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| author | Henry S. Thompson <ht@inf.ed.ac.uk> |
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| date | Sat, 03 May 2025 22:47:32 +0100 |
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| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">11</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 Now a certain man was ill, Lazarus of Bethany, the village | |
| 16 of Mary and her sister Martha. 2 It was Mary who anointed the Lord | |
| 17 with ointment and wiped his feet with her hair, whose brother | |
| 18 Lazarus was ill. 3 So the sisters sent to him, saying, "Lord, he | |
| 19 whom you love is ill." 4 But when Jesus heard it he said, "This | |
| 20 illness is not unto death; it is for the glory of God, so that the | |
| 21 Son of God may be glorified by means of it." 5 Now Jesus loved | |
| 22 Martha and her sister and Lazarus.<a href="#_ftn1" name="_ftnref1" | |
| 23 id="_ftnref1">[1]</a></b></p> | |
| 24 </blockquote> | |
| 25 <p>1471 Above, our Lord shows his life-giving power by word; here | |
| 26 he confirms it with a miracle, by raising Lazarus from the dead. | |
| 27 First, we see the illness of Lazarus; secondly, his being raised | |
| 28 from the dead (v 6); and thirdly, the effect this produced (v 45). | |
| 29 The Evangelist does three things concerning the first: first, the | |
| 30 illness of Lazarus is mentioned; secondly, his illness is made | |
| 31 known (v 3); thirdly, we see the reason for his illness (v 4). | |
| 32 Concerning the first he does three things: first, he describes the | |
| 33 person who was ill; secondly, where he was living; and thirdly, he | |
| 34 mentions one of his relatives.</p> | |
| 35 <p>1472 The one who was ill was Lazarus; <b>Now a certain man was | |
| 36 ill, Lazarus</b>. This presents to us a believer who hopes in God, | |
| 37 but still suffers the weakness introduced by sin, of whom we read: | |
| 38 "Be gracious to me, O Lord, for I am languishing" (Ps 6:2). For | |
| 39 Lazarus means "one who is helped by the Lord"; and so this name | |
| 40 signifies one who has confidence in divine help: "My help comes | |
| 41 from the Lord" (Ps 121:2).</p> | |
| 42 <p>1473 Lazarus was at Bethany, <b>of Bethany, the village of Mary | |
| 43 and her sister Martha</b>. The village of Bethany was near | |
| 44 Jerusalem, and our Lord was often a guest there, as has been said | |
| 45 above many times. It means "a house of obedience," and leads us to | |
| 46 understand that if one who is ill obeys God, he can easily be cured | |
| 47 by him, just as one who is sick and obeys his doctor gains his | |
| 48 health. In 2 Kings (5:13) the servants of Naaman said to him: "My | |
| 49 father, if the prophet had commanded you to do some great thing, | |
| 50 would you not have done it?"</p> | |
| 51 <p>Bethany was the home of Mary and Martha, the sisters of Lazarus. | |
| 52 Martha and Mary represent two ways of life, the active and the | |
| 53 contemplative. And we can understand from the above that it is by | |
| 54 obedience that one becomes perfect, both in the active and in the | |
| 55 contemplative life.</p> | |
| 56 <p>1474 His relative was Mary, <b>it was Mary who anointed the Lord | |
| 57 with ointment and wiped his feet with her hair</b>. The Evangelist | |
| 58 describes this Mary by her most famous action so we can distinguish | |
| 59 her from the many other women with the same name. Still, there is | |
| 60 some disagreement among the saints about this Mary. Some, like | |
| 61 Jerome and Origen, say that this Mary, the sister of Lazarus, is | |
| 62 not the same as the sinner mentioned in Luke (7:37): "A woman of | |
| 63 the city, who was a sinner…brought an alabaster flask of | |
| 64 ointment, and standing behind him at his feet, weeping, she began | |
| 65 to wet his feet with her tears, and wiped them with the hair of her | |
| 66 head."<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> So, as | |
| 67 Chrysostom says, she was not the prostitute mentioned in | |
| 68 Luke.<a href="#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a> The | |
| 69 Mary mentioned by John was an honorable woman, eager to receive | |
| 70 Christ, while the name of the woman who was the sinner was kept | |
| 71 secret. Furthermore, the Mary mentioned here by John could have | |
| 72 done for Christ at the time of his passion because of her special | |
| 73 devotion and love something similar to what was done for him by the | |
| 74 sinner out of remorse and love. John, in order to praise her, is | |
| 75 mentioning here, in anticipation, the action she would perform | |
| 76 later [Jn 12:1-8].</p> | |
| 77 <p>Others, such as Augustine and Gregory, say that this Mary, | |
| 78 mentioned by John, is the same as the sinner mentioned by | |
| 79 Luke.<a href="#_ftn4" name="_ftnref4" id="_ftnref4">[4]</a> | |
| 80 Augustine bases his reason on this text. For the Evangelist is | |
| 81 speaking here of the time before Mary anointed our Lord [for the | |
| 82 second time] at the time of the passion; as John says further on: | |
| 83 "Mary took a pound of costly ointment of pure nard and anointed the | |
| 84 feet of Jesus." So he says that what the Evangelist has mentioned | |
| 85 here is the same event mentioned by Luke (7:37). [Ambrose maintains | |
| 86 both sides.] <a href="#_ftn5" name="_ftnref5" title="" id= | |
| 87 "_ftnref5">11.0pt;font-family:"Times New Roman"'>[5]</a> So, | |
| 88 according to the opinion of Augustine, it is clear that the sinner | |
| 89 mentioned by Luke is this Mary <b>whose brother Lazarus was | |
| 90 ill</b>. [Augustine says] a consuming fever was wasting his | |
| 91 wretched body with its furnace-like flames.<a href="#_ftn6" name= | |
| 92 "_ftnref6" id="_ftnref6">[6]</a></p> | |
| 93 <p>1475 The sisters of Lazarus, who were taking care of him, inform | |
| 94 Jesus of his illness. Grief-stricken at the misfortune of the | |
| 95 ailing youth, <b>the sisters sent to him</b>, Jesus, <b>saying, | |
| 96 Lord, he whom you love is ill</b>. This message brings to mind | |
| 97 three things for consideration. First, we see that the friends of | |
| 98 God are sometimes afflicted with bodily illness; thus, if someone | |
| 99 has a bodily illness, this is not a sign that the person is not a | |
| 100 friend of God. Eliphaz mistakenly argued against Job that it was: | |
| 101 "Think now, who that was innocent every perished? Or where were the | |
| 102 upright cut off?" (Job 4:7). Accordingly, they say, <b>Lord, he | |
| 103 whom you love is ill</b>: "For the Lord reproves him whom he loves, | |
| 104 as a father the son in whom he delights" (Prv 3:12).</p> | |
| 105 <p>The second thing to note is that his sisters do not say, "Lord, | |
| 106 come and heal him," but simply to mention his sickness, he <b>is | |
| 107 ill</b>. This indicates that it is enough merely to state one's | |
| 108 need to a friend, without adding a request. For a friend, since he | |
| 109 wills the good of his friend as his own good, is just as interested | |
| 110 in warding off harm from his friends as he is in warding it off | |
| 111 from himself. And this is especially true of the one who most truly | |
| 112 loves: "The Lord preserves all who love him" (Ps 145:20).</p> | |
| 113 <p>The third thing to consider is that these two sisters, who | |
| 114 wanted the cure of their sick brother, did not come in person to | |
| 115 Christ, as did the paralytic (Lk 5:18), and the centurion (Matt | |
| 116 8:5). This was because of the confidence they had in Christ due to | |
| 117 the special love and friendship which he had shown for them; or, | |
| 118 perhaps it was their grief that kept them away: "A friend, if he is | |
| 119 steadfast, will be to you as yourself" [Sir 6:11].</p> | |
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120 <p>1476 Now we have the reasons for the foregoing: first, the |
| 35 | 121 illness of Lazarus; secondly, the reason why, according to |
| 122 Augustine, his sisters did not come in person to Christ (v | |
| 123 5).<a href="#_ftn7" name="_ftnref7" title="" id= | |
| 124 "_ftnref7">[7]</a></p> | |
| 125 <p>1477 The reason for the illness of Lazarus is the glorification | |
| 126 of the Son of God; thus the Evangelist says, <b>when Jesus heard it | |
| 127 he said, This illness is not unto death; it is for the glory of | |
| 128 God</b>. Here we should note that some physical illness is unto | |
| 129 death and some is not. Those are unto death which are not ordained | |
| 130 to something else. Further, every evil of punishment is inflicted | |
| 131 by divine providence: "Does evil befall a city, unless the Lord has | |
| 132 done it?" (Amos 3:6). But as for the evil of fault, God is not the | |
| 133 author, but the punisher. Now all things that are from God are | |
| 134 ordered. Consequently, every evil of punishment is ordered to | |
| 135 something: some to death, and some to something else. This illness | |
| 136 was not ordered to death, but to the glory of God.</p> | |
| 137 <p>1478 But Lazarus did die! Yes, otherwise he would not have had | |
| 138 the odor of one four days in the tomb, nor would his raising have | |
| 139 been a miracle. I answer that his illness was not ordained to death | |
| 140 as a final end, but to something else, as has been said, that is, | |
| 141 that he who was raised, chastened as it were, might live a holy | |
| 142 life for the glory of God, and that the Jewish people who saw this | |
| 143 miracle might be converted to the faith: "The Lord has chastened me | |
| 144 sorely but he has not given me over to death" (Ps 118:18). Thus he | |
| 145 adds, <b>it is for the glory of God, so that the Son of God may be | |
| 146 glorified by means of it.</b></p> | |
| 147 <p>In this passage, according to Chrysostom, the words "for" and | |
| 148 "that" do not indicate the reason for the events, but their | |
| 149 sequence. For Lazarus was not made ill so that from it God might be | |
| 150 glorified; rather, his illness came from some other cause, and from | |
| 151 it the fact followed that the Son of God would be glorified insofar | |
| 152 as Christ used it for the glory of God by raising Lazarus. <a href= | |
| 153 "#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a></p> | |
| 154 <p>This is true in one way, but not in another. It is possible to | |
| 155 consider two reasons for Lazarus' illness. One is the natural | |
| 156 cause, and from this point of view the statement of Chrysostom is | |
| 157 true, because Lazarus' illness, considering its natural causes, was | |
| 158 not ordained to his rising from the dead. But we can consider | |
| 159 another reason, and this is divine providence; and then | |
| 160 Chrysostom's statement is not true. For under divine providence an | |
| 161 illness of this kind was ordained to the glory of God. And so | |
| 162 according to this, the "for" and the "that" do indicate the reason. | |
| 163 It is the same as saying: <b>it is for the glory of God</b>, | |
| 164 because although it was not ordained to this from the intent of its | |
| 165 natural cause, yet from the intent of divine providence it was | |
| 166 ordained to the glory of God, insofar as, once the miracle had been | |
| 167 performed, people would believe in Christ and escape real death. So | |
| 168 he says, <b>so that the Son of God may be glorified by means of | |
| 169 it</b>.</p> | |
| 170 <p>Here our Lord clearly calls himself the Son of God: for he was | |
| 171 to be glorified in the resurrection of Lazarus because he is true | |
| 172 God: "that we may be in his true Son" [1 Jn 5:20]; "It was not that | |
| 173 this man sinned, or his parents, but that the works of God might be | |
| 174 made manifest in him" (9:3).</p> | |
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175 <p>1479 Here, according to Augustine, the Evangelist gives the |
| 35 | 176 reason why Lazarus' two sisters did not come to Christ, and it was |
| 177 due to their confidence in him because of the special love he had | |
| 178 for them; so the Evangelist remarks, <b>now Jesus loved Martha and | |
| 179 her sister and Lazarus</b>.<a href="#_ftn9" name="_ftnref9" id= | |
| 180 "_ftnref9">[9]</a> Indeed, he who is the Consoler of the sorrowful | |
| 181 loved the sorrowing sisters, and he who was the Savior of the weary | |
| 182 loved the weary and dead Lazarus: "Yea, he loved his people; all | |
| 183 those consecrated to him were in his hand" (Deut 33:3).<br /> | |
| 184 <br /> | |
| 185 <br /></p> | |
| 186 <p align="center"><b>LECTURE 2</b></p> | |
| 187 <blockquote> | |
| 188 <p><b>6 So when he heard that he was ill, he stayed two days longer | |
| 189 in the place where he was. 7 Then after this he said to the | |
| 190 disciples, "Let us go into Judea again." 8 The disciples said to | |
| 191 him, "Rabbi, the Jews were but now seeking to stone you, and are | |
| 192 you going there again?" 9 Jesus answered, "Are there not twelve | |
| 193 hours in the day? If any one walks in the day, he does not stumble, | |
| 194 because he sees the light of this world. 10 But if any one walks in | |
| 195 the night, he stumbles, because the light is not in him."</b></p> | |
| 196 </blockquote> | |
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197 <p>1480 Here the Evangelist presents the raising of the dead |
| 35 | 198 Lazarus. First, we see that Christ desired to do this; and |
| 199 secondly, the sequence of events surrounding the raising are given | |
| 200 (v 17). We see three things related to the first. First, our Lord | |
| 201 allows the death; secondly, he states his intention to go to the | |
| 202 place where Lazarus died (v 7); and thirdly, he reveals his | |
| 203 intention to raise him (v 11).</p> | |
| 204 <p>1481 Christ allowed this death by prolonging his stay beyond the | |
| 205 Jordan: <b>so when he heard that he was ill, he stayed two days | |
| 206 longer in the place where he was</b>. One may infer from this that | |
| 207 Lazarus died on the very day that Jesus received the message from | |
| 208 his sisters: for when Christ went to the place where he died, it | |
| 209 was already the fourth day. After receiving the message, Christ | |
| 210 then remained two days in the same place, and on the day after | |
| 211 these two days, he went to Judea. He delayed these few days for two | |
| 212 reasons. First, so that the death of Lazarus would not be prevented | |
| 213 by his presence; for where life is present, death has no entry. In | |
| 214 the second place, in order to make the miracle more credible, and | |
| 215 so that people would not say that Christ revived Lazarus, not from | |
| 216 death, but only from a coma.</p> | |
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217 <p>1482 Here (v 7) our Lord declares his intention to go to the |
| 35 | 218 place where Lazarus died. First, we see our Lord's plan; secondly, |
| 219 we see the fear in the disciples (v 8); and thirdly, we have our | |
| 220 Lord dispelling their fear (v 9).</p> | |
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221 <p>1483 With respect to the first the Evangelist says, <b>Then |
| 35 | 222 after this</b>, the prolonged delay, <b>he said</b>, Jesus did, |
| 223 <b>to the disciples, Let us go into Judea again</b>. One might ask | |
| 224 here why Christ made a point of mentioning to the apostles that he | |
| 225 was about to go into Judea again, since he had not done this on | |
| 226 other occasions. The reason for this was that the Jews had just | |
| 227 recently persecuted Christ in Judea and had almost stoned him; | |
| 228 indeed, that is why he had left. So it was to be expected that when | |
| 229 Christ wanted to go there again, the disciples would become | |
| 230 fearful. And because "Darts that are foreseen do not strike and | |
| 231 foreseen evils are more easily borne,"<a href="#_ftn10" name= | |
| 232 "_ftnref10" id="_ftnref10">[10]</a> as Gregory says, our Lord | |
| 233 mentioned his planned journey to them to calm their fears. As to | |
| 234 the mystical sense, we can understand by the fact that Christ is | |
| 235 returning once again to Judea, that he will return again at the end | |
| 236 of the world to the Jews, who will be converted to Christ: "A | |
| 237 hardening has come upon part of Israel, until the full number of | |
| 238 the Gentiles come in" (Rom 11:25).</p> | |
| 239 <p>1484 The fear of the disciples is mentioned when the Evangelist | |
| 240 says, <b>the disciples said to him, Rabbi, the Jews were but now | |
| 241 seeking to stone you, and you are going there again?</b> This was | |
| 242 like saying: It seems that you are deliberately going to your | |
| 243 death. Yet their fear was unreasonable, because the disciples had | |
| 244 God with them as their protector, and one who is with God should | |
| 245 not fear: "Let us stand up together. Who is my adversary?" (Is | |
| 246 50:8); "The Lord is my light and my salvation: whom shall I fear?" | |
| 247 (Ps 26:2).</p> | |
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248 <p>1485 Our Lord dispels this fear by strengthening them. The |
| 35 | 249 Evangelist says, <b>Jesus answered</b>, his disciples, <b>Are there |
| 250 not twelve hours in the day?</b> First, we see something about the | |
| 251 time; secondly, what time is suited for walking; thirdly, what time | |
| 252 is not.</p> | |
| 253 <p>1486 To understand this passage we should note that it has been | |
| 254 explained in three ways. The first way is that of Chrysostom, and | |
| 255 is this. <b>Are there not twelve hours in the day?</b> is like | |
| 256 saying: You hesitate to go up to Judea because the Jews recently | |
| 257 wanted to stone me; but the day has twelve hours, and what happens | |
| 258 at one hour does not happen in another. So, although they would | |
| 259 have stoned me before, they would not want to do this at another | |
| 260 hour: "For everything there is a season" (Eccl 3:1); "Every matter | |
| 261 has its time and way" (Eccl 8:6).<a href="#_ftn11" name="_ftnref11" | |
| 262 id="_ftnref11">[11]</a></p> | |
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263 <p>1487 A literal question arises because he is speaking here |
| 35 | 264 either of the natural or of the artificial day. If he is speaking |
| 265 of the natural day, then what he says is false: because the natural | |
| 266 day does not have twelve but twenty-four hours. Again, if he is | |
| 267 speaking of the artificial day, his statement is false: because it | |
| 268 is true only at the equinox, for not all artificial days have | |
| 269 twelve hours. I answer that we should understand this to refer to | |
| 270 the artificial day, because all artificial days have twelve hours. | |
| 271 For the hours of such days are distinguished in two ways. Some are | |
| 272 equal in length and some are not. Those equal in length are | |
| 273 distinguished according to the circle of the equator: and according | |
| 274 to this not all days have twelve hours, but some have more and some | |
| 275 less, except at the equator. The hour not equal in length are more | |
| 276 distinguished according to the ascensions of the zodiac on account | |
| 277 of its obliquity: because the zodiac does not ascend equally in all | |
| 278 its parts, but at the equator equally. Now each artificial day has | |
| 279 twelve of these unequal hours, because every day has six signs | |
| 280 which ascend during the day, and six at night; but those which | |
| 281 ascend in summer have a slower motion than those which ascend in | |
| 282 winter, and of course the ascent of each sign makes up two | |
| 283 hours.</p> | |
| 284 <p>1488 <b>If any one walks in the day</b>, that is, honorably, and | |
| 285 without consciousness of any evil - "Let us conduct ourselves | |
| 286 becomingly as in that day" (Rom 13:13) - <b>he does not | |
| 287 stumble</b>, that is, he does not come upon anything that might | |
| 288 harm him. And this is <b>because he sees the light of this | |
| 289 world</b>, i.e., the light of righteousness is in him: "Light dawns | |
| 290 for the righteous, and joy for the upright in heart" (Ps 97:11). It | |
| 291 is like our Lord were saying: We can go securely because we are | |
| 292 walking during the day.</p> | |
| 293 <p>1489 <b>But if any one walks in the night</b>, that is, in the | |
| 294 night of iniquities, he will easily find dangers. Concerning this | |
| 295 night we read: "Those who sleep at night" (1 Thess 5:7). But such a | |
| 296 one, <b>he stumbles</b>, that is, strikes against something, | |
| 297 <b>because the light</b>, of righteousness, <b>is not in | |
| 298 him</b>.</p> | |
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299 <p>1490 A certain Greek, Theophylactus, explains this another |
| 35 | 300 way.<a href="#_ftn12" name="_ftnref12" id="_ftnref12">[12]</a> |
| 301 Beginning at <b>If any one walks in the day</b>, he says that the | |
| 302 "day" is the presence of Christ in the world, and the "night" is | |
| 303 the time after Christ's passion. So the meaning is this: The Jews | |
| 304 are not to be feared because as long as I am in the world it is not | |
| 305 you, but I, who am in danger. Thus, when the Jews wanted to arrest | |
| 306 Christ, he said to the crowd: "If you seek me, let these men go. | |
| 307 This was to fulfill the word which he had spoken, 'Of those whom | |
| 308 you gavest me I lost not one'" (18:8). <b>But if any one walks in | |
| 309 the night</b>, that is, in the time after the passion, you should | |
| 310 be afraid to go into Judea, because you will suffer persecution | |
| 311 from the Jews: "Strike the shepherd and the sheep will be | |
| 312 scattered."</p> | |
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313 <p>1491 Augustine explains it another way, so that the "day" |
| 35 | 314 indicates Christ: "We must work the works of him who sent me, while |
| 315 it is day" (9:4), and "As long as I am in the world, I am the light | |
| 316 of the world" (9:5).<a href="#_ftn13" name="_ftnref13" id= | |
| 317 "_ftnref13">[13]</a> The twelve hours of this day are the twelve | |
| 318 apostles: "Did I not choose you, the twelve?" (6:71). But what | |
| 319 should we say of what follows: "And one of you is a devil?" Judas, | |
| 320 therefore, was not an hour of this day because he gave no light. We | |
| 321 should say that our Lord spoke these words [about the twelve] not | |
| 322 in reference to Judas, but to his successor, who was Matthias. | |
| 323 Thus, the sense of <b>Are there not twelve hours in the day?</b> is | |
| 324 as though he were saying: You are the hours, I am the day. Just as | |
| 325 the hours follow the day, so you must follow me. So, if I wish to | |
| 326 go to Judea you ought not to precede me or change my will, but you | |
| 327 should follow me. He said something similar to Peter: "Get behind | |
| 328 me, Satan!" (Matt 16:23), i.e., do not go ahead of me, but follow | |
| 329 me by imitating my will. <b>If any one walks in the day</b> is the | |
| 330 same as saying: You should not fear any danger, because you are | |
| 331 going with me who am the day. So just as one who walks in the day | |
| 332 does not run into anything, that is, <b>does not stumble</b>, so | |
| 333 also you who walk with me: "If God is for us, who is against us?" | |
| 334 (Rom 8:31). And this is <b>because he sees the light of this | |
| 335 world</b> in me. <b>But if any one walks in the night</b>, in the | |
| 336 darkness of ignorance and sin, then <b>he stumbles</b>; and this is | |
| 337 <b>because the</b> spiritual <b>light is not in him</b>, not | |
| 338 because of a defect in the light, but because of his own rebellion: | |
| 339 "There are those who rebel against the light" (Job 24:13).<br /> | |
| 340 <br /> | |
| 341 <br /></p> | |
| 342 <p align="center"><b>LECTURE 3</b></p> | |
| 343 <blockquote> | |
| 344 <p><b>11 Thus he spoke, and then he said to them, "Our friend | |
| 345 Lazarus has fallen asleep, but I go to awake him out of sleep." 12 | |
| 346 The disciples said to him, "Lord, if he has fallen asleep, he will | |
| 347 recover." 13 Now Jesus had spoken of his death, but they thought | |
| 348 that he meant taking rest in sleep. 14 Then Jesus told them | |
| 349 plainly, "Lazarus is dead; 15 and for your sake I am glad that I | |
| 350 was not there, so that you may believe. But let us go to him." 16 | |
| 351 Thomas, called the Twin, said to his fellow disciples, "Let us also | |
| 352 go, that we may die with him."</b></p> | |
| 353 </blockquote> | |
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354 <p>1492 Above, our Lord mentioned his intention of going to the |
| 35 | 355 place where Lazarus had died; now he reveals his intention to raise |
| 356 him. The Evangelist first mentions this intention; secondly, the | |
| 357 attitude of the disciples (v 16). First, we see our Lord stating | |
| 358 his intention implicitly and rather obscurely; secondly, the | |
| 359 Evangelist mentions how slow the disciples were to understand this | |
| 360 (v 12); and thirdly, we see our Lord stating his intention plainly | |
| 361 (v 14).</p> | |
| 362 <p>1493 The Evangelist says, <b>Thus he spoke, and then he said to | |
| 363 them</b>, that is, having said those things already mentioned, | |
| 364 Jesus now says to his disciples, <b>Our friend Lazarus has fallen | |
| 365 asleep</b>. According to Chrysostom, this seems to be a second | |
| 366 reason for the disciples not to fear: the first was based on their | |
| 367 innocence, because he who walks in the day does not stumble; but | |
| 368 this reason is based on current necessity, it being necessary to go | |
| 369 there.<a href="#_ftn14" name="_ftnref14" id= | |
| 370 "_ftnref14">[14]</a></p> | |
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371 <p>1494 We see three things about this. First, he recalls his |
| 35 | 372 previous friendship with the dead man, saying, <b>Our friend |
| 373 Lazarus</b>. This was to say: He was a friend because of the many | |
| 374 things and favors he did for us; so we should not neglect him in | |
| 375 his needs: "He who overlooks his own advantage for the sake of a | |
| 376 friend is just" [Prv 12:26].</p> | |
| 377 <p>1495 Secondly, he mentions that help is needed now, saying, | |
| 378 <b>has fallen asleep</b>, and so should be helped: "A brother is | |
| 379 born for adversity" (Prv 17:17). <b>Lazarus has fallen asleep</b>, | |
| 380 with respect to the Lord, as Augustine says; but with respect to | |
| 381 men he was dead, as they were unable to revive him.<a href= | |
| 382 "#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> We should note | |
| 383 that the word "sleep" can be understood in several ways. Sometimes | |
| 384 it refers to a natural sleep: "So Samuel went and lay down [slept] | |
| 385 in his place" (1 Sam 3:9); and "You shall sleep securely" [Job | |
| 386 11:18]. Sometimes it indicates the sleep of death: "We would not | |
| 387 have you ignorant, brethren, concerning those who are asleep, that | |
| 388 you may not grieve as others do who have no hope" (1 Thess 4:13). | |
| 389 Sometimes it is understood as some kind of negligence: "Behold, he | |
| 390 who keeps Israel will neither slumber nor sleep" (Ps 121:4). And | |
| 391 sometimes it means the sleep of sin: "Awake, O sleeper, and arise | |
| 392 from the dead" (Eph 5:14). Again, it can mean the repose of | |
| 393 contemplation: "I slept, but my heart was awake" (Song 5:2). It can | |
| 394 also signify the rest of future glory: "In peace I will both lie | |
| 395 down and sleep" (Ps 4:8).</p> | |
| 396 <p>Death is called a sleep because of the hope we have of a | |
| 397 resurrection; so death has come to be called a sleep from the time | |
| 398 that Christ died and arose: "I lie down and sleep" (Ps 3:6).</p> | |
| 399 <p>1496 Thirdly, he shows his power to raise one from death when he | |
| 400 says, <b>but I go to awake him out of sleep</b>. By this he tells | |
| 401 us that he woke him from the grave with as little effort as you | |
| 402 wake a person who is sleeping in bed. This is not surprising | |
| 403 because he is the one who raises the dead and gives life; so it was | |
| 404 said above (5:28): "The hour is coming, and now is, when the dead | |
| 405 will hear the voice of the Son of God."</p> | |
| 406 <p>1497 The Evangelist now mentions that the disciples were slow to | |
| 407 understand this (v 12). First, he gives a sign of their slowness, | |
| 408 and this is that they did not answer our Lord in accord with his | |
| 409 meaning. Secondly, their slowness is clearly shown (v 13).</p> | |
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410 <p>1498 Concerning the first note that although our Lord was |
| 35 | 411 speaking of the sleep of death, they understood him to mean a |
| 412 natural sleep. And because it is a sign of health when the sick | |
| 413 sleep, the disciples said, <b>if he has fallen asleep, he will | |
| 414 recover</b>. They were saying: This is clearly a sign of health; | |
| 415 and since he is sleeping, it does not seem to be helpful to go and | |
| 416 awake him.</p> | |
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417 <p>1499 The Evangelist mentions their slowness to understand, |
| 35 | 418 saying, <b>now Jesus had spoken of his death</b>, since they did |
| 419 not realize this. Our Lord said to them, according to Matthew, "Are | |
| 420 you also still without understanding?" And we read of the wise: | |
| 421 "The wise man may also hear…and understand a proverb and a | |
| 422 figure, the words of the wise and their riddles" (Prv 1:5-6)</p> | |
| 423 <p>1500 Then our Lord explicitly states his intention to raise him | |
| 424 (v 14). First, he tells them that Lazarus has died, which shows his | |
| 425 knowledge; secondly, he mentions his attitude towards his death, | |
| 426 which shows his providence; and thirdly, he makes known his | |
| 427 intention to go to the place where he died, which shows his | |
| 428 compassion or mercy.</p> | |
| 429 <p>1501 He states that Lazarus has died when he says plainly, | |
| 430 <b>Lazarus is dead</b>, i.e., he has submitted to the common law of | |
| 431 death which no one can escape: "What man can live and never see | |
| 432 death?" (Ps 89:48).</p> | |
| 433 <p>1502 He shows his own attitude towards this death, saying, | |
| 434 <b>and for your sake I am glad that I was not there, so that you | |
| 435 may believe</b>. This can be explained in two ways.</p> | |
| 436 <p>The first way is this. We have heard that Lazarus was sick. And | |
| 437 although I was not there I have told you that he has died <b>and | |
| 438 for your sake I am glad</b>, i.e., because it is for your benefit, | |
| 439 so that you may experience my divinity, because even though I was | |
| 440 not there I saw all this: "All are open and laid bare to the eyes | |
| 441 of him with whom we have do to" (Heb 4:13). This is not surprising, | |
| 442 because the divinity is present to all things: "Do I not fill | |
| 443 heaven and earth?" (Jer 23:24). So that you may believe not as | |
| 444 though they were to believe for the first time, but in order that | |
| 445 they might believe more firmly and more strongly, in the sense of | |
| 446 "I believe; help my unbelief" (Mk 9:23).</p> | |
| 447 <p>The other explanation is this: <b>I am glad</b> that he is dead | |
| 448 and this is <b>for your sake</b>, for our benefit, <b>so that you | |
| 449 may believe</b>. Accordingly, <b>I am glad that I was not | |
| 450 there</b>, for if I had been there, he would not have died. But | |
| 451 because he is now dead, it will be a greater miracle when I raise | |
| 452 one already decomposing. As a result, your faith will be get | |
| 453 stronger, for it is greater to raise one who is dead than to keep | |
| 454 him from dying.</p> | |
| 455 <p>We can learn from this that evils are sometimes a reason for | |
| 456 joy, insofar as they are directed to some good: "We know that | |
| 457 everything works for good with those who love him" (Rom 8:28).</p> | |
| 458 <p>1503 He mentions his plan to go when he says, <b>but let us go | |
| 459 to him</b>. Here we see God's mercy, for in his mercy he takes the | |
| 460 initiative and draws to himself those living in sin, who are dead | |
| 461 and unable of themselves to come to him: "I have loved you with an | |
| 462 everlasting love; therefore have I drawn you, taking pity on you" | |
| 463 [Jer 31:3].</p> | |
| 464 <p>1504 Now the attitude of the disciples is given, and this can be | |
| 465 interpreted in two ways; in one way as indicating a lack of | |
| 466 confidence; and in the other as indicating love. Chrysostom | |
| 467 interprets it in the first way. As was mentioned above, all the | |
| 468 disciples feared the Jews, but especially Thomas. Indeed, before | |
| 469 the passion he was weaker than the others and had less faith, but | |
| 470 after he became stronger and was beyond reproach, traveling the | |
| 471 whole world alone. <a href="#_ftn16" name="_ftnref16" id= | |
| 472 "_ftnref16">[16]</a> So, because of this lack of confidence he says | |
| 473 to his fellow disciples, <b>Let us also go, that we may die with | |
| 474 him</b>. This was like saying: He does not fear death; he fully | |
| 475 wants to go, willing to deliver both himself and us over to | |
| 476 death.</p> | |
| 477 <p>Augustine interprets it in the second way. For Thomas and the | |
| 478 other disciples loved Christ so much that they wanted either to | |
| 479 live with him while he was here, or die with him, so that they | |
| 480 would not find themselves again without consolation if he left them | |
| 481 alone by dying.<a href="#_ftn17" name="_ftnref17" id= | |
| 482 "_ftnref17">[17]</a> It was with this feeling that Thomas said to | |
| 483 his fellow disciples, <b>Let us also go, that we may die with | |
| 484 him</b>. He was saying: He wants to go, and is in danger of death. | |
| 485 Shall we stay here to live? No. <b>Let us also go, that we may die | |
| 486 with him</b>: "If we suffer with him, we shall reign with him" [Rom | |
| 487 8:17]; "One has died for all; therefore all have died" (2 Cor | |
| 488 5:14).<br /> | |
| 489 <br /> | |
| 490 <br /></p> | |
| 491 <p align="center"><b>LECTURE 4</b></p> | |
| 492 <blockquote> | |
| 493 <p><b>17 Now when Jesus came, he found that Lazarus had already | |
| 494 been in the tomb for four days. 18 Bethany was near Jerusalem, | |
| 495 about two miles off, 19 and many of the Jews had come to Martha and | |
| 496 Mary to console them concerning their brother. 20 When Martha heard | |
| 497 that Jesus was coming, she went and met him, while Mary sat in the | |
| 498 house. 21 Martha said to Jesus, "Lord, if you had been here, my | |
| 499 brother would not have died. 22 And even now I know that whatever | |
| 500 you ask from God, God will give you." 23 Jesus said to her, "Your | |
| 501 brother will rise again." 24 Martha said to him, "I know that he | |
| 502 will rise again in the resurrection at the last day." 25 Jesus said | |
| 503 to her, "I am the resurrection and the life; he who believes in me, | |
| 504 though he die, yet shall he live, 26 and whoever lives and believes | |
| 505 in me shall never die. Do you believe this?" 27 She said to him, | |
| 506 "Yes, Lord; I believe that you are the Christ, the Son of [the | |
| 507 living] God, he who is coming into the world."</b></p> | |
| 508 </blockquote> | |
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509 <p>1505 The Evangelist, after telling us that Lazarus was to be |
| 35 | 510 raised, now describes the events surrounding it. First, he mentions |
| 511 some others; secondly, he reveals Christ's feelings (v 33); | |
| 512 thirdly, he describes the actual raising of Lazarus (v 38). As for | |
| 513 the others, he first mentions the condition of Lazarus; secondly, | |
| 514 the consolation the Jews were giving to his sisters (v 19); and | |
| 515 thirdly, the devotion of these sisters (v 20).</p> | |
| 516 <p>1506 The condition of Lazarus is described as to the time of his | |
| 517 death and to his location; <b>Now when Jesus came, he found that | |
| 518 Lazarus had already been in the tomb for four days</b>. This makes | |
| 519 it clear, as we said above, that Lazarus had died the very day | |
| 520 Christ was told about his illness.</p> | |
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521 <p>1507 According to Augustine, these four days signify four |
| 35 | 522 deaths.<a href="#_ftn18" name="_ftnref18" id="_ftnref18">[18]</a> |
| 523 The first day indicates the death of original sin, which we humans | |
| 524 contract as offspring: "Sin came in to the world through one man | |
| 525 and death through sin" (Rom 5:12). The other three days refer to | |
| 526 death by actual sin: for every mortal sin is called a death: "Evil | |
| 527 shall slay the wicked" (Ps 34:21). These days are differentiated | |
| 528 according to which law is transgressed.</p> | |
| 529 <p>Thus the second day indicates the transgression of the law of | |
| 530 nature: "They have transgressed the laws…broken the | |
| 531 everlasting covenant," that is, the law of nature (Is 24:5). The | |
| 532 third day signifies the transgression of the written law: "Did not | |
| 533 Moses give you the law? Yet none of you keeps the law" (7:19). The | |
| 534 fourth day represents the transgression of the Law of the Gospel | |
| 535 and of grace; and this is more serious than the others: "A man who | |
| 536 has violated the law of Moses dies without mercy at the testimony | |
| 537 of two or three witnesses. How much worse punishment do you think | |
| 538 will be deserved by the man who has spurned the Son of God, and | |
| 539 profaned the blood of the covenant by which he was sanctified, and | |
| 540 outraged the Spirit of grace?" (Heb 10:28-29).</p> | |
| 541 <p>Another interpretation would be this: The first day is the sin | |
| 542 of the heart: "Remove the evil of your thoughts from before my | |
| 543 eyes" [Is 1:16]. The second day is the sin of speech: "Let no evil | |
| 544 talk come out of your mouths" (Eph 4:29). The third day is the sin | |
| 545 of deed: "Cease to do evil" (Is 1:16). The fourth day is customary | |
| 546 sin arising from evil habit: "You can do good who are accustomed to | |
| 547 do evil" (Jer 13:23).</p> | |
| 548 <p>But no matter how it is interpreted, our Lord sometimes heals | |
| 549 those who have been dead four days, that is, those who have | |
| 550 transgressed the law of the Gospel, and those who are held fast by | |
| 551 habits of sin.</p> | |
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552 <p>1508 Next we are told what favored the presence of the visitors |
| 35 | 553 and how many there were. Their presence was facilitated due to the |
| 554 fact that the deceased was near Jerusalem; the Evangelist says, | |
| 555 <b>Bethany was near Jerusalem, about two miles [fifteen stadia] | |
| 556 off</b>. This was almost two miles, because a mile contains eight | |
| 557 stadia. Thus it was easy for many of the Jews to go there from | |
| 558 Jerusalem.</p> | |
| 559 <p>The mystical interpretation is this: Bethany means "the house of | |
| 560 obedience," and Jerusalem means "the vision of peace." Thus we may | |
| 561 understand that those who are in the state of obedience are near | |
| 562 the peace of eternal life: "My sheep hear my voice…and I | |
| 563 give them eternal life" (10:27). He says <b>fifteen stadia</b>, | |
| 564 because anyone who wishes to go from Bethany, i.e., the state of | |
| 565 obedience, to the heavenly Jerusalem, must pass through fifteen | |
| 566 stadia. The first seven belong to the observance of the Old Law, | |
| 567 for the number seven pertains to the Old Law, which keeps the | |
| 568 seventh day holy. The other eight belong to the fulfilling of the | |
| 569 New Testament, for the number eight refers to the New Testament | |
| 570 because of the octave of the resurrection.</p> | |
| 571 <p>Their number is mentioned as being many; <b>and many of the Jews | |
| 572 had come to Martha and Mary to console them.</b> This was an act of | |
| 573 piety: "Rejoice with those who rejoice, weep with those who weep" | |
| 574 (Rom 12:15); "Do not fail those who weep, but mourn with those who | |
| 575 mourn" (Sir 7:34).</p> | |
| 576 <p>1509 Now the Evangelist describes the sisters: first, Martha; | |
| 577 then Mary. He describes Martha in three ways: as going to meet | |
| 578 Christ; the devotion she showed to Christ (v 21); and thirdly, the | |
| 579 degree of enlightenment to which Christ raised her.</p> | |
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580 <p>1510 We are told that Martha immediately went to meet Jesus, |
| 35 | 581 <b>when Martha heard that Jesus was coming, she went and met |
| 582 him</b> without delay. The Evangelist says, <b>was coming</b>, | |
| 583 perhaps because when Christ was drawing near someone went ahead and | |
| 584 told Martha that Jesus was on his way; and when she heard this, she | |
| 585 at once ran to meet him. The reason why Martha was the first to | |
| 586 hear about this and hurry out alone was due to her anxiety; thus | |
| 587 our Lord says in Luke (10:41), "Martha, Martha, you are anxious and | |
| 588 troubled about many things." And so, since she was occupied with | |
| 589 every detail, she was constantly coming and going and was more | |
| 590 likely to meet the messengers. But Mary sat with those who had come | |
| 591 from Jerusalem, and the news would not have reached her as soon. | |
| 592 Chrysostom thinks that Martha did not tell Mary about this at once | |
| 593 because Mary was with the Jews, and Martha knew that they were | |
| 594 persecuting Christ and had already planned his death. So, she was | |
| 595 afraid that if she told her, and Mary also came to meet Christ, | |
| 596 they too would have come with her. For this reason she preferred | |
| 597 not to tell her.<a href="#_ftn19" name="_ftnref19" id= | |
| 598 "_ftnref19">[19]</a></p> | |
| 599 <p>But if the Jews were conspiring against Christ, why were they | |
| 600 there with Lazarus and his sisters, who were intimate friends of | |
| 601 Christ, and like his disciples? Chrysostom answers that they were | |
| 602 there in spite of the orders of their leaders, to comfort them, | |
| 603 because they were good women and in great need. Or again, they were | |
| 604 there because they were not evil men, but were well-disposed toward | |
| 605 Christ; for a great number of the people were believers.<a href= | |
| 606 "#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a></p> | |
| 607 <p>Mystically, these events signify the active life, which is | |
| 608 signified by Martha, who went to meet Christ in order to serve his | |
| 609 members; and the contemplative life, which is signified by Mary, | |
| 610 who sat at home dedicating herself to the repose of contemplation | |
| 611 and to purity of conscience: "When I enter my house, I shall find | |
| 612 rest with her" (Wis 8:16).</p> | |
| 613 <p>1511 Martha is shown to have an extraordinary devotion; | |
| 614 <b>Martha said to Jesus, Lord, if you had been here, my brother | |
| 615 would not have died</b>. Here she reverently mentions two things to | |
| 616 Christ: one of these look to the past, and the other to the future. | |
| 617 She looks to the past when she says, <b>Lord, if you had been here, | |
| 618 my brother would not have died</b>: for she believed that there | |
| 619 would be no place for death when the Lord was present, since she | |
| 620 had seen the woman healed by merely touching the fringe of Jesus' | |
| 621 garment (Matt 9:20). This was reasonable, for life is contrary to | |
| 622 death; but Christ is life and the tree of life: "She [wisdom] is a | |
| 623 tree of life to those who lay hold of her" (Prv 3:18). So if the | |
| 624 tree of life could preserve one from death, much more could Christ. | |
| 625 However, her faith was as yet imperfect, for she thought that | |
| 626 Christ had less power when he was absent than when he was present. | |
| 627 Thus she said, <b>Lord, if you had been here, my brother would not | |
| 628 have died</b>. Of course, this can be said of a limited and created | |
| 629 power, but it should not be said of the infinite and uncreated | |
| 630 power which is God, because God is equally related to things both | |
| 631 present and absent; indeed, all things are present to him: "Am I a | |
| 632 God at hand, says the Lord, and not a God afar off?" (Jer | |
| 633 23:23).</p> | |
| 634 <p>She looks to the future when she adds, <b>and even now I know | |
| 635 that whatever you ask from God, God will give you</b>. In saying | |
| 636 this she spoke the partial truth - for it belonged to Christ as | |
| 637 having a human nature to petition God; thus we read that he often | |
| 638 prayed, and above it is said, "If any one is a worshipper of God | |
| 639 and does his will, God listens to him" (9:31). Yet it was less than | |
| 640 the whole truth; for by saying this she seemed to be thinking of | |
| 641 Christ as a saintly man who could by his prayer revive one already | |
| 642 dead, just as Elisha by his prayer raised one who was dead.</p> | |
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643 <p>1512 We see how she advanced when the Evangelist adds, <b>Jesus |
| 35 | 644 said to her, Your brother will rise again</b>. Because she was |
| 645 still imperfect in her understanding, our Lord raised her to higher | |
| 646 things by his teaching. First, he foretells the resurrection of her | |
| 647 brother; secondly, he shows that he has the power to resurrect (v | |
| 648 25). Concerning the first, he does two things. First, he foretells | |
| 649 the coming miracle; secondly, we see Martha's understanding of the | |
| 650 resurrection (v 24).</p> | |
| 651 <p>1513 The miracle our Lord foretold is the raising of Lazarus; | |
| 652 thus he says, <b>Your brother will rise again</b>: "Thy dead shall | |
| 653 live, their bodies shall rise" (Is 26:19). We should note here that | |
| 654 Christ raised three persons from death: the daughter of the ruler | |
| 655 of the synagogue (Matt 9:25); the widow's son, who was being | |
| 656 carried outside the gate of the city (Lk 7:12); and Lazarus, who | |
| 657 had been four days in the tomb. The girl was still in her home, the | |
| 658 youth was outside the gate, and Lazarus was in the tomb. He raised | |
| 659 the girl in the presence of only a few witnesses: the girl's father | |
| 660 and mother, and the three disciples, Peter, James, and John. He | |
| 661 raised the young man in the presence of a large group. And Lazarus | |
| 662 was raised with a number of people standing by, and when Christ was | |
| 663 deeply affected. These three persons represent three kinds or | |
| 664 genera of sins. Some sin by consenting in their hearts to mortal | |
| 665 sin; and these are signified by the girl who was dead in her own | |
| 666 home. Others sin by outside signs and acts, and these are signified | |
| 667 by the dead youth who was being carried outside the city gate. | |
| 668 Finally, those who are firmly habituated to sin are buried in the | |
| 669 tomb. Yet, our Lord raises all of them. But those who sin only by | |
| 670 consent, and die by sinning mortally, are more easily raised. And | |
| 671 because their sin is private, it is healed with a private | |
| 672 corrective. When sin advances without, it needs public remedy.</p> | |
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673 <p>1514 Martha's understanding of the promised resurrection is |
| 35 | 674 given when the Evangelist says, <b>Martha said to him, I know that |
| 675 he will rise again in the resurrection at the last day</b>. It had | |
| 676 never been heard that anyone had raised a person who had been four | |
| 677 days in the tomb, so it would not have entered Martha's heart that | |
| 678 Jesus would raise Lazarus from the dead then and there. But she did | |
| 679 believe that this would happen at the general resurrection. | |
| 680 Therefore, she says, <b>I know</b>, that is, I hold it with the | |
| 681 greatest certainty, <b>that he will rise again at the last day</b>: | |
| 682 "I will raise him up at the last day" (6:40).</p> | |
| 683 <p>1515 When the Evangelist says, <b>Jesus said to her, I am the | |
| 684 resurrection and the life</b>, our Lord raises Martha to higher | |
| 685 things. First, Jesus shows his own might and power; secondly, he | |
| 686 mentions the effect of his power, <b>he who believes in me, though | |
| 687 he die, yet shall he live</b>; and thirdly, he demands faith, <b>Do | |
| 688 you believe this?</b></p> | |
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689 <p>1516 His power is life-giving; thus he says, <b>I am the |
| 35 | 690 resurrection and the life</b>. It is as though he were saying to |
| 691 Martha: Do you believe that your brother will rise on the last day? | |
| 692 But this general event, that all will rise, will be caused by my | |
| 693 power. Consequently, I, by whose power all will rise at that time, | |
| 694 am also able to raise your brother now.</p> | |
| 695 <p>He is saying two things, namely, that he is <b>the resurrection | |
| 696 and the life</b>. We should note that some need to share in the | |
| 697 effect of life: some, indeed, because they have lost life; and | |
| 698 others, not because they have lost it, but in order that the life | |
| 699 they have may be preserved. In regard to the first he says, <b>I am | |
| 700 the resurrection</b>, because those who have lost their life by | |
| 701 death are restored. In regard to the second he says, <b>and the | |
| 702 life</b>, by which the living are preserved.</p> | |
| 703 <p>We should note further that the statement, <b>I am the | |
| 704 resurrection</b>, is a causal one. It is the same as saying: I am | |
| 705 the cause of the resurrection, for this manner of speaking is | |
| 706 usually applied only to those who are the cause of something. Now | |
| 707 Christ is the total cause of our resurrection, both of bodies and | |
| 708 souls; and so the statement, <b>I am the resurrection</b>, | |
| 709 indicates the cause. He is saying: The entire fact that everyone | |
| 710 will rise in their souls and in their bodies will be due to me: | |
| 711 "For as by a man came death, by a man has come also the | |
| 712 resurrection of the dead" (1 Cor 15:21).</p> | |
| 713 <p>Furthermore, the fact that <b>I am the resurrection</b> is due | |
| 714 to the fact that <b>I am the life</b>: for it is because of life | |
| 715 that they are restored to life, just as it is because of fire that | |
| 716 something aflame which has been extinguished is rekindled: "In him | |
| 717 was life, and the life was the light of men" (1:4).</p> | |
| 718 <p>1517 However, the effect corresponds to the power; thus he says, | |
| 719 <b>he who believes in me, though he die, yet shall he live, and | |
| 720 whoever lives and believes in me shall never die</b>. First, he | |
| 721 treats of the effect which corresponds to the first power [the | |
| 722 power to resurrect]; secondly, the effect which corresponds to the | |
| 723 second power [the power to give life].</p> | |
| 724 <p>The first thing he said about his power is that he is the | |
| 725 resurrection. The effect which corresponds to this is that the dead | |
| 726 are brought to life by him. Referring to this he says, <b>he who | |
| 727 believes in me, though he die, yet shall he live</b>. The reason | |
| 728 for this is that I am the cause of the resurrection, and the effect | |
| 729 of this cause is obtained by believing in me. He says, <b>he who | |
| 730 believes in me, though he die, yet shall he live</b>, because by | |
| 731 believing he has me within himself - "that Christ may dwell in your | |
| 732 hearts through faith" (Eph 3:17). And one who has me, has the cause | |
| 733 of the resurrection. <b>Therefore, he who believes in me shall | |
| 734 live.</b> We saw before (5:25) that some will rise through faith: | |
| 735 "the hour is coming, and now is, when the dead will hear the voice | |
| 736 of the Son of God, and those who hear will live," with a spiritual | |
| 737 life, by rising from the death of sin, and they will also live with | |
| 738 a natural life by rising from the penalty of [physical] death.</p> | |
| 739 <p>The second thing he says of his power is that he is life. The | |
| 740 effect which corresponds to this is the preservation of life. Thus | |
| 741 he says, <b>and whoever lives and believes in me</b>, whoever lives | |
| 742 a life of righteousness, "the righteous shall live by his faith" | |
| 743 (Hab 2:4), <b>shall never die</b>, that is, with an eternal death. | |
| 744 But they will have eternal life: "For this is the will of my | |
| 745 Father, that every one who sees the Son and believes in him should | |
| 746 have eternal life" (6:40). This should not be understood to mean | |
| 747 that one will not physically die; he will die, but he will be | |
| 748 raised up in a soul to a never-ending life, and his flesh will rise | |
| 749 and he will never die again. Thus John continued, "and I will raise | |
| 750 him up at the last day" (6:40).</p> | |
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751 <p>1518 Jesus requires faith so he can bring her to perfection: |
| 35 | 752 thus he says, <b>Do you believe this?</b> First, our Lord's |
| 753 question is given. Our Lord does not ask this out of ignorance, | |
| 754 because he knew her faith. Indeed, it was he who had infused the | |
| 755 faith into her: for the act of faith is from God. But he asks this | |
| 756 question in order that she might profess outwardly the faith she | |
| 757 had in her heart: as we read, "For man believes with his heart and | |
| 758 so is justified, and he confesses with his lips and so is saved" | |
| 759 (Rom 10:10).</p> | |
| 760 <p>1519 Secondly, we are given the woman's answer, <b>Yes, Lord; I | |
| 761 believe that you are the Christ, the Son of the living God</b>. Yet | |
| 762 this answer seems to be unrelated to what our Lord had said. For he | |
| 763 had said, <b>I am the resurrection and the life</b>, and then he | |
| 764 asked her whether she believed this. She did not answer: "I believe | |
| 765 that you are the resurrection and the life," but <b>I believe that | |
| 766 you are the Christ, the Son of the living God</b>.</p> | |
| 767 <p>There are two explanations for this. Chrysostom thinks that | |
| 768 Martha did not understand the profound words of Christ and answered | |
| 769 as one bewildered: Lord, I do not understand what you are saying, | |
| 770 namely, that you are the resurrection and the life; but I do | |
| 771 believe this, <b>I believe that you are the Christ, the Son of the | |
| 772 living God</b>.<a href="#_ftn21" name="_ftnref21" id= | |
| 773 "_ftnref21">[21]</a> Augustine, on the other hand, says that Martha | |
| 774 answers this way because it gives the reason for all that our Lord | |
| 775 had said.<a href="#_ftn22" name="_ftnref22" id="_ftnref22">[22]</a> | |
| 776 It is as though she were saying: Whatever you say about your power | |
| 777 and the effect of salvation, I believe it all; because I believe | |
| 778 something more, which is the root of all these things, that is, | |
| 779 <b>that you are the Christ, the Son of the living God</b>.</p> | |
| 780 <p>1520 Martha's profession is complete, for she professes Christ's | |
| 781 dignity, his nature and his mission, that is, to be made flesh. She | |
| 782 professes his dignity, both royal and priestly, when she says, | |
| 783 <b>you are the Christ</b>. Now "Christ" means "anointed." And kings | |
| 784 and priests are anointed. Consequently, Christ is king and priest. | |
| 785 So the angel said: "To you is born this day in the city of David a | |
| 786 Savior, who is Christ the Lord" (Lk 2:11). Furthermore, he is a | |
| 787 "Christ" in a unique way, for others are anointed with a visible | |
| 788 oil, but he is anointed with an invisible oil, that is, with the | |
| 789 Holy Spirit, and more abundantly than others: "God, your God, has | |
| 790 anointed you with the oil of gladness above your fellows" (Ps | |
| 791 45:7). Indeed, he was anointed above his fellows "for it is not by | |
| 792 measure that he gives the Spirit" (3:34).</p> | |
| 793 <p>Then she professes that Christ's nature is divine and equal to | |
| 794 the Father; she says, <b>the Son of the living God</b>. In calling | |
| 795 him uniquely the Son of the living God, she affirms the truth of | |
| 796 his sonship: for he is not the true Son of God unless he is of the | |
| 797 same nature as his Father. Thus it is said of Christ: "That we may | |
| 798 be in his true Son, Christ. This is the true God and eternal life" | |
| 799 [1 Jn 5:20].</p> | |
| 800 <p>She professes the mystery of his mission when she says, <b>he | |
| 801 who is coming into the world</b>, by assuming flesh. Peter | |
| 802 professed the same: "You are the Christ, the Son of the living God" | |
| 803 (Matt 16:16); and Christ says, "I came from the Father and have | |
| 804 come into the world" (16:28).<br /> | |
| 805 <br /> | |
| 806 <br /></p> | |
| 807 <p align="center"><b>LECTURE 5</b></p> | |
| 808 <blockquote> | |
| 809 <p><b>28 When she had said this, she went and called her sister | |
| 810 Mary, saying quietly, "The Teacher is here and is calling for you." | |
| 811 29 And when she heard it, she rose quickly and went to him. 30 Now | |
| 812 Jesus had not yet come to the village, but was still in the place | |
| 813 where Martha had met him. 31 When the Jews who were with her in the | |
| 814 house, consoling her, saw Mary rise quickly and go out, they | |
| 815 followed her, supposing that she was going to the tomb to weep | |
| 816 there. 32 Then Mary, when she came where Jesus was and saw him, | |
| 817 fell at his feet, saying to him, "Lord, if you had been here, my | |
| 818 brother would not have died." 33 When Jesus saw her weeping, and | |
| 819 the Jews who came with her also weeping, he was deeply moved in | |
| 820 spirit and troubled [himself]; 34 and he said, "Where have you laid | |
| 821 him?" They said to him, "Lord, come and see." 35 Jesus wept. 36 So | |
| 822 the Jews said, "See how he loved him." 37 But some of them said, | |
| 823 "Could not he who opened the eyes of the blind man have kept this | |
| 824 man from dying."</b></p> | |
| 825 </blockquote> | |
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826 <p>1521 The Evangelist, after describing Martha, now describes |
| 35 | 827 Mary. First, he mentions how she was called; secondly, her meeting |
| 828 with Christ; and thirdly, the devotion she showed him (v 32).</p> | |
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829 <p>1522 Mary was called by Martha, who had been consoled and |
| 35 | 830 instructed by Christ, as she did not want her sister to miss such |
| 831 consolation. <b>When she had said this</b>, the previous words, to | |
| 832 the Lord, <b>she went and called her sister Mary, saying quietly, | |
| 833 The Teacher is here and is calling for you</b>. She called her | |
| 834 sister quietly: "The words of the wise heard in quiet…" | |
| 835 (Eccl 9:17). She did this because a number of Jews were with her | |
| 836 sister, as has been said; and perhaps there were some among them | |
| 837 who did not like Jesus, or would have left, or who, if they had | |
| 838 heard what Martha said, would not have followed her. As for the | |
| 839 mystical sense, we may understand that one more efficaciously calls | |
| 840 upon Christ in quiet or in private: "In quietness and in trust | |
| 841 shall be your strength" (Is 30:15).</p> | |
| 842 <p>1523 There is a problem about her saying, <b>the Teacher is here | |
| 843 and is calling for you</b>. This seems to be false, because our | |
| 844 Lord did not tell Martha to call Mary. Augustine says that the | |
| 845 Evangelist omitted this detail from his account for the sake of | |
| 846 brevity, for perhaps our Lord did tell Martha to call her.<a href= | |
| 847 "#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a> However, others | |
| 848 say that Martha considered the very presence of Christ as a call. | |
| 849 Martha was thinking: If he is here, it would be inexcusable for one | |
| 850 not to go to meet him.</p> | |
| 851 <p>1524 Next, the Evangelist describes Mary going to meet Christ. | |
| 852 He does three things about this: first, he mentions her promptness; | |
| 853 secondly, the place where she meets Christ; and thirdly those who | |
| 854 came with her (v 31).</p> | |
| 855 <p>1525 Mary went to Christ promptly, not delaying on account of | |
| 856 her sorrow, or hesitating because of those who were with her. But | |
| 857 <b>when she heard it, she rose quickly</b> from the house where she | |
| 858 was <b>and went to him</b>, Jesus. It is clear from this that | |
| 859 Martha would not have arrived before Mary if Mary had been | |
| 860 immediately told of Jesus' coming. Further, this furnishes us with | |
| 861 the example that we are not to delay when called to Christ: "Do not | |
| 862 delay to turn to the Lord, nor postpone it from day to day" (Sir | |
| 863 5:7); "I will hear him as a teacher" [Is 50:4].</p> | |
| 864 <p>1526 Mary meets Christ at the same place where Martha had spoken | |
| 865 to him; <b>Now Jesus had not yet come to the village, but was still | |
| 866 in the place where Martha had met him</b>. The Evangelist mentions | |
| 867 this so that we do not think that Mary's trip was unnecessary, for | |
| 868 Christ could have reached her village just as quickly as Martha | |
| 869 did. But Christ remained where he was so as not to appear to be | |
| 870 thrusting himself into a miracle. Yet once he is asked and | |
| 871 prompted, he does perform a miracle, once they realize that Lazarus | |
| 872 is dead, and so the miracle cannot be denied. We can also | |
| 873 understand from this that when we wish to have the advantage of | |
| 874 Christ we should go to meet him, and not wait until he accommodates | |
| 875 himself to us; rather, we should accommodate ourselves to him: | |
| 876 "They shall turn to you, but you shall not turn to them" (Jer | |
| 877 15:19).</p> | |
| 878 <p>1527 Those who followed Mary are described when the Evangelist | |
| 879 says, <b>the Jews who were with her in the house…followed | |
| 880 her</b>. The reason they followed her is given when he says, | |
| 881 <b>supposing that she was going to the tomb to weep there</b>. They | |
| 882 thought that her action was inspired by her grief, since they had | |
| 883 not heard what Martha had said to her. This was a commendable thing | |
| 884 for the Jews to do, for as Sirach (7:34) says: "Do not fail those | |
| 885 who weep." Still, that they did follow Mary was an effect of divine | |
| 886 providence, and it was, as Augustine says, so that with all these | |
| 887 present when Lazarus was raised, this great miracle of raising one | |
| 888 who had been dead for four days would have many witnesses.<a href= | |
| 889 "#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a></p> | |
| 890 <p>1528 Then when he says, <b>then Mary, when she came where Jesus | |
| 891 was and saw him, fell at his feet</b>, we see Mary's devotion to | |
| 892 Jesus. First, we see the devotion she showed by her actions and | |
| 893 secondly, the devotion she showed by her words.</p> | |
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894 <p>1529 In regard to the first, notice her security and humility. |
| 35 | 895 She is secure because, contrary to the orders of the leaders that |
| 896 no one profess Christ, she is neither shamed by the crowd nor does | |
| 897 she show any regard for the Jews' mistrust of Christ. Even though | |
| 898 some of Christ's enemies are present, she runs to him: "The | |
| 899 righteous are bold as a lion" (Prv 28:1).</p> | |
| 900 <p>She shows her humility because <b>she fell at his feet</b>, | |
| 901 which was not said about Martha: "Humble yourselves therefore under | |
| 902 the mighty hand of God, that in due time he may exalt you" (1 Pet | |
| 903 5:6); "Let us worship at his foot stool" (Ps 132:7).</p> | |
| 904 <p>1530 She shows her devotion in words when she says to him, | |
| 905 <b>Lord, if you had been here, my brother would not have died</b>. | |
| 906 For she believed that he was the life, and where he was there would | |
| 907 be no place for death: "What fellowship has light with darkness?" | |
| 908 (2 Cor 6:14). It is like saying, says Augustine: "As long as you | |
| 909 were present with us, no sickness or infirmity dared to appear | |
| 910 among those with whom Life was a guest. O faithless fellowship! | |
| 911 While you were still living in the world, your friend died. If a | |
| 912 friend dies, what will an enemy suffer?"<a href="#_ftn25" name= | |
| 913 "_ftnref25" id="_ftnref25">[25]</a></p> | |
| 914 <p>1531 Next (v 33), Christ's feelings are presented. Christ did | |
| 915 not answer Mary in the same way that he answered Martha; because of | |
| 916 the crowd which was present he did not say anything, but showed his | |
| 917 power by his actions. First, we see Christ's affection for Mary; | |
| 918 secondly, the remarks of the Jews about Christ's affection (v 36). | |
| 919 Concerning the first, the Evangelist does three things. First, he | |
| 920 mentions the affection present in the heart of Christ; secondly, | |
| 921 how he expressed it in words (v 34); and thirdly, how he revealed | |
| 922 it by his tears (v 35).</p> | |
| 923 <p>1532 With regard to the first, he says, <b>When Jesus saw her | |
| 924 weeping</b>…We should note here that Christ is truly divine | |
| 925 and truly human. And so in his actions we find almost everywhere | |
| 926 that the divine is mingled with the human, and the human with the | |
| 927 divine. And if at times something human is mentioned about Christ, | |
| 928 something divine is immediately added. Indeed, we read of no | |
| 929 weakness of Christ greater than his passion; yet as he hangs on the | |
| 930 cross divine events are manifested: the sun is obscured, rocks are | |
| 931 rent, the bodies of the saints that had been asleep arise. Even at | |
| 932 his birth, as he lay in the manger, a star shines in the heavens, | |
| 933 the angels sing his praises, and the Magi and kings offer gifts. We | |
| 934 have a similar situation here: for Christ experiences a certain | |
| 935 weakness in his human affections, becoming disturbed over the death | |
| 936 of Lazarus. We read, <b>he was deeply moved in spirit and troubled | |
| 937 himself</b>.</p> | |
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938 <p>1533 In regard to this disturbance, we should note his |
| 35 | 939 compassion; secondly, his discernment; and thirdly, his power. |
| 940 There is compassion for a right reason, for one is rightly troubled | |
| 941 by the sadness and the evils which afflict others. About this the | |
| 942 Evangelist says, <b>When Jesus saw her weeping</b>. "Rejoice with | |
| 943 those who rejoice, weep with those who weep" (Rom 12:15).</p> | |
| 944 <p>1534 There is discernment, because Jesus is troubled in harmony | |
| 945 with the judgment of reason. Thus the Evangelist says that <b>he | |
| 946 was deeply moved in spirit</b>, that is, observing the judgment of | |
| 947 reason. In the Scriptures the spirit is also called the mind or | |
| 948 reason, as in Ephesians (4:23): "Be renewed in the spirit of your | |
| 949 minds." Sometimes these emotions of the sensitive part are neither | |
| 950 evoked by the spirit, nor preserve the moderation of reason; | |
| 951 rather, they go against it. But this did not happen in Christ | |
| 952 because he was deeply moved in spirit.</p> | |
| 953 <p>But what does it indicate to say that he was deeply moved in | |
| 954 spirit (<i>fremuit spiritu</i>)? It seems that it indicates anger: | |
| 955 "A king's wrath is like the growling (<i>fremitus</i>) of a lion" | |
| 956 (Prv 19:12). It also seems to indicate indignation or resentment, | |
| 957 according to Psalm 112 (v 10): "He gnashes (<i>fremet</i>) his | |
| 958 teeth and melts away." I answer that Christ's being deeply moved | |
| 959 indicates a certain anger and resentment of the heart. For all | |
| 960 anger and resentment are caused by some kind of pain and sadness. | |
| 961 Now there are two things involved here: the one about which Christ | |
| 962 was troubled was death, which was inflicted upon the human race on | |
| 963 account of sin; the other, which he resented, was the cruelty of | |
| 964 death and of the devil. Thus, just as when one wants to repel an | |
| 965 enemy he is saddened by the evils inflicted by him, and indignant | |
| 966 at the very though of him, so too Christ was saddened and | |
| 967 indignant.</p> | |
| 968 <p>1535 There was power here because Christ troubled himself by his | |
| 969 own command. Sometimes such emotions arise for an inappropriate | |
| 970 reason, as when a person rejoices over something evil, or is | |
| 971 saddened over what is good: like they "who rejoice in doing evil | |
| 972 and delight in the perverseness of evil" (Prv 2:14). But this was | |
| 973 not the case with Christ; thus he says, <b>When Jesus saw her | |
| 974 weeping…he troubled himself</b>. And sometimes such emotions | |
| 975 arise for a good reason, but are not moderated by reason. So he | |
| 976 says, <b>he was deeply moved in spirit</b>. Further, although these | |
| 977 emotions are moderated, they sometimes spring up before the | |
| 978 judgment of reason, as when they are sudden. This was not the case | |
| 979 with Christ either, because every movement of his sensitive | |
| 980 appetite was according to the control and command of reason.</p> | |
| 981 <p>Thus he says, <b>he troubled himself</b> (<i>turbovit | |
| 982 semetipsum</i>). This was like saying: He took on this sadness by a | |
| 983 judgment of reason.</p> | |
| 984 <p>But how does this agree with the statement of Isaiah [42:4]: "He | |
| 985 will not be sad nor troubled"? I answer that this refers to a | |
| 986 sadness which precedes the judgment of reason and is immoderate. | |
| 987 Christ willed to be troubled and to feel sadness for three reasons. | |
| 988 First, to show the condition and the truth of his human nature. | |
| 989 Secondly, so that by controlling his own sadness, he might teach us | |
| 990 to moderate our own sadness. The Stoics had taught that a wise man | |
| 991 is never sad. But it seems very inhuman not to be sad at the death | |
| 992 of another. However, there are some who become excessively sad over | |
| 993 the evils which afflict their friends. Now our Lord willed to be | |
| 994 sad in order to teach us that there are times when we should be | |
| 995 sad, which is contrary to the opinion of the Stoics; and he | |
| 996 preserved a certain moderation in his sadness, which is contrary to | |
| 997 the excessively sad type. Thus the Apostle says: "But we would not | |
| 998 have you ignorant, brethren, concerning those who are asleep, that | |
| 999 you may not grieve as others do who have no hope" (1 Thess 4:13). | |
| 1000 "Weep for the dead, for he lacks the light" (Si 22:11), and then it | |
| 1001 continues, "Weep less bitterly for the dead, for he has attained | |
| 1002 rest." The third reason is to tell us that we should be sad and | |
| 1003 weep for those who physically die: "I am utterly spent and crushed" | |
| 1004 (Ps 38:8). <a href="#_ftn26" name="_ftnref26" id= | |
| 1005 "_ftnref26">[26]</a></p> | |
| 1006 <p>1536 Then our Lord shows the emotion in his own heart by words; | |
| 1007 he says, <b>Where have you laid him?</b> Was our Lord really | |
| 1008 ignorant of the place where he had been buried? It seems not, for | |
| 1009 just as in his absence he knew, because of his divinity, of | |
| 1010 Lazarus' death, so in the same way he knew where his tomb was. Why | |
| 1011 did he ask about something he already knew? I answer that he did | |
| 1012 not ask as though he did not know, but upon being shown the tomb by | |
| 1013 the people, he wanted them to admit that Lazarus had died and was | |
| 1014 buried. In this way he could prevent the miracle from being | |
| 1015 doubted.</p> | |
| 1016 <p>There are also two mystical reasons for this. One is that a | |
| 1017 person who asks a question does not seem to know the things he asks | |
| 1018 about. Now, Lazarus in his tomb signifies those who are dead in | |
| 1019 their sins. And so our Lord presents himself as ignorant of where | |
| 1020 Lazarus is to have us understand that he does not, in a way, know | |
| 1021 sinners, according to: "I never knew you" (Matt 7:23); and in | |
| 1022 Genesis God said to Adam, "Where are you?" (3:9). The other reason | |
| 1023 is that if anyone rises from sin to the state of divine | |
| 1024 righteousness, it is due to the depths of divine predestination, | |
| 1025 the depths of which we are ignorant: "For who has known the mind of | |
| 1026 the Lord, or who has been his counselor?" (Rom 11:34); "For who | |
| 1027 among them has stood in the council of the Lord to perceive and | |
| 1028 hear his word" (Jer 23:18). And so our Lord, implying this, acts as | |
| 1029 one who does not know, since we also do not know this. Thus our | |
| 1030 Lord's question is given, and the answer of the people, when the | |
| 1031 Evangelist says, <b>They said to him, Lord, come and see</b>. | |
| 1032 <b>Come</b>, by showing mercy; <b>and see</b>, by giving your | |
| 1033 attention: "Consider my affliction and my trouble, and forgive all | |
| 1034 my sins" (Ps 25:18).</p> | |
| 1035 <p>1537 Next, our Lord reveals his emotion with tears; the | |
| 1036 Evangelist says, <b>he wept</b>. Now his tears did not flow from | |
| 1037 necessity, but out of compassion and for a purpose. Christ was a | |
| 1038 well-spring of compassion, and he wept in order to show us that it | |
| 1039 is not blameworthy to weep out of compassion: "My son, let your | |
| 1040 tears fall for the dead" (Sir 38:16). He wept with a purpose, which | |
| 1041 was to teach us that we should weep because of sin: "I am weary | |
| 1042 with my moaning; every night I flood my bed with tears" (Ps | |
| 1043 6:6).</p> | |
| 1044 <p>1538 The Evangelist mentions the remarks that were made about | |
| 1045 Christ's affection when he says, <b>So the Jews said, See how he | |
| 1046 loved him!</b> First, he mentions those who sympathize with | |
| 1047 Christ's affection; secondly, those who doubted his previous | |
| 1048 miracle (v 37).</p> | |
| 1049 <p>The Evangelist infers that some sympathize with Christ's | |
| 1050 affection when he says, <b>So the Jews said</b>, after Christ | |
| 1051 showed his affections by his words and tears, <b>See how he loved | |
| 1052 him!</b>: for love is especially manifested when people are | |
| 1053 afflicted: "A brother is born for adversity" (Prv 17:17). As for | |
| 1054 the mystical sense, we understand by this that God loves us even | |
| 1055 when we are sinners, for if he did not love us he would not have | |
| 1056 said: "For I came not to call the righteous, but sinners" (Matt | |
| 1057 9:13). So we read in Jeremiah (31:3): "I have loved you with an | |
| 1058 everlasting love; therefore I have continued my faithfulness to | |
| 1059 you."</p> | |
| 1060 <p>1539 Those who doubted his previous miracle were from the group | |
| 1061 which envied Christ. The Evangelist says, <b>But some of them</b>, | |
| 1062 the Jews, <b>said, Could not he who opened the eyes of the blind | |
| 1063 man have kept this man from dying?</b> It was the same as saying: | |
| 1064 If he loved him so much that he now weeps over his death, it seems | |
| 1065 that he did not want him to die, for sadness concerns things that | |
| 1066 we do not want. So, if he died against Christ's wishes, it seems | |
| 1067 that Christ was not able to prevent his death; and all the more it | |
| 1068 seems that he could not open the eyes of the man born blind. Or, | |
| 1069 one could say that the Jews were speaking out of wonder or | |
| 1070 astonishment, as Elisha spoke when he said, "Where is the Lord, the | |
| 1071 God of Elijah?" (2 Kings 2:14); and David in "Lord, where is thy | |
| 1072 steadfast love of old?" (Ps 89:49).<br /> | |
| 1073 <br /> | |
| 1074 <br /></p> | |
| 1075 <p align="center"><b>LECTURE 6</b></p> | |
| 1076 <blockquote> | |
| 1077 <p><b>38 Then Jesus, deeply moved again, came to the tomb; it was a | |
| 1078 cave, and a stone lay upon it. 39 Jesus said, "Take away the | |
| 1079 stone." Martha, the sister of the dead man, said to him, "Lord, by | |
| 1080 this time there will be an odor, for he has been dead for four | |
| 1081 days." 40 Jesus said to her, "Did I not tell you that if you would | |
| 1082 believe you would see the glory of God?" 41 So they took away the | |
| 1083 stone. And Jesus lifted up his eyes and said, "Father, I thank thee | |
| 1084 that thou hast heard me. 42 I knew that thou hearest me always, but | |
| 1085 I have said this on account of the people standing by, that they | |
| 1086 may believe that thou didst send me." 43 When he had said this, he | |
| 1087 cried with a loud voice, "Lazarus, come out." 44 [Immediately] the | |
| 1088 dead man came out, his hands and feet bound with bandages, and his | |
| 1089 face wrapped with a cloth. Jesus said to them, "Unbind him, and let | |
| 1090 him go."<a href="#_ftn27" name="_ftnref27" id= | |
| 1091 "_ftnref27">[27]</a></b></p> | |
| 1092 </blockquote> | |
| 1093 <p>1540 The Evangelist, after having given certain preambles to the | |
| 1094 raising of Lazarus, now presents the raising itself. He considers | |
| 1095 four things: first, Christ's arrival at the tomb; second, the | |
| 1096 removal of the stone (v 39); third, Christ's prayer; and fourth, | |
| 1097 the actual raising of the dead Lazarus (v 43).</p> | |
| 1098 <p>1541 In regard to the first he says, <b>Then Jesus, deeply moved | |
| 1099 again, came to the tomb</b>. The Evangelist is careful to | |
| 1100 frequently mention that Christ wept and was deeply moved because, | |
| 1101 as Chrysostom says, he will later show the power of his | |
| 1102 divinity.<a href="#_ftn28" name="_ftnref28" title="" id= | |
| 1103 "_ftnref28">[28]</a> And so he affirms that Christ experienced the | |
| 1104 weaker and humbler marks of our nature so that we do not doubt the | |
| 1105 reality of his human nature. And just as John shows his divine | |
| 1106 nature and power more explicitly than the other Evangelists, so he | |
| 1107 also mentions his weaker aspects, and other such things which | |
| 1108 especially reveal the affections of Christ's human nature.</p> | |
| 1109 <p>As for the mystical sense, he was deeply moved in order that we | |
| 1110 might understand that those who rise from sin should continue to | |
| 1111 weep without interruption, according to: "All the day I go about | |
| 1112 mourning" (Ps 38:6).</p> | |
| 1113 <p>Or, one could say that while Christ was deeply moved before due | |
| 1114 to the death of Lazarus, he is deeply moved now because of the | |
| 1115 unbelief of the Jews. Thus the Evangelist mentioned their doubt | |
| 1116 about his previous miracle, when they said, "Could not he who | |
| 1117 opened the eyes of the blind man have kept this man from dying." | |
| 1118 Indeed, he was deeply moved with compassion and pity for these | |
| 1119 Jews: "He saw a great throng; and he had compassion on them" (Matt | |
| 1120 14:14).</p> | |
| 1121 <p>1542 The Evangelist next mentions the removal of the stone; and | |
| 1122 he does four things about this. First, he describes the stone; | |
| 1123 secondly, he mentions the order of Christ to remove it; thirdly, he | |
| 1124 adds the objection to taking away the stone; fourthly, he states | |
| 1125 that the order was carried out.</p> | |
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1126 <p>1543 The stone is described as being over the tomb; he says, |
| 35 | 1127 <b>it was a cave, and a stone lay upon it</b>. Note that in those |
| 1128 regions they had certain cavities in the form of caves that were | |
| 1129 used as human burial places, and in them they could bury many | |
| 1130 bodies over the course of time. So they have an entrance which they | |
| 1131 could close and open with a stone when necessary. Thus we read, | |
| 1132 <b>a stone lay upon it</b>, i.e., over the entrance to the cave. We | |
| 1133 read the same in Genesis (c 23) when Abraham purchased a field and | |
| 1134 a cave for the burial of his wife Sarah.</p> | |
| 1135 <p>In the mystical sense, the cave signifies the depths of sin, | |
| 1136 which it is said: "I have come into deep waters, and the flood | |
| 1137 sweeps over me" (Ps 69:2). The stone laid upon the cave signifies | |
| 1138 the Law, which was written on stone, and which did not take away | |
| 1139 sin, but held them in sin, because they sinned more gravely in | |
| 1140 acting against the Law. Thus we read in Galatians (3:22): "The | |
| 1141 scripture consigned all things to sin" (Gal 3:22).</p> | |
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1142 <p>1544 Then when he says, <b>Jesus said, Take away the stone</b>, |
| 35 | 1143 he gives Christ's order to remove the stone. One might ask: Since |
| 1144 it is a greater thing to raise the dead than to remove a stone, why | |
| 1145 did not Christ also use his power to remove the stone? Chrysostom | |
| 1146 says that this was done in order to secure greater certitude about | |
| 1147 this miracle, that is, to make them such witnesses to the miracle | |
| 1148 that they could not, like they did in the case of the blind man, | |
| 1149 say and maintain that this was not the same person.<a href= | |
| 1150 "#_ftn29" name="_ftnref29" id="_ftnref29">[29]</a></p> | |
| 1151 <p>As for the mystical sense, according to Augustine, the removing | |
| 1152 of the stone signifies the removal of the weight of the legal | |
| 1153 observances from Christ's faithful who came into the Church from | |
| 1154 the Gentiles, for some wanted to impose these observances on | |
| 1155 them.<a href="#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a> | |
| 1156 Thus St. James says: "For it has seemed good to the Holy Spirit and | |
| 1157 to us to lay upon you no greater burden than these necessary | |
| 1158 things" (Acts 15:28); and Peter says in the same work: "Why do you | |
| 1159 make trial of God by putting a yoke upon the neck of the disciples | |
| 1160 which neither our fathers nor we have been able to bear" (Acts | |
| 1161 15:10). Concerning this our Lord says, <b>Take away the stone</b>, | |
| 1162 i.e., the burden of the Law, and preach peace.</p> | |
| 1163 <p>Or, the stone signifies those in the Church who live wickedly, | |
| 1164 and so are a scandal to those who would believe, because they | |
| 1165 hinder their conversion. We read about this stone in Psalm 91 (v | |
| 1166 12): "Lest you dash your foot against a stone." This is the stone | |
| 1167 that our Lord orders removed: "Remove every obstruction from my | |
| 1168 people's way" (Is 57:14).</p> | |
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1169 <p>1545 Next, we see Martha's objection. First, we see what she |
| 35 | 1170 said; secondly, the words of Christ's answer.</p> |
| 1171 <p>1546 The Evangelist mentions Martha's words when he says, | |
| 1172 <b>Martha, the sister of the dead man, said to him, Lord, by this | |
| 1173 time there will be an odor, for he has been dead four days</b>. As | |
| 1174 for the literal sense, this happened in order to show the truth of | |
| 1175 the miracle, as his members were already beginning to corrupt and | |
| 1176 dissolve. As for the mystical sense, one who habitually sins is | |
| 1177 said to smell, that is, the foul odor of his reputation is spread | |
| 1178 abroad by his sins. For just as good works spread a good odor, as | |
| 1179 the Apostle says - "We are the aroma of Christ to God" (2 Cor 2:15) | |
| 1180 - so from evil works there arises an evil odor and a stench. Such a | |
| 1181 person is aptly described in terms of "four days," for he is | |
| 1182 pressed by the weight of earthly sins and sensual desires, and | |
| 1183 earth is the last of the four elements: "The stench and foul smell | |
| 1184 of him will rise" (Joel 2:20).</p> | |
| 1185 <p>1547 Christ answers her, saying, <b>Did not I tell you that if | |
| 1186 you would believe you would see the glory of God?</b> Here our Lord | |
| 1187 seems to reprove Martha for not remembering what Christ had said to | |
| 1188 her: "He who believes in me, though he die, yet shall he live." For | |
| 1189 Martha was not certain that Christ could raise a person who had | |
| 1190 been dead four days. Although Christ had recently raised certain | |
| 1191 dead persons, this seemed impossible to believe of her brother | |
| 1192 because of the long time he had been dead. And so our Lord said, | |
| 1193 <b>Did not I tell you that if you would believe you would see the | |
| 1194 glory of God?</b> that is, the raising of your brother, by which | |
| 1195 God will be glorified.</p> | |
| 1196 <p>Although our Lord had said to his apostles before that this | |
| 1197 miracle would be for his glory, saying, "so that the Son of God may | |
| 1198 be glorified by means of it" (11:4), that is, by means of this | |
| 1199 death, he now says to Martha that this miracle will be for the | |
| 1200 glory of God. The reason for this is that the glory of the Father | |
| 1201 and of the Son and of the Holy Spirit is the same. However, he did | |
| 1202 not mention the glory of the Son here so as not to excite the Jews | |
| 1203 who were present and ready to dispute him.</p> | |
| 1204 <p>1548 These words of our Lord suggest two fruits of our faith. | |
| 1205 The first is the performing of miracles, which is due to faith: "If | |
| 1206 you have faith as a grain of mustard seed, you will say to this | |
| 1207 mountain, 'Move hence to yonder place,' and it will move; and | |
| 1208 nothing will be impossible to you" (Matt 17:19). The Apostle also | |
| 1209 says: "If I have all faith, so as to remove mountains…." (1 | |
| 1210 Cor 13:2); and in Mark (16:20) we read: "And they went forth and | |
| 1211 preached everywhere, while the Lord worked with them and confirmed | |
| 1212 the message by the signs that attended it." Now this working of | |
| 1213 miracles is for the glory of God; thus he says, <b>if you would | |
| 1214 believe you would see the glory of God.</b></p> | |
| 1215 <p>The second fruit is the vision of eternal glory, which is due as | |
| 1216 a reward to faith; thus he says, <b>you would see the glory of | |
| 1217 God</b>: "If you do not believe, you will not understand," as we | |
| 1218 read in Isaiah [7:9], in an alternate version; and in 1 Corinthians | |
| 1219 it is said: "For now we see in a mirror dimly," by faith, "but then | |
| 1220 face to face."</p> | |
| 1221 <p>1549 Next, the Evangelist mentions that the command was carried | |
| 1222 out, saying, <b>So they took away the stone</b>. We may consider | |
| 1223 here, according to Origen, that the delay in removing the stone was | |
| 1224 caused by the sister of the deceased.<a href="#_ftn31" name= | |
| 1225 "_ftnref31" id="_ftnref31">[31]</a> Consequently, the raising of | |
| 1226 her brother was delayed as long as she detained Christ with her | |
| 1227 talk; but as soon as the command of Christ was obediently carried | |
| 1228 out, her brother was raised. And we can learn from this not to | |
| 1229 interpose anything between the commands of Christ and their | |
| 1230 execution if we desire the effect of salvation to follow at once: | |
| 1231 "As soon as they heard of me they obeyed me" (Ps 18:44).</p> | |
| 1232 <p>1550 Then he considers the prayer of Christ, in which he gives | |
| 1233 thanks. The Evangelist mentions four things in this regard. First, | |
| 1234 he mentions his way of praying; secondly, the efficacy of his | |
| 1235 prayer; thirdly, he excludes Christ's need to pray; and fourthly he | |
| 1236 mentions the usefulness of his prayer.</p> | |
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1237 <p>1551 Christ's way of praying is appropriate, because <b>Jesus |
| 35 | 1238 lifted up his eyes</b>, that is, he lifted up his understanding, |
| 1239 directing it in prayer to the Father above. As for us, if we wish | |
| 1240 to pray according to the example of Christ's prayer, we have to | |
| 1241 raise the eyes of our mind to him by turning them from the | |
| 1242 memories, thoughts and desires of present things. We also lift our | |
| 1243 eyes to God when we do not rely on our own merits, but hope in his | |
| 1244 mercy alone: "To thee I lift up my eyes, O thou who art enthroned | |
| 1245 in the heavens! Behold, as the eyes of servants look to the hand of | |
| 1246 their master, as the eyes of a maid to the hand of her mistress, so | |
| 1247 our eyes look to the Lord our God, till he have mercy upon us" (Ps | |
| 1248 123:1); and "Let us lift up our hearts and hands to God in heaven" | |
| 1249 (Lam 3:41).</p> | |
| 1250 <p>1552 He mentions the efficacy of this prayer when he says, | |
| 1251 <b>Father, I thank thee that thou hast heard me</b>. Here we have a | |
| 1252 sign that God is quick to give, as we read: "Lord, thou wilt hear | |
| 1253 the desire of the meek" (Ps 10:17), so that he hears our desires | |
| 1254 even before they are put into words: "He will surely be gracious to | |
| 1255 you at the sound of your cry; when he hears it, he will answer you" | |
| 1256 (Is 30:19); and again in the same book: "While they are yet | |
| 1257 speaking I will hear" (65:24). Therefore, with much more reason we | |
| 1258 can think that God the Father, anticipating the prayer of our Lord, | |
| 1259 the Savior, would have heard him: for the tears which Christ shed | |
| 1260 at the death of Lazarus acted as a prayer.</p> | |
| 1261 <p>By giving thanks at the beginning of his prayer, Christ gives us | |
| 1262 the example that when we pray, we should thank God for the benefits | |
| 1263 we have already received before asking for new ones: "Give thanks | |
| 1264 in all circumstances" (1 Thess 5:18).</p> | |
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1265 <p>1553 If the phrase, <b>that thou hast heard me</b>, is |
| 35 | 1266 interpreted as applying to Christ insofar as he is human, there is |
| 1267 no difficulty: for as having a human nature Christ is less than the | |
| 1268 Father and, accordingly, it is appropriate for him to pray to the | |
| 1269 Father and be heard by him. But if, as Chrysostom wants, it is | |
| 1270 applied to Christ as God, then there is a problem: for as God, it | |
| 1271 is not fitting that he pray or be heard, but rather that he hear | |
| 1272 the prayers of others.<a href="#_ftn32" name="_ftnref32" id= | |
| 1273 "_ftnref32">[32]</a> Consequently, it should be said that one is | |
| 1274 heard when his will is fulfilled. Now the will of the Father is | |
| 1275 always fulfilled, because "He does whatever he pleases" (Ps 115:3). | |
| 1276 Therefore, since the will of the Father is the same as the will of | |
| 1277 the Son, whenever the Father fulfills his own will, he fulfills the | |
| 1278 will of the Son. Thus, the Son says, as Word, <b>that thou hast | |
| 1279 heard me</b>, i.e., that you have done those things which were in | |
| 1280 your Word to be done. For he spoke and they were done.</p> | |
| 1281 <p>1554 Christ's need to pray is excluded when he says, <b>I knew | |
| 1282 that thou hearest me always</b>. Here our Lord vaguely shows his | |
| 1283 own divinity. As if to say: In order that my will be done I do not | |
| 1284 need prayer, because from eternity my will has been fulfilled: "In | |
| 1285 all things he was heard for his reverence" [Heb 5:7]. <b>I knew</b> | |
| 1286 with certitude <b>that thou hearest me</b>, the Word, | |
| 1287 <b>always</b>: because whatever you do, these things are in me to | |
| 1288 be done.</p> | |
| 1289 <p>1555 Again, <b>thou hearest me</b> in my human nature | |
| 1290 <b>always</b>, because my will is always conformed to your will. | |
| 1291 <b>But I have said this on account of the people standing by, that | |
| 1292 they may believe that thou didst send me</b>. We understand from | |
| 1293 this that our Lord did and said many things for the benefit of | |
| 1294 others: "For I have given you an example, that you also should do | |
| 1295 as I have done to you" (13:15). For every action of Christ is a | |
| 1296 lesson for us. In particular, Christ wanted to show by his prayer | |
| 1297 that he was not separated from the Father, but recognized him as | |
| 1298 his principle. And so he added, <b>that they may believe that thou | |
| 1299 didst send me</b>: "And this is eternal life, that they know thee | |
| 1300 the only true God, and Jesus Christ whom thou has sent" (17:3); | |
| 1301 "God sent forth his Son, born of woman, born under the law" (Gal | |
| 1302 4:4). And this is the benefit coming from his prayer.</p> | |
| 1303 <p>1556 Now the Evangelist considers the raising of Lazarus; and he | |
| 1304 does three things. First, he mentions the voice of the one | |
| 1305 awakening him; secondly, the effect of his voice (v 44); and | |
| 1306 thirdly, the command to unbind the one awakened.</p> | |
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1307 <p>1557 The voice of the one awakening Lazarus is described as |
| 35 | 1308 loud: <b>When he had said this</b>, that is, Jesus, <b>he cried |
| 1309 with a loud voice</b>. As for the literal sense, this was done to | |
| 1310 refute the error of certain Jews and of the Gentiles that the souls | |
| 1311 of the dead lingered in the tombs with their bodies. So, <b>he | |
| 1312 cried with a loud voice</b>, as though summoning from afar the soul | |
| 1313 which was not present in the tomb.</p> | |
| 1314 <p>Or, and this is a better explanation, it might be said that | |
| 1315 Christ's voice is described as loud because of its great power: for | |
| 1316 its power was so great that it raised Lazarus who had been dead | |
| 1317 four days, just as one asleep is roused from sleep: "He gave power | |
| 1318 to his voice" [Ps 67:34]. Further, this loud voice represents that | |
| 1319 loud voice which will sound at the general resurrection and by | |
| 1320 which all will be roused from their graves: "At midnight there was | |
| 1321 a cry" (Matt 25:6).</p> | |
| 1322 <p>He cried out, I say, saying, <b>Lazarus, come out</b>. He called | |
| 1323 him by his own name because such was the power of his voice that | |
| 1324 all the dead without distinction would have been awakened if he had | |
| 1325 not limited it to one by mentioning his name, as Augustine says | |
| 1326 when speaking of the Word of the Lord.<a href="#_ftn33" name= | |
| 1327 "_ftnref33" id="_ftnref33">[33]</a> Again, we understand from this | |
| 1328 that Christ calls sinners to come out from living in sin: "Come out | |
| 1329 of her, my people" (Rev 18:4). We are also called to let our sins | |
| 1330 come out of concealment by revealing them in confession: "If I have | |
| 1331 concealed my transgressions from men" (Job 31:33).</p> | |
| 1332 <p>1558 Then (v 44), the effect of this voice is given: first, the | |
| 1333 resurrection of the dead man; secondly, his condition. The | |
| 1334 resurrection of the dead man was immediately after our Lord's | |
| 1335 command: <b>immediately the dead man came out</b>. For such was the | |
| 1336 power of Christ's voice that it gave life without any delay, as | |
| 1337 will happen at the general resurrection when the dead will rise in | |
| 1338 the twinkling of an eye when they hear the sound of the trumpet: | |
| 1339 "And the dead in Christ will rise first" (1 Thess 4:16). For | |
| 1340 Christ's mission was already being anticipated, as it was stated | |
| 1341 above: "The hour is coming, and now is, when the dead will hear the | |
| 1342 voice of the Son of God, and those who hear will live" (5:25). In | |
| 1343 this way what our Lord said was fulfilled: "I go to awake him" | |
| 1344 (11:11).</p> | |
| 1345 <p>As to the condition of the one rising, he is described as having | |
| 1346 <b>his hands and feet bound with bandages</b>, with which the | |
| 1347 people of ages past wrapped their dead, <b>and his face wrapped | |
| 1348 with a cloth</b>, in order to hide his gruesome appearance. He was | |
| 1349 commanded to rise bound and wrapped to provide a greater proof of | |
| 1350 the miracle.</p> | |
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1351 <p>1559 When Jesus says, <b>Unbind him and let him go</b>, he |
| 35 | 1352 orders that he be unbound so that those who do this may be more |
| 1353 reliable witnesses to the miracle and have it more forcefully | |
| 1354 impressed on their memory. Furthermore, when they approach and | |
| 1355 touch him, they can see that is really he. He adds, <b>and let him | |
| 1356 go</b>, to show that this miracle is not an illusion: for at times | |
| 1357 certain magicians have seemed to raise the dead, but those who were | |
| 1358 raised could not live as they formerly had because their raising | |
| 1359 was not real but illusory.</p> | |
| 1360 <p>1560 Augustine gives a mystical explanation to this entire verse | |
| 1361 beginning at <b>The dead man came out</b>. He does this in two | |
| 1362 ways, depending on two ways of coming out. The sinner comes out | |
| 1363 when by repenting he passes from the practice of sin to the state | |
| 1364 of righteousness: "Come out from them, and be separate from them" | |
| 1365 (2 Cor 6:17). However, his hands are bound with bandages, i.e., | |
| 1366 with carnal desires, because, although he is rising from his sins, | |
| 1367 he cannot escape such annoyances as long as he lives in the body. | |
| 1368 Thus the Apostle says: "I of myself serve the law of God with my | |
| 1369 mind, but with my flesh I serve the law of sin" (Rom 7:25). His | |
| 1370 face being wrapped with a cloth signifies that in this life we | |
| 1371 cannot have full knowledge of God: "For now we see in a mirror | |
| 1372 dimly, but then face to face" (1 Cor 12:12). Christ commands them | |
| 1373 to unbind him and let him go because after this life all the veils | |
| 1374 are lifted from those who rise from sin, so that they may | |
| 1375 contemplate God "face to face" (1 Cor 12:12). Then we will be | |
| 1376 unbound from the corruptibility of the flesh which is like a chain | |
| 1377 binding and weighing down the soul and keeping it from full and | |
| 1378 clear contemplation: "Loose the bonds from your neck, O captive | |
| 1379 daughter of Zion" (Is 52:2). This is one way to come out in a | |
| 1380 spiritual manner, and is given by Augustine in his work, <i>The | |
| 1381 Book of Eighty-Three Questions</i><b>.<a href="#_ftn34" name= | |
| 1382 "_ftnref34" id="_ftnref34"><b>[34]</b></a></b></p> | |
| 1383 <p>Another way to come out is by confession, about which it is | |
| 1384 said: "He who conceals his transgressions will not prosper, but he | |
| 1385 who confesses and forsakes them will obtain mercy" (Prv 28:13). One | |
| 1386 comes out in this way by leaving his secret sins by disclosing them | |
| 1387 in confession. Now that one confesses is due to God calling him | |
| 1388 with a loud voice, that is, by grace. And the one who confesses, as | |
| 1389 still guilty, is the dead person still wrapped in bandages. In | |
| 1390 order for his sins to be loosed, the ministers are commanded to | |
| 1391 loose him and let him go. For the disciples loose those whom Christ | |
| 1392 by himself vivifies inwardly, because they are absolved, being | |
| 1393 vivified by the ministry of the priests: "Whatever you loose on | |
| 1394 earth shall be loosed in heaven" (Matt 16:19).</p> | |
| 1395 <p>1561 Some who consider this mystery say that just as Christ by | |
| 1396 himself vivified Lazarus, and once he was vivified he was ordered | |
| 1397 to be loosed by the disciples, so God vivifies a soul from within | |
| 1398 by grace by remitting its guilt and absolving it from the debt of | |
| 1399 eternal punishment; but priests, by the power of the keys, absolve | |
| 1400 in regard to the temporal punishment. But this position attributes | |
| 1401 too little to the keys of the Church. For it is proper to the | |
| 1402 sacraments of the New Law that in them grace is conferred. But the | |
| 1403 sacraments exist in the administration of the ministers. Thus, in | |
| 1404 the sacrament of penance, contrition and confession behave | |
| 1405 materially on the part of the one receiving the sacrament; but the | |
| 1406 causative power of the sacrament lies in the absolution of the | |
| 1407 priest, by the power of the keys, through which he somehow applies | |
| 1408 the effect of our Lord's passion to the one he absolves so that he | |
| 1409 obtains remission. Therefore, if the priest only absolved the | |
| 1410 punishment, the sacrament of penance would not confer a grace by | |
| 1411 which guilt is remitted; and consequently it would not be a | |
| 1412 sacrament of the New Law. Therefore, one must say that just as in | |
| 1413 the sacrament of baptism, the priest, by pronouncing the words and | |
| 1414 washing outwardly, exercises the ministry of baptism, while Christ | |
| 1415 baptizes inwardly, so the priest, by the power of the keys, | |
| 1416 outwardly administers the ministry of absolution, while Christ | |
| 1417 remits the guilt by grace.<a href="#_ftn35" name="_ftnref35" id= | |
| 1418 "_ftnref35">[35]</a></p> | |
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1419 <p>1562 Yet a difficulty arises from the fact that those who |
| 35 | 1420 usually come for baptism are children who have not been justified |
| 1421 before baptism, but obtain the grace of remission in baptism, | |
| 1422 whereas those who come for absolution are adults, who usually have | |
| 1423 obtained the remission of their sins beforehand by contribution; | |
| 1424 consequently, the absolution that follows seem to contribute | |
| 1425 nothing to the remission of sins.</p> | |
| 1426 <p>If this matter is carefully considered as affecting adults, in | |
| 1427 both cases it will be seen that there is a perfect parallel. For it | |
| 1428 happens that certain adults having a desire to be baptized obtain | |
| 1429 the remission of their sins by the baptism of desire before they | |
| 1430 actually receive the sacrament of baptism; and yet the baptism | |
| 1431 which follows, so far as what it is of itself is concerned, effects | |
| 1432 the remission of sins, although it does not so function in a person | |
| 1433 whose sins are already remitted, but he obtains only an increase of | |
| 1434 grace. However, if an adult was not perfectly disposed before | |
| 1435 baptism to obtain the remission of his sins, still in the very act | |
| 1436 of being baptized he obtains their remission by the power of | |
| 1437 baptism, unless he places some obstacle to the Holy Spirit by his | |
| 1438 insincerity. The same must be said of penance. For if a person was | |
| 1439 fully contrite before the absolution of the priest, he obtains the | |
| 1440 remission of his sins by having the desire to subject himself to | |
| 1441 the keys of the Church, without which there would not be true | |
| 1442 contrition. But if there was not beforehand a full contrition | |
| 1443 sufficient for remission, he obtains the remission of his guilt in | |
| 1444 the absolution, unless he puts an obstacle to the Holy Spirit. And | |
| 1445 the same is true in the Eucharist and in the Anointing of the Sick, | |
| 1446 and in the other sacraments.<br /> | |
| 1447 <br /> | |
| 1448 <br /></p> | |
| 1449 <p align="center"><b>LECTURE 7</b></p> | |
| 1450 <blockquote> | |
| 1451 <p><b>45 Many of the Jews therefore, who had come with Mary [to | |
| 1452 Mary and Martha] and had seen what he did, believed in him; 46 but | |
| 1453 some of them went to the Pharisees and told them what Jesus had | |
| 1454 done. 47 So the chief priests and the Pharisees gathered the | |
| 1455 council and said, "What are we to do? For this man performs many | |
| 1456 signs. 48 If we let him go on thus, every one will believe in him, | |
| 1457 and the Romans will come and destroy both our place and our | |
| 1458 nation." 49 But one of them, Caiaphas, who was high priest that | |
| 1459 year, said to them, "You know nothing at all; 50 you do not | |
| 1460 understand that it is expedient for you that one man should die for | |
| 1461 the people, and that the whole nation should not perish." 51 He did | |
| 1462 not say this of his own accord, but being high priest that year he | |
| 1463 prophesied that Jesus should die for the nation, 52 and not for the | |
| 1464 nation only, but to gather into one the children of God who are | |
| 1465 scattered abroad. 53 So from that day on they took counsel how to | |
| 1466 put him to death.<a href="#_ftn36" name="_ftnref36" id= | |
| 1467 "_ftnref36">[36]</a></b></p> | |
| 1468 </blockquote> | |
| 1469 <p>1563 After describing the death and resurrection of Lazarus, the | |
| 1470 Evangelist now sets forth the effect of his resurrection. First, | |
| 1471 its effect on the people; secondly, its effect on their leaders (v | |
| 1472 47).</p> | |
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1473 <p>1564 He does two things concerning the first. First, he says |
| 35 | 1474 that certain ones among them believed, <b>Many of the Jews |
| 1475 therefore, who had come to Mary and Martha</b> to console them, | |
| 1476 <b>and had seen what he did, believed in him</b>. And no wonder, | |
| 1477 because such a miracle had not been heard of from the beginning of | |
| 1478 time, that is, that one dead four days in the tomb should be raised | |
| 1479 to life. Also, our Lord had said that he would perform this miracle | |
| 1480 for those standing by, so that they might believe in him. And so | |
| 1481 his words were not empty, but many believed because of the miracle | |
| 1482 they saw: "Jews demand signs" (1 Cor 1:22).</p> | |
| 1483 <p>1565 Secondly, he mentions that some were spreading news of the | |
| 1484 miracle, saying, <b>but some of them went to the Pharisees and told | |
| 1485 them what Jesus had done</b>. This can be understood in two ways. | |
| 1486 In one way, they told the chief priests what Jesus had done in | |
| 1487 order to soften them towards Christ and to reproach them for | |
| 1488 conspiring against Jesus, who had worked such marvels. In another | |
| 1489 way, and this is better, they told them these things in order to | |
| 1490 incite them against Christ: for they were unbelievers and were | |
| 1491 scandalized at the miracle. This is clear from the way the | |
| 1492 Evangelist describes it, for after saying that <b>many of the | |
| 1493 Jews…believed in him</b>, he adds in contrast, <b>but some | |
| 1494 of them went to the Pharisees</b>. These are the ones of whom we | |
| 1495 read: "Though he had done so many signs before them, yet they did | |
| 1496 not believe in him…For they loved the praise of men more | |
| 1497 than the praise of God" (12:37, 43).</p> | |
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1498 <p>1566 Next (v 47), the Evangelist mentions the effect of the |
| 35 | 1499 miracle on the leaders. First, we have their evil conspiracy |
| 1500 against Christ; secondly, we see how Christ escaped it (v 54). He | |
| 1501 does three things concerning the first. First, he mentions the | |
| 1502 gathering of the council; secondly, the problem that confronted | |
| 1503 them (v 47); and thirdly, their solution of this problem (v | |
| 1504 49).</p> | |
| 1505 <p>1567 In regard to the first, three things are mentions about the | |
| 1506 wickedness of the chief priests. First of all, their status: for | |
| 1507 they were not the common people, but <b>the chief priests and the | |
| 1508 Pharisees</b>. Chief priests, because they were in charge of sacred | |
| 1509 matters; and they were Pharisees because they had the appearance of | |
| 1510 religion. Thus was fulfilled what was stated in Genesis (49:5): | |
| 1511 "Simeon and Levi are brothers; weapons of violence are their | |
| 1512 swords": for the founders of the sect of the Pharisees were | |
| 1513 descended from Simeon, and the chief priests were clearly from the | |
| 1514 tribe of Levi.</p> | |
| 1515 <p>Secondly, we see that their wickedness was deliberate; thus he | |
| 1516 says, they <b>gathered the council</b> in order to make their | |
| 1517 plans: "O my soul, come not into their council" (Gen 49:6); | |
| 1518 "Blessed is the man who walks not in the counsel of the wicked" (Ps | |
| 1519 1:1). But we also read: "No counsel can avail against the Lord" | |
| 1520 (Prv 21:30).</p> | |
| 1521 <p>Thirdly, we see their evil intention, because it was against | |
| 1522 Jesus, i.e., the Savior: "All who hate me whisper together about | |
| 1523 me; they imagine the worst for me" (Ps 41:7); "Come, let us make | |
| 1524 plots against Jeremiah" (Jer 18:18).</p> | |
| 1525 <p>1568 Now (v 47b), he mentions their problem: first, he gives the | |
| 1526 reason for this problem; secondly, the core of the problem (v | |
| 1527 48).</p> | |
| 1528 <p>1569 It was the miracles of Christ that raised their problem; so | |
| 1529 they said, <b>What are we to do? For this man performs many | |
| 1530 signs</b>. They were blind, for they still called him a man after | |
| 1531 such a great demonstration of his divinity. As he himself said: | |
| 1532 "The works which the Father has granted me to accomplish, these | |
| 1533 very works which I am doing, bear me witness" (5:35). In truth, | |
| 1534 they were no less foolish than the blind because they wondered what | |
| 1535 they should do, whereas there was nothing for them to do but | |
| 1536 believe: "What signs do you do, that we may see, and believe you?" | |
| 1537 (6:30). See how many signs he did work! Even they said, <b>this man | |
| 1538 performs many signs</b>: "Their wickedness blinded them" (Wis | |
| 1539 2:21).</p> | |
| 1540 <p>1570 The root of their problem was that they feared the losses | |
| 1541 that would follow. The Evangelist mentions two things referring to | |
| 1542 this. First, their loss of spiritual leadership. He says about | |
| 1543 this, <b>If we let him go on thus, every one will believe in | |
| 1544 him</b>. This, of course, would be the best for all concerned, | |
| 1545 because it is faith in Christ that saves and leads to eternal life: | |
| 1546 "But these are written that you may believe…and that | |
| 1547 believing you may have life in his name" (20:31). But in relation | |
| 1548 to their wicked intention this was terrifying to them, for they | |
| 1549 believed that no one who believed in Christ would obey them. And | |
| 1550 so, because of their ambition, they backed away from salvation and | |
| 1551 took others with themselves: "But Diotrephes, who likes to put | |
| 1552 himself first does not acknowledge my authority" (3 Jn 1:9).</p> | |
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1553 <p>1571 Secondly, he mentions their ambition for temporal |
| 35 | 1554 possessions when he says, <b>and the Romans will come and destroy |
| 1555 both our place and our nation</b>. This seems to follow from the | |
| 1556 other, as Augustine says, for if all believed in Christ, there | |
| 1557 would be no one left to defend the temple of God against the | |
| 1558 Romans, because they would have abandoned the holy temple and the | |
| 1559 laws of their fathers, as they thought the teaching of Christ was | |
| 1560 directed against these.<a href="#_ftn37" name="_ftnref37" id= | |
| 1561 "_ftnref37">[37]</a> But this does not really seem to have much | |
| 1562 bearing on the issue, since they would still be subject to the | |
| 1563 Romans and would not be planning to war against them. Thus, it | |
| 1564 seems better to say, with Chrysostom, that they said this because | |
| 1565 they observed that Christ was being honored by the people as a | |
| 1566 king.<a href="#_ftn38" name="_ftnref38" id="_ftnref38">[38]</a> And | |
| 1567 because the Romans had ordered that no one could be king unless | |
| 1568 they had appointed him, they were afraid that if the Romans heard | |
| 1569 that they were regarding Christ as a king, they would look upon the | |
| 1570 Jews as rebels. Then they would move against them and destroy their | |
| 1571 city and nation: "Every one who makes himself a king sets himself | |
| 1572 against Caesar" (19:12).</p> | |
| 1573 <p>1572 Notice their pitiable state, for they fear nothing but the | |
| 1574 loss of temporal things, and do not think of eternal life: "The | |
| 1575 fountain of Jacob alone, in a land of grain and wine" (Deut 33:28). | |
| 1576 But as we read in Proverbs (10:24): "What the wicked dreads will | |
| 1577 come upon him"; and so after our Lord's passion and glorification, | |
| 1578 the Romans overcame and displaced them, taking their land and | |
| 1579 nation.</p> | |
| 1580 <p>1573 The Evangelist sets down the resolution of the problem when | |
| 1581 he says, <b>But one of them, Caiaphas, who was high priest that | |
| 1582 year, said to them</b>. First, we have the decision; secondly, the | |
| 1583 explanation of the decision (v 51); and thirdly, its acceptance by | |
| 1584 the assembly (v 53). Concerning the first he does two things. | |
| 1585 First, he describes the one making the decision; secondly, he gives | |
| 1586 the words of the decision.</p> | |
| 1587 <p>1574 The one making the decision is described by his name and | |
| 1588 office. By his name, that is, <b>Caiaphas</b>. This name was | |
| 1589 appropriate to his wickedness for it means, first of all, | |
| 1590 "investigator," and it attests to his presumption: "He who is a | |
| 1591 searcher of majesty shall be overwhelmed by glory" [Prv 25:27]. For | |
| 1592 he was presumptuous when he said, "I adjure you by the living God, | |
| 1593 tell us if you are the Christ, the Son of God" (Matt 26:63). | |
| 1594 Secondly, it means "sagacious," which testifies to his cunning, | |
| 1595 because he strove to procure the death of Christ. Thirdly, it means | |
| 1596 "vomiting," which attests to his foolishness: "Like a dog that | |
| 1597 returns to his vomit" (Prv 26:11).</p> | |
| 1598 <p>He is described by his office, namely, as <b>high priest that | |
| 1599 year</b>. Here we should note, as stated in Leviticus (c 8), that | |
| 1600 the Lord appointed one high priest, at whose death another was to | |
| 1601 succeed and was to exercise the office of high priest throughout | |
| 1602 his life. But later, as ambition and quarrels grew among the Jews, | |
| 1603 it was agreed that there should be a number of high priests, and | |
| 1604 that all who had attained to this office would exercise it in turn, | |
| 1605 year by year. (And sometimes they obtained this office by money; as | |
| 1606 Josephus says.) And to indicate this situation he says of the time, | |
| 1607 <b>that year</b>.</p> | |
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1608 <p>1575 Next (v 49b), the Evangelist gives the words of the one |
| 35 | 1609 making the decision, who first reproaches them for their |
| 1610 sluggishness, saying, <b>You know nothing at all; you do not | |
| 1611 understand</b>. This was like saying: You are sluggish and you | |
| 1612 understand this affair even more sluggishly. And so, secondly, he | |
| 1613 reveals his wickedness, saying, <b>it is expedient for you that one | |
| 1614 man should die for the people</b>.</p> | |
| 1615 <p>These words have one meaning according to the intention of | |
| 1616 Caiaphas, and another according to the explanation of the | |
| 1617 Evangelist. In order to explain them according to the evil | |
| 1618 intention of Caiaphas, we should note that, as mentioned in | |
| 1619 Deuteronomy (13:1), the Lord had commanded: "If a prophet arises | |
| 1620 among you, or a dreamer of dreams…and if he says, 'Let us go | |
| 1621 after other gods,'…that prophet or that dreamer of dreams | |
| 1622 shall be put to death." And so, according to this law, Caiaphas | |
| 1623 believed that Christ would turn the people from the worship of God: | |
| 1624 "We found this man perverting our nation" (Lk 23:2). Thus he says, | |
| 1625 <b>You know nothing at all</b>, that is, the Law. <b>You do not | |
| 1626 understand that it is expedient for you that one man</b>, this man, | |
| 1627 <b>should die</b>, so that the whole nation is not deceived. This | |
| 1628 is like saying: The welfare of one man must be ignored for the | |
| 1629 public good. Thus Deuteronomy (13:5) continues: "So you shall purge | |
| 1630 the evil from the midst of you." "Drive out the wicked person from | |
| 1631 among you" (1 Cor 5:13).</p> | |
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1632 <p>1576 But the Evangelist explains this another way, saying, <b>He |
| 35 | 1633 did not say this of his own accord</b>. He mentions three things: |
| 1634 first, the author of these words; secondly, their correct meaning | |
| 1635 (v 51b); and thirdly, the Evangelist adds to the words of Caiaphas | |
| 1636 (v 52).</p> | |
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1637 <p>1577 In regard to the first we should note that because one |
| 35 | 1638 might suppose that Caiaphas spoke these words by his own impulse, |
| 1639 the Evangelist rejects this, saying, <b>He did not say this of his | |
| 1640 own accord</b>. By this he lets us understand that at times a | |
| 1641 person does speak of his own accord. For a human being is what is | |
| 1642 the chief thing in him; but this is the intellect and reason. Thus | |
| 1643 a human being is what he is because of reason. Therefore, when a | |
| 1644 human being speaks from his own reason, he speaks of his own | |
| 1645 accord. But when he speaks under a higher and external impulse he | |
| 1646 does not speak of his own accord. Now this happens in two ways. | |
| 1647 Sometimes one is moved by the divine Spirit: "It is not you who | |
| 1648 speak, but the Spirit of your Father speaking through you" (Matt | |
| 1649 10:20). But sometimes one is moved by a wicked spirit, as those who | |
| 1650 rave. And both of these are sometimes said to prophesy. That those | |
| 1651 who are moved by the Holy Spirit prophesy is asserted in 2 Peter | |
| 1652 (1:21): "No prophecy ever came by the impulse of man, but men moved | |
| 1653 by the Holy Spirit spoke from God." Again, that those moved by a | |
| 1654 wicked spirit prophesy is found in Jeremiah (29:26): "The Lord has | |
| 1655 made you a priest instead of Jehoiada the priest, to have charge in | |
| 1656 the house of the Lord over every madman [one who raves] who | |
| 1657 prophesies."</p> | |
| 1658 <p>Note also that at times some may speak by an impulse of the Holy | |
| 1659 Spirit or of an evil spirit in such a way that they lose the use of | |
| 1660 reason and are somehow seized. At other times, the use of reason | |
| 1661 can remain and they are not seized. When the sense powers are | |
| 1662 overflowing due to a higher impression, the reason is hindered, and | |
| 1663 disturbed and seized. An evil spirit has the power of affecting the | |
| 1664 imagination, since it is a power united to a physical organ. And | |
| 1665 such an evil spirit can so affect the imagination by a strong | |
| 1666 impression that as a result the reason is hindered; yet it is not | |
| 1667 forced to consent. This is the condition of those seized by an evil | |
| 1668 spirit.</p> | |
| 1669 <p>1578 We have to decide, therefore, whether Caiaphas spoke these | |
| 1670 words by the impulse of the Holy Spirit or of an evil spirit. It | |
| 1671 seems that he did not speak by the impulse of the Holy Spirit, for | |
| 1672 the Holy Spirit is the spirit of truth (cf. Jer 15), and the wicked | |
| 1673 spirit is the spirit of lying: "I will go forth, and will be a | |
| 1674 lying spirit in the mouth of all his prophets" (1 Kgs 22:22). But | |
| 1675 it is obvious that Caiaphas spoke a lie, saying, <b>it is expedient | |
| 1676 for you that one man should die</b>. Therefore, he did not speak by | |
| 1677 an impulse of the Holy Spirit, as it seems, but he prophesied by | |
| 1678 the impulse of a raving wicked spirit.</p> | |
| 1679 <p>However, this does not seem to agree with the words of the | |
| 1680 Evangelist, for if it were such John would not have added, <b>who | |
| 1681 was high priest that year</b>. He mentions the dignity of Caiaphas | |
| 1682 in order to suggest that he spoke by an impulse of the Holy Spirit | |
| 1683 to speak truths about the future for the precise benefit of their | |
| 1684 subjects. Apropos of what is said in opposition to this, namely, | |
| 1685 that the statement, <b>it is expedient for you that one man should | |
| 1686 die for the people</b>, is false, this can be answered this way. | |
| 1687 The death of Christ considered in itself was expedient for all, | |
| 1688 even for those who killed him: "who is the savior of all men, | |
| 1689 especially of those who believe" (1 Tim 4:10); "So that by the | |
| 1690 grace of God he might taste death for every one" (Heb 2:9). In | |
| 1691 another way, one can take <b>it is expedient for you</b> as meaning | |
| 1692 "for the people." Hence the Evangelist, where Caiaphas says <b>that | |
| 1693 one man should die for the people</b>, uses below the words <b>for | |
| 1694 the nation</b>.</p> | |
| 1695 <p>1579 The words of the Evangelist seem to indicate that he was a | |
| 1696 prophet, since he says, <b>he prophesied</b>; for if a person | |
| 1697 prophesies, it follows that he is a prophet. According to Origen, | |
| 1698 however, it does not follow that every one who prophesies is a | |
| 1699 prophet; but if one is a prophet, he does prophesy.<a href= | |
| 1700 "#_ftn39" name="_ftnref39" id="_ftnref39">[39]</a> For sometimes an | |
| 1701 act is granted to a person, but not the state to which it is | |
| 1702 appropriate: for example, not every one who does something just is | |
| 1703 just, but one who is just does just things.</p> | |
| 1704 <p>Furthermore, it should be noted that two acts concur in order | |
| 1705 that someone prophesy: namely, seeing - "He who is now called a | |
| 1706 prophet was formerly called a seer" (1 Sam 9:9) - and announcing - | |
| 1707 "He who prophesies speaks to men for their upbuilding and | |
| 1708 encouragement" (1 Cor 14:3). Now it sometimes happens that a person | |
| 1709 has both, and yet is not properly speaking a prophet: for sometimes | |
| 1710 a person has a prophetic vision, as Nebuchadnezaar and Pharaoh, and | |
| 1711 similarly announces the vision to others; yet they cannot be called | |
| 1712 prophets because they lack something, namely, an understanding of | |
| 1713 the vision, which is necessary in a vision, as stated in Daniel | |
| 1714 [10:1]: "A word was revealed to Daniel…and he understood the | |
| 1715 word: for there is need of understanding a vision." Caiaphas, | |
| 1716 however, although he did not have a prophetic vision, did announce | |
| 1717 a prophetic matter insofar as he announced the benefit of Christ's | |
| 1718 death. For sometimes the Holy Spirit moves one to all that pertains | |
| 1719 to prophecy, and sometimes to something only. In the case of | |
| 1720 Caiaphas, he enlightened neither his mind nor his imagination. | |
| 1721 Consequently, his mind and imagination remained intent on evil; yet | |
| 1722 he moved his tongue to tell the manner in which the salvation of | |
| 1723 the people would be accomplished. Thus, he is not called a prophet | |
| 1724 except insofar as he performed a prophetic act in announcing, his | |
| 1725 imagination and reason remaining fixed in the contrary. It is clear | |
| 1726 from this that he was no more a prophet than was Balaam's | |
| 1727 donkey.</p> | |
| 1728 <p>1580 When the Evangelist says, <b>and not for the nation only, | |
| 1729 but to gather into one the children of God who are scattered | |
| 1730 abroad</b>, the Evangelist adds to the words of the high priest, | |
| 1731 and says that Jesus was to die not only for the nation of the | |
| 1732 Jewish people, as Caiaphas said - "So Jesus also suffered outside | |
| 1733 the gate in order to sanctify the people through his own blood" | |
| 1734 (Heb 13:12) - but he adds, even for the whole world. Thus he added, | |
| 1735 <b>to gather into one the children of God who are scattered | |
| 1736 abroad</b>.</p> | |
| 1737 <p>Here one must guard against the error of the Manichees, who said | |
| 1738 that certain souls are the divine substance and are called the | |
| 1739 children of God, and that God came to gather together these | |
| 1740 children into one. This is erroneous because it is stated in | |
| 1741 Ezekiel (18:4): "All souls are mine," that is, by creation. | |
| 1742 Consequently, the statement, <b>to gather into one the children of | |
| 1743 God who are scattered abroad</b>, does not mean that they have | |
| 1744 already received the spirit of adoption, because, as Gregory says, | |
| 1745 they were as yet neither his sheep nor children of God by | |
| 1746 adoption.<a href="#_ftn40" name="_ftnref40" id="_ftnref40">[40]</a> | |
| 1747 Rather it should be taken according to predestination. It is as | |
| 1748 though he were saying: <b>to gather into one</b>, namely, into the | |
| 1749 unity of the faith - "And I have other sheep, that are not of this | |
| 1750 fold; I must bring them also…so there shall be one flock, | |
| 1751 one shepherd" (10:16); "The Lord builds up Jerusalem; he gathers | |
| 1752 the outcasts [the dispersed] of Israel" (Ps 147:2) - <b>the | |
| 1753 children of God</b>, predestined from eternity - "For those whom he | |
| 1754 foreknew he also predestined to be conformed to the image of his | |
| 1755 Son, in order that he might be the first-born of many brethren" | |
| 1756 (Rom 8:29), the brethren, that is, <b>who are scattered abroad</b> | |
| 1757 in diverse ceremonies and nations.</p> | |
| 1758 <p>1581 Then when he says, <b>So from that day on they took counsel | |
| 1759 how to put him to death</b>, the Evangelist sets down the agreement | |
| 1760 among the Jews on the death of Christ. But did they not previously | |
| 1761 think of putting him to death? It seems so, because before in many | |
| 1762 places it is stated that the Jews sought to kill him. I answer that | |
| 1763 they previously did have some desire to kill him, but <b>from that | |
| 1764 day on</b>, incited to anger by the words of Caiaphas, they ended | |
| 1765 with a firm proposal to kill him "For their feet run to evil" (Prv | |
| 1766 1:16).<br /> | |
| 1767 <br /> | |
| 1768 <br /></p> | |
| 1769 <p align="center"><b>LECTURE 8</b></p> | |
| 1770 <blockquote> | |
| 1771 <p><b>54 Jesus therefore no longer went about openly among the | |
| 1772 Jews, but went from there to the country near the wilderness, to a | |
| 1773 town called Ephraim; and there he stayed with the disciples. 55 Now | |
| 1774 the Passover of the Jews was at hand, and many went up from the | |
| 1775 country to Jerusalem before the Passover, to purify themselves. 56 | |
| 1776 They were looking for Jesus and saying to one another as they stood | |
| 1777 in the temple, "What do you think? That he will not come to the | |
| 1778 feast?" 57 Now the chief priests and the Pharisees had given orders | |
| 1779 that if any one knew where he was, he should let them know, so that | |
| 1780 they might arrest him.</b></p> | |
| 1781 </blockquote> | |
| 1782 <p>1582 Here the Evangelist sets down how Christ escaped from their | |
| 1783 malice: first, the way he escaped; secondly, the effect this had on | |
| 1784 the people of making them question (v 56).</p> | |
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1785 <p>1583 The way he escaped was to hide himself and leave the |
| 35 | 1786 presence of the Jews: for after their plan, he moved more |
| 1787 cautiously and <b>no longer went about openly among the Jews</b>. | |
| 1788 He did not withdraw to a populated city, but into a remote region, | |
| 1789 a <b>country near the wilderness, to a town called Ephraim; and | |
| 1790 there he stayed with his disciples</b>.</p> | |
| 1791 <p>1584 But did he lack the power by which, if he had wished, he | |
| 1792 could have lived publicly among the Jews and they would not do | |
| 1793 anything to him? Of course not. He did not do this because he did | |
| 1794 not have the power, but as an example for the disciples. This shows | |
| 1795 that it is not a sin if his faithful withdraw from the sight of | |
| 1796 their persecutors, choosing rather to evade the fury of the wicked | |
| 1797 by hiding, than kindle it more by showing themselves: "When they | |
| 1798 persecute you in one town, flee to the next" (Matt 10:23).</p> | |
| 1799 <p>Moreover, Origen says that no one should place himself in | |
| 1800 danger; but when dangers are immediately threatening, it is very | |
| 1801 praiseworthy not to run from professing Christ or not to refuse to | |
| 1802 suffer death for the sake of the truth.<a href="#_ftn41" name= | |
| 1803 "_ftnref41" title="" id="_ftnref41">[41]</a> No one should place | |
| 1804 himself in danger for two reason. First, because it is very | |
| 1805 presumptuous to place oneself in danger, both on account of a lack | |
| 1806 of experience of one's own virtue, which is sometimes found to be | |
| 1807 fragile, and on account of the uncertainty about the outcome; "Let | |
| 1808 any one who thinks that he stands take heed lest he fall" (1 Cor | |
| 1809 10:12). Secondly, lest by presenting ourselves to our persecutors, | |
| 1810 we give them the occasion to be more wicked and culpable: "Give no | |
| 1811 offense to Jews or to Greeks or to the church of God" (1 Cor | |
| 1812 10:32).</p> | |
| 1813 <p>1585 Now the effect of his leaving, that the people questioned, | |
| 1814 is set down: first, the occasion for their questioning; secondly, | |
| 1815 their questioning; and thirdly, the reason for their | |
| 1816 questioning.</p> | |
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1817 <p>1586 Two occasions for their questioning and wondering are |
| 35 | 1818 mentioned. The first was the nature of the time, because the |
| 1819 <b>Passover of the Jews was at hand</b>, when the flight of the | |
| 1820 Hebrews out of Egypt was recalled: "It is the Lord's Passover" (Ex | |
| 1821 12:11). He adds, <b>of the Jews</b>, because they celebrated their | |
| 1822 Passover in an unholy and unbecoming way: for when one celebrates | |
| 1823 the Passover in a devout way it is called the Passover of God: | |
| 1824 "Your assemblies I will not abide," as we read in Isaiah | |
| 1825 (1:13).</p> | |
| 1826 <p>The second occasion was gathering of the people, <b>and many | |
| 1827 went up from the country to Jerusalem</b>. For as we see from | |
| 1828 Exodus (c 23), the children of Israel were to present themselves to | |
| 1829 the Lord three times a year on the three festivals, and the | |
| 1830 foremost of these was the Passover. And so a great number traveled | |
| 1831 to Jerusalem, where the temple was located. But because it was not | |
| 1832 yet actually the Paschal time, when they were obliged to go, the | |
| 1833 Evangelist tells why they went then, adding, <b>before the | |
| 1834 Passover, to purify themselves</b>. For no one dared to eat the | |
| 1835 lamb if he was unclean, and so they went before the Passover so | |
| 1836 that, by purifying themselves in the meantime, they could fittingly | |
| 1837 eat the lamb on the Passover. This gives us an example that we | |
| 1838 should purify ourselves during Lent by fasts and good works, so | |
| 1839 that on the Passover we might receive the body of our Lord in a | |
| 1840 fitting manner.</p> | |
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1841 <p>1587 The reason for their questioning is mentioned as due to |
| 35 | 1842 Christ's absence: <b>they were looking for Jesus</b>, not to honor |
| 1843 him, but to tell him, <b>and saying to one another as they stood in | |
| 1844 the temple, what do you think? That he will not come to the | |
| 1845 feast?</b> But note that when a festival day is celebrated in a | |
| 1846 holy manner, Christ is always present: "For where two or three are | |
| 1847 gathered in my name, there am I in the midst of them" (Matt 18:20). | |
| 1848 And so let us, when we gather together in the house of God, seek | |
| 1849 Jesus by consoling each other and by praying that he come to our | |
| 1850 festival day. But Jesus does not come when a feast is not | |
| 1851 celebrated in a holy manner: "Your new moons and your appointed | |
| 1852 feasts my soul hates" (Is 1:4).</p> | |
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1853 <p>1588 He adds the reason for their questioning and for the |
| 35 | 1854 absence of Jesus, saying, <b>the chief priests and the Pharisees |
| 1855 had given orders that if any one knew where he was</b>, that is, | |
| 1856 Jesus, <b>he should let them know, so that they might arrest | |
| 1857 him</b>, to kill him. "You will seek me and die in your sin" | |
| 1858 (8:21). As Augustine says, we who know where Christ is, that is, at | |
| 1859 the right hand of the Father, should tell them so that they may | |
| 1860 truly apprehend him by faith.<a href="#_ftn42" name="_ftnref42" id= | |
| 1861 "_ftnref42">[42]</a></p> | |
| 1862 <div><br clear="all" /> | |
| 1863 <hr align="left" size="1" width="33%" /> | |
| 1864 <div id="ftn1"> | |
| 1865 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 1866 refers to Jn 11:3 in the <i>Summa Theologiae</i>: II-II, q. 83, a. | |
| 1867 17.</p> | |
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1868 </div> |
| 35 | 1869 <div id="ftn2"> |
| 1870 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> cf. Jerome, | |
| 1871 <i>Evang. Ioan.</i>; PL 29, col. 670; Origen.</p> | |
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1872 </div> |
| 35 | 1873 <div id="ftn3"> |
| 1874 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In | |
| 1875 Ioannem hom</i>., 62, ch. 1; PG 59, col. 342; cf. <i>Catena | |
| 1876 Aurea</i>, 11:1-5.</p> | |
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1877 </div> |
| 35 | 1878 <div id="ftn4"> |
| 1879 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Augustine, | |
| 1880 <i>De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena | |
| 1881 Aurea</i>, 11:1-5.</p> | |
| 1882 <p>Gregory, <i>Epistola V ad Theoctistam</i>; PL 77; col. 449C.</p> | |
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1883 </div> |
| 35 | 1884 <div id="ftn5"> |
| 1885 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ambrose, | |
| 1886 <i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B.</p> | |
| 1887 </div> | |
| 1888 <div id="ftn6"> | |
| 1889 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Sermones | |
| 1890 de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i> | |
| 1891 11:1-5.</p> | |
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1892 </div> |
| 35 | 1893 <div id="ftn7"> |
| 1894 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a><i>Tract. in | |
| 1895 Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p> | |
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1896 </div> |
| 35 | 1897 <div id="ftn8"> |
| 1898 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In | |
| 1899 Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena | |
| 1900 Aurea</i>, 11:1-5.</p> | |
| 1901 </div> | |
| 1902 <div id="ftn9"> | |
| 1903 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in | |
| 1904 Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p> | |
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1905 </div> |
| 35 | 1906 <div id="ftn10"> |
| 1907 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> See | |
| 1908 <i>Moralia</i>, Lib. 7, ch. 28, no. 34; PL 75, col. 784C</p> | |
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1909 </div> |
| 35 | 1910 <div id="ftn11"> |
| 1911 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> | |
| 1912 Chrysostom-did not seem to be in In Ioannem.</p> | |
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1913 </div> |
| 35 | 1914 <div id="ftn12"> |
| 1915 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> | |
| 1916 Theolphylactus; probably (<i>Enarratio in Evangelium S. | |
| 1917 Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10.</p> | |
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1918 </div> |
| 35 | 1919 <div id="ftn13"> |
| 1920 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 1921 <i>Tract. in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena | |
| 1922 Aurea,</i> 11:6-10.</p> | |
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1923 </div> |
| 35 | 1924 <div id="ftn14"> |
| 1925 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In | |
| 1926 Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena | |
| 1927 Aurea</i>, 11:11-16.</p> | |
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1928 </div> |
| 35 | 1929 <div id="ftn15"> |
| 1930 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> | |
| 1931 <i>Tract. in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena | |
| 1932 Aurea,</i> 11:11-16.</p> | |
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1933 </div> |
| 35 | 1934 <div id="ftn16"> |
| 1935 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In | |
| 1936 Ioannem hom</i>., 62, ch. 2; PG 59, col. 344; cf. <i>Catena | |
| 1937 Aurea</i>, 11:11-16.</p> | |
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1938 </div> |
| 35 | 1939 <div id="ftn17"> |
| 1940 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> See | |
| 1941 T<i>ract. in Io</i>., 49, ch. 12; PL 35, col. 1752.</p> | |
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1942 </div> |
| 35 | 1943 <div id="ftn18"> |
| 1944 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a><i>Tract. | |
| 1945 in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea,</i> | |
| 1946 11:17-27.</p> | |
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1947 </div> |
| 35 | 1948 <div id="ftn19"> |
| 1949 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In | |
| 1950 Ioannem hom</i>., 62, ch. 2; PG 59, col. 345.</p> | |
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1951 </div> |
| 35 | 1952 <div id="ftn20"> |
| 1953 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>In | |
| 1954 Ioannem hom</i>., 62, ch. 2; PG 59, col. 345; cf. <i>Catena | |
| 1955 Aurea</i>, 11:17-27.</p> | |
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1956 </div> |
| 35 | 1957 <div id="ftn21"> |
| 1958 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In | |
| 1959 Ioannem hom</i>., 62, ch. 3; PG 59, col. 346; cf. <i>Catena | |
| 1960 Aurea</i>, 11:17-27.</p> | |
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1961 </div> |
| 35 | 1962 <div id="ftn22"> |
| 1963 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a><i>Tract. | |
| 1964 in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea,</i> | |
| 1965 11:17-27.</p> | |
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1966 </div> |
| 35 | 1967 <div id="ftn23"> |
| 1968 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a><i>Tract. | |
| 1969 in Io</i>., 49, 16; cf. <i>Catena Aurea,</i> 11:17-27.</p> | |
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1970 </div> |
| 35 | 1971 <div id="ftn24"> |
| 1972 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> | |
| 1973 <i>Tract. in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena | |
| 1974 Aurea,</i> 11:28-32.</p> | |
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1975 </div> |
| 35 | 1976 <div id="ftn25"> |
| 1977 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 1978 <i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena | |
| 1979 Aurea,</i> 11:28-32.</p> | |
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1980 </div> |
| 35 | 1981 <div id="ftn26"> |
| 1982 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> | |
| 1983 Summa-Christ's weeping proves the appropriateness of human emotions | |
| 1984 to some situations; Christ's emotions as wholly under the control | |
| 1985 of His reason.</p> | |
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1986 </div> |
| 35 | 1987 <div id="ftn27"> |
| 1988 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> St. | |
| 1989 Thomas refers to Jn 11:41 in the <i>Summa Theologiae</i>: III, q. | |
| 1990 21, a. 3; q. 43, a. 1; q. 43, a. 2, obj. 2; Jn 42, III, q. 21, a. | |
| 1991 1, ad 1; q. 21, a. 3, ad 1; q. 43, a. 2, ad 2.</p> | |
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1992 </div> |
| 35 | 1993 <div id="ftn28"> |
| 1994 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In | |
| 1995 Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena | |
| 1996 Aurea</i>, 11:33-41.</p> | |
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1997 </div> |
| 35 | 1998 <div id="ftn29"> |
| 1999 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In | |
| 2000 Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena | |
| 2001 Aurea</i>, 11:33-41.</p> | |
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2002 </div> |
| 35 | 2003 <div id="ftn30"> |
| 2004 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a><i>Tract. | |
| 2005 in Io</i>., 49 ch. 22, col. 1756; also <i>De diversis quaest</i>. | |
| 2006 83, q. 61; Cf. <i>Catena Aurea,</i> 11:33-41.</p> | |
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2007 </div> |
| 35 | 2008 <div id="ftn31"> |
| 2009 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> Origen, | |
| 2010 <i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena | |
| 2011 Aurea,</i> 11:33-41.</p> | |
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2012 </div> |
| 35 | 2013 <div id="ftn32"> |
| 2014 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In | |
| 2015 Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf. <i>Catena | |
| 2016 Aurea,</i> 41-46.</p> | |
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2017 </div> |
| 35 | 2018 <div id="ftn33"> |
| 2019 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> | |
| 2020 <i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena | |
| 2021 Aurea,</i> 11:41-46.</p> | |
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2022 </div> |
| 35 | 2023 <div id="ftn34"> |
| 2024 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> <i>De | |
| 2025 diversis quaest</i>. 83, q. 65; PL 40, col. 60; cf. <i>Catena | |
| 2026 Aurea</i>, 11:41-46.</p> | |
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2027 </div> |
| 35 | 2028 <div id="ftn35"> |
| 2029 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> Summa-in | |
| 2030 the sacrament of penance, sins are forgiven and punishment remitted | |
| 2031 through the ministry of the priest.</p> | |
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2032 </div> |
| 35 | 2033 <div id="ftn36"> |
| 2034 <p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> St. | |
| 2035 Thomas refers to Jn 11:47 in the <i>Summa Theologiae</i>: q. 43, a. | |
| 2036 1, s. c.; Jn 11:50: <i>ST</i> III, q. 50, a. 1, s. c.; Jn 11:51: | |
| 2037 <i>ST</i> II-II, q. 173, a. 4, s. c.</p> | |
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2038 </div> |
| 35 | 2039 <div id="ftn37"> |
| 2040 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a><i>Tract. | |
| 2041 in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea,</i> | |
| 2042 11:47-53.</p> | |
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2043 </div> |
| 35 | 2044 <div id="ftn38"> |
| 2045 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In | |
| 2046 Ioannem hom</i>., 64, ch. 3; PG 59, col 359; cf. <i>Catena | |
| 2047 Aurea</i>, 11:47-53.</p> | |
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2048 </div> |
| 35 | 2049 <div id="ftn39"> |
| 2050 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> Origen, | |
| 2051 <i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena | |
| 2052 Aurea,</i> 11:47-53.</p> | |
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2053 </div> |
| 35 | 2054 <div id="ftn40"> |
| 2055 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> See | |
| 2056 <i>Hom. IV</i>, ch. 1; PL 76, col. 1089-90.</p> | |
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2057 </div> |
| 35 | 2058 <div id="ftn41"> |
| 2059 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> Origen, | |
| 2060 <i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena | |
| 2061 Aurea</i>, 54-57.</p> | |
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2062 </div> |
| 35 | 2063 <div id="ftn42"> |
| 2064 <p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a> | |
| 2065 <i>Tract. in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena | |
| 2066 Aurea</i>, 11:54-57.</p> | |
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2067 </div> |
| 35 | 2068 </div> |
| 2069 </blockquote> | |
| 2070 </body> | |
| 2071 </html> |