Thomas Aquinas Commentary John 11:38-44

"Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it. Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time the body decayeth; for he hath been [dead] four days. Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God? So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. And I knew that thou hearest me always: but because of the multitude that standeth around I said it, that they may believe that thou didst send me. And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go." — John 11:38-44 (ASV)

1. After giving certain preambles to the raising of Lazarus, the Evangelist now presents the raising itself. He considers four things:

   • First, Christ’s arrival at the tomb.
   • Second, the removal of the stone, at it was a cave, and a stone was laid over it.
   • Third, Christ’s prayer, at and Jesus lifted up his eyes, and said.
   • Fourth, the actual raising of the dead Lazarus, at when he had said these things, he cried with a loud voice: Lazarus, come forth.

2. In regard to the first, he says, Jesus, again groaning in himself, came to the tomb.

   The Evangelist is careful to frequently mention that Christ wept and was deeply moved because, as Chrysostom says, he will later show the power of His divinity. He affirms that Christ experienced the weaker and humbler marks of our nature so that we do not doubt the reality of His human nature. And just as John shows Christ’s divine nature and power more explicitly than the other Evangelists, he also mentions His weaker aspects and other such things which especially reveal the affections of His human nature.

   As for the mystical sense, He was deeply moved so that we might understand that those who rise from sin should continue to weep without interruption, according to the verse: all the day I go about mourning (Psalms 38:6). Or, one could say that while Christ was deeply moved before due to the death of Lazarus, He is deeply moved now because of the unbelief of the Jews. Thus the Evangelist mentioned their doubt about His previous miracle, when they said, could not he who opened the eyes of the man born blind, have kept this man from dying? (John 11:37). Indeed, He was deeply moved with compassion and pity for these Jews: he saw a great throng; and he had compassion on them (Matthew 14:14).

3. The Evangelist next mentions the removal of the stone, and he does four things about this:

   • First, he describes the stone.
   • Second, he mentions Christ’s order to remove it.
   • Third, he adds the objection to taking away the stone.
   • Fourth, he states that the order was carried out.

4. The stone is described as being over the tomb; he says, it was a cave, and a stone was laid over it.

   Note that in those regions, they had cavities in the form of caves that were used as human burial places, and in them they could bury many bodies over the course of time. So they had an entrance which they could close and open with a stone when necessary. Thus, we read, a stone was laid over it, that is, over the entrance to the cave. We read the same when Abraham purchased a field and a cave for the burial of his wife Sarah (Genesis 23:1–20).

   In the mystical sense, the cave signifies the depths of sin, of which it is said: I have come into deep waters, and the flood sweeps over me (Psalms 69:2). The stone laid upon the cave signifies the law, which was written on stone. The law did not take away sin but held people in sin, because they sinned more gravely by acting against it. Thus we read: the Scripture consigned all things to sin (Galatians 3:22).

5. Then when he says, Jesus said: take away the stone, he gives Christ’s order to remove the stone.

   One might ask: since it is a greater thing to raise the dead than to remove a stone, why did Christ not also use His power to remove the stone?

   p>Chrysostom says that this was done to secure greater certainty about this miracle. That is, it was to make them such witnesses to the miracle that they could not, as they did in the case of the blind man, say that this was not the same person.

   For the mystical sense, according to Augustine, removing the stone signifies removing the weight of the legal observances from Christ’s faithful who came into the Church from the Gentiles, for some wanted to impose these observances on them. Thus St. James says: for it has seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things (Acts 15:28). Peter says in the same work: why do you make trial of God by putting a yoke upon the neck of the disciples which neither our fathers nor we have been able to bear (Acts 15:10). Concerning this our Lord says, take away the stone, that is, the burden of the law, and preach grace. Or, the stone signifies those in the Church who live wickedly and are a scandal to those who would believe, because they hinder their conversion. We read about this stone: lest you dash your foot against a stone (Psalms 91:12). This stone our Lord orders removed: remove every obstruction from my people’s way (Isaiah 57:14).

6. Next, we see Martha’s objection.

   • First, we see what she said.
   • Second, the words of Christ’s answer.

7. The Evangelist mentions Martha’s words when he says, Martha, the sister of he who was dead, said to him: Lord, by this time there will be an odor, for he has been dead four days. As for the literal sense, this happened in order to show the truth of the miracle, as his limbs were already beginning to decay and dissolve.

   As for the mystical sense, one who habitually sins is said to smell; that is, the foul odor of his reputation is spread abroad by his sins. For just as good works spread a good odor, as the Apostle says, we are the aroma of Christ to God (2 Corinthians 2:15), so from evil works there arises an evil odor and a stench. Such a person is aptly described in terms of four days, for he is pressed by the weight of earthly sins and sensual desires, and earth is the last of the four elements: the stench and foul smell of him will rise, because he has acted proudly (Joel 2:20).

8. Christ answers her, saying, did I not say to you that, if you believe, you will see the glory of God? Here our Lord seems to reprove Martha for not remembering what Christ had said to her: he who believes in me, though he die, yet will he live (John 11:25). For Martha was not certain that Christ could raise a person who had been dead four days. Although Christ had recently raised certain dead people, this seemed impossible to believe of her brother because of the long time he had been dead. And so our Lord said, did I not say to you that, if you believe, you will see the glory of God? That is, the raising of your brother, by which God will be glorified.

   Although our Lord had said to His apostles before that this miracle would be for His glory, saying, that the Son of God may be glorified by it (John 11:4), that is, by means of this death, He now says to Martha that this miracle will be for the glory of God. The reason for this is that the glory of the Father and of the Son and of the Holy Spirit is the same. However, He did not mention the glory of the Son here so as not to excite the Jews who were present and ready to dispute Him.

9. These words of our Lord suggest two fruits of our faith. The first is the performing of miracles, which is due to faith: if you have faith as a grain of mustard seed, you will say to this mountain: move hence to yonder place, and it will move; and nothing will be impossible to you (Matthew 17:19). The Apostle also says: if I have all faith, so as to remove mountains (1 Corinthians 13:2); they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20). Now this working of miracles is for the glory of God; thus He says, if you believe, you will see the glory of God.

   The second fruit is the vision of eternal glory, which is due as a reward to faith; thus He says, you will see the glory of God: if you do not believe, you will not understand (Isaiah 7:9); for now we see in a mirror dimly, by faith, but then face to face (1 Corinthians 13:12).

10. Next, the Evangelist mentions that the command was carried out: they therefore took the stone away. We may consider here, according to Origen, that the delay in removing the stone was caused by the sister of the deceased. Consequently, the raising of her brother was delayed as long as she detained Christ with her talk. But as soon as the command of Christ was obediently carried out, her brother was raised. We can learn from this not to interpose anything between the commands of Christ and their execution if we desire the effect of salvation to follow at once: as soon as they heard of me they obeyed me (Psalms 18:44).

11. Then he considers the prayer of Christ, in which He gives thanks. The Evangelist mentions four things in this regard:

    • First, he mentions His way of praying.
    • Second, the efficacy of His prayer.
    • Third, he excludes Christ’s need to pray.
    • Fourth, he mentions the usefulness of His prayer.

12. Christ’s way of praying is appropriate, because Jesus lifted up his eyes, that is, He lifted up His understanding, directing it in prayer to the Father above. As for us, if we wish to pray according to the example of Christ’s prayer, we have to raise the eyes of our mind to Him by turning them from the memories, thoughts, and desires of present things. We also lift our eyes to God when we do not rely on our own merits, but hope in His mercy alone: to you I lift up my eyes, O you who are enthroned in the heavens! Behold, as the eyes of servants look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes look to the Lord our God, till he have mercy upon us (Psalms 123:1); and let us lift up our hearts and hands to God in heaven (Lamentations 3:41).

13. He mentions the efficacy of this prayer when he says, Father, I give you thanks that you have heard me. Here we have a sign that God is quick to give, as we read: Lord, you will hear the desire of the meek (Psalms 10:17), so that He hears our desires even before they are put into words: he will surely be gracious to you at the sound of your cry; when he hears it, he will answer you (Isaiah 30:19); and again: while they are yet speaking I will hear (Isaiah 65:24). Therefore, it is even more reasonable to think that God the Father, anticipating the prayer of our Lord, the Savior, would have heard Him, for the tears which Christ shed at the death of Lazarus acted as a prayer.

    By giving thanks at the beginning of His prayer, Christ gives us the example that when we pray, we should thank God for the benefits we have already received before asking for new ones: give thanks in all circumstances (1 Thessalonians 5:18).

14. If the phrase, that you have heard me, is interpreted as applying to Christ insofar as He is human, there is no difficulty. For as having a human nature, Christ is less than the Father and, accordingly, it is appropriate for Him to pray to the Father and be heard by Him. But if, as Chrysostom wants, it is applied to Christ as God, then there is a problem, for as God, it is not fitting that He pray or be heard, but rather that He hear the prayers of others.

    Consequently, it should be said that one is heard when his will is fulfilled. Now the will of the Father is always fulfilled, because he does whatever he pleases (Psalms 115:3). Therefore, since the will of the Father is the same as the will of the Son, whenever the Father fulfills His own will, He fulfills the will of the Son. Thus, the Son says, as the Word, that you have heard me, meaning, that you have done those things which were to be done according to your Word. For He spoke, and they were done.

15. Christ’s need to pray is excluded when He says, and I knew that you hear me always, but because of the people who stand about I have said it, that they may believe that you have sent me. Here our Lord vaguely shows His own divinity. It is as if to say: In order for my will to be done I do not need prayer, because from eternity my will has been fulfilled: in all things he was heard for his reverence (Hebrews 5:7). I knew with certainty that you hear me, the Word, always, because whatever you do, these things are in me to be done.

16. Again, you hear me in my human nature always, because my will is always conformed to your will: but because of the people who stand about I have said it, that they may believe that you have sent me. We understand from this that our Lord did and said many things for the benefit of others: for I have given you an example, that you also should do as I have done to you (John 13:15). For every action of Christ is a lesson for us.

    In particular, Christ wanted to show by His prayer that He was not separated from the Father, but recognized Him as His origin. And so He added, that they may believe that you have sent me; as below: now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3); God sent forth his Son, born of woman, born under the law (Galatians 4:4). And this is the benefit coming from His prayer.

17. Now the Evangelist considers the raising of Lazarus, and he does three things:

    • First, he mentions the voice of the one awakening him.
    • Second, the effect of his voice, at and immediately he who had been dead came forth.
    • Third, the command to unbind the one awakened, at Jesus said to them: unbind him and let him go.

18. The voice of the one awakening Lazarus is described as loud: when he had said these things, that is, Jesus, he cried with a loud voice. As for the literal sense, this was done to refute the error of certain Jews and Gentiles that the souls of the dead lingered in the tombs with their bodies. So, he cried with a loud voice, as though summoning from afar the soul which was not present in the tomb.

    Or, and this is a better explanation, it might be said that Christ’s voice is described as loud because of its great power. Its power was so great that it raised Lazarus who had been dead four days, just as one asleep is roused from sleep: he gave power to his voice (Psalms 68:33). Further, this loud voice represents that loud voice which will sound at the general resurrection and by which all will be roused from their graves: at midnight there was a cry (Matthew 25:6).

    He cried out, I say, saying, Lazarus, come forth. He called him by his own name because such was the power of His voice that all the dead without distinction would have been awakened if He had not limited it to one by mentioning his name, as Augustine says when speaking of the word of the Lord. Again, we understand from this that Christ calls sinners to come out from living in sin: come out of her, my people (Revelation 18:4). We are also called to let our sins come out of concealment by revealing them in confession: if I have concealed my transgressions from men (Job 31:33).

19. Then the effect of this voice is given, at and immediately he who had been dead came forth. First, the resurrection of the dead man; second, his condition.

    The resurrection of the dead man was immediate after our Lord’s command, at immediately he who had been dead. For such was the power of Christ’s voice that it gave life without any delay, as will happen at the general resurrection when the dead will rise in the twinkling of an eye when they hear the sound of the trumpet: and the dead in Christ will rise first (1 Thessalonians 4:16). For Christ’s mission was already being anticipated, as it was stated above: 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). In this way what our Lord said was fulfilled: I go to awake him.

    As to the condition of the one rising, he is described as having his hands and feet bound with bandages, with which the people of ages past wrapped their dead, and his face was wrapped with a cloth, in order to hide his gruesome appearance. He was commanded to rise bound and wrapped to provide a greater proof of the miracle.

20. When Jesus says, unbind him and let him go, He orders that he be unbound so that those who do this may be more reliable witnesses to the miracle and have it more forcefully impressed on their memory. Furthermore, when they approach and touch him, they can see that it is really he. He adds, and let him go, to show that this miracle is not an illusion. For at times certain magicians have seemed to raise the dead, but those who were raised could not live as they formerly had because their raising was not real but illusory.

21. Augustine gives a mystical explanation to this entire verse beginning at and immediately he who had been dead came forth. He does this in two ways, depending on two ways of "coming out."

    The sinner comes out when, by repenting, he passes from the practice of sin to the state of righteousness: come out from them, and be separate from them (2 Corinthians 6:17). However, his hands are bound with bandages, that is, with carnal desires, because although he is rising from his sins, he cannot escape such struggles as long as he lives in the body. Thus the Apostle says: I of myself serve the law of God with my mind, but with my flesh I serve the law of sin (Romans 7:25). His face being wrapped with a cloth signifies that in this life we cannot have full knowledge of God: for now we see in a mirror dimly, but then face to face (1 Corinthians 13:12). Christ commands them to unbind him and let him go because after this life all the veils are lifted from those who rise from sin, so that they may contemplate God face to face (1 Corinthians 13:12). Then we will be unbound from the corruptibility of the flesh, which is like a chain binding and weighing down the soul and keeping it from full and clear contemplation: loose the bonds from your neck, O captive daughter of Zion (Isaiah 52:2). This is one way to come out in a spiritual manner, and is given by Augustine in his work, The Book of Eighty-Three Questions.

    Another way to come out is by confession, about which it is said: he who conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy (Proverbs 28:13). One comes out in this way by leaving his secret sins and disclosing them in confession. That one confesses is due to God calling him with a loud voice, that is, by grace. And the one who confesses, as still guilty, is the dead person still wrapped in bandages. In order for his sins to be loosed, the ministers are commanded to loose him and let him go. For the disciples loose those whom Christ by Himself makes alive inwardly, because they are absolved, being made alive by the ministry of the priests: whatever you loose on earth will be loosed in heaven (Matthew 16:19).

22. Some who consider this mystery say that just as Christ by Himself made Lazarus alive, and once he was made alive he was ordered to be unbound by the disciples, so God makes a soul alive from within by grace, remitting its guilt and absolving it from the debt of eternal punishment. But priests, by the power of the keys, absolve in regard to the temporal punishment.

    But this position attributes too little to the keys of the Church. For it is proper to the sacraments of the new law that in them grace is conferred. But the sacraments exist in the administration of the ministers. Thus, in the sacrament of penance, contrition and confession behave materially on the part of the one receiving the sacrament. But the causative power of the sacrament lies in the absolution of the priest, by the power of the keys, through which he somehow applies the effect of our Lord’s passion to the one he absolves so that he obtains remission. Therefore, if the priest only absolved the punishment, the sacrament of penance would not confer a grace by which guilt is remitted; and consequently, it would not be a sacrament of the new law.

    Therefore, one must say that just as in the sacrament of baptism, the priest, by pronouncing the words and washing outwardly, exercises the ministry of baptism, while Christ baptizes inwardly, so the priest, by the power of the keys, outwardly administers the ministry of absolution, while Christ remits the guilt by grace.

23. Yet a difficulty arises from the fact that those who usually come for baptism are children who have not been justified before baptism but obtain the grace of remission in baptism. In contrast, those who come for absolution are adults, who usually have obtained the remission of their sins beforehand by contrition. Consequently, the absolution that follows seems to contribute nothing to the remission of sins.

    If this matter is carefully considered as it affects adults, in both cases it will be seen that there is a perfect parallel. For it happens that certain adults, having a desire to be baptized, obtain the remission of their sins by the baptism of desire before they actually receive the sacrament of baptism. And yet the baptism which follows, so far as what it is of itself is concerned, effects the remission of sins. Although it does not so function in a person whose sins are already remitted, he obtains only an increase of grace. However, if an adult was not perfectly disposed before baptism to obtain the remission of his sins, still in the very act of being baptized he obtains their remission by the power of baptism, unless he places some obstacle to the Holy Spirit by his insincerity.

    The same must be said of penance. For if a person was fully contrite before the absolution of the priest, he obtains the remission of his sins by having the desire to subject himself to the keys of the Church, without which there would not be true contrition. But if there was not beforehand a full contrition sufficient for remission, he obtains the remission of his guilt in the absolution, unless he puts an obstacle to the Holy Spirit. And the same is true in the Eucharist and in the anointing of the sick, and in the other sacraments.