Thomas Aquinas Commentary John 11:11-16

"These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep. Then Jesus therefore said unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him." — John 11:11-16 (ASV)

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).