Thomas Aquinas Commentary John 11

1. Above, our Lord shows His life-giving power by word; here He confirms it with a miracle by raising Lazarus from the dead.

First, we see the illness of Lazarus; second, his being raised from the dead (when he had heard therefore, John 11:6); and third, the effect this produced: many of the Jews, who had come to Mary and Martha . . . believed in him (John 11:45).

The Evangelist does three things concerning the first point:

1. The illness of Lazarus is mentioned.
2. His illness is made known: therefore, his sisters sent to him.
3. We see the reason for his illness: and Jesus, hearing it, said to them.

Concerning the first of these, he does three things:

1. He describes the person who was ill.
2. He describes where he was living.
3. He mentions one of his relatives.

2. The one who was ill was Lazarus: now there was a certain sick man named Lazarus. This presents to us a believer who hopes in God but still suffers the weakness introduced by sin, of whom we read: be gracious to me, O Lord, for I am languishing (Psalms 6:2). For Lazarus means “one who is helped by the Lord,” and so this name signifies one who has confidence in divine help: my help comes from the Lord (Psalms 121:2).

3. Lazarus was at Bethany: of Bethany, the town of Mary and her sister Martha. The village of Bethany was near Jerusalem, and our Lord was often a guest there, as has been said many times. It means a “house of obedience.” This leads us to understand that if someone who is ill obeys God, he can easily be cured by Him, just as a sick person who obeys his doctor regains his health. The servants of Naaman said to him: my father, if the prophet had commanded you to do some great thing, would you not have done it? (2 Kings 5:13).

Bethany was the home of Mary and Martha, the sisters of Lazarus. Martha and Mary represent two ways of life, the active and the contemplative. We can understand from this that it is by obedience that one becomes perfect, both in the active and in the contemplative life.

4. His relative was Mary: Mary was she who anointed the Lord with ointment and wiped his feet with her hair. The Evangelist describes this Mary by her most famous action so we can distinguish her from the many other women with the same name: Mary was she that anointed the Lord with ointment and wiped his feet with her hair.

Still, there is some disagreement among the saints about this Mary. Some, like Jerome and Origen, say that this Mary, the sister of Lazarus, is not the same as the sinner mentioned: a woman of the city, who was a sinner . . . brought an alabaster flask of ointment, and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head (Luke 7:37). So, as Chrysostom says, she was not the prostitute mentioned in Luke. The Mary mentioned by John was an honorable woman, eager to receive Christ, while the name of the woman who was the sinner was kept secret. Furthermore, the Mary mentioned here by John could have done for Christ at the time of His Passion, because of her special devotion and love, something similar to what was done for Him by the sinner out of remorse and love. John, in order to praise her, is mentioning here, in anticipation, the action she would perform later (John 12:1–8).

Others, such as Augustine and Gregory, say that this Mary, mentioned by John, is the same as the sinner mentioned by Luke. Augustine bases his reason on this text. For the Evangelist is speaking here of the time before Mary anointed our Lord at the time of the Passion, as John says further on: Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus (John 12:3). So he says that what the Evangelist has mentioned here is the same event mentioned elsewhere (Luke 7:37). Ambrose maintains both sides. Therefore, according to the opinion of Augustine, it is clear that the sinner mentioned by Luke is this Mary whose brother Lazarus was sick—that is, a consuming fever was wasting his wretched body with its furnace-like flames.

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

1. We see that the friends of God are sometimes afflicted with bodily illness. Thus, if someone has a bodily illness, this is not a sign that the person is not a friend of God. Eliphaz mistakenly argued against Job that it was: think now, who that was innocent ever perished? Or where were the upright cut off? (Job 4:7). Accordingly, they say, Lord, behold, he whom you love is sick, for the Lord reproves him whom he loves, as a father the son in whom he delights (Proverbs 3:12).
2. The second thing to note is that his sisters do not say, “Lord, come and heal him,” but simply mention his sickness: he is ill. This indicates that it is enough merely to state one’s need to a friend, without adding a request. For a friend, who desires the good of his friend as his own, is just as committed to warding off harm from his friend as he is from himself. This is especially true of the One who most truly loves: the Lord preserves all who love him (Psalms 145:20).
3. The third thing to consider is that these two sisters, who wanted their sick brother cured, did not come in person to Christ, as did the paralytic (Luke 5:18) and the centurion (Matthew 8:5). This was because of the confidence they had in Christ due to the special love and friendship He had shown them; or, perhaps it was their grief that kept them away: a friend, if he is steadfast, will be to you as yourself .

6. Now we have the reasons for the foregoing:

1. The illness of Lazarus.
2. The reason why, according to Augustine, his sisters did not come in person to Christ: now Jesus loved Martha, and her sister Mary, and Lazarus.

7. The reason for the illness of Lazarus is the glorification of the Son of God. Thus the Evangelist says, and Jesus, hearing it, said to them: this sickness is not unto death, but for the glory of God.

Here we should note that some physical illness leads to death and some does not. Those that lead to death are not ordained for some other purpose. Furthermore, every evil of punishment is inflicted by divine providence: does evil befall a city, unless the Lord has done it? (Amos 3:6). But as for the evil of fault, God is not its author, but its punisher. Now, all things that are from God are ordered. Consequently, every evil of punishment is ordered toward something: some toward death, and some toward something else. This illness was not ordered to death, but to the glory of God.

8. But did not Lazarus die from this illness? It seems so; otherwise, he would not have had the odor of one four days in the tomb, nor would his raising have been a miracle.

I answer that his illness was not ordained to death as a final end, but to something else, as has been said. That is, so that he who was raised, chastened as it were, might live a holy life for the glory of God, and that the Jewish people who saw this miracle might be converted to the faith: the Lord has chastened me sorely but he has not given me over to death (Psalms 118:18). Thus He adds, for the glory of God, that the Son of God may be glorified by it. In this passage, according to Chrysostom, the words for and that do not indicate the reason for the events, but their sequence. For Lazarus was not made ill so that God might be glorified from it. Rather, his illness came from some other cause, and the glorification of the Son of God followed as a consequence, insofar as Christ used it for the glory of God by raising Lazarus.

This is true in one way, but not in another. It is possible to consider two reasons for Lazarus’s illness. One is the natural cause, and from this point of view, the statement of Chrysostom is true, because Lazarus’s illness, considering its natural causes, was not ordained to his rising from the dead. But we can consider another reason, and this is divine providence; and then Chrysostom’s statement is not true. For under divine providence, an illness of this kind was ordained to the glory of God. And so according to this, the for and the that do indicate the reason. It is the same as saying: for the glory of God, because although it was not ordained to this from the intent of its natural cause, yet from the intent of divine providence it was ordained to the glory of God, insofar as, once the miracle had been performed, people would believe in Christ and escape real death. So He says, that the Son of God may be glorified by it.

Here our Lord clearly calls Himself the Son of God, for He was to be glorified in the resurrection of Lazarus because He is true God: that we may be in his true Son (1 John 5:20); neither this man nor his parents has sinned, but that the works of God should be made manifest in him (John 9:3).

9. Here, according to Augustine, the Evangelist gives the reason why Lazarus’s two sisters did not come to Christ, which was due to their confidence in Him because of the special love He had for them. So the Evangelist remarks, now Jesus loved Martha, and her sister Mary, and Lazarus. Indeed, He who is the consoler of the sorrowful loved the sorrowing sisters, and He who was the savior of the weary loved the weary and dead Lazarus: Yes, he loved his people; all those consecrated to him were in his hand (Deuteronomy 33:3).

Here the Evangelist presents the raising of the dead Lazarus.

First, we see that Christ desired to do this. Second, the sequence of events surrounding the raising is given, beginning at Jesus therefore came (John 11:17).

We see three things related to the first point:

1. Our Lord allows death.
2. He states his intention to go to the place where Lazarus died, at then after that, he said.
3. He reveals his intention to raise him, at these things he said, and after that he said to them (John 11:11).

Christ allowed this death by prolonging his stay beyond the Jordan: when he had heard therefore that he was sick, he remained in the same place for two days. From this, we can infer that Lazarus died on the very day that Jesus received the message from his sisters. This is because when Christ went to the place where Lazarus died, it was already the fourth day. After receiving the message, Christ remained for two days in the same place, and on the day after, he went to Judea.

He delayed for these few days for two reasons. First, so that the death of Lazarus would not be prevented by his presence, for where life is present, death has no entry. Second, he delayed in order to make the miracle more credible, so that people would not say that Christ revived Lazarus from a coma rather than from death.

Here our Lord declares his intention to go to the place where Lazarus died: then after that, he said to his disciples: let us go into Judea again. This section covers three points:

1. Our Lord’s plan.
2. The fear of the disciples, at the disciples said to him.
3. Our Lord dispelling their fear, at Jesus answered: are there not twelve hours of the day?

Regarding the first point, the Evangelist says that after that—the prolonged delay—Jesus said to his disciples, “Let us go into Judea again.” One might ask why Christ made a point of telling the apostles he was about to go into Judea again, since he had not done this on other occasions.

The reason was that the Jews had just recently persecuted Christ in Judea and had almost stoned him; indeed, that is why he had left. So it was to be expected that when Christ wanted to go there again, the disciples would become fearful. And because, as Gregory says, darts that are foreseen do not strike and foreseen evils are more easily borne, our Lord mentioned his planned journey to them to calm their fears.

As for the mystical sense, we can understand Christ’s return to Judea to mean that he will return again at the end of the world to the Jews, who will be converted to him: a hardening has come upon part of Israel, until the full number of the gentiles come in (Romans 11:25).

The fear of the disciples is mentioned when the Evangelist says, the disciples said to him: Rabbi, the Jews just now sought to stone you, and you are going there again? This was like saying, it seems that you are deliberately going to your death. Yet their fear was unreasonable, because the disciples had God with them as their protector, and one who is with God should not fear: let us stand up together. Who is my adversary? (Isaiah 50:8). The Lord is my light and my salvation; whom shall I fear? (Psalms 27:1).

Our Lord dispels this fear by strengthening them. The Evangelist says, Jesus answered his disciples, “Are there not twelve hours of the day?” He addresses three points:

1. Something about time itself.
2. The time that is suited for walking, which he explains with, if a man walks in the day, he does not stumble.
3. The time that is not suited for walking, explained with, but if he walks in the night, he stumbles.

To understand this passage, we should note that it has been explained in three ways. The first way is from Chrysostom, and it is this: The question, Are there not twelve hours of the day? is like saying, “You hesitate to go to Judea because the Jews recently wanted to stone me; but the day has twelve hours, and what happens at one hour does not happen in another.” So, although they would have stoned me before, they would not want to do this at another hour: for everything there is a season (Ecclesiastes 3:1); every matter has its time and way (Ecclesiastes 8:6).

A question about the literal meaning arises here, because he is speaking of either the natural day or the artificial day. If he is speaking of the natural day, then what he says is false, because the natural day has twenty-four hours, not twelve. If he is speaking of the artificial day (the period of daylight), his statement also seems false, because this is true only at the equinox, as not all artificial days have twelve hours of equal length.

The answer is that we should understand this to refer to the artificial day, which can be understood as always having twelve hours. The hours of such days are measured in two ways: some are of equal length, and some are not.

Hours of equal length are measured according to the circle of the equator. By this measure, not all days have twelve hours; some have more and some less, except at the equator itself. Unequal hours, however, are distinguished according to the ascensions of the zodiac, accounting for its obliquity. Because the zodiac does not ascend at a uniform rate in all its parts (though it does at the equator), the hours vary in length.

Each artificial day has twelve of these unequal hours. This is because every day has six zodiac signs that ascend during the day and six at night. The signs that ascend in summer have a slower motion than those that ascend in winter, and the ascent of each sign makes up two hours.

If a man walks in the day—that is, honorably and without a guilty conscience, as in let us conduct ourselves honorably as in the day (Romans 13:13)—he does not stumble, meaning he does not encounter anything that might harm him. This is because he sees the light of this world; that is, the light of righteousness is in him: light dawns for the righteous, and joy for the upright in heart (Psalms 97:11). It is as if our Lord were saying, “We can go securely because we are walking during the day.”

But if he walks in the night—that is, in the night of sin—he will easily find dangers. Concerning this night we read, those who sleep, sleep at night (1 Thessalonians 5:7). Such a person stumbles, or strikes against something, because the light of righteousness is not in him.

Theophylact, a Greek commentator, explains this another way. Beginning with if a man walks in the day, he says that the day is the presence of Christ in the world, and the night is the time after Christ’s Passion. The meaning, then, is this: the Jews are not to be feared because as long as I am in the world, it is not you, but I, who am in danger. Thus, when the Jews wanted to arrest Christ, he said to the crowd, if therefore you seek me, let these go their way. That the word might be fulfilled which he said: Of them whom you have given me, I have not lost any one (John 18:8–9). But if he walks in the night—that is, in the time after the Passion—you should be afraid to go into Judea, because you will suffer persecution from the Jews: strike the shepherd and the sheep will be scattered (Zechariah 13:7).

Augustine explains it another way, suggesting that the day indicates Christ, as in I must do the works of him who sent me while it is day (John 9:4), and as long as I am in the world, I am the light of the world (John 9:5). The twelve hours of this day are the twelve apostles: have I not chosen you twelve? (John 6:71).

But what should we say of what follows: and one of you is a devil (John 6:71)? Judas, therefore, was not an hour of this day because he gave no light. We should say that our Lord spoke these words not in reference to Judas, but to his successor, Matthias.

Thus, the meaning of Are there not twelve hours of the day? is as if he were saying, “You are the hours; I am the day. Just as the hours follow the day, so you must follow me. If I wish to go to Judea, you should not go ahead of me or change my will, but you should follow me.” He said something similar to Peter: Get behind me, Satan! (Matthew 16:23)—that is, do not go ahead of me, but follow me by imitating my will.

If a man walks in the day is the same as saying, “You should not fear any danger, because you are going with me, who am the day.” Just as one who walks in the day does not run into anything—that is, he does not stumble—so it is for you who walk with me: if God is for us, who is against us? (Romans 8:31). This is because he sees the light of this world in me. But if he walks in the night—in the darkness of ignorance and sin—then he stumbles. This is because the spiritual light is not in him, not because of a defect in the light, but because of his own rebellion: there are those who rebel against the light (Job 24:13).

1. Above, our Lord mentioned His intention of going to the place where Lazarus had died; now He reveals His intention to raise him.

   The Evangelist first mentions this intention, and second, the attitude of the disciples, at Thomas therefore.

   First, we see our Lord stating His intention implicitly and rather obscurely. Second, the Evangelist mentions how slow the disciples were to understand this: his disciples therefore said. And third, we see our Lord stating His intention plainly: then therefore Jesus said.

2. The Evangelist says, these things he said, and after that he said to them; that is, after saying the things already mentioned, Jesus now says to His disciples, Lazarus our friend sleeps. According to Chrysostom, this seems to be a second reason for the disciples not to fear. The first reason was based on their innocence, because if a man walk in the day, he does not stumble (John 11:9). This second reason, however, is based on the current necessity of having to go there.

3. We see three things about this.

   First, He recalls His previous friendship with the dead man, saying, our friend Lazarus. This was to say: he was a friend because of the many things and favors he did for us, so we should not neglect him in his time of need. As it is written, he who overlooks his own advantage for the sake of a friend is just (Proverbs 12:26).

4. Second, He mentions that help is needed now, saying that Lazarus sleeps and so should be helped: a brother is born for adversity (Proverbs 17:17). When Jesus says, Lazarus our friend sleeps, this is true with respect to the Lord, as Augustine says. But with respect to men, Lazarus was dead, as they were unable to revive him.

   We should note that the word “sleep” can be understood in several ways:

   • It can refer to natural sleep: so Samuel went and slept until morning (1 Samuel 3:9); and you will sleep securely (Job 11:18).
   • It can indicate the sleep of death: we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope (1 Thessalonians 4:13).
   • It can be understood as a kind of negligence: behold, he who keeps Israel will neither slumber nor sleep (Psalms 121:4).
   • It can mean the sleep of sin: awake, O sleeper, and arise from the dead (Ephesians 5:14).
   • It can mean the repose of contemplation: I slept, but my heart was awake (Song of Solomon 5:2).
   • It can signify the rest of future glory: in peace I will both lie down and sleep (Psalms 4:8).

   Death is called a sleep because of the hope we have of a resurrection. Thus, death has come to be called a sleep from the time that Christ died and rose again: I lie down and sleep (Psalms 3:6).

5. Third, He shows His power to raise someone from death when He says, but I go that I may awake him out of sleep. By this, He tells us that He woke Lazarus from the grave with as little effort as one wakes a person sleeping in bed. This is not surprising, because He is the one who raises the dead and gives life. As it was said above, for the hour is coming, wherein all who are in the graves will hear the voice of the Son of God (John 5:28).

6. The Evangelist now mentions that the disciples were slow to understand this: his disciples therefore said: Lord, if he sleeps, he will be well.

   First, he gives a sign of their slowness, which is that they did not answer our Lord according to His meaning. Second, their slowness is clearly shown when the text says, but Jesus spoke of his death.

7. Regarding the first point, note that although our Lord was speaking of the sleep of death, the disciples understood Him to mean a natural sleep. Because it is a sign of improving health when the sick sleep, the disciples said, if he sleeps, he will be well. They were essentially saying, “This is clearly a sign of health. Lord, since he is sleeping, it does not seem helpful to go and wake him.”

8. The Evangelist highlights their slowness to understand, saying, but Jesus spoke of his death, since they did not realize this. Our Lord had said to them, are you also still without understanding? (Matthew 15:16). And we read of the wise: the wise man may also hear... and understand a proverb and a figure, the words of the wise and their riddles (Proverbs 1:5–6).

9. Then our Lord explicitly states His intention to raise Lazarus: Lazarus is dead; and I am glad, for your sakes.

   First, He tells them that Lazarus has died, which shows His knowledge. Second, He mentions His attitude toward this death, which shows His providence. And third, He makes known His intention to go to the place where Lazarus died, which shows His compassion or mercy.

10. He states that Lazarus has died when He says plainly, Lazarus is dead. This means Lazarus has submitted to the common law of death, which no one can escape: what man can live and never see death? (Psalms 89:48).

11. He shows His own attitude toward this death, saying, and I am glad, for your sakes, that I was not there, that you may believe. This can be explained in two ways. The first way is this: We have heard that Lazarus was sick. Although I was not there, I have told you that he has died, and I am glad, for your sakes—that is, because it is for your benefit, so that you may experience My divinity. For though I was not there, I saw this, because all are open and laid bare to the eyes of him with whom we have to do (Hebrews 4:13). This is not surprising, because the divinity is present to all things: do I not fill heaven and earth? (Jeremiah 23:24). The phrase so that you may believe does not mean they were to believe for the first time, but that they might believe more firmly and strongly, in the sense of, I believe; Lord, help my unbelief (Mark 9:24).

    The other explanation is this: I am glad that he is dead, and this is for your sakes—for your benefit—that you may believe. Accordingly, He says, and I am glad, for your sakes, that I was not there, for if I had been there, Lazarus would not have died. But because he is now dead, it will be a greater miracle when I raise one already decomposing. As a result, your faith will grow stronger, for it is a greater thing to raise one who is dead than to keep him from dying. We can learn from this that evils are sometimes a reason for joy, insofar as they are directed toward some good: we know that everything works for good with those who love him (Romans 8:28).

12. He mentions His plan to go when He says, but let us go to him. Here we see God’s mercy, for in His mercy He takes the initiative and draws to Himself those living in sin, who are dead and unable on their own to come to Him: I have loved you with an everlasting love; therefore have I drawn you, taking pity on you (Jeremiah 31:3).

13. Now the attitude of the disciples is given, which can be interpreted in two ways: one indicating a lack of confidence, and the other indicating love.

    Chrysostom interprets it in the first way. As was mentioned above, all the disciples feared the Jews, but especially Thomas. Indeed, before the Passion he was weaker than the others and had less faith, but afterward he became stronger and was beyond reproach, traveling the whole world alone. So, because of this lack of confidence, he says to his fellow disciples, let us also go, that we may die with him. This was like saying, “He does not fear death; He fully wants to go, willing to deliver both Himself and us over to death.”

    Augustine interprets it in the second way. Thomas and the other disciples loved Christ so much that they wanted either to live with Him while He was here or die with Him, so that they would not find themselves again without consolation if He left them alone by dying. It was with this feeling that Thomas said to his fellow disciples, let us also go, that we may die with him. He was saying, in effect: “He wants to go and is in danger of death. Shall we stay here to live? No. Let us also go, that we may die with him,” for if we suffer with him, we will reign with him (Romans 8:17), and one has died for all; therefore all have died (2 Corinthians 5:14).

1. The Evangelist, after telling us that Lazarus was to be raised, now describes the events surrounding it. He does so in three parts:

1. He mentions some others.
2. He reveals Christ’s feelings, at Jesus, therefore, when he saw her weeping (John 11:33).
3. He describes the actual raising of Lazarus, at Jesus again groaning in himself (John 11:38).

Regarding the others, he mentions:

1. The condition of Lazarus.
2. The consolation the Jews were giving to his sisters, at now Bethany was near Jerusalem.
3. The devotion of these sisters, at Martha, as soon as she heard that Jesus had come.

2. The condition of Lazarus is described regarding the time of his death and his location: Jesus therefore came and found that he had already been in the tomb four days. This makes it clear, as we said above, that Lazarus had died the very day Christ was told about his illness.

3. According to Augustine, these four days signify four deaths. The first day indicates the death of original sin, which we humans contract as offspring: sin came in to the world through one man and death through sin (Romans 5:12). The other three days refer to death by actual sin, for every mortal sin is called a death: evil will slay the wicked (Psalms 34:21). These days are differentiated according to which law is transgressed.

Thus, the second day indicates the transgression of the law of nature: they have transgressed the laws... broken the everlasting covenant, that is, the law of nature (Isaiah 24:5). The third day signifies the transgression of the written law: did not Moses give you the law, and yet none of you keep the law? (John 7:19). The fourth day represents the transgression of the law of the Gospel and of grace; and this is more serious than the others: a man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace? (Hebrews 10:28–29).

Another interpretation would be this:

1. The first day is the sin of the heart: remove the evil of your thoughts from before my eyes (Isaiah 1:16).
2. The second day is the sin of speech: let no evil talk come out of your mouths (Ephesians 4:29).
3. The third day is the sin of deed: cease to do evil (Isaiah 1:16).
4. The fourth day is customary sin arising from evil habit: you can do good who are accustomed to do evil (Jeremiah 13:23).

However it is explained, the Lord cleanses those who have been dead for four days—that is, those transgressing the law of the Gospel and those held prisoner by the habit of sin.

4. Next, the condition of the visitors is described. We are told what made their presence possible and how many there were. Their presence was made easier because the deceased was near Jerusalem; the Evangelist says, now Bethany was near Jerusalem, about fifteen stadia off. This was almost two miles, because a mile contains eight stadia. Thus, it was easy for many of the Jews to go there from Jerusalem.

The mystical interpretation is this: Bethany means the ‘house of obedience,’ and Jerusalem means the ‘vision of peace.’ Thus we may understand that those who are in the state of obedience are near the peace of eternal life: my sheep hear my voice; and I give them eternal life (John 10:28). He says fifteen stadia, because anyone who wishes to go from Bethany, that is, the state of obedience, to the heavenly Jerusalem, must pass through fifteen stadia. The first seven belong to the observance of the old law, because the number seven pertains to the old law, which keeps the seventh day holy. The other eight belong to the fulfilling of the New Testament, because the number eight refers to the New Testament on account of the octave of the resurrection.

Their number is mentioned as being large: and many of the Jews came to Martha and Mary, to comfort them. This was an act of piety: rejoice with those who rejoice, weep with those who weep (Romans 12:15); do not fail those who weep, but mourn with those who mourn .

5. Now the Evangelist describes the sisters, first Martha, and then Mary, at and when she had said these things, she went, and called her sister Mary (John 11:28). He describes Martha in three ways:

1. Her going to meet Christ.
2. The devotion she showed to Christ.
3. The degree of enlightenment to which Christ raised her.

6. We are told that Martha immediately went to meet Jesus: Martha, as soon as she heard that Jesus had come, went to meet him without delay. The Evangelist says, had come, perhaps because when Christ was drawing near, someone went ahead and told Martha that Jesus was on his way; and when she heard this, she at once ran to meet him. The reason why Martha was the first to hear about this and hurry out alone was because of her anxiety; thus our Lord says, Martha, Martha, you are anxious and troubled about many things (Luke 10:41). And so, since she was occupied with every detail, she was constantly coming and going and was more likely to meet the messengers. But Mary sat with those who had come from Jerusalem, and the news would not have reached her as quickly. Chrysostom thinks that Martha did not tell Mary about this at once because Mary was with the Jews, and Martha knew that they were persecuting Christ and had already planned his death. So, she was afraid that if she told her, and Mary also came to meet Christ, they would have come with her as well. For this reason, she preferred not to tell her.

But if the Jews were conspiring against Christ, why were they there with Lazarus and his sisters, who were intimate friends of Christ and like his disciples? Chrysostom answers that they were there in spite of the orders of their leaders, to comfort them, because they were good women and in great need. Or again, they were there because they were not evil men but were well-disposed toward Christ, for a great number of the people were believers.

Mystically, these events signify the active life, which is signified by Martha, who went to meet Christ in order to serve his members; and the contemplative life, which is signified by Mary, who sat at home dedicating herself to the rest of contemplation and to purity of conscience: when I enter my house, I will find rest with her .

7. Martha is shown to have an extraordinary devotion, at Martha therefore said to Jesus: Lord, if you had been here, my brother would not be dead. Here she reverently mentions two things to Christ: one of these relates to the past, and the other to the future. She looks to the past when she says, Lord, if you had been here, my brother would not be dead, for she believed that there would be no place for death when the Lord was present, since she had seen the woman healed by merely touching the fringe of Jesus’ garment (Matthew 9:20). This was reasonable, for life is contrary to death; but Christ is life and the tree of life: she is a tree of life to those who lay hold of her (Proverbs 3:18). So if the tree of life could preserve one from death, much more could Christ. However, her faith was still imperfect, for she thought that Christ had less power when he was absent than when he was present. Thus she said, Lord, if you had been here, my brother would not be dead. Of course, this can be said of a limited and created power, but it should not be said of the infinite and uncreated power which is God, because God is equally related to things both present and absent; indeed, all things are present to him: am I a God at hand, says the Lord, and not a God afar off? (Jeremiah 23:23).

She looks to the future when she adds, but I also know that whatever you will ask of God, God will give it to you. In saying this she spoke the partial truth, because it belonged to Christ in his human nature to petition God; thus we read that he often prayed, and as it says above, if a man is a servant of God and does his will, he hears him (John 9:31). Yet it was less than the whole truth, for by saying this she seemed to be thinking of Christ as a saintly man who could by his prayer revive someone already dead, just as Elisha by his prayer raised one who was dead.

8. We see how she advanced when the Evangelist adds, Jesus said to her: your brother will rise again. Because she was still imperfect in her understanding, our Lord raised her to higher things by his teaching. First, he foretells the resurrection of her brother; second, he shows that he has the power to resurrect, at I am the resurrection and the life.

Concerning the first point, he does two things:

1. He foretells the coming miracle.
2. We see Martha’s understanding of the resurrection, at Martha said to him.

9. The miracle our Lord foretold is the raising of Lazarus; thus he says, your brother will rise again: your dead will live, their bodies will rise (Isaiah 26:19). We should note here that Christ raised three persons from death: the daughter of the ruler of the synagogue (Matthew 9:25); the widow’s son, who was being carried outside the gate of the city (Luke 7:12); and Lazarus, who had been four days in the tomb. The girl was still in her home, the youth was outside the gate, and Lazarus was in the tomb. He raised the girl in the presence of only a few witnesses: the girl’s father and mother, and the three disciples, Peter, James, and John. He raised the young man in the presence of a large group. And Lazarus was raised with a number of people standing by, and when Christ was deeply affected.

These three persons represent three kinds, or types, of sins. Some sin by consenting in their hearts to mortal sin; and these are signified by the girl who was dead in her own home. Others sin through outward signs and acts, and these are signified by the dead youth who was being carried outside the city gate. Finally, those who are firmly habituated to sin are buried in the tomb. Yet, our Lord raises all of them. But those who sin only by consent, and die by sinning mortally, are more easily raised. And because their sin is private, it is healed with a private correction. When sin advances outwardly, it needs a public remedy.

10. Martha’s understanding of the promised resurrection is given when the Evangelist says, Martha said to him: I know that he will rise again in the resurrection at the last day. It was unheard of for anyone to raise a person who had been four days in the tomb, so it would not have entered Martha’s heart that Jesus would raise Lazarus from the dead then and there. But she did believe that this would happen at the general resurrection. Therefore, she says, I know, that is, I hold it with the greatest certainty, that he will rise again... at the last day; as above, I will raise him up on the last day (John 6:40).

11. When the Evangelist says, Jesus said to her: I am the resurrection and the life, our Lord raises Martha to higher things:

1. Jesus shows his own might and power.
2. He mentions the effect of his power: he who believes in me, although he be dead, will live.
3. He demands faith: do you believe this?

12. His power is life-giving; thus he says, I am the resurrection and the life. It is as though he were saying to Martha: “Do you believe that your brother will rise on the last day? But this general event, that all will rise, will be caused by my power. Consequently, I, by whose power all will rise at that time, am also able to raise your brother now.”

He is saying two things, namely, that he is the resurrection and the life. We should note that some have need to share in the effect of life: some, indeed, because they have lost life; and others, not because they have lost it, but so that the life they have may be preserved. Regarding the first he says, I am the resurrection, because those who have lost their life by death are restored. Regarding the second he says, and the life, by which the living are preserved.

We should note further that the statement, I am the resurrection, is a causal one. It is the same as saying, “I am the cause of the resurrection,” for this manner of speaking is usually applied only to those who are the cause of something. Now Christ is the total cause of our resurrection, of both bodies and souls; and so the statement, I am the resurrection, indicates the cause. He is saying: the entire fact that everyone will rise in their souls and in their bodies will be due to me: for as by a man came death, by a man has come also the resurrection of the dead (1 Corinthians 15:21).

Furthermore, the fact that I am the resurrection is because I am the life, for it is because of life that they are restored to life, just as it is because of fire that a burning thing which has been extinguished is rekindled: in him was life, and the life was the light of men (John 1:4).

13. However, the effect corresponds to the power; thus he says, he who believes in me, although he be dead, will live. First, he treats of the effect which corresponds to the first power; second, the effect which corresponds to the second power. The first thing he said about his power is that he is the resurrection. The effect which corresponds to this is that the dead are brought to life by him. Referring to this he says, he who believes in me, although he be dead, will live. The reason for this is that I am the cause of the resurrection, and the effect of this cause is obtained by believing in me. He says, he who believes in me, although he be dead, will live, because by believing he has me within himself: that Christ may dwell in your hearts through faith (Ephesians 3:17). And one who has me, has the cause of the resurrection. He who believes in me... will live. We saw before that some will rise through faith: the hour is coming, and now is, when the dead will hear the voice of the Son of God, and they who hear will live (John 5:25), with a spiritual life, by rising from the death of sin, and they will also live with a natural life by rising from the penalty of death.

The second thing he says of his power is that he is life. The effect which corresponds to this is the preservation of life. Thus he says, and all who live and believe in me, whoever lives a life of righteousness, the righteous will live by his faith (Habakkuk 2:4), will never die, that is, with an eternal death. But they will have eternal life: and this is the will of my Father who sent me, that everyone who sees the Son and believes in him may have eternal life (John 6:40). This should not be understood to mean that one will not physically die; he will die, but he will be raised up in his soul to a never-ending life, and his flesh will rise and he will never die again. Thus John continued, and I will raise him up at the last day (John 6:44).

14. Jesus requires faith so he can bring her to perfection; thus he says, do you believe this? Our Lord does not ask this out of ignorance, because he knew her faith. Indeed, it was he who had infused the faith into her, for the act of faith is from God. But he asks this question so that she might profess outwardly the faith she had in her heart, as we read, for man believes with his heart and so is justified, and he confesses with his lips and so is saved (Romans 10:10).

15. Second, we are given the woman’s answer: yes, Lord, I have believed that you are the Christ, the Son of the living God. Yet this answer seems to be unrelated to what our Lord had said. For he had said, I am the resurrection and the life, and then he asked her whether she believed this. She did not answer, “I believe that you are the resurrection and the life,” but I have believed that you are the Christ, the Son of the living God.

There are two explanations for this. Chrysostom thinks that Martha did not understand the profound words of Christ and answered as someone bewildered: “Lord, I do not understand what you are saying, namely, that you are the resurrection and the life; but I do believe this: I have believed that you are the Christ, the Son of the living God.”

Augustine, on the other hand, says that Martha answers this way because it gives the reason for all that our Lord had said. It is as though she were saying: “Whatever you say about your power and the effect of salvation, I believe it all, because I believe something more, which is the root of all these things,” that is, that you are the Christ, the Son of the living God.

16. Martha’s profession is complete, for she professes Christ’s dignity, his nature, and his mission, that is, to assume flesh. She professes his dignity, both royal and priestly, when she says, you are the Christ. Now ‘Christ’ means ‘anointed.’ And kings and priests are anointed. Consequently, ‘Christ’ is king and priest. So the angel said: to you is born this day in the city of David a savior, who is Christ the Lord (Luke 2:11). Furthermore, he is Christ in a unique way, for others are anointed with a visible oil, but he is anointed with an invisible oil, that is, with the Holy Spirit, and more abundantly than others: God, your God, has anointed you with the oil of gladness above your fellows (Psalms 45:7). Indeed, he was anointed above his fellows, for God does not give the Spirit by measure (John 3:34).

Then she professes that Christ’s nature is divine and equal to the Father; she says, the Son of the living God. In calling him uniquely the Son of the living God, she affirms the truth of his sonship, for he is not the true Son of God unless he is of the same nature as his Father. Thus it is said of Christ: that we may be in his true Son, the Christ. This is the true God and eternal life (1 John 5:20).

She professes the mystery of his mission when she says, who has come into this world, by assuming flesh. Peter professed the same: you are the Christ, the Son of the living God (Matthew 16:16); and Christ says, I came forth from the Father and have come into the world (John 16:28).

1. The Evangelist, after describing Martha, now describes Mary.

He mentions three things:

1. How she was called.
2. Her meeting with Christ, at as soon as she heard this.
3. The devotion she showed Him, at when Mary therefore came to where Jesus was... she fell down at his feet.

2. Mary was called by Martha, who had been consoled and instructed by Christ and did not want her sister to miss such consolation. When she had said these things—her previous words to the Lord—she went, and called her sister Mary quietly, saying: the Master has come and calls for you.

From this, two problems arise. The first concerns what is meant by quietly, for quiet is nothing other than the privation of speech and sound. It would not be possible to call someone quietly.

Augustine says the Evangelist omitted a detail from his account for the sake of brevity, for perhaps our Lord did tell Martha to call her. She called her sister quietly: the words of the wise heard in quiet (Ecclesiastes 9:17). She did this because a number of Jews were with her sister, as has been said. Perhaps there were some among them who did not like Jesus, would have left, or, if they had heard what Martha said, would not have followed her.

As for the mystical sense, we may understand that one calls upon Christ more efficaciously in quiet or in private: in quietness and in trust will be your strength (Isaiah 30:15).

3. There is a problem with her saying, the Master has come and calls for you. This seems to be false, because our Lord did not tell Martha to call Mary.

I answer that Augustine suggests the Evangelist, for the sake of brevity, allows us to understand what is missing in his own narrative, for perhaps the Lord had told Martha to call her. However, others say that Martha considered the very presence of Christ as a call. Martha was thinking: if He is here, it would be inexcusable for one not to go to meet Him.

4. Next, at as soon as she heard this, she rose quickly and came to him, the Evangelist describes Mary going to meet Christ.

He describes three things about this:

1. He mentions her promptness.
2. The place where she meets Christ, at for Jesus had not yet come into the town.
3. Those who came with her, at the Jews therefore, who were with her in the house... followed her.

5. Mary went to Christ promptly, not delaying on account of her sorrow or hesitating because of those who were with her. But as soon as she heard this, she rose quickly from the house where she was and came to him, Jesus. It is clear from this that Martha would not have arrived before Mary if Mary had been immediately told of Jesus’ coming.

Furthermore, this provides us with the example that we are not to delay when called to Christ: do not delay to turn to the Lord, nor postpone it from day to day ; I will hear him as a teacher (Isaiah 50:4).

6. Mary meets Christ at the same place where Martha had spoken to Him, at for Jesus had not yet come into the town, but he was still in the place where Martha had met him. The Evangelist mentions this so that we do not think Mary’s trip was unnecessary, for Christ could have reached her village just as quickly as Martha did. But Christ remained where He was so as not to appear to be thrusting Himself into a miracle. Yet once He is asked and prompted, He does perform a miracle, once they realize that Lazarus is dead, and so the miracle cannot be denied.

We can also understand from this that when we wish to have the advantage of Christ, we should go to meet Him and not wait until He accommodates Himself to us. Rather, we should accommodate ourselves to Him: they will turn to you, but you will not turn to them (Jeremiah 15:19).

7. Those who followed Mary are described when the Evangelist says, the Jews therefore, who were with her in the house... followed her. The reason they followed her is given when he says they thought, she goes to the tomb to weep there. They thought her action was inspired by her grief, since they had not heard what Martha had said to her. This was a commendable thing for the Jews to do: do not cease consoling those who weep . Still, that they did follow Mary was an effect of divine providence. As Augustine says, it was so that with all these people present when Lazarus was raised, this great miracle of raising one who had been dead for four days would have many witnesses.

8. Then when he says, when Mary therefore came to where Jesus was, seeing him, she fell down at his feet, we see Mary’s devotion to Jesus.

We see two things:

1. The devotion she showed by her actions.
2. The devotion she showed by her words, at Lord, if you had been here, my brother would not be dead.

9. In regard to the first, notice her security and humility.

She is secure because, contrary to the leaders’ orders that no one should profess Christ, she is neither shamed by the crowd nor does she show any regard for the Jews’ mistrust of Christ. Even though some of Christ’s enemies are present, she runs to Him: the just man is bold as a lion, he will be without fear (Proverbs 28:1).

She shows her humility because she fell down at his feet, which was not said about Martha: humble yourselves therefore under the mighty hand of God, that in due time he may exalt you (1 Peter 5:6); let us worship at his foot stool (Psalms 132:7).

10. She shows her devotion in words when she says to Him, Lord, if you had been here, my brother would not be dead. For she believed that He was life, and where He was there could be no place for death: what fellowship has light with darkness? (2 Corinthians 6:14). It is like saying, says Augustine: "As long as you were present with us, no sickness or infirmity dared to appear among those with whom life was a guest. O faithless fellowship! While you were still living in the world, your friend died. If a friend dies, what will an enemy suffer?"

11. Next, at Jesus, therefore, when he saw her weeping... groaned in the spirit and troubled himself, Christ’s feelings are presented. Christ did not answer Mary in the same way that He answered Martha; because of the crowd that was present, He did not say anything but showed His power by His actions.

First, we see Christ’s affection for Mary. Second, we see the remarks of the Jews about Christ’s affection, at the Jews therefore said: behold how he loved him.

Concerning the first, the Evangelist does three things:

1. He mentions the affection present in the heart of Christ.
2. He shows how Christ expressed it in words, at and he said: where have you laid him?
3. He shows how Christ revealed it by His tears, at and Jesus wept.

12. With regard to the first, he says, Jesus, therefore, when he saw her weeping, and the Jews who had come with her also weeping.

We should note here that Christ is truly God and truly man. And so in His actions we find almost everywhere that the divine is mingled with the human, and the human with the divine. If at times something human is mentioned about Christ, something divine is immediately added. Indeed, we read of no weakness of Christ greater than His Passion, yet as He hangs on the cross, divine events are manifested: the sun is obscured, rocks are split, and the bodies of the saints that had been asleep arise. Even at His birth, as He lay in the manger, a star shines in the heavens, the angels sing His praises, and the magi and kings offer gifts. We have a similar situation here, for Christ experiences a certain weakness in His human affections, becoming disturbed over the death of Lazarus. We read, He groaned in the spirit and troubled himself.

13. In regard to this disturbance, we should note His compassion, His discernment, and His power.

There is compassion for a right reason, for one is rightly troubled by the sadness and the evils which afflict others. About this the Evangelist says, when he saw her weeping. Rejoice with those who rejoice, weep with those who weep (Romans 12:15).

14. There is discernment, because Jesus is troubled in harmony with the judgment of reason. Thus the Evangelist says that He groaned in the spirit, that is, observing the judgment of reason. In the Scriptures, the spirit is also called the mind or reason: be renewed in the spirit of your minds (Ephesians 4:23). Sometimes these emotions of the sensitive appetite are neither evoked by the spirit nor do they preserve the moderation of reason; rather, they go against it. But this did not happen in Christ because He groaned in the spirit.

But what does it indicate to say that He groaned in spirit? It seems that it indicates anger: a king’s wrath is like the growling of a lion (Proverbs 19:12). It also seems to indicate indignation or resentment: he gnashes his teeth and melts away (Psalms 112:10).

I answer that Christ’s being deeply moved indicates a certain anger and resentment of the heart. For all anger and resentment are caused by some kind of pain and sadness. Now there are two things involved here: the one about which Christ was troubled was death, which was inflicted upon the human race on account of sin; the other, which He resented, was the cruelty of death and of the devil. Thus, just as one who wants to repel an enemy is saddened by the evils inflicted by him and indignant at the very thought of him, so too Christ was saddened and indignant.

15. There was power here because Christ troubled Himself by His own command. Sometimes such emotions arise for an inappropriate reason, as when a person rejoices over something evil or is saddened over what is good, like they who rejoice in doing evil and delight in the perverseness of evil (Proverbs 2:14). But this was not the case with Christ; thus he says, when he saw her weeping... he troubled himself. And sometimes such emotions arise for a good reason but are not moderated by reason. So he says, He groaned in the spirit. Furthermore, although these emotions are moderated, they sometimes spring up before the judgment of reason, as when they are sudden. This was not the case with Christ either, because every movement of His sensitive appetite was according to the control and command of reason. Thus he says, He troubled himself. This was like saying: He took on this sadness by a judgment of reason.

But how does this agree with the statement: he will not be sad nor troubled? (Isaiah 42:4).

I answer that this refers to a sadness which precedes the judgment of reason and is immoderate. Christ willed to be troubled and to feel sadness for three reasons.

1. To show the condition and the truth of His human nature.
2. So that by controlling His own sadness, He might teach us to moderate our own. The Stoics had taught that a wise man is never sad. But it seems very inhuman not to be sad at the death of another. However, there are some who become excessively sad over the evils which afflict their friends. Now our Lord willed to be sad in order to teach us that there are times when we should be sad, which is contrary to the opinion of the Stoics. He also preserved a certain moderation in His sadness, which is contrary to the excessively sad type. Thus the Apostle says: but we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope (1 Thessalonians 4:13). Weep for the dead, for he lacks the light , and then it continues, weep less bitterly for the dead, for he has attained rest.
3. To tell us that we should be sad and weep for those who physically die: I am utterly spent and crushed (Psalms 38:8).

16. Then our Lord shows the emotion in His own heart by words; He says, where have you laid him?

Was our Lord really ignorant of the place where he had been buried? It seems not, for just as in His absence He knew of Lazarus’ death because of His divinity, so in the same way He knew where his tomb was. Why did He ask about something He already knew?

I answer that He did not ask as though He did not know, but upon being shown the tomb by the people, He wanted them to admit that Lazarus had died and was buried. In this way, He could prevent the miracle from being doubted.

There are also two mystical reasons for this. One is that a person who asks a question does not seem to know the things he asks about. Now, Lazarus in his tomb signifies those who are dead in their sins. And so our Lord presents Himself as ignorant of where Lazarus is to have us understand that He does not, in a way, know sinners, according to: I never knew you (Matthew 7:23); and God said to Adam, where are you? (Genesis 3:9).

The other reason is that if anyone rises from sin to the state of divine righteousness, it is due to the depths of divine predestination, the depths of which we are ignorant: for who has known the mind of the Lord, or who has been his counselor? (Romans 11:34); for who among them has stood in the council of the Lord to perceive and hear his word (Jeremiah 23:18). And so our Lord, implying this, acts as one who does not know, since we also do not know this.

Thus our Lord’s question is given, and the answer of the people, when the Evangelist says, they said to him: Lord, come and see. Come, by showing mercy; and see, by giving your attention: consider my affliction and my trouble, and forgive all my sins (Psalms 25:18).

17. Next, our Lord reveals His emotion with tears; the Evangelist says, and Jesus wept. Now His tears did not flow from necessity, but out of compassion and for a purpose. Christ was a well-spring of compassion, and He wept in order to show us that it is not blameworthy to weep out of compassion: my son, let your tears fall for the dead . He wept with a purpose, which was to teach us that we should weep because of sin: I am weary with my moaning; every night I flood my bed with tears (Psalms 6:6).

18. The Evangelist mentions the remarks that were made about Christ’s affection when he says, the Jews therefore said: behold how he loved him! He describes two groups:

1. Those who sympathize with Christ’s affection.
2. Those who doubted His previous miracle, at: but some of them said.

The Evangelist describes some sympathizing with Christ’s affection when he says, the Jews therefore said, after Christ showed His affections by His words and tears, behold how he loved him, for love is especially manifested when people are afflicted: a brother is born for adversity (Proverbs 17:17). As for the mystical sense, we understand by this that God loves us even when we are sinners, for if He did not love us He would not have said: for I came not to call the righteous, but sinners (Matthew 9:13). So we read: I have loved you with an everlasting love; therefore I have continued my faithfulness to you (Jeremiah 31:3).

19. Those who doubted His previous miracle were from the group which envied Christ. The Evangelist says, but some of them, the Jews, said: could not he who opened the eyes of the man born blind, have kept this man from dying? This was the same as saying: "If He loved him so much that He now weeps over his death, it seems that He did not want him to die, for sadness concerns things that we do not want. So, if he died against Christ’s wishes, it seems that Christ was not able to prevent his death; and all the more it seems that He could not have opened the eyes of the man born blind." Or, one could say that the Jews were speaking out of wonder or astonishment, as Elisha spoke when he said, where is the Lord, the God of Elijah? (2 Kings 2:14); and David in Lord, where is thy steadfast love of old? (Psalms 89:49).