Translated by Qwen

St. Albert the Great's Commentary on John 11:1-45

Jesus raises Lazarus, dead for four days, having spoken much with the disciples and with Martha; wherefore, while many believed in Christ on account of this miracle, the pontiffs and Pharisees, having taken counsel, determined to kill Him, with Caiaphas the pontiff prophesying that it was necessary for Jesus to die lest the whole people perish. Jesus however withdraws into the city of Ephrem.

Verse 1: Now there was a certain man sick, Lazarus of Bethany, of the castle of Mary and Martha, his sisters.

Here is treated how the Incarnate Word, through the power which was proved, and the illumination which was shown in what preceded, is powerfully life-giving. Moreover, this chapter is divided into two parts. In the first of which is shown that the Word is life-giving, with all things pertaining to this. In the second however is shown how from this the faith of the devout was built up and the malice of the blinded was incited to worse, at Verse 45: Many therefore from the Jews who had come to Mary...

The first however of these parts is divided into four. In the first of which is placed the description of the sick man to be raised and the announcement of his infirmity made to Christ, at Verse 1: Now there was a certain man sick, etc. In the second, from the infirmity is taken the instruction of the apostles and disciples, at Verse 7: Then after this He said to His disciples: Let us go into Judea again. In the third are placed those things which make for the obtaining of this miracle, at Verse 18: Now Bethany was near Jerusalem, etc. In the fourth however are touched upon those things which make for the perfection of the miracle, at Verse 39: Jesus says: Take away the stone.

The first of these parts is divided into two, namely into the description of the infirm man and the announcement of the infirmity, at Verse 3: His sisters therefore sent, etc. The infirm man is described by name, by the quality of the infirmity, by country, by parentage, by the devotion of relatives.

He says therefore: There was a certain man sick, while the Lord remained near the Jordan, absent from Lazarus, whose absence is to many a cause of infirmity, just as the absence of a physician is to many in the body a cause of danger (Psalm 15:1, according to the translation of Jerome): "Preserve me, O Lord, for I have hoped in You, for it is not well with me without You" (Deut 4:4): "You who adhere to the Lord your God, you all live." Lazarus, a certain one of special familiarity with the Lord (John 12:2): "Lazarus was one of those sitting at table with Him," namely with the Lord. Sick. The quality of the infirmity is noted. For languor is a long anguish, because both anxiety anguishes and by duration it wears down the body and consumes the strengths. And this is said to note the magnitude of the miracle, because it would be easier to raise one attrited and consumed. (Eccli 11:11): "A long sickness grieves the physician." (3 Kings 17:17): "The sickness was very grievous, so that there remained in him no breath."

Lazarus. It is a description from the name, whose signification is not empty from effect, because Lazarus is interpreted "helped by God" (Psalm 9:10-11): "A helper in opportunities in tribulation. And let them hope in You who know Your name." Likewise (Psalm 93:17): "Unless the Lord had helped me, my soul had almost dwelt in hell."

Of Bethany. It is described from the country, in which his dignity is known. For it is read that the castle belonged to him and the sisters by hereditary right, and therefore he is said to be of that castle, just as nobles are said in the vulgar manner to be born of their castles. Otherwise however it is said to be of a castle and not of a village or countryside, that he may be believed to be civil regarding virtue and not rustic. Whence also the name of the castle was called Bethany, that is "house of obedience," because there the republic was obediently ordered by laws and urbanities. And therefore it is said of Bethany (Prov 21:28): "An obedient man shall speak victories." (1 Kings 15:22): "Obedience is better than sacrifices, and to hearken than to offer the fat of rams." From the place therefore he had honor on account of the obedience of the precepts of the law and the civility of virtue (Psalm 86:3): "Glorious things are said of you, O city of God."

Of the castle of Mary and Martha. Of the castle of Mary and Martha, because in truth, in the division of the paternal inheritance, Martha had received this castle in the lot of inheritance, but Lazarus had received the paternal inheritance in Jerusalem, but Mary held the castle of Magdala. But nevertheless, on account of the love of the sister and the grace of hospitality, the three remained together with Martha, because she was more prudent in dispensing. And therefore also in the reception of the Lord, sometimes Martha alone is named (Luke 10:38-39): "Jesus entered into a certain castle, and a certain woman named Martha received Him into her house. And she had a sister named Mary." (John 12:1 seq.): "Jesus therefore six days before the Passover came to Bethany, where Lazarus had been dead, whom Jesus raised. They made therefore a supper for Him there, and Martha served. Lazarus indeed was one of those sitting at table with Him. Mary therefore took a pound of ointment, etc." But that it is said that Martha served, it is understood not so much of the diligence of service as of the administration of expenses.

Of His sisters, who were joined to the Lord by special grace. For Mary following in the way ministered to Him of her faculties with Joanna and Susanna, as is read (Luke 8:2 seq. and 23:55). But Martha ministered to Him coming in the way in the house. But Lazarus was of the friends sitting at table with Him. Yet further, as Ambrose says, the Lord raised Lazarus from the dead, in Martha He restrained the flux of blood, but from Mary He cast out seven demons. And thus there was a special friendship between those and the Lord.

To these things however spiritually: Lazarus, helped by God, signifies the life of penitents (Isa 49:8): "In the day of salvation I have helped you." (2 Cor 6:2): "In the day of salvation I have helped you," that is, in the day of penitence, when to you the true sun has shone. But Martha is interpreted "provoking," which signifies the active life, in which as much by the delight of virtue in hope of reward as by the showing of good example, man is always provoked to better things (2 Cor 9:2): "Your emulation has provoked very many." (Heb 10:25): "Not forsaking our assembly, as is the custom of some, but comforting, and so much the more as you see the day approaching." But Mary is interpreted "illuminatrix," and signifies the contemplative life, by which man is illuminated (Apoc 12:1): "A woman clothed with the sun, and the moon under her feet." Because she casts under the feet of her sister the luminary of this night of life, which signifies the splendor of this world.

These indeed are the three things which the Lord willingly visits: penitents, active, and contemplatives: penitents in the grace of compunction, actives in the profit of virtue, and contemplatives in the purity of truth. (Eccli 4:12): "A threefold cord is not easily broken."

Verse 2: Mary, however, was she who anointed the Lord with ointment and wiped His feet with her hair, whose brother Lazarus was sick.

Here she is described by the devotion of relatives, and that memorable deed is introduced which Mary did. This is expounded doubly, namely first that the Evangelist says to those to whom he writes the Gospel by anticipation, as though they should not ignore who this Mary is, that she was she who in the supper anointed the Lord with ointment six days before the Passover, which was so precious that its price was estimated at much (John 11:2): "And the house was filled with the odor of the ointment." And this seems to be the intention of Chrysostom, who says that she was not that sinful woman who was famous in the city in sins, who anointed the feet of Jesus, but another and honest one, concerning whom Origen and Chrysostom and Ambrose seem to say that she was always honest and a virgin, and familiar to the Lord by merit of chastity.

But others, as Augustine, Gregory, and Bede, say that it is not to be expounded by anticipation, but that the Evangelist describes her by this, that she was a penitent, especially because it is said (Luke 8:2) that of Mary who is called Magdalene, seven demons had gone out. Concerning which Gregory says: "Mary had seven demons, who was full of all vices. But behold, because she beheld the stains of her turpitude, running to be washed, she hastened to the fountain of mercy." But that the Lord was familiar to this sinful woman, they say that He did this that He might instill hope into penitents, that by merit of penitence a sinner can return to the grace of divine familiarity. And the whole Western Church holds this sentence. Nor is it great if Doctors feel differently concerning the names and qualities of persons.

This is therefore what He says according to either sense: Who anointed the Lord either with the ointment of penitence, or with the ointment of devotion. Concerning these ointments see what is noted (Luke 7:38). And wiped His feet, wet with tears, with her hair. This especially agrees with those who say her to have been a sinner, because this is not read except in the Gospel of Luke 7:37. And these things are expounded there. Whose brother Lazarus was sick. All these things are said on account of the sequels, that it may be known that the Lord had reason for doing on behalf of those. Whence also in the brother the sisters are insinuated to be infirm (2 Cor 11:29): "Who is infirm, and I am not infirm? Who is scandalized, and I am not on fire?" But concerning the Lord they thought confidently that He would carry their infirmities with Him, as is said (Isa 53:4): "Surely He has borne our infirmities and carried our sorrows."

Verse 3: His sisters therefore sent to Him, saying: Lord, behold, he whom You love is sick.

Here is touched upon the announcement of the infirmity. And two things are said, namely the announcement made to the Lord the Comforter by the sisters concerning the infirm brother, and the consolation of the Lord's response to the sisters, at Verse 4: But Jesus hearing, etc. In the first of these six things are noted, namely that not coming through themselves, through a messenger they announced to the Lord concerning the brother; that they did this from sisterly affection to the infirm man; that they sent to Him from whom they hoped for consolation; that sending, they professed the power of healing in Him; that they alleged the love which He had for the infirm man; that they announced the infirm man.

He says therefore: His sisters therefore sent, not coming through themselves, that He might also recognize the sex, whom it did not befit to discourse through the lands, because she is thought to wander who discourses (Prov 6:10-11): "A garrulous and wandering woman, impatient of quiet, nor able to consist in her house with her feet." Whence (Gen 34:1 seq.): "Dina, who went out of the house of her father Jacob the patriarch, to see the women of that region, was oppressed by Hemor the son of Sichem." And therefore also they sent that they might make reverence to the Lord and not procure inquietude and burden if they should come through themselves, because the Lord would have been burdened by their hospices (Acts 9:38): "They sent two men to him," namely Peter, "requesting: Do not hesitate to come to us."

But it is objected against this that above (4:46 seq.) the ruler is rebuked because he did not believe that He could cure absent, but it was necessary for Him to descend to the infirm man. To this it must be said that these did not ask that He come, but only that the infirmity be made known to Him in a human way, that He might heal if He willed. But still it is objected that if they believed Him God, they knew that absent He would know this without a messenger. To this Chrysostom says that they did not yet have full faith concerning His divinity, just as neither did the Apostles. Or it must be said that in a human way externally they did this, that He might be bent to mercy more quickly.

Thus therefore His sisters sent, to whom this was fitting from sisterly affection (Isa 58:7): "Do not despise your flesh." To Him whom they had chosen as Comforter and Savior (Hab 3:18): "But I will rejoice in the Lord, and I will exult in God my Jesus." Lord, etc. It is a profession of the power of healing if He wills (Wis 12:18): "It is subjoined to You, when You will, to be able." Whence Augustine: "You have the power of Your arbitrament, whether You will to heal." And therefore also they do not ask, but only make known to Him, leaving what seems more useful (Rom 8:26): "What we should pray for as we ought, we know not, but the Spirit Himself asks for us," that is, teaches us to ask. And this is Behold. As if they said: It is in evidence, he does not feign infirmity. Behold, he whom You love, nor would You love unless he were worthy of love (Prov 8:17): "I love those who love Me, and those who watch early for Me shall find Me." For another reason also, because he does not love You so much, because this is not sufficiently worthy that from this he should merit Your love, but because he is Your work and Your creature, of whom You are the maker, lover, and repairer (Wis 11:25): "You love all things that are, and You hate nothing of those things which You have made; for neither establishing nor making did You hate anything." Here therefore such a one is sick (Psalm 6:3): "Have mercy on me, O Lord, for I am infirm; heal me, etc." For the infirmity of a friend bends to mercy (Psalm 90:15): "I am with him in tribulation."

Verse 4: But Jesus hearing, 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.

But Jesus hearing, because He willed to hear in a human way what He always knew through divinity, said to them for their consolation, sending through the messenger: This sickness, etc. He says four things for the consolation of the sisters and of the infirm man, namely that he is to be freed from infirmity, and that the glory of the Son of God is to be revealed from the liberation, and that the merit of this is constituted in love, and that He delays to come for the glorification of the miracle.

He says therefore: This sickness. As if to say: Infirmities differ by many causes and many kinds. For there is an infirmity which is in the genus of honesty, and this is to be desired, and it is fourfold, namely of humility, concerning which (Prov 30:25): "The ants are an infirm people, who prepare their food for themselves in the harvest," that is, in this time, as long as it is licit to merit (1 Cor 1:27): "The infirm things of the world God has chosen, that He may confound the strong." There is an infirmity of penitence (Eccli 31:2): "A grievous infirmity makes the soul sober." (Psalm 146:3, according to the letter of Aquila): "Who heals the contrite of heart and binds up their contritions." There is an infirmity of patience (2 Cor 11:9): "Virtue is perfected in infirmity." Because it is said (James 1:4): "Patience has a perfect work." (2 Cor 11:9): "I will glory gladly in my infirmities, that the virtue of Christ may inhabit in me." There is also an infirmity of compassion (2 Cor 11:29): "Who is infirm, and I am not infirm?" (1 Cor 9:22): "I am made infirm to the infirm, that I may gain the infirm."

Still further, there is an infirmity of perversity of culpability, to be detested, and this again is fourfold, namely of cupidity (Eccli 5:12-13): "And there is another infirmity most wicked which I have seen under the sun: riches kept to the evil of their owner. For they perish in most wicked affliction." There is again of carnal voluptuousness (Isa 24:7): "The vintage has mourned, the vine is infirm, all who were glad in heart have groaned." The third is of elation (Isa 24:4-5): "The earth has mourned and flowed away, and the earth is infected by its inhabitants." The fourth is an infirmity of obstinacy (Deut 6:13): "The Lord will take away from you every languor and the most wicked infirmities of Egypt which you have known, He will not inflict them on you." But the most wicked infirmity of the age is obstinacy in evils.

Still further, there is an infirmity of the sequence of sin, which infirms man to avoiding evils, and this again is fourfold, namely to resisting the evil of culpability (Lam 1:14): "My virtue is infirm; the Lord has delivered me into the hand from which I shall not be able to rise." (Isa 40:30): "Youths shall fall in infirmity." Secondly, to sustaining the evil of punishment (1 Thess 5:14): "Comfort the pusillanimous, support the infirm." (Ezek 34:4): "That which was infirm you have not consolidated." Because such ones are to be consoled and helped. Thirdly, there is an infirmity to acting well. Whence (Eccli 31:27): "In all your works be swift, and no infirmity shall occur to you." (Rom 14:1): "But him who is infirm in faith, take up." There is fourthly to persevering in good (1 Kings 2:5): "She who had many sons is infirm." But all these infirmities are to be relieved by God (Rom 8:26): "Similarly the Spirit also helps our infirmity."

There is however another infirmity, namely of passibility of punishment, and it is to be borne, and it is fourfold. For there is of punishment contracted on account of the first prevarication (Psalm 102:3): "Who propitiates all your iniquities, who heals all your infirmities." (Rom 14:2): "He who is infirm, let him eat vegetables," that is, whom the infirmity of fomites depresses, let him not procure incentives to libidine, but after the manner of vegetables, cooling things. There is again an infirmity assumed for our reparation (Isa 53:3): "We have seen Him the last of men, a man of sorrows and knowing infirmity." Thirdly, there is an infirmity inflicted for purgation (Psalm 15:4): "Their infirmities are multiplied; afterwards they have made haste." And fourthly, an infirmity sent for the manifestation of God's glory, as here and (John 9:3): "Neither has this man sinned, nor his parents, but that the works of God may be manifested in him."

On account of these things therefore He says: This sickness. For others happen to many and from many causes. Is not unto death, according as death is an omnimodal privation of life, because for the glory of God he shall live (Gal 2:20): "And I live, now not I, but Christ lives in me. And that I live now in the flesh, I live in the faith of the Son of God, who loved me and delivered Himself for me." (Isa 40:29): "Who gives virtue to the weary, and to those who are not, He multiplies strength and robustness."

But how did the Lord say these things when death followed the infirmity? Still further, how were the sisters not scandalized against Christ, seeing that contrary to the word of Christ the infirm man was dead? To these and similar things Chrysostom says that when He says Is not unto death, it is understood of true death, which is a privation of life with the impotence of returning. But from this death a return to life was preordained, for the glory of God to be manifested. To the other it must be said that the women were not scandalized because they knew that He could raise him (Heb 11:19): "Accounting that God is able to raise up even from the dead." Whence also below Martha says (Verse 22): "Now I know that whatever you shall have asked from God, God will give You." Thus therefore He says that this sickness is not unto death, but for the glory of God, not indeed in Himself according to divinity, but that the Son of God may be glorified by it, who infirm from assumed flesh is seen (Tobit 11:17): "I bless You, O Lord God of Israel, because You have chastised me, and You have saved me." For the resuscitation having been seen, the Son of God will be glorious among men, who does such magnificent works (1 Kings 2:6): "The Lord kills and makes alive, He leads down to hell and brings back."

Verse 5: Now Jesus loved Martha, and her sister Mary, and Lazarus.

Verse 6: When therefore He had heard that he was sick, then indeed He remained in the same place two days.

Here is touched upon the love which especially merited this miracle. Whence He says: But Jesus loved, on account of the special profit of faith in them and the devotion: Martha the active, and her sister Mary the contemplative, and Lazarus in the figure of penitents (Wis 7:28): "For God loves no one except him who dwells with wisdom." And there with Verse 27: "Through nations He transfers Himself into holy souls, He constitutes friends of God and prophets." And this love provoked Him to compassion according to human nature (2 Kings 1:26): "I grieve over you, my brother Jonathan, exceedingly beautiful and amiable above the love of women. As a mother loves her only son, so I loved you."

When therefore He had heard that he was sick, etc. This is the fourth thing which was done dispensatively, that his death might be certified, lest if he had been dead for a short time, he might be thought stupid and not dead, as sometimes happens in syncope, and those syncopizing return after a space of forty-two hours. And therefore then indeed He remained in the same place in which the messenger found Him, for two days after the messenger receded from Him, and on the third day from the receding of the messenger He began the journey to him (Exod 19:10-11): "Sanctify them today and tomorrow, and let them wash their garments, and be ready for the third day." This therefore was the reason of the remaining, namely because this was ordered for the sanctification of faith. And thus the first part is terminated concerning the description of the infirm man and the announcement of the infirmity.

Verse 7: Then after this, He said to His disciples: Let us go into Judea again.

Verse 8: The disciples say to Him: Rabbi, now the Jews sought to stone You, and again You go there?

Verse 9: Jesus answered: Are there not twelve hours of the day? If a man walk in the day, he does not stumble, because he sees the light of this world. But if he walk in the night, he stumbles, because the light is not in him.

This is the second part, in which the disciples are instructed concerning the dispensative immission of this infirmity. And it has two parts. In the first of which He instructs the disciples concerning the journey to the infirm man. In the second however they are instructed concerning the infirmity, at Verse 11: After this He said to them: Lazarus our friend sleeps.

The prior however of these is divided into three parts. In the first of which it is proposed to the disciples that they must go into Judea. In the second concerning this illumination is sought by the disciples. In the third however concerning this the full reason is opened.

He says therefore: Then after this, etc. Then after He had remained there for two days after the receding of the messenger, He said to the disciples, because they were to be instructed concerning all the acts of Christ. For Gregory says that every act of Christ is our instruction. Let us go again into Judea. Just as before we went into Judea for educating through the word, so again let us go for sanctifying and showing a sign of life (Psalm 113:2): "Judea was made His sanctification, Israel His power." (2 Paralip 20:17): "O Juda and Jerusalem, fear not, nor be dismayed; tomorrow you shall go out against them, and the Lord will be with you." For then in procession with palms, with the crowds which had gone out to meet Him, He entered from Bethany, to which He now disposes to go.

The disciples say to Him: Rabbi, etc. The disciples say, seeking illumination: Rabbi, who are a master teaching us concerning all things, now, that is, already long ago. And it signifies now near in the past. Sought, according to the intention of their malice, You, the Jews (Apoc 2:9): "Who say they are Jews and are not, but are the synagogue of Satan." To stone, that is, for stoning (John 10:31): "The Jews therefore took up stones to stone Him." And again You go there? They do not contradict but inquire, that they may receive illumination (Psalm 104:4): "Seek the Lord and be strengthened; seek His face always." For the face of the Lord is sought when truth is sought in sayings and deeds.

Jesus answered, imparting the light of doctrine to the desiring disciples: Are there not twelve hours of the day? As if to say: So they are. Because as we have said in what preceded, six signs emerge in the day between setting and rising, and each has thirty degrees, which are six times twelve. But fifteen degrees ascending make an hour. And thus the twelve hours of the artificial day are made. But these hours also in the spiritual day, by which the Sun of Justice perfects the day, will be between His rising and His setting, concerning which it is said in the Psalm (112:3): "From the rising of the sun until the setting, the name of the Lord is praiseworthy."

The first hour is the sanctification of nature in assumed nature. The second hour is the illustration of the world in the nativity from the womb of the Virgin, concerning which two it is said in the Psalm (18:6): "In the sun He has set His tabernacle," in assuming nature full of light, and He Himself as a bridegroom proceeding from His thalamus in the nativity from the Virgin's womb. The third was the repression of concupiscence in circumcision, and therefore then He was called Jesus, because He saved now in sign His people from their sins, which are contracted from the concupiscence of fomites. The fourth was His oblation for us, by which we are introduced into holy things. (Malachi 3:1, Presentation of the Lord): "He shall come to His holy temple, the Lord whom you seek." (Psalm 47:10-11): "We have received, O God, Your mercy in the midst of Your temple. According to Your name, etc." The fifth was the celestial illumination of faith transfused into us and leading us to the star which led the Magos in His illumination (Matt 2:2): "We have seen His star in the East, and have come," namely with gifts to adore Him. The sixth was in the ablution of sins, baptism, when to us the waters (John 1:33): "Upon whom you shall see the Spirit descending and remaining upon Him, He it is who baptizes."

The seventh hour is victory over the tempter in fasting and temptation (Heb 4:16): "Let us go therefore with confidence to the throne of His grace." And there above Verse 15: "For we do not have a Pontiff who cannot compassionate our infirmities, tempted however through all things by likeness without sin." The eighth hour is the Word educating and illuminating (Psalm 118:130): "The declaration of Your words illuminates." The ninth is the deed of example and miracle confirming faith (Matt 5:16): "So let your light shine before men, that they may see your good works, etc." (Prov 4:18): "The path of the just is as a shining light, proceeding and growing until the perfect day." The tenth is the hour of Passion, declining to evening (Psalm 29:6): "In the evening weeping shall tarry." The eleventh is the hour of death, when the world began to be darkened, unless that then the divinity coruscated most strongly (Matt 24:27): "As lightning goes out from the east and appears even to the west, so shall the advent of the Son of Man be." The twelfth is the hour of sepulture (Eccli 24:43): "I will penetrate all the lower parts of the earth, and I will inspect all the sleeping, and I will illuminate all hoping in the Lord."

The aurora of this day before the day was the announcement made to the Most Blessed Virgin (Cant 6:9): "Who is she who goes forth as the aurora consurging?" These therefore are the twelve hours of the day, in which we are illuminated, in which man is illuminated to works (Psalm 103:22-23): "The sun rose and they were gathered, and in their cubicles they shall be placed, because they do not sustain the light of the world, the bestial. Man shall go out to his work, who is rational, and to his operation even to evening."

If a man walk in the day. That is, let him profit in the light of these hours, understanding what is to be operated or done when, he does not stumble, impinging his feet on an offendicle, because he sees where to place his foot (Wis 17:19): "For the whole orb of the earth was illuminated with clear light, and was contained with unimpeded works." (Exod 10:23): "Wherever the sons of Israel dwelt, there was light." And this is what follows: Because he sees the light of this world, which directs him. Corporeal indeed corporally, and spiritual spiritually (Prov 4:11-12): "I will lead you through the paths of equity, into which when you shall have entered, your steps shall not be straitened, and running you shall not have an offendicle."

But if he walk in the night, etc. But if he walk, profiting into worse (2 Tim 3:13): "Evil men and seducers shall profit into worse, erring and sending into error." In the night, which is said from harming (Jer 13:16): "Give glory to the Lord your God, before it be darkened, and before your feet offend at the caliginous mountains, which are the offendicles of cattle, proceeding from fear." (Wis 17:20): "But upon them," namely the impious, "was imposed a grave night, an image of darkness which was about to supervene upon them." (Psalm 34:6): "Let their way be darkness and slippery, and the Angel of the Lord pursuing them." (Prov 4:19): "The way of the impious is darksome; they know not where they fall." (1 John 2:9): "He who hates his brother is in darkness, and walks in darkness, and knows not where he goes, etc." because he does not see that spiritual light. And he stumbles (Wis 17:2): "Bound with the bonds of darkness and of long night, etc." Because the light is not in him which may illuminate his steps (John 3:19): "Men loved darkness rather than the light, for their works were evil." And the sense is: Because I am the light, and therefore I see my steps, nor do you offend going with Me and following Me.

These things He said for instruction, receiving. And after this He said to them: Lazarus our friend sleeps, but I go that I may awaken him from sleep.

Verse 12: The disciples therefore said to Him: Lord, if he sleeps, he will be safe.

Verse 13: But Jesus had spoken of his death; but they thought that He spoke of the repose of sleep.

Here He instructs the disciples concerning the infirmity and death of Lazarus. And it has two parts. For first He instructs them concerning death under the similitude of sleep. Secondly He takes the cause of instruction openly, at Verse 14: Then therefore Jesus said to them manifestly, etc.

In the first of these three things are contained, namely the saying of the Lord, the seeking of illumination concerning the saying, and the interpretation of the Evangelist. The saying of the Lord is: Lazarus our friend sleeps. And that He says Lazarus, by the name itself it signifies to be helped by God (Psalm 85:17): "Make with me a sign for good, that they who hate me may see and be confounded, because You, O Lord, have helped me and consoled me." From this however that He says Friend, He says the will of helping. Because since he is a friend, the will is that the friend be helped, because it is of friends to will the same and to nill the same (Eccli 6:15): "To a faithful friend there is no comparison, and no weighing of gold and silver is worthy against the goodness of his faith." He sleeps, because what is death to nature, this is sleep to Christ, because just as easily as men are raised from sleep, so easily from death are men raised by Christ. Whence (Matt 9:24), when He wished to raise the girl from death, He said: "The girl is not dead, but sleeps."

For indeed dormition or sleep is a ligament of the senses in the first sensitive, from which sense and motion into all organs of sense and motion is diffused. And therefore dormition, although it places life in the interiors, this is not life except vegetative in certain parts of theirs, as in nourishing and augmenting. But nevertheless there is immobility of sensible and motive life from place to place, which motion is called processive. And therefore there is a similitude of death by this, that it is a certain stupor, as death, and as epilepsy. But just as the obediential reason remains in the exterior organs for receiving the life which flows from the first sensitive in vigil, so in the whole body there remains the obediential reason in the dead for receiving the life which lives from the first font, when God shall have commanded. And therefore death itself is dormition as regards the first author of life (1 Kings 2:6): "The Lord kills and makes alive, He leads down to hell and brings back." (Wis 16:13): "You are, O Lord, who have the power of life and death." (Isa 26:19): "Awake and praise, you who dwell in the dust, because your dew is the dew of light, and the land of the giants You shall draw into ruin."

And this is what follows: But I go that I may awaken him from sleep. As if to say: This is to me the cause of returning, not that I may go to those stoning, as you think. And therefore confide, because neither now do I go to the malignants whom you fear, and I make such a sign from which they are confounded and dare not malign (Psalm 85:17): "Make with me a sign for good, that they who hate me may see and be confounded." 

The disciples therefore said to Him, etc. This therefore is the seeking of illumination. Lord. They profess the Lord who has the power of healing. And they allege a natural sign of cure, that there may be no need to go on account of this, that Christ may cure him, because they feared vehemently to go there and come. And this is: If he sleeps, etc. He does not suffer much anguish within, because a great material fever would resolve sleep and induce insomnia. But now sleep has bound the nutritive humor and nourishes the members, and thus digestion of the humor being comforted and the body strengthened, the infirm man is healed. And in this way the disciples introduce this. As if they say: The infirmity is not perilous and signs now appear of convalescence, nor is it necessary that we go again on the occasion of this infirmity. Whence the Lord, when He wished to recreate the bodies of the disciples from labor, says (Matt 26:45): "Sleep now and take your rest." (Psalm 4:9): "In peace in the self-same I will sleep and I will rest."

Verse 13: But Jesus had spoken, etc. But Jesus had spoken, intending concerning his death whom He had said sleeps (Acts 7:60): "And when he had said this, he fell asleep in the Lord." (Psalm 126:2): "When He shall give sleep to His beloved." They however, namely the disciples, thought, still existing carnal, the intention of Christ in His words not considering, because He spoke of the dormition of natural sleep (Matt 15:16): "Are you also without understanding?" (1 Cor 13:11): "When I was a child, I spoke as a child, I understood as a child, I thought as a child."

Verse 14: Then therefore Jesus said to them manifestly: Lazarus is dead.

Verse 15: And I rejoice for your sakes, that you may believe, because I was not there. But let us go to him.

Then therefore Jesus said to them manifestly, that is, without metaphor. And here begins the second part of the instruction concerning death, and it is divided into three. Because first He declares him dead and that from this the disciples are to be instructed to the intellect of truth. Secondly, He says that He does not yet find them prompt to go. Thirdly, He touches what kind of defunct one He finds coming. He says therefore in the first two things, namely that He declares Lazarus dead and from this the disciples to be instructed to understand. He says therefore: Lazarus is dead, deceased by the death of the body, by the life of nature (Psalm 81:7): "But you shall die like men." (2 Kings 14:14): "We all die, and like waters that return no more, we fall down into the earth." And I rejoice for your sakes. This is: Although I condole with the dead through compassion, nevertheless for your edification I rejoice (Phil 2:17): "And if I be made a victim upon the sacrifice and service of your faith, I rejoice, and congratulate with you all." (Exod 18:9): "Jethro rejoiced for all the good things that the Lord had done to Israel." I rejoice however that you may believe, that is, that you may have and receive instruction for faith, because I was not there, and when I reveal to you, absent from no one revealed to Me, you may begin to believe that nothing escapes Me, and thus you are edified to the faith of My divinity. And thus the Gloss expounds (Job 42:2): "I know that Thou canst do all things, and no thought is hid from Thee." Or: I rejoice for your sakes, because I was not there, that you may see what the elongation of a spiritual man from Me effects (Psalm 118:155): "Salvation is far from sinners." For they who elongate themselves from life, die (Deut 4:4): "You who adhere to the Lord your God, you all live." Or: I rejoice for your sakes, because I was not there, that seeing my affect to resuscitation you may be edified to charity, and seeing the power in the miracle you may be edified to the faith of majesty. Concerning the first (Prov 8:17): "I love them that love Me." Concerning the second (Esther 13:9): "O Lord Almighty King, all things are in Thy power, and there is none that can resist Thy will, if Thou determine to save Israel." But let us go to him, that the approximation of place in My body may show divinity to inhabit. For otherwise so absent as present I would perfect the miracle (John 14:23): "We will come to him and make Our abode with him." (Deut 4:7): "There is no other nation so great, that hath gods so nigh to them, as our God is present to all our petitions."

Verse 16: Thomas therefore said, who is called Didymus, to his fellow disciples: Let us also go, that we may die with him.

Thomas therefore said, who is called Didymus. This is "twin" or "doubting," because he who is not solidated in faith always in heart doubles into two contradictories and trembles between two, adhering fully to neither, but always fearing the contrary event. This one indeed was accustomed to fear more than others and doubted more in faith. And therefore he is described from that which he suffered in heart, nevertheless he spoke for himself and others. Thomas said to his fellow disciples, because on account of reverence to Christ he did not say, fearing to be reproved: Let us also go, that we may die with him. As if he said: It is not enough that he is dead, unless also with him by the hand of the persecutors we die. And thus he said from fear. And this is the exposition of Chrysostom and true according to the letter, because also (John 20:25) he said: "Except I shall see in His hands the print of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe." The Gloss however says that he said this from affect. Whence it says: "Behold the true affect of lovers, either to live with a friend or to die with a friend" (2 Kings 18:33): "Who will grant me that I may die for thee?" And this is the reading of Augustine.

Verse 17: Jesus therefore came, and found him having been in the monument now four days.

Jesus therefore came, etc. Here He touches what kind of defunct one He finds. Jesus therefore came, approaching through mercy (Matt 8:7): "I will come and heal him." And found not so much exteriorly as interiorly in compassion Him miserably defunct and stinking (Deut 32:10): "He found him in a desert land," namely deserted from every good, "in a place of horror," in death, "and of vast solitude," from the society of Saints. Four days, as Chrysostom says. But these four days signify four aggravations of sin, namely consent, of work, of custom, and of blandishment, by which a sinner is fostered in sins, which are the death of the soul (Job 3:11-12): "Why did I not die in the womb? Why did I not perish when I came out of the belly? Why was I received upon the knees? Why was I suckled at the breasts?" For to die in the womb is to die through sin in consent and delectation before it proceeds into public. To die gone forth from the womb is for sin to be deleted in work before it proceeds to custom. But to be excepted by the knees is for sin to be deleted when now by custom and scandal it is excepted by the knees of many. But to be suckled by the breasts of presumption and desperation is to flatter oneself in sins. Or therefore because the great mercy of God indulges this, and this is the word of presumption. Or therefore because the great justice does not indulge this, and therefore in the sweetness of sin it is to be remaining, because other hope of good after this life is not had. And then he is four days dead and stinks.

Verse 18: Now Bethany was near Jerusalem about fifteen stadia.

Verse 19: Many however from the Jews had come to Martha and Mary to comfort them concerning their brother.

Here begins the part which is concerning the impetration of this miracle. It is divided however into three parts. In the first of which is described the multitude of those impetrating. In the second however is described the devotion of faith of those impetrating, at Verse 20: Martha therefore when she heard, etc. Thirdly however He puts the mode of impetrating, at Verse 33: Jesus therefore when He saw her weeping, etc. In the first of these two things are said, namely the place whence many solemn persons could convene to impetrate the miracle, and the multitude of those who had convened. He says therefore: Bethany was the place in which the defunct was, near Jerusalem, which was the metropolis in which there were many solemn persons, before whom to make a miracle was very useful for faith. About fifteen stadia. A stadium however is an eighth part of a mile. And therefore it did not distant to two thousand paces and was very proximate, and so easily even delicate persons could convene to the spectacle (John 11:9): "The multitude knew of the Jews that He is there," namely Jesus, "and they came not for Jesus' sake only, but that they might see Lazarus whom He had raised from the dead." And this is what follows: Many however from the Jews had come, etc. Many however from the Jews had come from Jerusalem and from other neighboring places to Mary and Martha, sisters of the defunct, to comfort them concerning their brother (Eccli 7:38): "Be not wanting to them that weep, and mourn with them that mourn." For they were noble persons and therefore more convened (Rom 12:15-16): "Rejoice with them that rejoice, weep with them that weep. Being of the same mind one towards another." (Jer 31:16): "Let thy voice cease from weeping, and thy eyes from tears: for there is a reward for thy work." Thus the friends of Job had agreed that coming together they might visit him and comfort him.

Verse 20: Martha therefore when she heard that Jesus was coming, went to meet Him. Mary however sat at home.

Verse 21: Martha therefore said to Jesus: Lord, if you had been here, my brother would not have died.

Verse 22: But even now I know that whatever you shall have asked from God, God will give you.

Here is shown the devotion of those impetrating. It has however three paragraphs. Of which in the first is shown imperfect faith which is of beginners or beginning. In the second is shown faith proficing. In the third faith perfect to impetrating. In the first of these two are: in the first is proposed the faith of the presence of Christ excluding the death of the brother. In the second faith even after death that He willed impetrating. He says therefore: Lord, if you had been here, locally present, my brother would not have died. It is patent, as Chrysostom says, that she did not sense concerning Him except as concerning a holy man, to whose presence harm does not approach. This was signified (Exod 12:23) where the blood of the lamb was present, Moses said: "The Lord will pass over the door of the house and will not suffer the destroyer to go into your houses and to hurt them." (Ezek 9:6): "Upon whomsoever you shall see Thau, kill him not." And if thus the sign of Christ defends, she believed that much more the presence of Jesus Christ would defend. But even now I know, etc. But even now I know by the certainty of faith and the probation of experiment through other signs which You have done, that whatever you shall have asked from God, namely the Father, God will give You. Attend however that still modic in faith she thought the Son of God to need postulation that by the virtue of the Father He might perfect what from Himself He could not (Heb 5:7): "He was heard for His reverence." (3 Kings 1:5): "Ask what thou wilt, that I may give it to thee."

Verse 23: Jesus says to her: Your brother shall rise again.

Verse 24: She says to Him: I know that he shall rise again in the resurrection in the last day.

Behold concerning the profit of faith. And two things are said, namely excitation to the profit of faith and the proficition of faith. Concerning the first He says: Your brother shall rise again (1 Cor 15:22): "As in Adam all die, so also in Christ all shall be made alive." (Job 14:7 seq.): "A tree has hope: if it be cut, it will green again, and the branches thereof will sprout. If its root be old in the earth, and its stock be dead in the dust: At the scent of water it shall spring, and bring forth leaves, as when it was first planted." But man is a tree cut down by death, which germinates to life at the odor of divine grace which is signified by water. She says to Him: I know that he shall rise, etc. She says by faith of resurrection excited and proficing: I know by the certainty of faith, that namely with others he shall rise in the resurrection of all common in the last day of this world (Job 14:12): "Until the heavens be broken, he shall not awake, nor rise up out of his sleep." (Job 19:25): "In the last day I shall rise out of the earth, etc." And it is as if she says, as the Gloss says: The common resurrection I know. Concerning this however I am uncertain.

Verse 25: Jesus says to her: I am the resurrection and the life.

Verse 26: He that believes in me, although he be dead, shall live: And every one that lives and believes in me, shall not die for ever.

Verse 27: Do you believe this? She says to Him: Yes, Lord. I have believed that you are the Christ, the Son of the living God, who into this world have come.

He says to her: I am the resurrection and life. He who believes in me, even if he shall have been dead, shall live. And every one who lives and believes in me shall not die in eternity. Do you believe this? Here is touched upon perfect faith to impetrating. And excitation to such faith is first put and afterwards perfect faith is described. He says therefore in the first four things. In the first of which the cause of perfect resurrection and life is said to be in Christ. In the second to the believer this possibility of impetrating the resurrection of the dead is shown. In the third the prize of such faith is signified. In the fourth Martha's consent to such faith is required. He says therefore: Jesus: I am by cause the resurrection and life, that is, I am the cause of resurrection and of life (1 Thess 4:13): "For if we believe that Jesus died and rose again, even so them who have slept through Jesus, will God bring with Him." For therefore He is said first-born of the dead, because His resurrection believed in faith is the cause of the resurrection of the dead, as Augustine says (Apoc 1:3): "The first-born of the dead and the prince of the kings of the earth." So also He is the cause of life (John 10:10): "I am come that they may have life, and may have it more abundantly." And every one who lives, etc. He touches here the prize of that faith, because indeed now perfect she lives (Hab 2:4): "But my just man lives in his faith." And believes in me, that is, believing tends into Me, shall not die in eternity, because even if corporally he dies for a time, nevertheless he does not so die that he dies in eternity. For thus the damned die in eternity that they never perish (John 8:52): "If any man keep my word, he shall not see death for ever." (John 3:15): "That every one who believes in Him, may not perish, but may have life everlasting." (Hosea 13:14): "I will deliver them out of the hand of death, I will redeem them from death." Do you believe this? He elicits to this perfect faith consent, to which faith nothing is to impetrate (Mark 9:22): "If thou canst believe, all things are possible to him that believes." (Matt 17:19): "If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove; and nothing shall be impossible to you." She says to Him: Yes, etc. Here she gives consent into perfect faith, now sufficiently elevated by erudition. Yes, Lord (Matt 15:28): "O woman, great is thy faith, be it done to thee as thou wilt." And she explains this faith saying: I have believed, firmly believing and simply confessing, that you are who in human nature lies hidden, Christ, anointed by unction of divinity, Son of God, born of the Father before all ages, who born of a woman Virgin, made under law, into this world visible have come by the assumption of flesh. And this is perfect faith as to this article, and therefore she is not further instructed to faith (Matt 16:16): "Thou art Christ, the Son of the living God." And therefore as to Peter of this confession the keys are given, against which the gates of hell shall not prevail, so the cloisters of death which detained the defunct against this faith could do nothing, but the defunct whom they had absorbed they rendered (Psalm 106:16-17): "He hath broken the gates of brass, and burst the iron bars. He took them out of the way of their iniquity."

Verse 28: And when she had said these things, she went away and called Mary her sister in silence, saying: The Master is present and calls you.

Verse 29: She when she heard rose quickly and came to Him.

Verse 30: For Jesus had not yet come into the castle but was still in that place where Martha had met Him.

Verse 31: The Jews therefore who were with her in the house and were comforting her, when they saw Mary because she rose quickly and went out, followed her, saying that she goes to the monument to weep there.

Verse 32: Mary therefore when she had come where Jesus was, seeing Him fell at His feet and said to Him: Lord, if you had been here, my brother would not have died.

The third is in which is shown the devotion of Martha, because she did not wish to be alone in the consolation of God, but also calls her sister that she may be consoled with her. And this is: And when she had said these things, faithfully depositing with the Lord the confession of her faith, she went away from the Lord that also her sister might be consoled, and called Mary who sat at home, her sister (Isa 40:2): "Speak ye to the heart of Jerusalem, and call her." (Apoc 22:17): "He that hears, let him say: Come." In silence saying, because it does not befit women to be clamorous. Still further because the Jews were present and she did not wish that they hear, lest through them the presence of Jesus be denounced (Isa 30:15): "In silence and in hope shall be your strength." (Lam 3:26): "It is good to wait with silence for the salvation of God." The Master is present, etc. (Malachi 3:1-2): "Behold He comes, says the Lord of hosts. And who shall be able to think of the day of His coming?" And calls you. Although indeed it is not written, nevertheless from the command of the Lord it is understood to Martha to be enjoined, because she did not wish that the Jews infidel should be present to the joy of that visitation, called because by the vocation of the Lord they were not worthy (Malachi 3:1): "Immediately the Lord whom you seek shall come to His temple," etc. Because He truly is Lord who has the power of life and death. She when she heard rose quickly and came to Him. For Jesus had not yet come into the castle, etc. Namely that from the distance of the place where they occurred the devotion of the holy women might be proved, but was still in that place standing and expecting where Martha had met Him (Psalm 131:6): "Behold we heard of it in Ephrata, we have found it in the fields of the wood." (Cant 2:1): "I am the flower of the field." For in the latitude of the field outside the Jews He pre-signified Himself about to call the inhabitants of the pagans. For from pages (pagis) pagans are called. Therefore also outside the gate He suffered (Heb 13:12-13): "Jesus, that He might sanctify the people through His own blood, suffered without the gate. Let us go forth therefore to Him without the camp, bearing His reproach."

The Jews therefore who were with her in the house, etc. Here is described the accompanying of those compatienting, and they were Jews neighbors and friends and cognates, because they were nobles who had come to her house and consoled her (Job 2:11): "For they had agreed to come together and visit him and comfort him." Likewise (Job 29:25): "I was the comforter of them that were in sorrow." When they saw Mary sad because she rose quickly by the velocity of desire (Psalm 54:7): "Who will give me wings like a dove, and I will fly and be at rest?" (Isa 60:8): "Who are these, that fly as clouds, and as doves to their windows?" Because to fervent desire all velocity seems slow. They followed her, Mary, saying compatienting to her (Job 30:25): "Did not I weep with him that was afflicted?" Because she goes to the monument to weep there (Gen 50:1): "Joseph seeing his father was dead, fell upon his face weeping and kissing him." For God wished such affect to be impended to the holy fathers, that it might be known how useful was their life, whose privation was wept with so great lament.

Mary therefore when she had come, etc. Mary therefore Magdalene, when she had come outside the castle where Jesus was expecting the sisters coming to Him, showing the devotion of her faith, seeing Him fell at His feet, prone adoring Him in recognition of His divinity (1 Cor 14:25): "Falling down on his face he will adore God, pronouncing that God is in you indeed." (Psalm 131:7): "We will adore in the place where His feet have stood." And said to Him: Lord, if you had been here, etc. It is the same which Martha said, by the same faith and similar devotion: my brother would not have died, because in the presence of life death cannot have place (1 Cor 15:54): "Death is swallowed up in victory." And the sense is as if she says: Some indignity of ours has demerited Your presence, and therefore death has had ingress to us, because on account of our some evil merit You were elongated from us (Lam 1:16): "Therefore I weep, and my eyes bring down water, because the comforter that should convert my soul, is far from me."

Verse 33: Jesus therefore when He saw her weeping and the Jews who had come with her weeping, He groaned in spirit and troubled Himself.

Verse 34: And He said: Where have you laid him? They say to Him: Lord, come and see.

Verse 35: And Jesus wept.

Here is touched the mode by which the miracle was impetrated. There are touched however here three things: the compassion of those weeping and lamenting the friends of the defunct, to whom the Lord was compatient; the edification of those standing around; and the disposition of the place of the sepulcher seen by the Lord. In the first of these He says three things: lachrymation from compassion, question concerning the place of the sepulcher from the will of suscitating, and the groaning and troubling of Himself from the horror of death. He says therefore: Jesus therefore when He saw by human affect what before He had known from the virtue of divinity, her weeping, Mary who loved Him and therefore was loved by Him (Luke 7:47): "Many sins are forgiven her, because she has loved much." And the Jews friends of her who were with her in pain weeping (Gen 6:6): "Touched with sorrow of heart within." (Hosea 11:8): "My repentance is turned upon Me." He groaned in spirit. To groan in spirit is to groan grieving within in spirit and compatienting (Gen 45:1): "Joseph could not refrain himself before many that stood before him." For thus this true Joseph demonstrating human affect and true passible nature in the lament of friends (Gen 45:2): "And he lifted up his voice with weeping, which the Egyptians and all the house of Pharaoh heard." And troubled Himself, because against reason in Him no motion was, and therefore molestation did not conquer Him, but He in Himself willed trouble to be made, that He might show human affect to friends (Gen 43:30): "His bowels were moved upon his brother." And said: Where have you laid him, etc. He said now inclined to the will of suscitating, that He might direct luminous eyes to the dead and thus suscite him (Eccli 24:45): "I will inspect all the sleeping, and I will illuminate all hoping in the Lord." (Micah 8:8-9): "When I shall sit in darkness, the Lord is my light. I will bear the wrath of the Lord, because I have sinned against Him." Thus He cried out to the first one dead in sins, saying (Gen 3:9-10): "Adam, where art thou? Who said: I heard Thy voice in paradise, and I was afraid, because I was naked, and I hid myself," as if buried in a cave. They say to Him, His intercessors: Lord, come and see. Come by compassion approaching and see, lifting the darkness of misery (Exod 3:7): "I have seen the affliction of My people in Egypt, and have heard their cry." (Isa 64:12): "Wilt Thou refrain Thyself, O Lord, upon these things? Wilt Thou hold Thy peace, and afflict us very sore?" And Jesus wept (Psalm 41:4): "My tears have been my bread day and night." (Lam 1:2): "Weeping she hath wept in the night, etc." (Luke 19:41-42): "Seeing the city, He wept over it, saying: If thou hadst also known, etc." For more, as Jerome says, He wept for the misery of the human condition than for the death of a friend (Jer 9:1): "Who will give water to my head, and a fountain of tears to my eyes? And I will weep day and night for the slain of the daughter of my people."

Verse 36: The Jews therefore said: Behold how He loved him.

Verse 37: Certain however from themselves said: Could not this one who opened the eyes of the blind born make that this one also not die?

The Jews therefore said: Behold how He loved him. He touches here the edification of those standing around from His piety. First however He touches the edification of the good saying: Behold how He loved him, that is, with how great piety. For this is the true affect of friendship, to be afflicted in the evils of a friend (Hosea 14:5): "I will love them freely: for My wrath is turned away from them." (John 15:15): "I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you." Certain however from themselves said, etc. Certain from those less well affected concerning the faith of His majesty: Could not, the Gloss: He could but did not wish, because it is greater to raise the dead than to make that he not die. Whence also by mode of question they propose this and allege His power in miracles: This one who opened the eyes of the blind born (John 9:39): "For judgment I am come into the world; that they who see not, may see; and they who see, may become blind." To make, preserving from death, that also this one, namely this Lazarus, not die. For it is less to preserve him from death who lives, than to restore a member which has already perished. And in this way carnal ones argued who thought His virtue to be limited and to do more easily what is less than that which is greater. And this is error. Whence Augustine: "He who willed to make that he not die, did more that the dead man was raised." For by this it is proved that him whom He loved He did not permit to die except dispensatively, and He raised the dead in declaration of His glory (Hosea 13:14): "O death, I will be thy death; I will be thy bite, O hell."

Verse 38: Jesus therefore again groaning in Himself, came to the monument. Now it was a cave and a stone was superposed to it.

Verse 39: Jesus says: Take away the stone. His sister says to Him who had been dead: Lord, already he stinks; for he is four days.

Verse 40: Jesus says to her: Did I not say to you that if you shall have believed, you shall see the glory of God?

Jesus therefore again groaning in Himself, etc. He groaned emitting outside the sound of one lamenting. He is troubled within considering the misery of the human condition into which it fell from sin, and again He weeps, which tears from interiors to exteriors burst forth (Job 24): "As inundating waters so is my roaring." (2 Kings 18:33): "The king wept. And thus speaking going: My son Absalom, Absalom my son, my son Absalom. Who will grant me that I may die for thee, Absalom my son, my son Absalom?" He came to the monument, moved by this mercy and impelled by compassion. Chrysostom asks: Why did He not cure absent as above (John 4:49) the son of the ruler? He responds: If absent He had cured, the miracle would not be constated through the fact itself. And therefore coming and present He cured. And that which is said concerning the son of the ruler, this was done for educating and elevating to faith the incredulity of the ruler. But still it is objected because (Isa 42:4) it is said: "He shall not be sad nor turbulent." But to this it must be said, as often has been responded, that there is sadness passion and sadness propassion, as Jerome says. Propassion is which affects nature but does not cast away reason, and this fell into Christ, who truly had true human nature. But that which is passion alters nature and abducts and ejects reason, and this did not fall into Christ, and concerning that is understood Isaiah. But against this again it is objected because here it is said Verse 33: He troubled Himself, therefore it seems that He was troubled within and there is not trouble except when reason is obnubilated, therefore reason was abducted from its light, because everything which is troubled loses quiet and serenity. To this however again according to Jerome it is to be said that false is supposed in the objection, because trouble propassion does not impede the serenity of reason nor abducts, but affects the sensible soul in the sense of pain or compassion. And if it is asked: Why then is it called trouble? It must be said that the serene sensible is in continuous jucundity of sweetness, and the affection of the contrary troubles that serenity. But if it is asked: Whether this trouble came to reason? It must be said that it came to the judgment of reason and to order, because nothing besides the order of reason could be in Christ, but His affect was in reason as it is in His nature which was passible. And from this nothing follows inconvenient. And because from ordered reason it was, therefore it is said that He troubled Himself. These things however elsewhere by us have been determined.

Attend however that first He groans and is troubled, secondly it is said that He weeps, and thirdly that again He groans but it is not said that He is troubled. For first He teaches groaning to the compunction of the heart and trouble (Joel 2:12-13): "Be converted to Me with all your heart, in fasting and in weeping and in mourning. Behold groaning. And rend your hearts. Behold the trouble of compunction." Secondly He weeps to the expiation and ablution of delict (Psalm 6:7): "I will wash my bed every night, I will water my couch with my tears." Thirdly He groans to the indignation of the relics of sin (Hab 3:12): "In fury Thou wilt tread down the earth," that is, smoking terreneity in the vapor of sin, "in wrath Thou wilt astonish the mountains," that is, the tumors of pride by which the preceptor and precepts are contemned. And thus armed against sin He comes to the monument of him who is to be suscitated. Whence the Gloss: "Do you also groan in yourself if you wish to revive."

Attend also that three times the Lord is read to have wept. (Luke 19:41) Over the city of vanity He wept. Here over the suscitation of Lazarus. He wept in compassion of Himself in the oblation of sacrifice for the redemption of the whole world. Teaching us to deplore the occasion of sin which is the vain concupiscence of the world. Teaching us to deplore the privation of life which is of eternal life by separation from God by carency. Teaching us to weep in the devotion of prayer when we offer to God a contrite spirit. Concerning the first (Luke 19:41): "Seeing the city," namely Jerusalem, "He wept over it." (Psalm 136:1): "Upon the rivers of Babylon, there we sat and wept when we remembered Sion." Concerning the second (John 11:35): "Jesus wept." (Job 16:17): "My face is swollen with weeping, and my eyelids are dim." Concerning the third (Heb 5:7): "In the days of His flesh, with a strong cry and tears offering up prayers and supplications to Him that was able to save Him from death, He was heard for His reverence." (Isa 38:5): "I have heard thy prayer, and I have seen thy tears." (Hosea 11:4): "He wept and prayed to him."

Still further attend that the Lord raised three dead men: one in the house, the girl; one in the gate of the city, before the crowd, the son of the widow; the third in the sepulcher, four days dead. Which signifies three genera of sinners. For the dead man in the house signifies sin in the delectation and consent of the heart. But the dead man in the gate of the city signifies sin in work which through the organs of sense proceeds into the scandal of neighbors. But the third signifies sin in custom which now stinks and is oppressed by the mole of the weight of evil custom. Concerning the first (Exod 12:30): "For there was not a house wherein there lay not one dead." Concerning the second (Isa 1:5): "The people shall rush, every man against his neighbor." Concerning the third it is said in Psalm 5:11: "Their throat is an open sepulcher." (Matt 23:27): "You are like to whitened sepulchers, which to men indeed appear beautiful, but within are full of dead men's bones and of all filth." Because from every sin God can suscite and potent is the grace of God (Isa 26:19): "Thy dead men shall live, my slain shall rise again."

Now it was a cave, etc. Here He touches the disposition of the sepulcher. But that He says: Now it was a cave, therefore He says lest it be thought a suffossed sepulcher in which another living had subentered, that thus a sophistic miracle be believed. And that He says: And a great stone superposed, etc. therefore He says lest another above the stone removed be believed to have subentered. But this cave signifies the barathrum of desperation in him who spiritually is dead (Prov 18:3): "When the wicked is come into the depth of sins, he contemneth." (Isa 24:17): "Fear, and the pit, and the snare are upon thee, O inhabitant of the earth." Fear of conscience to open, the pit the barathrum of desperation to absorb, the snare the virtue of the final sentence to hold in pains. And a stone superposed that the stench might not expire, which in spiritual death signifies the obduration of the heart to not penitencing (Lam 3:53): "They have cut off my life in the dungeon, and have laid a stone over me." (2 Kings 18:17): "And they took Absalom, and cast him into a great pit in the wood, and they raised over him a great heap of stones." (Heb 3:13): "That none of you be hardened by the deceitfulness of sin." (Psalm 94:8): "Harden not your hearts."

Verse 41: Jesus therefore having lifted up His eyes, said: Father, I give thanks to you because you have heard me.

Verse 42: But I knew that you always hear me.

Verse 43: But on account of the people who stand around I said it, that they may believe that you sent me.

Verse 44: When He had said these things, with a loud voice He cried out: Lazarus, come forth! And immediately he came forth who had been dead, bound feet and hands with bands, and his face was bound with a sudarium. Jesus says to them: Loose him and let him go.

Here are touched those things which make for the perfection of this miracle. This part is divided however into four parts. In the first of which is shown that he who is to be suscitated is truly defunct and corrupt. In the second is proposed the mode of suscitating, at Verse 41: Jesus however having lifted up His eyes, etc. In the third is placed the effect of suscitation, at Verse 44: And immediately he came forth, etc. In the fourth however and last is placed the fruit of this miracle, at Verse 45: Many therefore from the Jews, etc. In the first of these four things are touched, namely the demonstration of the defunct fetid by the sublation of the stone, that first he be seen corrupt and thus the same be known suscitated and not another. In the second by the suggestion of Martha it is shown to be corrupt and therefore fetid. In the third in these greater glory is shown in the seen suscitation. In the fourth is placed the sublation of the stone that corrupt he be shown to all to the commendation of the miracle. He says therefore: Take away the stone, that all may see the fetid dead man and corrupt. For to this end he stinks according to the letter, that all with ocular faith might see him corrupt. But according to the mystery it signifies the ablution of the obduration of the heart who is to be suscitated by the Lord (Ezek 36:26): "I will take away the stony heart out of your flesh, and will give you a heart of flesh." This also signifies, as the Gloss says, the burden of the old law to be removed and grace to be preached (2 Cor 3:3): "Not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshy tables of the heart." His sister says to Him who had been dead, this is said that it be shown that she concerning the defunct would say such things unless they were true: Lord, already he stinks, because within he is corrupt. For he is four days. For so much time in hot earth brings great corruption of interiors. But to interiors corrupted there is not any possibility to life, because interiors are the vessels of life and not exteriors, in which perhaps still the dead man retained the figure (Isa 14:19): "But thou art cast out of thy grave, as an unprofitable branch defiled, and wrapped up among them that were slain with the sword, and went down to the bottom of the pit, as a rotten carcass." But in the dead man spiritually the stench signifies the evil odor of opinion. For to be four days is in delectation and consent and completed will which are one day of death, but the second evil operation, the third truly in the propalation of others the corruption, the fourth however the obduration of custom (Joel 2:20): "His stench shall ascend, and his rottenness shall ascend." (Amos 4:10): "I made the stench of your camps to come up into your nostrils: and you have not returned to me, says the Lord." This however Martha said and not Mary, because to the active it competes more to have care of the conversion of souls than to the contemplative. He says to her, etc. The third is in which is shown that all this is ordered to the glory of God to be manifested. Did I not say to you above a little, because if you shall have believed, because nothing is impossible to one believing, you shall see the glory of God, because all this is ordered to the glory of the miracle. And this I wished first to be done (John 9:3): "That the works of God may be manifested in him." (Eccli 36:7): "Glorify Thy hand and Thy right arm." (John 1:14): "We saw His glory, the glory as it were of the only begotten of the Father." They took away therefore the stone. They took away the stone that to all the disposition of the defunct be revealed (Psalm 97:2): "The Lord hath made known His salvation: in the sight of the Gentiles He hath revealed His justice."

Jesus however having lifted up His eyes, etc. Here secondly He says the mode of suscitating. Two things however are said, namely the concord of the Son to the Father in the works of miracles, and the voice having the virtue of suscitating. He says therefore in the first of these four: by the elevation of the eyes He shows that He refers all His things to the Father. In the second concerning this that according to human nature from the Father He has, He gives thanks. In the third the certainty of all things which He wills to operate to be done He shows. In the fourth the end of this action of thanks He opens. He says therefore: Jesus however, author of salvation, having lifted up eyes, that He might show Himself to direct Himself and His things to the Father, upwards into heaven, that He might show Himself in nothing to obviare celestial things (2 Paralip 20:12): "This only we have remaining, that we direct our eyes to Thee." (1 Thess 5:18): "In all things give thanks." (Job 16:21): "My eye drops down to God." (Dan 13:35): "Which weeping looked up to heaven, for her heart had confidence in the Lord." Father, I give thanks to you, etc. Because you have heard me (Heb 5:7): "He was heard for His reverence." (John 3:35): "The Father loves the Son, and has given all things into His hand." And therefore the Father always heard the Son, because the Son did not do in the work of redemption except what the Father preordained. I however knew, etc. I knew from eternity that always You hear Me. And He shows the certainty of the miracle. For He shows in this that not only He had the power of doing what He willed but also the science of what He was about to do before He did it (John 6:6): "For He Himself knew what He would do." But on account of the people who stand around, I said it. He opens why thus He gives thanks, because to the edification of our faith (1 John 2:1-2): "We have an advocate with the Father, Jesus Christ the just, and He is the propitiation for our sins." (Rom 8:34): "Christ Jesus who is at the right hand of God, who also makes intercession for us." That they may believe Your virtue in Me seeing that You Me sent to Your will in the world to be peracted (Eccli 36:4-5): "In our sight be Thou magnified in them, that they may know Thee, as we also have known Thee." (Isa 40:5): "All flesh together shall see that the mouth of the Lord hath spoken." And (Luke 3:6): "All flesh shall see the salvation of God."

When He had said these things, etc. He says however: With a loud voice rather by virtue than by the intension of clamor He cried out (Psalm 66:4): "I have labored crying, my throat is become hoarse." This voice is said the voice of the trumpet (1 Thess 4:15): "In the voice of an Archangel and in the trumpet of God He shall descend from heaven, and the dead who are in Christ shall rise first." Here He shows the voice which has the virtue of suscitating. Lazarus, come forth. He speaks as to a living one, because He is to whom all live and to whom dying bodies do not perish but are changed into better (Rom 4:17): "Who calls those things that are not, as those that are." He calls however one named in sign of grace (Exod 33:17): "Thee also I have known by name, etc." He calls to Himself in sign of familiarity and clemency (Matt 11:28): "Come to Me all you that labor, and are burdened, and I will refresh you." He calls outside the closure of the sepulcher that he may know himself to be called to liberty (Gal 5:13): "For you, brethren, have been called unto liberty: only make not liberty an occasion to the flesh." Thus therefore now begins to be fulfilled what He said (John 5:28): "The hour comes, wherein all that are in the graves shall hear the voice of the Son of God, etc." (Luke 7:14): "Young man, I say to thee, arise." (Acts 9:40): "Tabitha, arise."

Objec however here, as Chrysostom says, the heretics Arians saying that not by proper virtue but by the virtue of prayer He suscitated Lazarus and thus is inferior to the Father from whom He impetrated this by prayer. But to this responds Chrysostom that from the letter this is shown not to be true. But in prayer He shows that to the Father, as has been said, He directs all things. And this is patent because no one gives thanks for this which he has not yet received. Christ however here before the miracle gives thanks. Still further: No one knows before prayer himself to be heard. Christ however before prayer says Himself to be heard. Still further: No one knows himself always to be about to be heard. And this also Christ here says. It is patent therefore that by proper virtue He suscitated, and therefore He says: Come forth. He does not say: I ask, Father, that You resuscitate him. But these things He did, as we have said, that He might demonstrate Himself concordant to the Father in all things. And immediately he came forth who had been dead, bound feet and hands with bands, and his face was bound with a sudarium.

Jesus says to them: Loose him and let him go. Here is touched the effect of the miracle which the Lord made. Three things however are said, namely that he came forth, of what sort he came forth, and to whom he is to be loosed exhibited. Concerning the first He says: And immediately, because as Ambrose says above on Luke: "The grace of the Holy Spirit knows not the tardy molitions of things." In this indeed the miracle differs from that which gradually without sense is done by nature. He came forth who had been dead to the vocation of the Lord (Job 14:15): "Thou shalt call me, and I will answer Thee: to the work of Thy hands Thou shalt stretch out Thy right hand." Bound feet and hands with bands, that it may be known the same to be in the same paraments in which he was sepultured. And therefore He adds: And his face was bound with a sudarium, which signs they knew who had sepultured him. Spiritually however when the Lord through His grace suscitates a man from death, still he is bound to the pain of expiation. But the feet are the affects and intellect, and the ligament of these signifies the difficulty of knowing the true and loving or willing the good. But the hands signify the power of operating works of virtue, and the ligature of these signifies the difficulty to works of virtues. But the sudarium upon the head signifies the velamen of the face of the soul to the contemplation of celestials. These indeed are the relics of sins in which man is, even after he rises from sin by the life of the grace of the remission of sins (Prov 5:22): "His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins." (Isa 5:18): "Woe to you that draw iniquity with cords of vanity, and sin as it were with a cart rope." To these difficulties bound man and remaining in sin is not dissolved, but sentence is borne in him which says (Matt 22:13): "Bind his hands and his feet, and cast him into the exterior darkness: there shall be weeping and gnashing of teeth." Similarly the sudarium is not taken away from the hearts of those who from sin do not rise (2 Cor 3:15): "The veil is laid upon their heart." (Heb 9:8): "The Holy Ghost signifying this, that the way into the holies was not yet made manifest."

Jesus says to them, etc. He said to His disciples, to whom in Peter He said (Matt 16:19): "Whatsoever thou shalt bind upon earth, it shall be bound also in heaven, etc." Loose him. This is the ministry of priests. For Christ from death absolves binding to the pain of expiation which He did not determine. But priests bind to the pain of satisfaction, absolving from part of the pain by which bound to them he came forth (Matt 21:2): "Loose them, and bring them to Me." Because however they do not loose anyone unless first they bind him to satisfaction, because by satisfaction in the use of good operation the bonds of difficulties are loosed to operating and understanding and willing and contemplating, therefore it is said (Isa 45:14): "The captives with manacles shall go, and they shall adore Thee, and beseech Thee." (Psalm 149:8): "To bind their kings in fetters, and their nobles in manacles of iron." For iron tames, and similarly the pain of satisfaction enjoined by the priest, and when the priest binds anyone, that pain immediately absolves him from the pain of the aforesaid difficulties. Hence it is that the Lord (Luke 17:14) said to the lepers now mundated: "Go, show yourselves to the priests." And (Matt 8:4): "Go, show thyself to the priest, and offer the gift which Moses commanded for a testimony to them." Bede says: "He could loose the bonds who raised the dead, but on account of the unity of the Church and individual charity, He said to the ministers: Loose him, because without the unity of Catholic faith and Ecclesiastical charity sins are not loosed." And let him go, free in bonds however of obedience of the Catholic Church, lest he sin more, kept (Luke 7:50): "Thy faith hath made thee whole, go in peace." He said however this lest it be thought phantastically he had risen, but truly when he should have liberty of himself to works of life (Psalm 123:7): "The snare is broken, and we are delivered."

Verse 45: Many therefore from the Jews who had come to Mary and Martha and had seen those things which Jesus did believed in Him.

Verse 46: Certain however from themselves went away to the Pharisees and said to them those things which Jesus did.

Here is touched the fruit of the miracle, first in the devout and secondly in the undevout. He says therefore: Many therefore from the Jews, because not all who had come to Mary and Martha sisters cause of consolation and had seen the marvels which Jesus did (Job 9:10): "Who does great things and incomprehensible, and miracles of which there is no number." Believed in Him (Acts 13:48): "As many as were preordained to life eternal, believed." And to these the sign was cause of salvation. Certain however from themselves, namely Jews envious and explorers existing, who by false simulation of consolation had come that they might explore Christ, because often thither He and the disciples were accustomed to come (Gal 2:4): "And that because of false brethren unawares brought in, who came in privately to spy out our liberty which we have in Christ Jesus." They went away in the way of error to the Pharisees malignant and envious. And said to them with sad countenance and lacerated heart those things which Jesus did, because in this so magnificent fact much confounded they were, and thus unwilling they preached the magnalia of Christ (Isa 12:4): "Make known His inventions among the people, remember that His name is high."

CONTINUE