on fait aux enfants, de facon que Lazare ne pouvait même pas détacher son suaire. — Laissez-le aller, ce n’est pas un fantôme à regarder les yeux grands ouverts; il est rendu à la vie commune. LE CARACTÈRE HISTORIQUE DE LA RÉSURREGTION DE LAZARE. On se rend compte aisément de l'extrême importance de ce récit dans la structure du quatrième évangile. Les eritiques radicaux l'ont fait ressortir à l'envi, presque avec exagéralion, s’il était possible d’exagérer en ce cas. Ce que toute religion demande à son Dieu, c'est d’abord le soulagement de ses misères physiques (le malade de la piscine); c’est aussi la lumière sur ses doutes et ses obseurités (l’aveugle-né); c’est surtout la vie après la tombe. La foi renferme l'espérance qui délivre des horreurs de la mort, et c'est pour prouver qu'il est bien la résurrection et la vie que Jésus a ressuscité Lazare. En même temps, ce point suprême de la foi est aussi la crise décisive ‘de la carrière mortelle de Jésus : désormais ses ennemis n'hésitent plus à le faire mourir 5805 tant tergiverser sur les griefs et sur la légalité. Ayant établi ces points avec nous, les critiques radicaux se retournent contre nous. Où voyons-nous dans les évangiles synoptiques la moindre trace de cet événement capital? Où découvrons-nous ce sommet qui est aussi un précipice? Où placer ce miracle dans le thème évangélique ancien, et comment l'aurait-on passé sous silence s'il eût été historique? IL ne l'était donc pas. Ou bien préférons-nous ne voir qu’un arrangement artificiel dans la trame des synoptiques? Puisque nous tenons à les regarder comme bien informés, et Matthieu comme témoin oculaire, comment se fait-il qu'ils n'aient rien vu? Il y ἃ là, il faut l'avouer, une difficulté fort grave. Voyons bien cependant sur quoi elle porte. Si le miracle avait été relaté par les synoptiques eux aussi, en reconnaîtrait-on la réalité? — Nullement, pas plus que pour la multiplication des pains. Ce qu'on prétend comftlure, c'est donc seulement ceci : que le miracle de Lazare ne faisait pas partie de la première tradition chrétienne, et qu'il a été inventé par l'auteur du quatrième évangile comme base de son théorème sur Jésus — Vie — Résurrection. Et en effet, si Jo. avait dit en deux ou trois lignes : Jésus ressuscita dans ce temps un homme mort depuis quatre jours, etc.; c'est à peine si l'on nous ferait remarquer que ce fait ne se trouve pas dans la tradition des synoptiques : car c’est ainsi que la tradition de Mc. et de Mi. ne contient pas la résurrection du jeune homme de Naïn. Dès lors il est aisé de voir ce qu'il y a d’artificiel dans l’objection. Ce n’est pas le silence des synoptiques sur le fait lui-même qui est inexplicable; il serait seulement inexplicable qu'ils n’en aient pas tenu compte s'ils l'avaient lu tel que l'a raconté Jo. et avec le relief et la portée qu'il lui a donnés. mais on sait qu'ils ont écrit avant Jo. Ne songeons donc qu'au miracle de Béthanie, antérieur d'au moins plusieurs jours, d’après Jo. lui-même, au moment où Jésus quitte Jéricho pour monter à Jérusalem. Les synoptiques ne pouvaient-ils pas se dispenser d'en parler ? D'après leur plan, qui contient beaucoup de miracles en Galilée, l'opinion de la foule s'était faite, et elle allait éclater. Le triomphe de Jésus est l'œuvre de ses disciples, auxquels le Maitre semble donner le signal. Dans leur perspective, c'est la première fois qu'il va entrer à Jérusalem. Comment se seraient-ils résolus, même pour un miracle aussi extraordinaire, à changer tout le plan de la catéchèse qui distinguait deux périodes, une pour la Galilée et une pour la Judée? D'autant qu'un pareil miracle, précisément parce qu’il était extraordinaire, ne pouvait être raconté d’un mot. Le fait de la résurrection de morts par Jésus étant censé connu par ΜΙ. (x, 5) et Le. (vir, 22), les trois synoptiques ont donné le détail de la résurrection de la fille de Jaïire: Le. a dit assez précisément ce qui regarde le jeune homme de Naïn. En pareil cas il faut tout dire pour être cru, ou il vaut mieux ne rien dire. If nous semble aussi que les modernes prêtent aux synoptiques leurs conceptions sur l'importance d'un pareil miracle. Pour eux c'est la question du surnaturel qui est en jeu. Ce fait, avec tous les détails historiques que lui a donnés Jo., oblige à conclure au miracle, avec toutes les conséquences que l’on sait. Mais les Juifs ne niaient pas qu'un prophète püt ressusciter un mort, et ils attendaient la résurrection générale. Il s'agissait donc seulement de savoir si Jésus avait eu le pouvoir de ressusciter un mort, Cela était déjà établi pour les synoptiques. C'est un fait, quoiqu'il nous paraisse étrange, que l'apologétique chrétienne ancienne, à notre connaissance, n'a tiré aucun parti de la résurrection de Lazare. Origène paraît presque embarrassé des miracles de résurrections : il donne comme preuve de leur réalité qu'en somme il n'y en à que trois dans l'évangile (Contra Cels. τι, 48). Les synoptiques ont pu penser qu'il n'y avait même pas intérêt à atteindre ce nombre par un récit détaillé. On sait que sauf le figuier stérile de Mt. et Me. (Me. xr, 42-14; 20-95 et parail.) et quelques vagues guérisons de Mt. {xxt, 44), ils n'ont pas raconté de miracles entre l'aveugle de déricho et la Passion. Qui sait même si la résurrection de Lazare n'a pas paru de nalure à diminuer l'impression que devait produire sur l'esprit la résurrection de Jésus? Celle-ci est le grand et décisif miracle qui désormais absorbe toute l’attention de la catéchèse. Concluons donc que le fait de Lazare ne s'imposait pas au choix des synoptiques, et que le récit détaillé eût troublé l'économie de leur composition. Est-ce à dire que les deux structures, parfaitement logiques en elles-mêmes, se heurtent au point que celle des synoptiques exclue la réalité du miracle de Jo. en ne lui laissant aucune place dans l’ordre des faits? On l’a dit, mais l’objection tombe par le simple rapprochement des récits. Avant le moment décisif où Jésus monte vers Jérusalem (Me. x, 32; Mt. xx, 17; Le. xvin, 31), qui correspond à Jo. xir, 1, personne ne peut dire d’après les synoptiques quel fut l'itinéraire de Jésus. Il est très raisonnable de supposer que l’arrivée à Jérusalem ne fut pas de Jéricho à Jérusalem d’une traite, mais, comme Jo. le suggère, avec un arrêt à Béthanie. De même on peut placer auparavant un premier voyage à Béthanie, suivi d’une retraite à Ephraïm, d’où Jésus pouvait revenir à Jéricho par Aïn-Douq. La seule difficulté, la vraie, n’est pas dans l'attitude négative des synoptiques, encore moins dans une prétendue contradiction, c'est que, lorsqu'ils coïncident avec Jo. sur l’onction (du moins Me. et Mt.), ils ne nomment pas la femme qui l'a faite et ne disent pas que c'était Marie, la sœur de Lazare le ressuscité. Il y ἃ Ἰὰ un mystère : nous allons y revenir. À-t-on même le droit d'affirmer que Jo., tablant sur un fait réel, l'aurait complètement créé littérairement en inventant toutes les circonstances, pour les coordonner à un enseignement dogmatique? Nullement. Et d’abord quel est cet enseignement? Nous l'avons déjà dit : ce n’est pas que Dieu puisse donner à un prophète le pouvoir de ressusciter. Cet enseignement, c'est que Jésus lui-même avait ce pouvoir, indice et preuve, étant donnée son affirmation, de son pouvoir plus haut et plus général de conférer à ses fidèles une vie qui à la fin triompherait de la mort. C'est donc le thème johannique par excellence (νι, 40, etc.). Le prouver par un récit symbolique eût été un pur enfantillage; il fallait un fait réel. Aussi bien aucune des circonstances de ce récit, beaucoup plus détaillé que les autres, n'offre un caractère symbolique particulier. L'auteur du symbolisme n'a donc point écrit les détails pour servir à son dessein. Il ἃ plutôt eu conscience qu'il devait établir solidement la réalité du fait. Il a donc accumulé les précisions : le lieu du miracle, la distance de Jérusalem, la forme du tombeau, le nom du mort, ceux de ses sœurs, le temps écoulé depuis la mort, la crainte de la mauvaise odeur, la présence des Juifs, la constatation d’un mort qui marche enveloppé de bandelettes. Nous savons comme tout le monde que l'écriture de pareils détails ne prouve nullement par elle-même Ja réalité d’un fait. Mais si l’on en affirme la réalité, ils deviennent aisément des critères de vérité ou de mensonge. Accumuler les détails, si ce n'est accumuler les attestations du fait, c'est multiplier les occasions de démentis formels et faciles. Y avait-il seulement à Béthanie un Lazare, une Marthe et une Marie qui fussent ses Sœurs, et les sœurs d’un ressus- On prétend que Jo. a mis quelques chances de son côté en nommant Marthe et Marie, deux personnes connues par l'évangile de Luc (x, 38-42), dont il ἃ d’ailleurs conservé les caractères particuliers. Un pareil démarcage n'est pas impossible en soi Mais alors pourquoi nommer Béthanie qui permettait le con l rôle et qui ne figurait pas dans Luc? — On ajoute que Le ἃ encore fourni fe gersonnage de Lazare (au, 30-81), ce pauvre de Le parabole que le riche rouleit renvoyer dans le monde pour avertir ses frères. Celie fois, ce me serait plus un emerunt à Le., mais une coniradiction, puisque Jésus aurait passé ouire a4 relus d'Abraham : aussi bien Lazare n'a rien dii de ce gui se passait dans lan del. et sa résurrection a procuré ieni de conversions que l'obsimatios de Ses hédrin n'en est que Le contre-coup. An Heu de se servir de Le. Jo. ἃ hien pluièt complété ce qu'il avait léisse entrevoir de eette famille de Béthanie, de ces amis que les synoptiques ont eopeus sans les nommer [Me. πὶ, 41; ME xx, 173. Pouwrque: leur silence? ἢ parait bien intentionnel, et les exégètes catholiques en essignent une solide raison en alléguant Îà haine de Senhédrin (le. xu, 10° qui vouleit = Gébar— resser de Lazare Toute la famille était à sa portée et dans sa main ἘΠῚ ne devait donc pas être nommée dans la caiéchèse. Plus ἔδρα Jo. a leré le voile. H est chez Ini à Béthenie comme aulle part ailleurs: tent son récit est d'un familier, connaissant les personnes ef les aires, surtout les sentimente de Jésus. NM le miracie ἃ nettement un but Gidactique, c'est en mime iemps um miracle que l'affection aurait produit à elle seule Iècus se content, À éiftre dans l'intéràt de ls gloire de Meu : mais dès Île dSbut 1 ἃ réal dessscer le prière des deux sœurs. En présence du tombean, se ten dresse se fait jour. ἘΠ Heure. Ce ne sent point là des traits de théologien en quête d'un schétmes dos matique. Bosemet : & Voilà les srands mystères de cet Evengile. Mais à ne rien regarder que l'histoire, elie est revissanie. » Elle est divine. alle est bsmaise 43 5 Le sens des deux versets ἃ paru douteux à Ongène, et les interprètes sont encore partagés. D'après les une (Sehens, Zeîn, Tillm.), ions eux qui étaient présents ont cru; ef si quelques-uns sont allés raconter ie fat eux Pharisions, c'était dans l'intention de les éclairer; il n'y avait pes melière à dénonciation, puisque le miracle n'avait viols aueure lai. D'autres Gris, Beuer, Leïisy, εἶς. pensent que ess messagvrs avaient mauvaise intention. Cele résulie de la conséquence immédiate, qui est une convocation hosûle (Orig). Si les τινές avaient agi par zèle, ponrquoi s'adresser seulement aux Pherisiens? Cet bien sussi une opposition d'aftude que marque δὲ après τοῖς. Le difenlté c'es que la première phrase est universelle; οἱ ἔλθδντες « à savoir Ceux qui étaient venus » εἰ non pas τῶν Aérien correction de Β ἢ: donc les re: en faisaient partie; avaieni-ils si vite perdu le foi? — Mais Origène 8 très bien ve que δ8Ξ τινές n'étaient pas des témoins oculaires. Parmi les Juifs, ceux qui étaient venus et avaient vu crurent; quelques-uns, non pas des témoins, mais des Juifs en général, ayant appris ce bruit allèrent le faire connaître. [ls savaient la haine des Pharisiens; le miracle n'était pas l'objet d'un grief, mais par son succès même une menace : il fallait aviser; ce qu'on fit — Pourquoi Marie seule (car la Vg.-Clém. est sûrement fautive)? Probablement à cause du rôle de Marie dans l’onction (x, 3), qui l'avait déjà fait meitre en vedette (σι, 4. 3).
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Les Pharisiens sont saisis les premiers, comme plus intéressés dans la question, mais quand il faut agir officiellement les grands prêtres prennent le premier rang, exactement comme dans vi, 32. Notez συνέδριον sans article, que les synoptiques mettent toujours quand il s’agit du Sanhédrin officiel. Ge n'est donc pas un terme technique, mais simplement une assemblée, une réunion, comme souvent en grec. En fait on dirait bien d'une réunion des principaux membres du Sanhédrin; les anciens ne sont pas nommés, car ce n’est pas eux qui menaient le jeu : peut-être quelques-uns étaient-ils présents. Ceux qui parlent ne se placent pas sur un terrain étroit de controverse religieuse. Ce n’est pas une réunion de rabbins discutant la licéité de tels actes, mais une assemblée de l'élite de la nation, et il importe de gagner la partie laïque en montrant la portée politique des faits. Π n’est pas étonnant que les orateurs aient reconnu la réalité des miracles; ils étaient constatés. L'orateur ne se demande pas ce qu’il faut faire, mais se plaint qu'on ne fasse rien; τί st donc pas délibératif, ce qui exigerait normalement le subjoncti ui invite à réfléchir sur l'attitude prise ou le futur: C’est une question oratoire q pour voir si elle ne serait pas blâämable; cf. Pzar. Symp. 214 Α (mais-non B) πῶς ποιοῦμεν; Épicr. τι, ὦ, 2 τί ποιοῦμεν; (Bauer, Arsorr, Jo. Gr. p. 358 5., Deb. 8 366). — ὅτι dans le sens de « alors que »; ef. n, 18; vu, 95; vu, 22; τσ, 17. Dans notre cas la réunion de ce τί ποιοῦμεν et de ὅτι décèle une tournure sémitique; cf. les exemples cités par Schlatter; nn ΠΝ MAL ΠΝ MI (Mekil. sur Ex. xx, 7,400 a) : « Que dois-je faire, du moment que la Loi a dit ».. etc. te crainte n'a aucune raison d’être « dans notre évangile, où
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Loisy : Cet du monde, résurrection et vie, ne saurait, en se la foi au Christ lumière répandant, prendre la forme d'un soulèvement politique » (p. 356). — Mauvaise chicane : l'homme politique qui parlait n'ignorait pas que les idées les plus hautes, quand elles se répandent dans la foule, y éveillent des passions qui le sont moins. Si l'on croyait au Christ ce n'était pas pour sa doctrine, mais, comme il est dit ici, pour ses miracles : Jésus une fois reconnu comme Christ ne pouvait être pour la masse que le Christ héros national que l'on altendait. — L'avenir est entrevu en raccourci : après un soulèvement d'autant plus dangereux qu'il aura paru d’abord réussir, les Romains viendront en force. Il n’y à pas dans ces craintes, du moins en apparence, d'autre égoïsme que l'égoïisme national : l'indépendance est le bien de tous; l'orateur ne déplore pas uniquement l'échec d'une caste. Le τόπος pourrait être Jérusalem, ou même tout le pays juif, mais à côté ἀ ἔθνος qui est très général, c'est, semble-t-il, le foyer religieux de la nation, le Temple; cf. II Macch. v, 19 οὐ διὰ τὸν τόπον τὸ ἔθνος, ἀλλὰ διὰ τὸ ἔθνος τὸν τόπον... ἐξελέξατο, en hébreu ῚΡΩΠ, le lieu par excellence.
11:49
« L'un d'eux », et non pas comme président du sanhédrin, nouvel indice d’une réunion non officielle, car le grand prêtre était sans conteste président, Sur Caïphe, cf. Comm. Le. p. 153. IL fut grand prêtre de 18 à 36 ap. J.-C. Il est incontestable que : ἀρχιερεὺς dv τοῦ ἐνιαυτοῦ ἐχείνου (répété v. 51 et xvinr, 13 ὃς ἦν) peut en soi signifier que Caïphe exerçait un sacerdoce annuel, et c’est pour justifier Jo. que Jérôme (sur Mt. XVI, 57) ἃ imaginé : Refert Josephus istum Caïpham unius tantum anni Pontificatum ab Herode pretio redemisse, ce qui ne peut étre qu'une confusion de mémoire; cf. Chrys., Théod., Aug., etc. Mais cette interprétation n’est pas nécessaire. On peut penser, avec Origène, au grand prêtre de cette année exceptionnelle entre toutes de la mort du Sauveur : ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐχείνου ὅτε ὁ σωτὴρ ἡμῶν τὴν ἐν τῷ πάσχειν ὑπὲρ ἀνθρώπων ἐπιτελεῖ οἰκονομίαν, Le premier sens serait tout indiqué, s’il était de notoriété publique que la charge était annuelle, comme le consulat, mais Jo. aurait-il conçu le souverain sacerdoce des Juifs à la manière du grand prètre de l'Asie ou d'un asiarque, plutôt que d’après la Bible, qui le supposait à vie? Le caprice d'Hérode ou des Romains en avait abrégé la durée, mais Jo. eût été le seul à s’imaginer le sacerdoce comme une magistrature annuelle, plus ou moins élective, lui qui n'ignore pas qu'il était encore fixé dans certaines familles (χνπι, 13). Tout israélite sachant bien que le sacerdoce n’était pas annuel, il faudrait supposer que Jo., imbu de cette erreur, aurait tenu à l'enseigner en notant que Caïphe n’était prêtre que précisément cette année-là. ΠῚ est beaucoup plus simple d'entendre que Jo., indifférent au temps qu'a duré le pontificat de Caïphe, a seulement voulu associer son nom à celui de l'année de la mort de Jésus : dans ce sens il est l'éponyme, et c’est peur cela que Jo. le dit trois fois. D'ailleurs Zahn ἃ noté non sans raison que pour indiquer un sacerdoce annuel il eût été plus naturel d'écrire ὃ ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐχείνου : en mettant trois fois ὥν ou ἦν, Jo. insiste sur le Synchronisme, non sur la limite du pontificat.
11:50
On était d'accord pour mettre un terme à un messianisme dangereux. Les Pharisiens qui se seraient peut-être risqués avec un autre Messie, — comme l’a fait R. Agiba pour Bar-Cochébas, — ne voulaient pas de celui-là. La raison d’État était en jeu. Caïphe dit tout haut et avec un certain emportement qu’il faut alors procéder par voie de salut public. Que Jésus soit un novateur, un blasphémateur, ou un pieux halluciné, ou même un patriole sincère, il n'importe, le salut de Ia nation exige sa mort. Les partisans de Jésus eux-mêmes doivent le sacrifier. C'était éviter les discussions antérieures (vu, 50; 1x, 46). Mirabeau n'est qu'un écho dans son discours sur la banqueroute «immolez sans pitié ces tristes victimes », etc. Si la mort de celui qu'on sacrifie sauve la nation, on peut dire d’une certaine façon qu'il meurt pour le peuple, quand ce ne serait pas son intention : λαός et ἔθνος sont ici synonymes.
11:51
Cette pensée sortait bien de l’âme basse de Caïphe, mais les termes renfermaient un sens plus haut dont il n'avait pas conscience. Plusieurs exemples analogues dans Schlatter : 165 Pères, Pharaon, la fille de Pharaon (Sota 12?) on! prophétisé sans le savoir. Ce n’est pas le cas de Balaam, contraint à prophéliser autre chose que ce qu’il voulait, mais l'explication typique d’une parole qui avait son sens historique : Caïphe ne visait que ce dernier, Dieu avait en vue le sens plus haut. Cyr : ἐξ ἀνόμου μὲν οὖν εἶπε γνώμης ὃ Καιάφας ὃ εἶπεν, ὅμως ὁ λόγος γέγονε πράγματος ἀληθοῦς ἑρμηνευτιχός, ὡς ἐν τάξει προσενεχθεὶς προφητείας. Donc, d'après Cyrille, ce n'est point là proprement un charisme prophétique, et il n’y pas à supposer une action spéciale de l'Esprit-Saint, quoique la malice de Caïphe ait élé ordonnée par Dieu à l'expression d'une vérité surnaturelle. C’est sous ce rapport seulement qu'il n'a pas parlé ἀφ᾽ ἑαυτοῦ, et non dans le sens de personnes subornées (Anpocme, Or. II, 4 οὗτοι οὐκ ἀφ᾽ αὑτῶν ταῦτα πράττουσιν) où qui ont recu une inspiration divine élevant leurs facultés ordinaires, comme le croyaient ics juifs des prophètes, et aussi les païens : θεοῦ τινος, ὡς ἔοικεν, εἰς νοῦν ἐμδαλόντος τῷ ἀνθρώπῳ (PLUT. Timol. ΠῚ, p. 237). — Ge qui est ici particulier, c’est que cette prophétie inconsciente est attribuée à Caïphe comme grand prêtre. Il ne peut être question de l'Ourim et Toummim (Ex. xxvut, 30; Num. xxvir, 21; cf. I Regn. x1v, 41 hébreu supposé par les LXX), qui avaient disparu depuis la captivité (Esdr. τι, 63; Neh. vu, 65) et non pas seulement deux cents ans avant Josèphe (Ant. VI, vr, 3), mais le grand prêtre était en quelque façon l'organe de Dieu, et Philon, qui attribuait d'ailleurs assez aisément l'inspiration divine, lui reconnait le don de prophétie, du moins s’il était digne de son titre par sa vertu (de spec. leg. IV, 192; IE, 367 5.) ἐπειδὴ καὶ 6 πρὸς ἀλήθειαν ἱερεὺς εὐθύς ἐστι προφήτης, οὐ γένεν 52. om. δε p. εθνους (THV) et non add. (5). υᾶλλον ἢ ἀρετῇ παρεληλυθὼς ἐπὶ τὴν τοῦ ὄντως ὄντος θεραπείαν... Jo., lui, ne fait aucune théorie, il constate seulement que le grand prêtre de cette année unique qui causa [6 salut du monde, croyant donner comme grand prêtre un conseil utile à sa nation, se trouva sans le vouloir, et Par un dessein de Dieu, avoir employé des termes qui annonçaient le salut spirituel d’un nouveau peuple. Au mement où l’ancien sacerdoce va disparaître, il se manifeste à la fois comme une institution qui ne servait plus au bien et qui, parce qu'elle est encore au service de Dieu, annonce un nouvel ordre de choses.
11:52
Étant acquis que Caïphe ne savait même pas dans quel sens Jésus devait mourir pour sa nation, Jo. pouvait développer librement le sens de sa prophétie involontaire, Quoique mort il réunira en un seul troupeau ceux d'Israël qui le voudront, el ceux, dispersés partout, qui choisiront d’être enfants de Dieu allusion à x, 46 et aussi à à, 43. συνάγειν, Cf. Den. Hal, Il, 45 συνάξειν εἰς ὃ ἕν τὰ ἔθνη καὶ ποιήσειν φιλίαν.
11:53
ἐδουλενσαντο (TH) plutôt que συνεθουλευσαντο (SV).
On ἃ beaucoup trop insisté (même Schanz, mais non Zahn) sur le caractère formel et définitif de cette décision. Loisy va jusqu’à dire que Jo. aurait anticipé « même la séance de condamnation » de Mc. xiv, 64; Mt. XxVI, 66, « notre évangile ne faisant suivre d'aucune sentence linterrogatoire de Jésus par le grand prêtre » (p. 359). Ainsi la condamnation aurait précédé l’interrogatoire. i eut dire quant à l'intention: mais elle ne dispensera pas d'une apparence de voies de droit; on affectera même de les suivre avec d'autant plus de ponclualité. Seulement Jo. ne s’est pas arrêté à ces détails. Ila voulu frapper d'avance de nullité toute cette procédure, en montrant que les meneurs n'envisageaient que l'opportunité, une opportunité que Dieu rendrait actuelle d'une autre manière. Sans aller jusqu’à dire (Hosz, ) que désormais il se tiendra Presque une session permanente, on reconnaitra dans ἀπ᾿ ἐκείνης x. τι À. l'intention de laisser du jour pour les séances officielles et les procédures légales. — οὖν, convaincus par Caïphe, et suivant un plan divin. — ἵνα finalité très atténuée. — La leçon ἐδουλεύσαντο (N B D W) est moins favorable que συνευδουλεύσαντο ἃ une réunion formelle. Ce verbe peut signifier non seulement délibérer, mais s'arrêter à un parti; cf. les exemples cités dans MM.
11:54
διετριόεν (TSV) ou epeivev (H)
οὖν; parce que Jésus ὁ *Evoaiu était bien connue d'Eusèbe qui l'identifie public, παρρησίᾳ cf. vu, 4. — p. 90) ἐγγὺς τῆς ἐρήμου, ἔνθα ἦλθεν ὁ χριστὸς μετὰ τῶν avec Écpcév : (Onom. ed. Klosi. μαθητῶν, χεῖται καὶ ἀνωτέρω Ἐφρών — et à Ἐφρών (Ρ. 86) : καὶ ἔστι νῦν κώμη Ἐφραὶμ μεγίστη περὶ τὰ βόρεια Αἰλίας ὡς ἀπὸ σημείων κ΄. Jérôme ἃ reproduit ces deux notices. Le bourg d'Aïvoalu (Jér. Efraim) (p. 28), à cinq milles à l'orient de Béthel, doit être le même, car les points cardinaux valent aussi pour les points intermédiaires, ici le nord-est. La mosaïque de Mäâdaba ἃ Ἐφρὼν ἢ Ἐφραθά ἔνθα ἦλθεν 6 χύριος le long de la montagne qui surplombe la vallée du Jourdain à l'ouest. Les vingt milles au nord de Jérusalem conduisent au gros village moderne de ef-Tayebeh, qui domine le désert et d’où l’on descend facilement à Jéricho par ‘Aïn Douq. Cet Ephraïm donnait son nom à un district, rattaché à la Judée sous les Asmonéens (1 Macch. σι, 20-37; Jos. Ant. XIII, 1v, 9: Bell. IV, 1x, 9). La leçon de D εἰς τὴν χώραν Σαμφουρὶν ἐγγὺς τῆς ἐρήμου, εἰς "Eppatu. λεγομένην πόλιν est préférée par Blass, mais il n’interprète pas Sépphoris; il songe à Σεπφαρουαιμ, (IV Regn. xvir, 34) dont les habitants babyloniens seraient venus près de Béthel. der toute une topographie sur le texte de D? Mais comment échaffau
11:55
Sur la proximité de la Pâque, exprimée de la même façon, cf. n, 43; vi, &. Cette Pâque est donc la troisième. Le séjour à Éphraïm dura probablement autant que celui de l’au delà du Jourdain (x, 40). Les synoptiques ne mentionnent πὶ l’un ni l’autre. Au lieu de rentrer à Jérusalem directement, le Sauveur pouvait descendre à Jéricho et remonter à Béthanie où nous le trouverons (χη, 1). Les gens commencent à monter à Jérusalem pour se purifier avant la Pâque, ce qui était bien nécessaire pour ceux qui vivaient parmi les gentils. La purification était exigée pour manger la Pâque (xvn, 28; cf. Num. 1x, 13); on ne pouvait alors tolérer un sans-gêne tel que celui du temps d’Ézéchias (II Par. xxx, 4-3). Jo. est toujours bien au courant des usages juifs.
11:56
Curiosité assez semblable à celle de vir, 11, mais cette fois les Juifs ne sont pas nommés; il n'y ἃ donc aucune raison de la croire malveillante. On avait entendu Jésus à la fête de la Dédicace, on s'attendait à le revoir; ce serait sûrement un événement. Îl y a deux questions (Η S V), l’une générale, l'autre qui appelle l'attention sur un point particulier. Une seule question (T Vg.) signiferait : que pensez-vous de ce fait qu'il ne vient pas? Or il n’était pas encore acquis qu'il ne viendrait pas. En ce cas d’ailleurs le grec serait plutôt (Blass) δοκεῖτε ὅτι où μὴ ἔλθη...
11:57
ὅπως seul cas dans Jo., sûrement pour ne pas répéter ἵνα (Deb. 8 369). Déjà les grands prêtres et les Pharisiens avaient donné l'ordre de saisir Jésus, mais il n'avait pas été exécuté’ (νι, 32.45). Cette fois ils donnent des ordres de divers côtés afin d'être avertis; ils aviseront ensuite. Chapitre XIT. Jésus À BÉrHANIE. ENTRÉE TRiomPxae. Discours DE JÉSUS ἃ CETTE OCCASION. CONCLUSION SUR LE MINISTÈRE DE JÉSUS AuPRÈs pes Juris. Tout ce chapitre, sauf la conclusion générale (37-50), est relatif à l'entrée messianique de Jésus à Jérusalem. L'arrivée à Béthanie, où a lieu l’onction, et où viennent déjà beaucoup de Juifs, n’en est que le prélude, avec le pressentiment de la mort de Jésus (1-11). Après la descriplion du modeste triomphe, assez écourtée dans Jo. pour ne point reprendre le récit détaillé des synoptiques (12-19), se trouve la démarche des Grecs qui n’est, selon nous, qu'un des traits de cette acclamalion universelle (20-22). Jésus fait alors connaître les sentiments que lui inspirent ces honneurs, ces palmes, qui dissimulent mal le supplice préparé. Il accepte généreusement la mort, et son Père ratifie son sacrifice, qui doit être le véritable point de départ de sa gloire et du salut du monde (23-33). Encore un malentendu de la foule, et un dernier avertissement de la Lumière (34-36). Après quoi, le ministère de Jésus auprès des Juifs étant terminé, Jo. expose la raison providentielle de leur incrédulité et résume en quelques traits l’enscignement qu'ils n'ont pas voulu accepter, malgré tant de miracles destinés à le confirmer. 1. on. o τεθνηχως p. Aatapos (TH) et non add. (SV). 1-8 L'ONCTION ἃ BÉTRANIE (Me. xiv, 3-9, Mt, xxvr, 6-13).
11:1
ỷ. 1. ERAT QUIDAM LANGUENS LAZARUS. Il y avoit un homme malade, nommé Lazare. Lazare étoit de Béthanie, & frere des deux sœurs Marie, & Marthe, fort connuës dans l’histoire de l’Evangile, par leur attachement à JESUS-CHRIST, & parce qu’il leur faisoit l’honneur de prendre assez souvent son logis chez elles. Saint Jean qui ne rapporte guères que ce qui a été omis par les autres Evangélistes, n’entre point dans le détail de ce qui avoit fait naître la connoissance de JESUS-CHRIST dans la maison du Lazare : mais il suppose dans tout son récit qu’il y étoit fort connu, & qu’il honoroit toute cette famille d’une amitié particulière. Il est surprenant que les autres Evangélistes ayent omis une histoire aussi célèbre que celle-ci. Grotius croit qu’ils n’ont pas voulu la publier pendant la vie du Lazare, de peur de lui attirer la persécution de la part des Juifs. On lit même cy-après dans saint Jean, qu’ils avoient eu la pensée de le faire mourir. JESUS-CHRIST étoit parti de Jérusalem le 26. de Casleu, 19. Décembre, lendemain de la Dédicace du Temple. Il alla à Béthanie, autrement Béthabara, où il demeura quelque tems, occupé apparemment lui à prêcher, & ses Disciples à baptiser. Lazare tomba malade vers le milieu du mois de Janvier suivant. Jesus en ayant été averti, ne partit de Béthabara qu’après la mort de Lazare, que nous plaçons au 18. de ce même mois. Béthanie, où étoit alors Jesus, & que quelques Exemplaires nomment Béthabara, étoit au-delà du Jourdain : Mais Béthanie, où Lazare mourut, étoit au-deça de ce fleuve, & au midi de Jérusalem, environ à deux mille pas de cette ville. Béthanie étoit comme un faubourg de Jérusalem. Quelques-uns ont prétendu mal-à-propos que Lazare, Marthe, & Marie étoient Seigneurs de Béthanie, & que Marie Madeleine, étoit Dame de Magdalum ; comme si en ce tems-là, & en ce pays-là on eût vu comme aujourd’hui parmi nous, des Gentilshommes, ou des Nobles, qui fussent Seigneurs des villages, ou des bourgades. Lazare, Marthe, & Marie n’étoient pas plus Seigneurs de Béthanie, que Pierre, & André l’étoient de Betzaïde. Saint Jean appelle Betzaïde la ville de Pierre, & d’André, comme il nomme ici Béthanie le bourg de Lazare, de Marthe, & de Marie ; parce que c’étoit le lieu de la demeure des uns, & des autres.
11:2
ỷ. 2. MARIA ERAT QUE UNXIT. Marie étoit celle qui répandit une huile de parfum. Ceci est rapporté ici par anticipation. Le souper où Marie fit cette action, arriva six jours avant la mort du Sauveur, comme il étoit à table à Béthanie, dans la maison de Lazare qu’il avoit refusée. L’Evangéliste désigne Marie par une action qui étoit célèbre dans l’Eglise, au tems où il écrivoit.
11:3
ỷ. 3. ECCE QUEM AMAS INFIRMATUR. Celui que vous aimez, est malade. Rien de plus simple, ni de plus modeste que cette prière. Elles ne disent point: Venez, & le guérissez; ou commandez à la maladie du lieu où vous êtes, & elle le quittera; elles se contentent de lui faire dire : Celui que vous aimez, est malade. Il suffit que vous le sachiez, car l’aimant comme vous faites, vous ne l’abandonnez point : Sufficit ut noveris ; non enim amas, & deferris, dit saint Augustin. Ou, suivant l’explication de quelques Peres Grecs : Comment se peut-il que vous ayez permis que vôtre ami soit tombé dangereusement malade ? L’Evangéliste nous raconte avec grand soin toutes les circonstances de ce miracle : 1° Parce qu’il n’a pas été marqué dans les autres Evangiles; & 2°. Parce qu’il étoit très-important pour la Religion. La chose avoit été très-connuë, comme étant arrivée aux portes de Jérusalem. Le miracle étoit incontestable, puisque le mort étoit depuis trois jours dans le tombeau. Sa résurrection n’étoit pas phantastique ; on l’avoit vû boire, & manger après la résurrection, comme avant sa mort. Les Juifs eux-mêmes lui rendoient malgré eux témoignage, en mettant en délibération de faire aussi mourir Lazare : Cogitaverunt, ut & Lazarum interficerent.
11:4
ỷ. 4. INFIRMITAS HÆC NON EST AD MORTEM. Cette maladie ne va point à la mort ; mais elle n’est que pour la gloire de Dieu. Lazare mourut de cette maladie : mais il ne mourut pas comme les autres hommes, pour n’en revenir jamais. Jésus le ressuscita, pour procurer la gloire de Dieu. C’est la fin qu’il le proposa, en permettant sa mort : Ipsa mors non erat ad mortem ; sed potius ad miraculum, quo facto crederent homines in Christum, & vitarent veram mortem, dit saint Augustin.
11:6
ỷ. 6. TUNC MANSIT IN EODEM LOCO. Il demeura encore deux jours au lieu où il étoit ; à Béthabara, sans se mettre en chemin pour aller voir Lazare. Il le laissa mourir en son absence, & n’arriva en Béthanïe que quatre jours après qu’il fut enterré ; afin que le miracle fût plus incontestable.
11:8
ỷ. 8. NUNC QUÆREBANT TE JUDEI LAPIDARE. Il n’y a qu’un moment que les Juifs vouloient vous lapider. Il n’y a qu’un mois qu’ils vouloient vous lapider dans le Temple, le jour de la Dédicace.
11:9
ỷ. 9. NONNE DUODECIM SUNT HORÆ DIEI ? N’y a-t-il pas douze heures au jour ? Les Hébreux, de même que la plûpart des peuples, partageoient alors le jour en douze heures égales entre elles, mais inégales par rapport aux différentes faisons, où les jours font tantôt plus longs, & tantôt plus courts. Voici le raisonnement que JESUS-CHRIST a enveloppé sous ce peu de paroles : N’y a-t-il pas douze heures au jour ? Il fait allusion à un voyageur qui a à marcher tout le jour. Le jour marque la vie ; la nuit désigne la mort. Il s’est déjà servi de cette manière de parler ci-devant : Il faut que je travaille à mon ouvrage, tandis qu’il est jour : la nuit vient, dans laquelle on ne peut rien faire. Ici il répond à ce que les Apôtres lui avoient dit, que les Pharisiens cherchoient à le faire mourir, & qu’il n’y avoit qu’un moment que les Juifs l’avoient voulu lapider : N’y a-t-il pas douze heures au jour ? J’ai à marcher, & à faire l’œuvre de mon Pere pendant tout le jour de ma vie. Ma dernière heure n’est pas encore venue. Les Juifs avec toute leur malice, & leur haine, ne l’avanceront pas d’un quart d’heure. Il faut que les heures du jour se passent. Après cela, leur pouvoir sur moi commencera : Hac est hora vestra, & potestas tenebrarum. C’est l’explication la plus simple, & la plus suivie :
SI QUIS AMBULAVERT IN DIE, NON OFFENDIT. Celui qui marche durant le jour, ne se heurte point. Je ne crains rien pour ma vie, tandis que le jour dure, & que l’heure marquée dans les décrets de mon Pere, n’est point arrivée. Vous ne devez rien craindre non plus pour vous, tandis que je suis avec vous. La nuit viendra. Le tems déterminé pour ma mort étant arrivé, je serai livré entre les mains de mes ennemis ; & alors vous serez exposée à la tentation, & au scandale : ỷ. 10. Car celui qui marche la nuit, se heurte, parce qu’il n’a point de lumière. Il semble que les Apôtres parloient un peu par interêt, lorsqu’ils vouloient détourner JESUS-CHRIST d’aller en Judée. Ils craignoient que le contrecoup de la haine des Juifs contre leur Maître, ne retombât sur eux. Voyez le ỷ. 16.
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ỷ. 11. LAZARUS DORMIT. Lazare dort ; mais je m’en vais l’éveiller. Les Hébreux, & même les Profanes emploient souvent le mot de dormir, pour signifier la mort ; & celui d’éveiller, pour marquer la résurrection. Les Payens en usoient de cette forte, pour éviter la prononciation des termes fâcheux, & de mauvais augure. Les Hébreux vouloient apparemment témoigner par-là qu’ils croyoient l’immortalité de l’ame, & la résurrection future. Le Sauveur dans cette occasion, s’est servi de cette manière de parler, peut-être pour témoigner la facilité avec laquelle il devoit rendre la vie à Lazare.
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ỷ. 12. SI DORMIT, SALVUS ERIT. S’il dort, il fera guéri. C’est une bonne marque, quand un malade commence à reposer, sur tout dans les maladies aiguës. C’étoit une manière de proverbe parmi les Juifs : S’il dort, il guérira. Il est inutile de vous exposer au danger. Pourquoi aller en Judée, afin d’éveiller un malade ? Il s’éveillera bien de lui-même. Les Apôtres ne cherchent qu’à détourner JESUS-CHRIST de ce voyage. Ils ne l’entendoient encore que du sommeil ordinaire. ỷ. 13.
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ỷ. 14. LAZARUS MORTUUS EST. ( ỷ. 15. ) ET GAUDEO PROPTER VOS. Lazare est mort. Et je me réjouis à cause de vous, de ce que je n’étois pas là. Je vous déclare sans ambiguïté que Lazare est mort. C’est-là le sommeil dont je voulois parler. Je suis bien-aïse de ne m’être pas trouvé là : j’au-rois été engagé à le guérir ; & j’aurois manqué une occasion éclattante de manifester la gloire de Dieu à vos yeux, & de vous affermir dans la foi. C’étoit déjà un grand miracle de leur découvrir que Lazare étoit mort ; car on ne lüé-toit venu annoncer que sa maladie. C’étoit un plus grand prodige de ressusciter un mort, que de guérir un malade, & encore un plus grand miracle de ressusciter un mort mis dans le tombeau depuis trois jours, que de le ressusciter peu de tems après sa mort.
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ỷ. 16. THOMAS, QUI DICITUR DIDYMUS. Thomas, appellé Didyme. Didyme en Grec, signifie un Jumeau, de même que Thomas en Hébreu. En ce tems-là, dans la Paslestine plusieurs personnes avoient deux noms ; l’un Grec, & l’autre Syriaque, à cause que les deux Langues y étoient communes.
UT MORIAMUR CUM EO. Allons aussi mourir avec lui. Allons mourir avec Lazare : Car n’est-ce pas s’exposer à une mort certaine de la part des Juifs, d’aller nous mettre entre leurs mains, après ce qui s’est passé, & sachant les dispositions où ils sont à nôtre égard ? Les Apôtres s’attendoient à toute forte de mauvais traitemens, & de violences, si les Pharsiens avoient pû se fassir de JESUS-CHRIST, & le traiter comme ils désiroient. Lorsque le Sauveur fut arrêté au Jardin des Oliviers, cene fut que par une espèce de miracle que les Apôtres s’échappèrent par la fuite. La plûpart rapportent cum eo, à JESUS-CHRIST : Allons mourir avec JESUS-CHRIST. Cela revient au même sens que nous avons proposé d’abord. Mais le premier paroît plus simple, & plus naturel. Allons mourir, aussi-bien que Lazare : ou suivons nôtre Maître jusqu’à la mort, où il va s’exposer. Est-ce courage, est ce timidité qui fait parler saint Thomas ? C’est sur quoi l’on est partagé. On peut le prendre en l’un, ou en l’autre sens.
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ỷ. 17. INVENIT EUM QUATUOR DIES. Il trouva qu’il y avoit déja quatre jours que Lazare étoit dans le tombeau. Il partit de Béthabara le jour même, ou le lendemain de la mort de Lazare. Il arriva trois jours après à Béthanie. Il y avoit quatre jours que Lazare étoit dans le tombeau, & qu’il étoit mort. On l’enterra le jour même qu’il mourut, & on ne l’embauma pas, comme la fuite le fait voir. JESUS-CHRIST demeura à Béthabara deux jours après qu’il eut reçu la nouvelle de la maladie : mais il partit aussitôt après sa mort.
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ỷ. 19. MULTI EX JUDEIS. Quantité de Juifs étoient venus de Jérusalem, pour consoler Marthe, & Marie de la mort de leur frere. Comme Béthanie étoit près de Jérusalem, les parens & les amis de ces deux personnes se rendirent auprès d’elles, suivant la coutume de leur nation, pour les consoler ; & pour pleurer avec elles la mort de leur frere.
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ỷ. 20. MARTHA UT AUDIVIT. Marthe ayant appris que JESUS venoit, alla au-devant de lui. On croit que Marthe étoit l’aînée des deux sœurs. Elle fait les honneurs de la maison. Marie sa sœur demeure au milieu de ses parens, & de ses amis qui étoient dans la maison. Peut-être même qu’elle ne fut pas informée d’abord de la venue du Sauveur. Elle ne vint à lui qu’après que Marthe sa sœur l’eût avertie. ỷ. 28.
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ỷ. 21. DOMINE, SI FUisses HIC, FRATER MEUS NON FUisset MORTUUS. Seigneur, si vous eussiez été ici, mon frere ne seroit pas mort. Marie lui dit la même chose ci-après, ỷ. 32. Ce qui fait juger que ces deux sœurs croyoient bien que JESUS-CHRIST auroit pû guérir Lazare malade, s’il eût été présent; mais qu’elles doutoient qu’absent il le pût guérir, ou le ressusciter déja mort.
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ỷ. 22. SED ET NUNC SCIO. Je sai que présentement même Dieu vous accordera ce que vous lui demanderez. Elle ne parle à JESUS-CHRIST que comme elle feroit à un Prophéte, qui auroit le don de faire des miracles, & qui pourroit par ses prières obtenir même la résurrection des morts. Elle n’ose lui demander directement une aussi grande faveur; elle le fait seulement souvenir qu’il le peut. Il feroit encore tems, si vous le vouliez bien; car je fai que Dieu ne vous refusera rien.
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ỷ. 23. RESURGET FRATER TUUS. Votre frere ressuscitera. Pourquoi ne dit-il pas : Je le ressusciterai? Il répond avec sa modestie ordinaire, afin d’affermir la foi de Marthe, & de faire croître son désir. En effet le Fils de Dieu la conduit par degréz à confesser qu’il est le Christ, le Fils de Dieu vivant, qui est venu dans le monde. ỷ. 27.
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ỷ. 24. RESURGET IN RESURRECTIONE. Je sai qu’il ressuscitera en la résurrection qui se fera au dernier jour. Ce dogme étoit alors généralement connu, & confessé parmi les Hébreux. On le voit clairement marqué dans les Livres de l’ancien Testament, sur tout dans ceux qui sont écrits depuis la captivité, comme les Maccabées, le Livre de la Sagesse, celui qui est attribué à Joseph, & qui a pour titre : De l’Empire de la raison. Voyez nôtre Commentairefur le ỷ. 5. du premier Pseaume, & sur 2. Maccab. xii. 43.
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ỷ. 25. EGO SUM RESURRECTIO, ET VITA. Je suis la résurrection, & la vie. Vous me dites que vôtre frere ressuscitera au dernier jour: mais par qui ressuscitera-t-il, si ce n’est par moi, qui suis la résurrection, & la vie? Et pour-quoi ne pourrois-je pas le ressusciter aujourd’hui, comme je le ressusciterai alors? JESUS-CHRIST relève l’espérance de Marthe; il anime la foi; il l’instruit, & lui fait comprendre qu’il n’est pas un simple homme mortel, & incapable de se conserver, & de se donner la vie; & encore moins de la conserver, ou de la donner aux autres, par sa propre vertu. Je suis la vie essentielle, l’auteur de la résurrection, le maître de la vie, & de la mort; je puis par moi-même, en tant que Dieu, ressusciter Lazare, & lui conserver la vie autant que je voudrai.
QUI CREDIT IN ME, ETIAM SI MORTUUS FUERIT, VIVET. Celui qui croit en moi, quand il seroit mort, vivra. Je puis donner la vie même aux morts, pourvu qu’on ait la foi. Ainsi croyez, & vous pourrez mériter que je rende la vie à vôtre frere. Il ne peut plus me la demander; mais vous pouvez l’obtenir pour-lui. Je fais plus; je donnela vie à l’ame de ceux qui croyent en moi. Qu’un homme soit mort à Dieu par le péché; qu’il soit dans l’infidélité, dans l’idolâtrie, si Dieu lui fait la grace de croire en moi, & pratiquer les véritez que je lui apprendrai, & persévérer dans cette créance, & dans cette pratique, il vivra de la vie de la grace en ce monde, & en l’autre de la vie éternelle. Le Sauveur prend occasion de la vie, & de la résurrection du corps, dont Marthe étoit toute occupée, dé lui découvrir une autre vie, qui est celle de la foi animée par la charité, & de la résurrection à la gloire, qui est la récompense de la bonne vie, & de la foi agissante par les bonnes œuvres. Il fait entendre à Marthe que non-seulement elle peut, avec le secours de Dieu, obtenir cette grace; mais qu’elle peut aussi mériter cette grace pour elle-même; dans un autre sens: Je puis rendre la vie à Lazare, & vous pouvez, aidée de la lumière surnaturelle de la grace, & de la foi, vous procurer à vous-même l’immortalité, & la résurrection à la gloire.
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ỷ. 26. QUI VIVIT, ET CREDIT IN ME. Quiconque croit, & vit en moi, ne mourra jamais. Je ressuscite ceux qui sont morts, & je donne aux vivans l’immortalité. Je puis ressusciter Lazare, & je puis vous rendre immortelle. Je ne vous demande pour cela qu’une seule chose, c’est que vous croiiez en moi. La mort des Fidèles, à proprement parler, n’est point une mort; ils ne meurent que pour ressusciter, & pour vivre éternellement.
CREDIS HOC? ( ỷ. 27.) UTIQUE, DOMINE. Croyez-vous cela? Oüi, Seigneur, je crois que vous êtes le Christ, le Fils du Dieu vivant. Après avoir disposé Marthe à le reconnoître pour Dieu, & pour Fils de Dieu, il lui demande si elle en est bien persuadée: Credis hoc? Car si vous pouvez croire comme il faut, rien ne vous sera impossible. Oüi, Seigneur, je crois, ou plutôt, j’ai crû, suivant la force du Texte, que vous êtes le Christ, le Fils de Dieu. Je l’ai crû dès auparavant: mais je le crois plus fermement que jamais. On peut comparer cette confession de Marthe, à celle de saint Pierre, à qui JESUS-CHRIST donne de si grandes louanges. La confession de saint Pierre a été récompensée de la primauté entre les Apôtres ; celle de Marthe, par la résurrection de Lazare.
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ỷ. 28. VOCABIT MARIAM. Elle alla appeller tous bas Marie sa sœur. Elle l’appelle en secret, silentio, peut-être afin de ne pas réveiller la jalousie des Juifs qui étoient présens, ou pour ne pas les appeller comme à un spectacle, à ce que JESUS-CHRIST devoit faire. Le Sauveur lui-même avoit fait avertir Marie, comme on le voit par ces paroles : Le Maître est venu, & il vous demande. C’est ainsi qu’on appelloit JESUS-CHRIST dans leur famille. Magister adest.
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ỷ. 30. NONDUM VENERAT IN CASTELLUM. JESUS n’étoit pas encore entré dans le bourg. Il s’étoit arrêté au dehors de la bourgade, pas loin du sépulchre de Lazare ; car les Juifs avoient leurs sépultures hors des villes, & pour l’ordinaire dans les rochers de leurs montagnes.
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ỷ. 31. VADIT AD MONUMENTUM, UT PLORET. Elle va au sépulchre pour y pleurer. C’étoit la coutume d’aller ainsi quelquefois au sépulchre, pour y pleurer les morts. Ceux qui étoient venus pour consoler les deux sœurs, ne pouvoient naturellement se dispenser de les suivre, lorsqu’ils les virent aller elles deux du côté du tombeau.
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ỷ. 33. INFREMUIT SPIRITU, ET TURBAVIT SEIPSUM. JESUS frémit en son esprit, & se troubla lui-même. Quelques-uns l’entendent comme si JESUS-CHRIST avoit réprimé l’impression naturelle que la compassion, & la douleur causoient dans lui même, & qu’il se soit fait violence, pour ne pas témoigner trop de tendresse dans cette occasion. L’Esprit ou la Divinité contint les mouvemens, & les sentimens de la nature humaine. Mais il est plus naturel de l’expliquer simplement du trouble volontaire que JESUS-CHRIST sentit, ou qu’il excita dans lui-même. Il frémit d’une douleur vive, & intérieure : Infremuit spiritu ; comme un homme qui est saisi intérieurement, & qui a le cœur serré de douleur. Il se troubla lui-même. Il parut touché, ému, affligé jusqu’aux larmes : ỷ. 35. Et lacrymatus est JESUS.
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ỷ. 35. LACRYMATUS EST. JESUS pleura. Il pleure, il paroît ému, & troublé ; il demande où l’on a mise mort : Ubi posuissis eum ? Tout cela d’une manière humaine, & pour prouver qu’il étoit vrai homme. Il pleure de douleur, & de compassion ; il entre dans la peine de ceux qui l’accompagnent, & sur tout des deux sœurs. Quelques Anciens ne voyoient qu’avec peine dans l’Evangile, que JESUS-CHRIST eût pleuré. Saint Epiphane remarque que de son tems plusieurs Exemplaires de saint Luc ne portoient point que JESUS eût répandu des larmes, en voyant la ville de Jérusalem. Ils croyoient cela indigne du Sauveur. Ils l’avoient rayé de leur Evangile.
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ỷ. 37. NON POTERAT HIC, QUI APERUIT OCULOS COECI NATI? Ne pouvoit-il pas empêcher qu’il ne mourût, lui qui a ouvert les yeux de l’aveugle-né? Ces Juifs par un esprit d’envie regardent les larmes de JESUS-CHRIST comme une preuve de sa foiblesse. S’il l’aimoit tant, que ne le guérissoit-il? Et s’il l’avoit pû guérir, ne l’auroit-il pas fait, puisqu’il témoigne tant de douleur de sa mort? Qu’on ne nous vante donc pas, disent-ils, le miracle de l’aveugle-né, à qui l’on prétend qu’il a rendu la vue. S’il eût été capable de faire ce premier miracle, il n’auroit pas laissé mourir son ami.
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ỷ. 38. ERAT AUTEM SPELUNCA. C’étoit une grotte, où l’on avoit mis une pierre par-dessus. Les Juifs avoient coutume de creuser leurs tombeaux dans le roc, & d’en fermer l’entrée avec une pierre taillée, & proportionnée à la largeur de la porte. Le mort étoit placé au dedans de la grotte, dans une niche, ou tombeau de la grandeur. Nous avons parlé de ces tombeaux dans la Dissertation sur les Funérailles des Hébreux, à la tête de l’Ecclesiastique.
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ỷ. 39. TOLLITE LAPIDEM. Otez la pierre. Il veut que tous les assistans, & sur tout ceux qui ôterent la pierre, fussent témoins que le cadavre étoit non - seulement sans vie, mais même qu’il puoit déja ; afin qu’on ne pût pas dire que Lazare étoit simplement tombé en létagrie, ou qu’on ne prit quelque autre prétexte d’exténuer la grandeur du miracle.
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ỷ. 40. NONNE DIXI TIBI, QUONIAM SI CREDIDERIS, &c. Ne vous ai-je pas dit que si vous croyez, vous verrez la gloire de Dieu ? JESUS-CHRIST ne lui avoit pas dit ces mêmes paroles ; mais il lui en avoit dit d’équivalentes, ỷ. 25. Je suis la résurrection, & la vie. Celui qui croira en moi, quand il seroit mort, vivra. En cet endroit, voir la gloire de Dieu, est le même que voir ressusciter Lazare. Dieu devoit faire éclatter la gloire de son Fils par ce miracle, le plus fameux que le Sauveur eût fait.
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ỷ. 41. PATER, GRATIAS AGO TIBI, QUONIAM AUDISTI ME. Mon Pere, je vous rends graces de ce que vous m’avez exaucé. Il élève les yeux au Ciel, & s’adresse à son Pere; afin qu’on ne pût l’accuser d’user de fortilege, & d’employer le nom du Démon, pour faire ce miracle. Il lui rend graces de ce qu’il l’a écouté, avant même qu’il l’eût prié; pour montrer qu’il n’est pas comme les autres Saints, & les Prophètes, qui ont besoin d’employer les prières pour faire des actions miraculeuses ; mais qu’il les fait par sa propre puissance. Il parle comme si la chose étoit faite, parce qu’il est sûr de la volonté de son Pere. Il prouve par-là son unité de volonté, & de puissance avec Dieu son Pere.
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ỷ. 42. PROPTER POPULUM QUI CIRCUMSTAT. Je dis ceci pour ce peuple qui m’environne. Le Fils de Dieu a toujours soin d’empêcher que le peuple ne le croye inférieur au Pere. S’il le prie, & s’il parle comme homme, & comme inférieur à lui en cette qualité, il mêle dans sa prière quelques traits, qui montrent son égalité; ou il fait après la prière quelque chose, qui prouve sa Divinité; & sa toute-puissance. Ici après avoir rendu graces à Dieu de ce qu’il l’a exaucé, de peur que l’on ne s’imaginât qu’il l’avoit prié auparavant, & qu’il n’étoit pas toujours exaucé, il dit: Pour moi, je savois que vous m’exaucez toujours; mais je dis ceci pour ce peuple qui m’environne, afin qu’il sache que c’est vous qui m’avez envoyé, que je suis vôtre Fils, & d’une parfaite égalité de puissance, & de volonté avec vous.
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ỷ. 43. MAGNA VOCE CLAMAVIT. Il cria à haute voix: Lazare, sortez dehors. Il élève sa voix, pour verifier ce qu’il avoit dit ailleurs (..), que le tems est venu que les morts entendent la voix du Fils de l’homme, que ceux qui l’entendront, auront la vie. Il commande à Lazare de sortir de son tombeau, comme Maître, & Seigneur de la vie, & de la mort. Il fait voir qu’il le ressuscite par sa propre puissance. Origènes, & Théophylacte sur cet endroit, réfutent l’opinion des Juifs, & des Payens, qui croyoient que l’ame demeuroit auprès du corps dans le tombeau: ils remarquent que JESUS-CHRIST crie à haute voix, pour confondre ces rêveries.
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ỷ. 44. STATIM PRODIIT QUI FUERAT MORTUUS. Aussi-tôt le mort sortit, ayant les pieds, & les mains liées. L’ouverture du sépulchre étoit apparemment de plein-pied avec le lieu où Lazare avoit été mis. Son tombeau n’étoit pas comme quelques autres, à la manière des puits, où l’on descend par l’orifice d’en haut. Si cela eût été ainsi, il n’auroit pû en sortir seul, quand même il auroit été délié. La seule difficulté consiste donc à savoir comment il put sortir, ayant les pieds & les mains liez, & ferrez par des suaire s, & des bandelettes, comme un enfant au maillot : Car c’est ainsi que l’on ensevelissoit les morts en ce pays-là, comme on le voit même ici. Les Peres, & les Interprètes reconnoissent ici un second miracle, qu’un homme qui avoit les pieds liez, & collez l’un contre l’autre, & les mains attachées à ses côtes par des bandes de toile, qui le ferroient de fort près, & qui avoit la tête, & les yeux couverts d’un linge, ait pû nonobstant cela, marcher, & venir de lui-même à la porte de son tombeau. A ces marques, les Juifs présens ne purent se dispenser de reconnoître la puissance du Seigneur. Ils virent Lazare mort depuis quatre jours, qui commençoit déjà à se corrompre, & à sentir mauvais ; ils ôtent eux-mêmes la pierre qui fermoit le sépulchre ; Lazare fort encore enveloppé de ses linges mortuaires ; on le délie en leur présence ; ils le délient eux-mêmes ; il parle, il voit, il adore JESUS-CHRIST. Il ne reste là aucun retranchement à la plus opiniâtre incrédulité. Les Peres ont reconnu que la résurrection de Lazare étoit la figure, la preuve, le gage de la résurrection future, & générale : générale : Ostendit tibi Dominus quemadmodum resurgas. Non enim unum Lazarum ; sed fidem omnium suscitavit.
SOLVITE EUM. Déliez-le. Il parle aux Apôtres, & aux Juifs qui étoient présens. Origénes croit qu’il pouvoit parler aux Anges, & leur dire de délier Lazare. Cette action étoit un symbole de ce qui arrive au pécheur pénitent, & converti. Il déteste le péché, il le confesse, il fort de son sépulchre ; mais il est encore lié. C’est aux Apôtres, à ceux à qui JESUS-CHRIST a donné ce pouvoir, de le délier, & de le mettre dans une parfaite liberté. Ils ne le délient point tandis qu’il est encore mort, dit saint Grégoire ; cela n’auroit servi qu’à faire sentir davantage sa puanteur ; ils attendent qu’il fait en vie. C’est ainsi que les Pasteurs doivent agir envers ceux à qui ils donnent l’absolution de leurs crimes, ils attendent qu’ils voyent des marques que Dieu les a ressuscitez par sa grace. Illos duntaxat nos debemus per pastoralem authoritatem solvere, quos Authorem nostrum cognoscimus per suscitantem gratiam vivificare.
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ỷ. 45. QUIDAM EX IPSIS ABIERUNT AD PHARISEOS. Quelques-uns d’eux allèrent trouver les Pharisiens. La grandeur, & l’évidence du miracle, & les précautions que le Sauveur avoit prises pour rendre incontestable l’action qu’il venoit de faire, ne purent empêcher que quelques Juifs endurcis ou n’en doutassent, ou du moins qu’ils ne l’attribuassent à la magie, ou à quelque autre mauvais principe. Ils vont en donner avis aux Pharisiens, les plus cruels ennemis de JESUS-CHRIST ; afin qu’ils prissent leurs précautions, pour arrêter le progrès des conversions qu’il faisoit de jour en jour.
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ỷ. 47. Quid facimus? Quia hic homo multa signa facit. Que faisons-nous? Cet homme fait plusieurs miracles. Qu’y a-t’il à délibérer ? Il faut nous défaire de cet homme, de cet imposteur, qui continue à séduire les peuples par ses faux miracles. Voilà où l’aveuglement conduit ces gens, qui passoient pour les plus éclairez; & les plus réglez des Juifs. Il fait un grand nombre de miracles; ils n’en concluënt pas: Donc il nous faut croire en lui. Ils disent tout au contraire: il faut prendre cet homme, qui nous fait ombrage, qui nous décrie, qui s’éleve contre nous.
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ỷ. 48. Omnes credent in eum; et venient Romani. Tous croiront en lui; & les Romains viendront, & ruineront nôtre ville. Si nous le laissons, il se fera reconnoître par toute la nation pour Messie, & pour Roi des Juifs; & les Romains, qui ne peuvent souffrir d’autre domination que la leur, viendront nous attaquer, comme des rébelles, & détruiront nôtre ville, nôtre Temple, nôtre nation. C’est ainsi que sous le vain prétexte de l’utilité publique, ces hommes de sang cachent leur haine contre JESUS-CHRIST, & prennent la résolution de le faire mourir. Tollent locum nostrum. On l’entend ou de la ville, & de la nation (c); ou du Temple, qui étoit le lieu de leur confiance, & de leur gloire (d). La passion des Juifs ne leur permet pas d’appercevoir le défaut de leur raisonnement, & la fausseté de leurs mesures, & de leur vûë. Si JESUS-CHRIST faisoit de si grands miracles, qu’il avoit à craindre que tout le monde ne crût en lui; s’il avoit le pouvoir de ressusciter les morts, de guérir les malades, de changer les cœurs, qu’avoient-ils à craindre de la part des Romains, sous un Chef d’une puissance si forte au-dessus de la nature? Sitôt le monde devoit se convertir, & croire en lui, que pouvoient faire les Romains contre lui? Devoient-ils être les seuls qui ne se convertissent pas? Enfin JESUS-CHRIST étoit le vrai Messie, & s’il faisoit assez de miracles, pour en persuader tout le monde, pourquoi ne le pas recevoir aux dépens, s’il étoit nécessaire, de leur vie, de leur ville, de leur Temple, & de toute leur nation? Doutoient-ils que le Messie ne fût leur unique libérateur, leur relsource, leur espérance?
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ỷ. 49. CAIPHAS CUM ESSET PONTIFEX ANNI ILLIUS. Caïphe, qui étoit le grand Prêtre de cette année-là. Les Grands-Prêtres, suivant la première institution de la Loi, devoient être perpétuels, & à vie, se succédans l’un à l’autre de père en fils de la race d’Aaron. Mais depuis assez long-tems, cet ordre avoit été changé. Les Romains, & Hérode s’étoient mis en possession de les déposer, & de les établir à leur volonté, sans y observer d’autre règle, sinon qu’ils fussent de la race sacerdotale. Caïphe se trouva donc cette année revêtu du Souverain Pontificat. Il est nommé Joseph, & surnommé Caïphe, dans l’Histoire des Juifs. Il posséda la Souveraine Sacrificature pendant huit ou neuf ans Il fut déposé par Vitellius Gouverneur de Judée.
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ỷ. 50. EXPEDIT VOBIS, UT UNUS MORIATUR HOMO PRO POPULO. Il vous est avantageux qu’un seul homme meure pour tout le peuple, & que toute la nation ne perisse point. Caïphe n’avoit point d’autre intention, en disant cela, sinon, qu’il valoit mieux faire périr JESUS, que de s’exposer à cause de lui, au ressentiment, & à la vengeance des Romains. Il vaut mieux sacrifier un seul homme, que tout un peuple. En Politique, rien n’étoit plus juste. Mais il y avoit deux choses à dire à cela. La première, que la Religion ne permet pas de faire un mal, afin qu’il en arrive un bien. La seconde, qu’il n’étoit pas certain que JESUS-CHRIST dût se faire reconnoître Roi par tout le peuple, ni qu’il dût se soulever contre les Romains ; ni enfin que les Romains dussent à son occasion ruiner le Temple, & la ville, le pays, & la nation des Juifs. Voilà ce que Caïphe devoit considerer. Il falloit s’assurer de la vérité du principe, avant que d’en tirer ses conséquences.
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ỷ. 51. HOC AUTEM A SEMETIPSO NON DIXIT. Il ne disoit pas ceci de lui-même : mais étant Grand-Prêtre de cette année-là, il prophétisa. Dieu conduisit la langue de Caïphe de telle forte, que contre son intention, il prononça une prophétie de la mort de JESUS-CHRIST. Il dit, sans y penser, ce qui devoit arriver de la mort du Sauveur ; sçavoir, qu’il étoit avantageux à toute la nation qu’il mourût, pour sauver tous les autres. C’est ce qui arriva en effet. Il fut mis à mort non-seulement pour le salut des Juifs ; mais aussi pour celui de tous les hommes. Ce fut par un pur effet de la Providence, qu’il s’exprima de cette forte ; car pour lui, il n’étoit rien moins que vrai Prophète. Dieu accorda dans ce moment le don de prophétie, non au mérite de sa personne ; mais à la Dignité sacerdotale. Et cet exemple fait voir que les dons surnaturels de la prophétie, & des miracles, ne sont pas toujours attachez aux personnes les plus dignes. Caïphe parla par son propre esprit, en tant qu’il conseilla injustement la mort de JESUS-CHRIST : il parla par l’Esprit de Dieu, en tant qu’il prédit la mort du Sauveur, & le bien qui en devoit revenir au monde. Sa langue prononçoit ce qu’il n’entendoit pas ; à peu près comme l’ânesse de Balaam, qui sans intelligence parla à son Maître, & lui fit des reproches de sa stupidité. C’est ainsi suivant la remarque de Platon, que souvent les Devins, & ceux qui sont possez par un enthousiasme surnaturel, font, & disent plusieurs choses, qu’ils ne savent, & ne connoissent point ; & que l’on tire quelquesfois des augures véritables d’une parole échappée sans y penser. Saint Chrysostome croit que l’esprit saint de prophétie demeura parmi les Juifs, jusqu’au moment de la rupture du voile du Temple à la mort du Sauveur.
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ỷ. 32. ET NON TANTUM PRO GENTE. Et non-seulement pour la nation des Juifs ; mais aussi pour les Gentils dispersés dans les différens endroits du monde, lesquels devoient par leur foi devenir les enfans de Dieu, & qui l’étoient déjà dans la prédestination, & dans les décrets du Tout-Puissant. C’est de ces enfans de Dieu dispersés dans le monde, dont le Sauveur disoit dans une autre occasion : J’ai encore d’autres brebis, qui ne sont point de cette bergerie ; il faut que je les rassemble : & alors il n’y aura qu’un pasteur, & une bergerie.
11:53
ỷ. 33. AB ILLO DIE COGITAVERUNT. Depuis ce jour-là, ils ne songèrent plus qu’à trouver le moyen de le faire mourir. Ils résolurent sa mort dans cette assemblée. Il ne fut plus question de délibérer sur cela; mais seulement d’exécuter leur résolution. le terme Grec semble marquer que cela fut résolu d’un commun consentement.
11:54
ỷ. 54. NON IN PALAM AMBULABAT. JESUS ne se montrait plus en public. Le Grec à la lettre : Il ne marchoit plus avec liberté parmi les Juifs. Il n’alloit plus comme auparavant, par les villes, & par les villages, prêchant, enseignant, guérissant les malades. Il ne demeuroit pas même au centre du pays. Il se retira à Ephrem, ou Ephraïm, petite ville, ou bourgade, voisine du désert, & située aux environs de Béthel, puisque l’Ecriture, & Joseph joignent Béthel, & Ephrem comme des lieux voisins. Plusieurs croyent que c’est la même qu’Ephron, dont il est parlé dans les Maccabées, & dans les Paralipomènes. Josué l’attribuë à la tribu de Juda. Eusèbe, & saint Jérôme mettent Ephron, ou Ephraïm à vingt milles, ou environ sept lieues, au nord de Jérusalem. JESUS-CHRIST y demeura environ deux mois, depuis le 24. Janvier, jusqu’au 24. Mars.
11:55
ỷ. 55. PROXIMUM ERAT PASCHA. La Pâque des Juifs étoit proche. C’est la dernière Pâque que notre Seigneur fit sur la terre, & en laquelle il souffrit la mort pour notre salut. Comme donc la Pâque étoit proche, plusieurs personnes des environs d’Ephron, ou Ephrem, se rendirent à Jérusalem, pour s’y purifier, & pour s’y disposer à faire la Pâque. Ils s’y rendirent sept, ou huit jours avant la Fête. Il est remarqué dans les Paralipomènes, que quelques personnes firent la Pâque, sans être purifiées; & que le Roi Ezéchias pria pour eux, parce que leur faute étoit une faute d’ignorance. Ceux-ci veulent éviter cet inconvénient.
11:56
ỷ. 56. QUEREBANT ERGO JESUM. Ils cherchoient JESUS. Ceux d’Ephrem, qui savoient qu’il étoit parti avec eux, le cherchoient dans le Temple, s’étonnant de ce qu’il n’étoit pas venu aussi-tôt qu’eux à Jérusalem. Autrement : Pourquoi se feroient-ils étonnez de ce qu’il ne venoit pas, & pourquoi l’auroient-ils cherché dans le Temple, sachant que ce n’étoit pas encore le tems ordinaire d’y venir ? Ils ne savoient pas qu’il s’étoit arrêté en chemin, à Jéricho, & aux environs. Quelques - uns traduisent le Grec par : Que vous en semble ? Viendra-t-il à la Fête ? On se demandoit l’un à l’autre si l’on ne savoit point de ses nouvelles, & si on devoit l’attendre pour la Fête, sachant que les Pharisiens cherchoient à l’arrêter, & à le faire mourir. On étoit partagé sur cela. Les uns l’afsûroient, sachant que c’étoit sa coutume, & qu’il étoit très-ponctuel à observer la Loi. D’autres le nioient, ne croyant pas qu’il dût s’exposer au danger de tomber entre les mains de ses ennemis.
11:1
the Ascension took place (Lk. 24, 50). But it is known principally for the resurrection of Lazarus (Jn. 11, 1-44). Christians did not cease to go there to venerate the tomb of Lazarus, over which in the 4th century a church was erected, and from that era the name of B. began to be replaced by …
The resurrection of three dead persons is also narrated: of the only son of the widow of Nain (Lk. 7, 11-17), of the daughter of Jairus (Mt. 9, 18-26) and of Lazarus (Jn. 11, 1-44).
3. Sister of Lazarus, always at Bethany, in an attitude of quiet contemplation at the feet of Jesus (Luke 10:39-42), or of grateful love at the supper after her brother's resurrection (John 11:1-33), when she anointed the head and feet of the Lord (John 12:1-8; Matt. 26:6-13; Mark 14:3-9). She merited from Jesus the praise of having chosen "the better part," the one thing truly …
… to burial (II Kings 13:21). In the New Testament, the three resurrections performed by Jesus: the son of the widow of Nain (Lk. 7:11-16), the twelve-year-old daughter of Jairus (Mk. 5:22-24, 25-42), the beloved friend Lazarus, a corpse of four days (Jn. 11:1-45). At the instant in which Jesus dies, many bodies of Saints, who had died previously, rise again, appearing to many in Jerusalem (Mt. 27:52-53). Among all of these, the crowning and …
11:2
… In the New Testament it is used to heal the sick, in Extreme Unction, mixed with aromas to honor guests (Lk. 7, 46; Jn. 11, 2), in burial (ibid. 19, 40; Mk. 16, 1), etc. Holy oil, distinct from oil for lamps (can. 1271; v. LAMP) and from that blessed for the use of the faithful (Rituale, tit. 8, ch. …
… already known to all. Judas too is presented as the one who betrayed (ὁ παραδούς) before his betrayal is narrated (Mt. 10:4; cf. Mk. 3:19; Lk. 6:16). From the comparison of the Synoptics with John it results that Mary of Bethany had anointed the Lord (Jn. 11:2), beginning from the head (Mt. 26:7; Mk. 14:3) and ending at the feet (Jn. 12:3).
11:4
… Such was the illness of Lazarus, ordained by Providence so that "the Son of God might be glorified" (Jn. 11:4). The faithful must therefore accept suffering with a spirit of faith: without rebelling, but with resignation. …
11:5
LAZARUS OF BETHANY. - Brother of Martha (v.) and of Mary, friend and table companion of Jesus (Jn 11:5, 36; Mt 21:17; Mk 11:11) and raised by him. The resurrection of L. is narrated with many details in Jn 11.
11:11
… manifest reminder of biblical events and teachings, already operative in Jewish tradition, such as the idea of the body-seed (I Cor. 15, 36-44), of the earth-mother (Gen. 3, 19; Iob. 1, 21; Eccl. 40, 1), of death-rest and sleep (Dan. 12, 2; Io. 11, 11-39).
the body falls asleep, not the soul (cf. Deut. 31:16; Jn. 11:11-12; I Cor. 7:39; 11:30; 15:18; I Thess. 4:12 ff.; II Pt. 3:4).
11:16
… The Fourth Gospel recounts several episodes concerning him. One shows his courage: "Let us also go and die with him," Thomas said when it was a matter of going to Bethany, where Jesus was sought for death (Io. 11, 16). Another shows his reasoning character: "Lord, we do not know where you are going, how can we know the way?", he asked Jesus at the Last Supper (ibid. 15, 14). Very well known is …
11:18
BETHANIA. - Name of two localities in Palestine. 1) A village near Jerusalem on the eastern slope of the Mount of Olives, 15 stadia (about 2,800 m) from Jerusalem (Jn. 11:18), known above all as the village of Martha, Mary and Lazarus, in whose house Jesus loved to stay.
11:20
M. was a witness to the resurrection of Lazarus (Jn. 11:20-40) at Bethany. …
11:23
… Martha answered: I know that he will rise again at the last day. Jesus said to her: I am the resurrection and the life; whoever believes in me, even if he dies, will live" (Jn. 11:23-25). Previously Christ had affirmed his own divinity by appealing to his power, common with the Father, to raise the dead: "... Amen, amen, I say to you, the hour is coming, and is now …
11:25
This symbolism is expressly noted in the Fourth Gospel: the healing of the paralytic at the pool foretells the power of J. to give life (John 5, 19-30); the resurrection of Lazarus symbolizes the fact that J. is the resurrection and the life for those who believe in him (ibid. 11, 25); the healing of the man born blind, that J. is the light of the world (ibid. 9, 4-5). Even when it is not explicitly noted, there is in all the miracles the sense of announcements …
11:26
… believe will be condemned» (Mk 16:16); faith is equivalent, according to Jesus Christ, to the resurrection from the spiritual death of sin: «Whoever believes in me, even if he is dead, returns to life, and whoever believes in me will not die eternally» (Jn 11:26; 5:24; 6 passim); in the eyes of Christ the sin par excellence is the voluntary rejection of faith (Jn 16:9) and men therefore become righteous and remain sinners according as they …
11:27
… From the Nativity (Mt. 2:4) to the confession of Peter (Mt. 16:16, 20; Mc. 8:29; Io. 6:69) and of Nathanael (with the synonym "King of Israel": Io. 1:49), of Martha (Io. 11:27), of the demons (Lc. 4:41), to the revelations of the Risen One (Lc. 24:26, 46; Act. 26:23), the proclamation resounds. …
11:41
The initial dialogue between the celebrant and the people contains the three traditional phrases with the corresponding responses of the people: the celebrant's greeting and the two exhortations Sursum corda (Jn 11:41; Col 3:1; Lam 3:41) and Gratias agamus (a similar formula pronounced by the Jews after the meal), already referred to by St. Cyprian and by Hippolytus. …
11:43
… As to Lazarus it was said "Come forth" (Jn. 11:43) and he was then loosed from the bands that held him bound, so it is necessary that the sinner bring forth, that is, manifest his iniquities through confession, so that he may then …
11:44
… A third term is still used by the same Evangelist (Jn. 11:44), but with regard to the burial of Lazarus, χειρίαι, bands or swathes. …
11:46
… discourse to his disciples (ibid. 13:1). It appears that on Wednesday J. did not go to Jerusalem, but spent the whole day at Bethany with the Apostles (F. Prat, II, p. 261); it was the day on which the second council of the Sanhedrin was held (after that of Jn. 11:46-53), of which Mt. 26:2-3; Mk. 14:1; Lk. 22:1-2. With this we enter the account of the Passion, which is treated below.
11:47
… Under the pontificate of C., St. John the Baptist began his ministry (Lk. 3:2). After the raising of Lazarus, C. advised the Sanhedrin to kill Jesus (Jn. 11:47-54; 18:14). In noting, in the account of this episode, that C. "was the high priest of that year," the Fourth Gospel does not mean to say that the office of high priest lasted only one …
The Roman rite of today is formed by a Missa catechumenorum, that is, by an antiphon of the Introit (Mt. 21:9; without psalm), by the prayer « Deus, quem diligere », by the reading of Ex. 15:27 and 16:1-7, by the responsory Collegium (Jo. 11:47; 49, 50, 53) or In monte Oliveti (Mt. 26:39 and 41), by the Gospel Cum appropinquasset (ibid. 21:1-9; in ancient times also Mc. 11:1 ff. or Jo. 12:12 ff.). …
11:48
… 3, 4); to follow the new teacher is a seduction (Jn. 7, 47). When they see that many others follow him, they try to seize him (ibid. 32); and they resolve to do away with him, because: « if we let him go on like this, everyone will believe in him » (ibid. 11, 48).
… The danger of a harsher servitude on the part of Rome offered the Sanhedrin a pretext for the death of Jesus (Jn. 11:48), as a supporter of one of those pseudo-Messianic movements that from time to time shook Palestine; while the fear of losing the favor of Caesar induced Pilate to condemn Jesus, and …
11:49
… all times, such as the Roman salus publica suprema lex and the peroration of Caiaphas: «You understand nothing: you do not reflect that it is expedient for you that one man should die for the people, rather than that the whole nation should perish» (Jn 11:49-50).
11:53
… have an unequivocal meaning (Mt. 10, 17-23). Not to mention then the very example of Jesus, who several times withdrew by f., and that of the apostle Paul, who at Damascus was let down from the walls to escape his persecutors (Mt. 14, 13; Io. 8, 58-59; 11, 53-54; Act. 8, 4; 9, 23-26). The greatest admirer of Tertullian himself, St. Cyprian, during the persecution of Decius (250) kept himself hidden in the vicinity of the city of Carthage; …
… stench, the minute description of the tomb, of the burial cloths, the indication of friends and adversaries, the consequences of hatred that arose in the latter, Sadducean chief priests (who denied the resurrection) and who later wished to kill Jesus (Jn 11:53) and L. himself (12:10). …
11:54
EPHREM. - A town near the desert, where Jesus withdrew with his disciples after the miracle of the resurrection of Lazarus (Jn. 11:54). It is generally identified with Ophera (Josh. 18:23), with Ephraim near Baal-hazor, where at the time of the sheep-shearing Absalom held a banquet (2 Sam. 13:23), with Ephron occupied …
decide his death, the resurrection of Lazarus, after which, to escape the snares of the Jews, he withdraws to Ephrem, remaining there a few days (Jn. 11:54-55).
11:55
In the New Testament, wāqīx means for the most part the Jewish paschal feast: Mt. 26:2 and parallels Mc. 14:1; Lc. 22:1; cf. Lc. 2:41; Io. 2:13-23; 6:4; 11:55; 12:1; 18:39; 19:14; Act. 12:4; Hebr. 11:28). It sometimes has, however, the sense of paschal supper, as in Mt. 26:18 f.; Mc. 14:16; Lc. 22:8-9, 13. With the sense of paschal …
… At a certain point, between the feast of Dedication and Passover, at a time less precisely determined, but certainly near the latter (Jn. 11:55), Jesus goes to Bethany, and there performs the miracle that will
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.