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5 <p style="text-align: center"><span style="font-size: 60pt">11</span> 10 <blockquote>
6 <p align=center><B>LECTURE I 11 <p style="text-align: center"><span style=
7 <BLOCKQUOTE><p>1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was Mary who anointed the Lord with ointment 12 "font-size: 60pt">11</span></p>
8 and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the 13 <p align="center"><b>LECTURE I</b></p>
9 sisters sent to him, saying, "Lord, he whom you love is ill." 4 But when Jesus 14 <blockquote>
10 heard it he said, "This illness is not unto death; it is for the glory of God, 15 <p><b>1 Now a certain man was ill, Lazarus of Bethany, the village
11 so that the Son of God may be glorified by means of it." 5 Now Jesus loved 16 of Mary and her sister Martha. 2 It was Mary who anointed the Lord
12 Martha and her sister and Lazarus.<a href="#_ftn1" name="_ftnref1">[1]</b></a></BLOCKQUOTE> 17 with ointment and wiped his feet with her hair, whose brother
13 18 Lazarus was ill. 3 So the sisters sent to him, saying, "Lord, he
14 <p>1471 Above, our Lord shows his life-giving power by word; 19 whom you love is ill." 4 But when Jesus heard it he said, "This
15 here he confirms it with a miracle, by raising Lazarus from the dead. First, we 20 illness is not unto death; it is for the glory of God, so that the
16 see the illness of Lazarus; secondly, his being raised from the dead (v 6); and 21 Son of God may be glorified by means of it." 5 Now Jesus loved
17 thirdly, the effect this produced (v 45). The Evangelist does three things 22 Martha and her sister and Lazarus.<a href="#_ftn1" name="_ftnref1"
18 concerning the first: first, the illness of Lazarus is mentioned; secondly, his 23 id="_ftnref1">[1]</a></b></p>
19 illness is made known (v 3); thirdly, we see the reason for his illness (v 4). 24 </blockquote>
20 Concerning the first he does three things: first, he describes the person who 25 <p>1471 Above, our Lord shows his life-giving power by word; here
21 was ill; secondly, where he was living; and thirdly, he mentions one of his 26 he confirms it with a miracle, by raising Lazarus from the dead.
22 relatives. 27 First, we see the illness of Lazarus; secondly, his being raised
23 28 from the dead (v 6); and thirdly, the effect this produced (v 45).
24 <p>1472 The one who was ill was Lazarus; <b>Now a certain man 29 The Evangelist does three things concerning the first: first, the
25 was ill, Lazarus</b>. This presents to us a believer who hopes in God, but 30 illness of Lazarus is mentioned; secondly, his illness is made
26 still suffers the weakness introduced by sin, of whom we read: "Be gracious to 31 known (v 3); thirdly, we see the reason for his illness (v 4).
27 me, O Lord, for I am languishing" (Ps 6:2). For Lazarus means "one who is 32 Concerning the first he does three things: first, he describes the
28 helped by the Lord"; and so this name signifies one who has confidence in 33 person who was ill; secondly, where he was living; and thirdly, he
29 divine help: "My help comes from the Lord" (Ps 121:2). 34 mentions one of his relatives.</p>
30 35 <p>1472 The one who was ill was Lazarus; <b>Now a certain man was
31 <p>1473 Lazarus was at Bethany, <b>of Bethany, the village of Mary and her sister Martha</b>. The village of Bethany was near Jerusalem, and our Lord was often a guest there, as has been said above many times. It 36 ill, Lazarus</b>. This presents to us a believer who hopes in God,
32 means "a house of obedience," and leads us to understand that if one who is ill 37 but still suffers the weakness introduced by sin, of whom we read:
33 obeys God, he can easily be cured by him, just as one who is sick and obeys his 38 "Be gracious to me, O Lord, for I am languishing" (Ps 6:2). For
34 doctor gains his health. In 2 Kings (5:13) the servants of Naaman said to him: 39 Lazarus means "one who is helped by the Lord"; and so this name
35 "My father, if the prophet had commanded you to do some great thing, would you 40 signifies one who has confidence in divine help: "My help comes
36 not have done it?" 41 from the Lord" (Ps 121:2).</p>
37 42 <p>1473 Lazarus was at Bethany, <b>of Bethany, the village of Mary
38 <p>Bethany was the home of Mary and 43 and her sister Martha</b>. The village of Bethany was near
39 Martha, the sisters of Lazarus. Martha and Mary represent two ways of life, the 44 Jerusalem, and our Lord was often a guest there, as has been said
40 active and the contemplative. And we can understand from the above that it is 45 above many times. It means "a house of obedience," and leads us to
41 by obedience that one becomes perfect, both in the active and in the 46 understand that if one who is ill obeys God, he can easily be cured
42 contemplative life. 47 by him, just as one who is sick and obeys his doctor gains his
43 48 health. In 2 Kings (5:13) the servants of Naaman said to him: "My
44 <p>1474 His relative was Mary, <b>it was Mary who anointed the 49 father, if the prophet had commanded you to do some great thing,
45 Lord with ointment and wiped his feet with her hair</b>. The Evangelist 50 would you not have done it?"</p>
46 describes this Mary by her most famous action so we can distinguish her from 51 <p>Bethany was the home of Mary and Martha, the sisters of Lazarus.
47 the many other women with the same name. Still, there is some disagreement 52 Martha and Mary represent two ways of life, the active and the
48 among the saints about this Mary. Some, like Jerome and Origen, say that this 53 contemplative. And we can understand from the above that it is by
49 Mary, the sister of Lazarus, is not the same as the sinner mentioned in Luke 54 obedience that one becomes perfect, both in the active and in the
50 (7:37): "A woman of the city, who was a sinner…brought an alabaster flask of 55 contemplative life.</p>
51 ointment, and standing behind him at his feet, weeping, she began to wet his 56 <p>1474 His relative was Mary, <b>it was Mary who anointed the Lord
52 feet with her tears, and wiped them with the hair of her head."<a href="#_ftn2" 57 with ointment and wiped his feet with her hair</b>. The Evangelist
53 name="_ftnref2">[2]</a> 58 describes this Mary by her most famous action so we can distinguish
54 So, as Chrysostom says, she was not the prostitute mentioned in Luke.<a 59 her from the many other women with the same name. Still, there is
55 href="#_ftn3" name="_ftnref3">[3]</a> 60 some disagreement among the saints about this Mary. Some, like
56 The Mary mentioned by John was an honorable woman, eager to receive Christ, 61 Jerome and Origen, say that this Mary, the sister of Lazarus, is
57 while the name of the woman who was the sinner was kept secret. Furthermore, 62 not the same as the sinner mentioned in Luke (7:37): "A woman of
58 the Mary mentioned here by John could have done for Christ at the time of his 63 the city, who was a sinner&hellip;brought an alabaster flask of
59 passion because of her special devotion and love something similar to what was 64 ointment, and standing behind him at his feet, weeping, she began
60 done for him by the sinner out of remorse and love. John, in order to praise 65 to wet his feet with her tears, and wiped them with the hair of her
61 her, is mentioning here, in anticipation, the action she would perform later 66 head."<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> So, as
62 [Jn 12:1-8]. 67 Chrysostom says, she was not the prostitute mentioned in
63 68 Luke.<a href="#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a> The
64 <p>Others, such as Augustine and 69 Mary mentioned by John was an honorable woman, eager to receive
65 Gregory, say that this Mary, mentioned by John, is the same as the sinner 70 Christ, while the name of the woman who was the sinner was kept
66 mentioned by Luke.<a href="#_ftn4" name="_ftnref4">[4]</a> 71 secret. Furthermore, the Mary mentioned here by John could have
67 Augustine bases his reason on this text. For the Evangelist is speaking here of 72 done for Christ at the time of his passion because of her special
68 the time before Mary anointed our Lord [for the second time] at the time of the 73 devotion and love something similar to what was done for him by the
69 passion; as John says further on: "Mary took a pound of costly ointment of pure 74 sinner out of remorse and love. John, in order to praise her, is
70 nard and anointed the feet of Jesus." So he says that what the Evangelist has 75 mentioning here, in anticipation, the action she would perform
71 mentioned here is the same event mentioned by Luke (7:37). [Ambrose maintains 76 later [Jn 12:1-8].</p>
72 both sides.] <a href="#_ftn5" name="_ftnref5" 77 <p>Others, such as Augustine and Gregory, say that this Mary,
73 title="">11.0pt;font-family:"Times New Roman"'>[5]</a> So, according to 78 mentioned by John, is the same as the sinner mentioned by
74 the opinion of Augustine, it is clear that the sinner mentioned by Luke is this 79 Luke.<a href="#_ftn4" name="_ftnref4" id="_ftnref4">[4]</a>
75 Mary <b>whose brother Lazarus was ill</b>. [Augustine says] a consuming fever 80 Augustine bases his reason on this text. For the Evangelist is
76 was wasting his wretched body with its furnace-like flames.<a href="#_ftn6" 81 speaking here of the time before Mary anointed our Lord [for the
77 name="_ftnref6">[6]</a> 82 second time] at the time of the passion; as John says further on:
78 83 "Mary took a pound of costly ointment of pure nard and anointed the
79 <p>1475 The sisters of Lazarus, who were taking care of him, 84 feet of Jesus." So he says that what the Evangelist has mentioned
80 inform Jesus of his illness. Grief-stricken at the misfortune of the ailing 85 here is the same event mentioned by Luke (7:37). [Ambrose maintains
81 youth, <b>the sisters sent to him</b>, Jesus, <b>saying, Lord, he whom you love 86 both sides.] <a href="#_ftn5" name="_ftnref5" title="" id=
82 is ill</b>. This message brings to mind three things for consideration. First, 87 "_ftnref5">11.0pt;font-family:"Times New Roman"'&gt;[5]</a> So,
83 we see that the friends of God are sometimes afflicted with bodily illness; 88 according to the opinion of Augustine, it is clear that the sinner
84 thus, if someone has a bodily illness, this is not a sign that the person is 89 mentioned by Luke is this Mary <b>whose brother Lazarus was
85 not a friend of God. Eliphaz mistakenly argued against Job that it was: "Think 90 ill</b>. [Augustine says] a consuming fever was wasting his
86 now, who that was innocent every perished? Or where were the upright cut off?" 91 wretched body with its furnace-like flames.<a href="#_ftn6" name=
87 (Job 4:7). Accordingly, they say, <b>Lord, he whom you love is ill</b>: "For 92 "_ftnref6" id="_ftnref6">[6]</a></p>
88 the Lord reproves him whom he loves, as a father the son in whom he delights" 93 <p>1475 The sisters of Lazarus, who were taking care of him, inform
89 (Prv 3:12). 94 Jesus of his illness. Grief-stricken at the misfortune of the
90 95 ailing youth, <b>the sisters sent to him</b>, Jesus, <b>saying,
91 <p>The second thing to note is that 96 Lord, he whom you love is ill</b>. This message brings to mind
92 his sisters do not say, "Lord, come and heal him," but simply to mention his 97 three things for consideration. First, we see that the friends of
93 sickness, he <b>is ill</b>. This indicates that it is enough merely to state 98 God are sometimes afflicted with bodily illness; thus, if someone
94 one's need to a friend, without adding a request. For a friend, since he wills 99 has a bodily illness, this is not a sign that the person is not a
95 the good of his friend as his own good, is just as interested in warding off 100 friend of God. Eliphaz mistakenly argued against Job that it was:
96 harm from his friends as he is in warding it off from himself. And this is 101 "Think now, who that was innocent every perished? Or where were the
97 especially true of the one who most truly loves: "The Lord preserves all who 102 upright cut off?" (Job 4:7). Accordingly, they say, <b>Lord, he
98 love him" (Ps 145:20). 103 whom you love is ill</b>: "For the Lord reproves him whom he loves,
99 104 as a father the son in whom he delights" (Prv 3:12).</p>
100 <p>The third thing to consider is that 105 <p>The second thing to note is that his sisters do not say, "Lord,
101 these two sisters, who wanted the cure of their sick brother, did not come in 106 come and heal him," but simply to mention his sickness, he <b>is
102 person to Christ, as did the paralytic (Lk 5:18), and the centurion (Matt 8:5). 107 ill</b>. This indicates that it is enough merely to state one's
103 This was because of the confidence they had in Christ due to the special love 108 need to a friend, without adding a request. For a friend, since he
104 and friendship which he had shown for them; or, perhaps it was their grief that 109 wills the good of his friend as his own good, is just as interested
105 kept them away: "A friend, if he is steadfast, will be to you as yourself" [Sir 110 in warding off harm from his friends as he is in warding it off
106 6:11]. 111 from himself. And this is especially true of the one who most truly
107 112 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>
108 <p>1476 Now we have the reasons for the foregoing: first, the 120 <p>1476 Now we have the reasons for the foregoing: first, the
109 illness of Lazarus; secondly, the reason why, according to Augustine, his 121 illness of Lazarus; secondly, the reason why, according to
110 sisters did not come in person to Christ (v 5).<a href="#_ftn7" name="_ftnref7" 122 Augustine, his sisters did not come in person to Christ (v
111 title="">[7]</a> 123 5).<a href="#_ftn7" name="_ftnref7" title="" id=
112 124 "_ftnref7">[7]</a></p>
113 <p>1477 The reason for the illness of Lazarus is the 125 <p>1477 The reason for the illness of Lazarus is the glorification
114 glorification of the Son of God; thus the Evangelist says, <b>when Jesus heard 126 of the Son of God; thus the Evangelist says, <b>when Jesus heard it
115 it he said, This illness is not unto death; it is for the glory of God</b>. 127 he said, This illness is not unto death; it is for the glory of
116 Here we should note that some physical illness is unto death and some is not. 128 God</b>. Here we should note that some physical illness is unto
117 Those are unto death which are not ordained to something else. Further, every 129 death and some is not. Those are unto death which are not ordained
118 evil of punishment is inflicted by divine providence: "Does evil befall a city, 130 to something else. Further, every evil of punishment is inflicted
119 unless the Lord has done it?" (Amos 3:6). But as for the evil of fault, God is 131 by divine providence: "Does evil befall a city, unless the Lord has
120 not the author, but the punisher. Now all things that are from God are ordered. 132 done it?" (Amos 3:6). But as for the evil of fault, God is not the
121 Consequently, every evil of punishment is ordered to something: some to death, 133 author, but the punisher. Now all things that are from God are
122 and some to something else. This illness was not ordered to death, but to the 134 ordered. Consequently, every evil of punishment is ordered to
123 glory of God. 135 something: some to death, and some to something else. This illness
124 136 was not ordered to death, but to the glory of God.</p>
125 <p>1478 But Lazarus did die! Yes, otherwise he would not have 137 <p>1478 But Lazarus did die! Yes, otherwise he would not have had
126 had the odor of one four days in the tomb, nor would his raising have been a 138 the odor of one four days in the tomb, nor would his raising have
127 miracle. I answer that his illness was not ordained to death as a final end, 139 been a miracle. I answer that his illness was not ordained to death
128 but to something else, as has been said, that is, that he who was raised, 140 as a final end, but to something else, as has been said, that is,
129 chastened as it were, might live a holy life for the glory of God, and that the 141 that he who was raised, chastened as it were, might live a holy
130 Jewish people who saw this miracle might be converted to the faith: "The Lord 142 life for the glory of God, and that the Jewish people who saw this
131 has chastened me sorely but he has not given me over to death" (Ps 118:18). 143 miracle might be converted to the faith: "The Lord has chastened me
132 Thus he adds, <b>it is for the glory of God, so that the Son of God may be 144 sorely but he has not given me over to death" (Ps 118:18). Thus he
133 glorified by means of it.</b> 145 adds, <b>it is for the glory of God, so that the Son of God may be
134 146 glorified by means of it.</b></p>
135 <p>In this passage, according to 147 <p>In this passage, according to Chrysostom, the words "for" and
136 Chrysostom, the words "for" and "that" do not indicate the reason for the 148 "that" do not indicate the reason for the events, but their
137 events, but their sequence. For Lazarus was not made ill so that from it God 149 sequence. For Lazarus was not made ill so that from it God might be
138 might be glorified; rather, his illness came from some other cause, and from it 150 glorified; rather, his illness came from some other cause, and from
139 the fact followed that the Son of God would be glorified insofar as Christ used 151 it the fact followed that the Son of God would be glorified insofar
140 it for the glory of God by raising Lazarus. <a 152 as Christ used it for the glory of God by raising Lazarus. <a href=
141 href="#_ftn8" name="_ftnref8">[8]</a> 153 "#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a></p>
142 154 <p>This is true in one way, but not in another. It is possible to
143 <p>This is true in one way, but not in 155 consider two reasons for Lazarus' illness. One is the natural
144 another. It is possible to consider two reasons for Lazarus' illness. One is 156 cause, and from this point of view the statement of Chrysostom is
145 the natural cause, and from this point of view the statement of Chrysostom is 157 true, because Lazarus' illness, considering its natural causes, was
146 true, because Lazarus' illness, considering its natural causes, was not 158 not ordained to his rising from the dead. But we can consider
147 ordained to his rising from the dead. But we can consider another reason, and 159 another reason, and this is divine providence; and then
148 this is divine providence; and then Chrysostom's statement is not true. For 160 Chrysostom's statement is not true. For under divine providence an
149 under divine providence an illness of this kind was ordained to the glory of 161 illness of this kind was ordained to the glory of God. And so
150 God. And so according to this, the "for" and the "that" do indicate the reason. 162 according to this, the "for" and the "that" do indicate the reason.
151 It is the same as saying: <b>it is for the glory of God</b>, because although 163 It is the same as saying: <b>it is for the glory of God</b>,
152 it was not ordained to this from the intent of its natural cause, yet from the 164 because although it was not ordained to this from the intent of its
153 intent of divine providence it was ordained to the glory of God, insofar as, 165 natural cause, yet from the intent of divine providence it was
154 once the miracle had been performed, people would believe in Christ and escape 166 ordained to the glory of God, insofar as, once the miracle had been
155 real death. So he says, <b>so that the Son of God may be glorified by means of 167 performed, people would believe in Christ and escape real death. So
156 it</b>. 168 he says, <b>so that the Son of God may be glorified by means of
157 169 it</b>.</p>
158 <p>Here our Lord clearly calls himself 170 <p>Here our Lord clearly calls himself the Son of God: for he was
159 the Son of God: for he was to be glorified in the resurrection of Lazarus 171 to be glorified in the resurrection of Lazarus because he is true
160 because he is true God: "that we may be in his true Son" [1 Jn 5:20]; "It was 172 God: "that we may be in his true Son" [1 Jn 5:20]; "It was not that
161 not that this man sinned, or his parents, but that the works of God might be 173 this man sinned, or his parents, but that the works of God might be
162 made manifest in him" (9:3). 174 made manifest in him" (9:3).</p>
163
164 <p>1479 Here, according to Augustine, the Evangelist gives the 175 <p>1479 Here, according to Augustine, the Evangelist gives the
165 reason why Lazarus' two sisters did not come to Christ, and it was due to their 176 reason why Lazarus' two sisters did not come to Christ, and it was
166 confidence in him because of the special love he had for them; so the 177 due to their confidence in him because of the special love he had
167 Evangelist remarks, <b>now Jesus loved Martha and her sister and Lazarus</b>.<a 178 for them; so the Evangelist remarks, <b>now Jesus loved Martha and
168 href="#_ftn9" name="_ftnref9">[9]</a> 179 her sister and Lazarus</b>.<a href="#_ftn9" name="_ftnref9" id=
169 Indeed, he who is the Consoler of the sorrowful loved the sorrowing sisters, 180 "_ftnref9">[9]</a> Indeed, he who is the Consoler of the sorrowful
170 and he who was the Savior of the weary loved the weary and dead Lazarus: "Yea, 181 loved the sorrowing sisters, and he who was the Savior of the weary
171 he loved his people; all those consecrated to him were in his hand" (Deut 182 loved the weary and dead Lazarus: "Yea, he loved his people; all
172 33:3). 183 those consecrated to him were in his hand" (Deut 33:3).<br />
173 <BR><BR><BR> 184 <br />
174 <p align=center><b>LECTURE 2 185 <br /></p>
175 186 <p align="center"><b>LECTURE 2</b></p>
176 <BLOCKQUOTE><p>6 So when he heard that he was ill, he stayed two days 187 <blockquote>
177 longer in the place where he was. 7 Then after this he said to the disciples, 188 <p><b>6 So when he heard that he was ill, he stayed two days longer
178 "Let us go into Judea again." 8 The disciples said to him, "Rabbi, the Jews 189 in the place where he was. 7 Then after this he said to the
179 were but now seeking to stone you, and are you going there again?" 9 Jesus 190 disciples, "Let us go into Judea again." 8 The disciples said to
180 answered, "Are there not twelve hours in the day? If any one walks in the day, 191 him, "Rabbi, the Jews were but now seeking to stone you, and are
181 he does not stumble, because he sees the light of this world. 10 But if any one 192 you going there again?" 9 Jesus answered, "Are there not twelve
182 walks in the night, he stumbles, because the light is not in him."</BLOCKQUOTE></b> 193 hours in the day? If any one walks in the day, he does not stumble,
183 194 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>
184 <p>1480 Here the Evangelist presents the raising of the dead 197 <p>1480 Here the Evangelist presents the raising of the dead
185 Lazarus. First, we see that Christ desired to do this; and secondly, the 198 Lazarus. First, we see that Christ desired to do this; and
186 sequence of events surrounding the raising are given (v 17). We see three 199 secondly, the sequence of events surrounding the raising are given
187 things related to the first. First, our Lord allows the death; secondly, he 200 (v 17). We see three things related to the first. First, our Lord
188 states his intention to go to the place where Lazarus died (v 7); and thirdly, 201 allows the death; secondly, he states his intention to go to the
189 he reveals his intention to raise him (v 11). 202 place where Lazarus died (v 7); and thirdly, he reveals his
190 203 intention to raise him (v 11).</p>
191 <p>1481 Christ allowed this death by prolonging his stay beyond 204 <p>1481 Christ allowed this death by prolonging his stay beyond the
192 the Jordan: <b>so when he heard that he was ill, he stayed two days longer in 205 Jordan: <b>so when he heard that he was ill, he stayed two days
193 the place where he was</b>. One may infer from this that Lazarus died on the 206 longer in the place where he was</b>. One may infer from this that
194 very day that Jesus received the message from his sisters: for when Christ went 207 Lazarus died on the very day that Jesus received the message from
195 to the place where he died, it was already the fourth day. After receiving the 208 his sisters: for when Christ went to the place where he died, it
196 message, Christ then remained two days in the same place, and on the day after 209 was already the fourth day. After receiving the message, Christ
197 these two days, he went to Judea. He delayed these few days for two reasons. 210 then remained two days in the same place, and on the day after
198 First, so that the death of Lazarus would not be prevented by his presence; for 211 these two days, he went to Judea. He delayed these few days for two
199 where life is present, death has no entry. In the second place, in order to 212 reasons. First, so that the death of Lazarus would not be prevented
200 make the miracle more credible, and so that people would not say that Christ 213 by his presence; for where life is present, death has no entry. In
201 revived Lazarus, not from death, but only from a coma. 214 the second place, in order to make the miracle more credible, and
202 215 so that people would not say that Christ revived Lazarus, not from
216 death, but only from a coma.</p>
203 <p>1482 Here (v 7) our Lord declares his intention to go to the 217 <p>1482 Here (v 7) our Lord declares his intention to go to the
204 place where Lazarus died. First, we see our Lord's plan; secondly, we see the 218 place where Lazarus died. First, we see our Lord's plan; secondly,
205 fear in the disciples (v 8); and thirdly, we have our Lord dispelling their 219 we see the fear in the disciples (v 8); and thirdly, we have our
206 fear (v 9). 220 Lord dispelling their fear (v 9).</p>
207
208 <p>1483 With respect to the first the Evangelist says, <b>Then 221 <p>1483 With respect to the first the Evangelist says, <b>Then
209 after this</b>, the prolonged delay, <b>he said</b>, Jesus did, <b>to the 222 after this</b>, the prolonged delay, <b>he said</b>, Jesus did,
210 disciples, Let us go into Judea again</b>. One might ask here why Christ made a 223 <b>to the disciples, Let us go into Judea again</b>. One might ask
211 point of mentioning to the apostles that he was about to go into Judea again, 224 here why Christ made a point of mentioning to the apostles that he
212 since he had not done this on other occasions. The reason for this was that the 225 was about to go into Judea again, since he had not done this on
213 Jews had just recently persecuted Christ in Judea and had almost stoned him; 226 other occasions. The reason for this was that the Jews had just
214 indeed, that is why he had left. So it was to be expected that when Christ 227 recently persecuted Christ in Judea and had almost stoned him;
215 wanted to go there again, the disciples would become fearful. And because 228 indeed, that is why he had left. So it was to be expected that when
216 "Darts that are foreseen do not strike and foreseen evils are more easily 229 Christ wanted to go there again, the disciples would become
217 borne,"<a href="#_ftn10" name="_ftnref10">[10]</a> 230 fearful. And because "Darts that are foreseen do not strike and
218 as Gregory says, our Lord mentioned his planned journey to them to calm their 231 foreseen evils are more easily borne,"<a href="#_ftn10" name=
219 fears. As to the mystical sense, we can understand by the fact that Christ is 232 "_ftnref10" id="_ftnref10">[10]</a> as Gregory says, our Lord
220 returning once again to Judea, that he will return again at the end of the 233 mentioned his planned journey to them to calm their fears. As to
221 world to the Jews, who will be converted to Christ: "A hardening has come upon 234 the mystical sense, we can understand by the fact that Christ is
222 part of Israel, until the full number of the Gentiles come in" (Rom 11:25). 235 returning once again to Judea, that he will return again at the end
223 236 of the world to the Jews, who will be converted to Christ: "A
224 <p>1484 The fear of the disciples is mentioned when the 237 hardening has come upon part of Israel, until the full number of
225 Evangelist says, <b>the disciples said to him, Rabbi, the Jews were but now 238 the Gentiles come in" (Rom 11:25).</p>
226 seeking to stone you, and you are going there again?</b> This was like saying: 239 <p>1484 The fear of the disciples is mentioned when the Evangelist
227 It seems that you are deliberately going to your death. Yet their fear was 240 says, <b>the disciples said to him, Rabbi, the Jews were but now
228 unreasonable, because the disciples had God with them as their protector, and 241 seeking to stone you, and you are going there again?</b> This was
229 one who is with God should not fear: "Let us stand up together. Who is my 242 like saying: It seems that you are deliberately going to your
230 adversary?" (Is 50:8); "The Lord is my light and my salvation: whom shall I 243 death. Yet their fear was unreasonable, because the disciples had
231 fear?" (Ps 26:2). 244 God with them as their protector, and one who is with God should
232 245 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>
233 <p>1485 Our Lord dispels this fear by strengthening them. The 248 <p>1485 Our Lord dispels this fear by strengthening them. The
234 Evangelist says, <b>Jesus answered</b>, his disciples, <b>Are there not twelve 249 Evangelist says, <b>Jesus answered</b>, his disciples, <b>Are there
235 hours in the day? </b>First, we see something about the time; secondly, what 250 not twelve hours in the day?</b> First, we see something about the
236 time is suited for walking; thirdly, what time is not. 251 time; secondly, what time is suited for walking; thirdly, what time
237 252 is not.</p>
238 <p>1486 To understand this passage we should note that it has 253 <p>1486 To understand this passage we should note that it has been
239 been explained in three ways. The first way is that of Chrysostom, and is this. 254 explained in three ways. The first way is that of Chrysostom, and
240 <b>Are there not twelve hours in the day? </b>is like saying: You hesitate to 255 is this. <b>Are there not twelve hours in the day?</b> is like
241 go up to Judea because the Jews recently wanted to stone me; but the day has 256 saying: You hesitate to go up to Judea because the Jews recently
242 twelve hours, and what happens at one hour does not happen in another. So, 257 wanted to stone me; but the day has twelve hours, and what happens
243 although they would have stoned me before, they would not want to do this at 258 at one hour does not happen in another. So, although they would
244 another hour: "For everything there is a season" (Eccl 3:1); "Every matter has 259 have stoned me before, they would not want to do this at another
245 its time and way" (Eccl 8:6).<a href="#_ftn11" name="_ftnref11">[11]</a> 260 hour: "For everything there is a season" (Eccl 3:1); "Every matter
246 261 has its time and way" (Eccl 8:6).<a href="#_ftn11" name="_ftnref11"
262 id="_ftnref11">[11]</a></p>
247 <p>1487 A literal question arises because he is speaking here 263 <p>1487 A literal question arises because he is speaking here
248 either of the natural or of the artificial day. If he is speaking of the 264 either of the natural or of the artificial day. If he is speaking
249 natural day, then what he says is false: because the natural day does not have 265 of the natural day, then what he says is false: because the natural
250 twelve but twenty-four hours. Again, if he is speaking of the artificial day, 266 day does not have twelve but twenty-four hours. Again, if he is
251 his statement is false: because it is true only at the equinox, for not all 267 speaking of the artificial day, his statement is false: because it
252 artificial days have twelve hours. I answer that we should understand this to 268 is true only at the equinox, for not all artificial days have
253 refer to the artificial day, because all artificial days have twelve hours. For 269 twelve hours. I answer that we should understand this to refer to
254 the hours of such days are distinguished in two ways. Some are equal in length 270 the artificial day, because all artificial days have twelve hours.
255 and some are not. Those equal in length are distinguished according to the 271 For the hours of such days are distinguished in two ways. Some are
256 circle of the equator: and according to this not all days have twelve hours, 272 equal in length and some are not. Those equal in length are
257 but some have more and some less, except at the equator. The hour not equal in 273 distinguished according to the circle of the equator: and according
258 length are more distinguished according to the ascensions of the zodiac on 274 to this not all days have twelve hours, but some have more and some
259 account of its obliquity: because the zodiac does not ascend equally in all its 275 less, except at the equator. The hour not equal in length are more
260 parts, but at the equator equally. Now each artificial day has twelve of these 276 distinguished according to the ascensions of the zodiac on account
261 unequal hours, because every day has six signs which ascend during the day, and 277 of its obliquity: because the zodiac does not ascend equally in all
262 six at night; but those which ascend in summer have a slower motion than those 278 its parts, but at the equator equally. Now each artificial day has
263 which ascend in winter, and of course the ascent of each sign makes up two 279 twelve of these unequal hours, because every day has six signs
264 hours. 280 which ascend during the day, and six at night; but those which
265 281 ascend in summer have a slower motion than those which ascend in
266 <p>1488 <b>If any one walks in the day</b>, that is, honorably, 282 winter, and of course the ascent of each sign makes up two
267 and without consciousness of any evil - "Let us conduct ourselves becomingly as 283 hours.</p>
268 in that day" (Rom 13:13) - <b>he does not stumble</b>, that is, he does not come 284 <p>1488 <b>If any one walks in the day</b>, that is, honorably, and
269 upon anything that might harm him. And this is <b>because he sees the light of 285 without consciousness of any evil - "Let us conduct ourselves
270 this world</b>, i.e., the light of righteousness is in him: "Light dawns for 286 becomingly as in that day" (Rom 13:13) - <b>he does not
271 the righteous, and joy for the upright in heart" (Ps 97:11). It is like our 287 stumble</b>, that is, he does not come upon anything that might
272 Lord were saying: We can go securely because we are walking during the day. 288 harm him. And this is <b>because he sees the light of this
273 289 world</b>, i.e., the light of righteousness is in him: "Light dawns
274 <p>1489 <b>But if any one walks in the night</b>, that is, in 290 for the righteous, and joy for the upright in heart" (Ps 97:11). It
275 the night of iniquities, he will easily find dangers. Concerning this night we 291 is like our Lord were saying: We can go securely because we are
276 read: "Those who sleep at night" (1 Thess 5:7). But such a one, <b>he stumbles</b>, 292 walking during the day.</p>
277 that is, strikes against something, <b>because the light</b>, of righteousness, 293 <p>1489 <b>But if any one walks in the night</b>, that is, in the
278 <b>is not in him</b>. 294 night of iniquities, he will easily find dangers. Concerning this
279 295 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>
280 <p>1490 A certain Greek, Theophylactus, explains this another 299 <p>1490 A certain Greek, Theophylactus, explains this another
281 way.<a href="#_ftn12" name="_ftnref12">[12]</a> 300 way.<a href="#_ftn12" name="_ftnref12" id="_ftnref12">[12]</a>
282 Beginning at <b>If any one walks in the day</b>, he says that the "day" is the 301 Beginning at <b>If any one walks in the day</b>, he says that the
283 presence of Christ in the world, and the "night" is the time after Christ's 302 "day" is the presence of Christ in the world, and the "night" is
284 passion. So the meaning is this: The Jews are not to be feared because as long 303 the time after Christ's passion. So the meaning is this: The Jews
285 as I am in the world it is not you, but I, who am in danger. Thus, when the 304 are not to be feared because as long as I am in the world it is not
286 Jews wanted to arrest Christ, he said to the crowd: "If you seek me, let these 305 you, but I, who am in danger. Thus, when the Jews wanted to arrest
287 men go. This was to fulfill the word which he had spoken, 'Of those whom you 306 Christ, he said to the crowd: "If you seek me, let these men go.
288 gavest me I lost not one'" (18:8). <b>But if any one walks in the night</b>, 307 This was to fulfill the word which he had spoken, 'Of those whom
289 that is, in the time after the passion, you should be afraid to go into Judea, 308 you gavest me I lost not one'" (18:8). <b>But if any one walks in
290 because you will suffer persecution from the Jews: "Strike the shepherd and the 309 the night</b>, that is, in the time after the passion, you should
291 sheep will be scattered." 310 be afraid to go into Judea, because you will suffer persecution
292 311 from the Jews: "Strike the shepherd and the sheep will be
312 scattered."</p>
293 <p>1491 Augustine explains it another way, so that the "day" 313 <p>1491 Augustine explains it another way, so that the "day"
294 indicates Christ: "We must work the works of him who sent me, while it is day" 314 indicates Christ: "We must work the works of him who sent me, while
295 (9:4), and "As long as I am in the world, I am the light of the world" (9:5).<a 315 it is day" (9:4), and "As long as I am in the world, I am the light
296 href="#_ftn13" name="_ftnref13">[13]</a> 316 of the world" (9:5).<a href="#_ftn13" name="_ftnref13" id=
297 The twelve hours of this day are the twelve apostles: "Did I not choose you, 317 "_ftnref13">[13]</a> The twelve hours of this day are the twelve
298 the twelve?" (6:71). But what should we say of what follows: "And one of you is 318 apostles: "Did I not choose you, the twelve?" (6:71). But what
299 a devil?" Judas, therefore, was not an hour of this day because he gave no 319 should we say of what follows: "And one of you is a devil?" Judas,
300 light. We should say that our Lord spoke these words [about the twelve] not in 320 therefore, was not an hour of this day because he gave no light. We
301 reference to Judas, but to his successor, who was Matthias. Thus, the sense of <b>Are 321 should say that our Lord spoke these words [about the twelve] not
302 there not twelve hours in the day? </b>is as though he were saying: You are the 322 in reference to Judas, but to his successor, who was Matthias.
303 hours, I am the day. Just as the hours follow the day, so you must follow me. 323 Thus, the sense of <b>Are there not twelve hours in the day?</b> is
304 So, if I wish to go to Judea you ought not to precede me or change my will, but 324 as though he were saying: You are the hours, I am the day. Just as
305 you should follow me. He said something similar to Peter: "Get behind me, Satan!" 325 the hours follow the day, so you must follow me. So, if I wish to
306 (Matt 16:23), i.e., do not go ahead of me, but follow me by imitating my will. <b>If 326 go to Judea you ought not to precede me or change my will, but you
307 any one walks in the day</b> is the same as saying: You should not fear any 327 should follow me. He said something similar to Peter: "Get behind
308 danger, because you are going with me who am the day. So just as one who walks 328 me, Satan!" (Matt 16:23), i.e., do not go ahead of me, but follow
309 in the day does not run into anything, that is, <b>does not stumble</b>, so 329 me by imitating my will. <b>If any one walks in the day</b> is the
310 also you who walk with me: "If God is for us, who is against us?" (Rom 8:31). 330 same as saying: You should not fear any danger, because you are
311 And this is <b>because he sees the light of this world</b> in me. <b>But if any 331 going with me who am the day. So just as one who walks in the day
312 one walks in the night</b>, in the darkness of ignorance and sin, then <b>he 332 does not run into anything, that is, <b>does not stumble</b>, so
313 stumbles</b>; and this is <b>because the </b>spiritual <b>light is not in him</b>, 333 also you who walk with me: "If God is for us, who is against us?"
314 not because of a defect in the light, but because of his own rebellion: "There 334 (Rom 8:31). And this is <b>because he sees the light of this
315 are those who rebel against the light" (Job 24:13). 335 world</b> in me. <b>But if any one walks in the night</b>, in the
316 <BR><BR><BR> 336 darkness of ignorance and sin, then <b>he stumbles</b>; and this is
317 <p align=center><b>LECTURE 3 337 <b>because the</b> spiritual <b>light is not in him</b>, not
318 338 because of a defect in the light, but because of his own rebellion:
319 <BLOCKQUOTE><p>11 Thus he spoke, and then he said to them, "Our friend 339 "There are those who rebel against the light" (Job 24:13).<br />
320 Lazarus has fallen asleep, but I go to awake him out of sleep." 12 The 340 <br />
321 disciples said to him, "Lord, if he has fallen asleep, he will recover." 13 Now 341 <br /></p>
322 Jesus had spoken of his death, but they thought that he meant taking rest in 342 <p align="center"><b>LECTURE 3</b></p>
323 sleep. 14 Then Jesus told them plainly, "Lazarus is dead; 15 and for your sake 343 <blockquote>
324 I am glad that I was not there, so that you may believe. But let us go to him." 344 <p><b>11 Thus he spoke, and then he said to them, "Our friend
325 16 Thomas, called the Twin, said to his fellow disciples, "Let us also go, that 345 Lazarus has fallen asleep, but I go to awake him out of sleep." 12
326 we may die with him."</BLOCKQUOTE></b> 346 The disciples said to him, "Lord, if he has fallen asleep, he will
327 347 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>
328 <p>1492 Above, our Lord mentioned his intention of going to the 354 <p>1492 Above, our Lord mentioned his intention of going to the
329 place where Lazarus had died; now he reveals his intention to raise him. The 355 place where Lazarus had died; now he reveals his intention to raise
330 Evangelist first mentions this intention; secondly, the attitude of the 356 him. The Evangelist first mentions this intention; secondly, the
331 disciples (v 16). First, we see our Lord stating his intention implicitly and 357 attitude of the disciples (v 16). First, we see our Lord stating
332 rather obscurely; secondly, the Evangelist mentions how slow the disciples were 358 his intention implicitly and rather obscurely; secondly, the
333 to understand this (v 12); and thirdly, we see our Lord stating his intention 359 Evangelist mentions how slow the disciples were to understand this
334 plainly (v 14). 360 (v 12); and thirdly, we see our Lord stating his intention plainly
335 361 (v 14).</p>
336 <p>1493 The Evangelist says, <b>Thus he spoke, and then he said 362 <p>1493 The Evangelist says, <b>Thus he spoke, and then he said to
337 to them</b>, that is, having said those things already mentioned, Jesus now 363 them</b>, that is, having said those things already mentioned,
338 says to his disciples, <b>Our friend Lazarus has fallen asleep</b>. According 364 Jesus now says to his disciples, <b>Our friend Lazarus has fallen
339 to Chrysostom, this seems to be a second reason for the disciples not to fear: 365 asleep</b>. According to Chrysostom, this seems to be a second
340 the first was based on their innocence, because he who walks in the day does 366 reason for the disciples not to fear: the first was based on their
341 not stumble; but this reason is based on current necessity, it being necessary 367 innocence, because he who walks in the day does not stumble; but
342 to go there.<a href="#_ftn14" name="_ftnref14">[14]</a> 368 this reason is based on current necessity, it being necessary to go
343 369 there.<a href="#_ftn14" name="_ftnref14" id=
370 "_ftnref14">[14]</a></p>
344 <p>1494 We see three things about this. First, he recalls his 371 <p>1494 We see three things about this. First, he recalls his
345 previous friendship with the dead man, saying, <b>Our friend Lazarus</b>. This 372 previous friendship with the dead man, saying, <b>Our friend
346 was to say: He was a friend because of the many things and favors he did for 373 Lazarus</b>. This was to say: He was a friend because of the many
347 us; so we should not neglect him in his needs: "He who overlooks his own 374 things and favors he did for us; so we should not neglect him in
348 advantage for the sake of a friend is just" [Prv 12:26]. 375 his needs: "He who overlooks his own advantage for the sake of a
349 376 friend is just" [Prv 12:26].</p>
350 <p>1495 Secondly, he mentions that help is needed now, saying, <b>has 377 <p>1495 Secondly, he mentions that help is needed now, saying,
351 fallen asleep</b>, and so should be helped: "A brother is born for adversity" 378 <b>has fallen asleep</b>, and so should be helped: "A brother is
352 (Prv 17:17). <b>Lazarus has fallen asleep</b>, with respect to the Lord, as 379 born for adversity" (Prv 17:17). <b>Lazarus has fallen asleep</b>,
353 Augustine says; but with respect to men he was dead, as they were unable to revive 380 with respect to the Lord, as Augustine says; but with respect to
354 him.<a href="#_ftn15" name="_ftnref15">[15]</a> 381 men he was dead, as they were unable to revive him.<a href=
355 We should note that the word "sleep" can be understood in several ways. 382 "#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> We should note
356 Sometimes it refers to a natural sleep: "So Samuel went and lay down [slept] in 383 that the word "sleep" can be understood in several ways. Sometimes
357 his place" (1 Sam 3:9); and "You shall sleep securely" [Job 11:18]. Sometimes 384 it refers to a natural sleep: "So Samuel went and lay down [slept]
358 it indicates the sleep of death: "We would not have you ignorant, brethren, 385 in his place" (1 Sam 3:9); and "You shall sleep securely" [Job
359 concerning those who are asleep, that you may not grieve as others do who have 386 11:18]. Sometimes it indicates the sleep of death: "We would not
360 no hope" (1 Thess 4:13). Sometimes it is understood as some kind of negligence: 387 have you ignorant, brethren, concerning those who are asleep, that
361 "Behold, he who keeps Israel will neither slumber nor sleep" (Ps 121:4). And 388 you may not grieve as others do who have no hope" (1 Thess 4:13).
362 sometimes it means the sleep of sin: "Awake, O sleeper, and arise from the 389 Sometimes it is understood as some kind of negligence: "Behold, he
363 dead" (Eph 5:14). Again, it can mean the repose of contemplation: "I slept, but 390 who keeps Israel will neither slumber nor sleep" (Ps 121:4). And
364 my heart was awake" (Song 5:2). It can also signify the rest of future glory: 391 sometimes it means the sleep of sin: "Awake, O sleeper, and arise
365 "In peace I will both lie down and sleep" (Ps 4:8). 392 from the dead" (Eph 5:14). Again, it can mean the repose of
366 393 contemplation: "I slept, but my heart was awake" (Song 5:2). It can
367 <p>Death is called a sleep because of 394 also signify the rest of future glory: "In peace I will both lie
368 the hope we have of a resurrection; so death has come to be called a sleep from 395 down and sleep" (Ps 4:8).</p>
369 the time that Christ died and arose: "I lie down and sleep" (Ps 3:6). 396 <p>Death is called a sleep because of the hope we have of a
370 397 resurrection; so death has come to be called a sleep from the time
371 <p>1496 Thirdly, he shows his power to raise one from death 398 that Christ died and arose: "I lie down and sleep" (Ps 3:6).</p>
372 when he says, <b>but I go to awake him out of sleep</b>. By this he tells us 399 <p>1496 Thirdly, he shows his power to raise one from death when he
373 that he woke him from the grave with as little effort as you wake a person who 400 says, <b>but I go to awake him out of sleep</b>. By this he tells
374 is sleeping in bed. This is not surprising because he is the one who raises the 401 us that he woke him from the grave with as little effort as you
375 dead and gives life; so it was said above (5:28): "The hour is coming, and now 402 wake a person who is sleeping in bed. This is not surprising
376 is, when the dead will hear the voice of the Son of God." 403 because he is the one who raises the dead and gives life; so it was
377 404 said above (5:28): "The hour is coming, and now is, when the dead
378 <p>1497 The Evangelist now mentions that the disciples were 405 will hear the voice of the Son of God."</p>
379 slow to understand this (v 12). First, he gives a sign of their slowness, and 406 <p>1497 The Evangelist now mentions that the disciples were slow to
380 this is that they did not answer our Lord in accord with his meaning. Secondly, 407 understand this (v 12). First, he gives a sign of their slowness,
381 their slowness is clearly shown (v 13). 408 and this is that they did not answer our Lord in accord with his
382 409 meaning. Secondly, their slowness is clearly shown (v 13).</p>
383 <p>1498 Concerning the first note that although our Lord was 410 <p>1498 Concerning the first note that although our Lord was
384 speaking of the sleep of death, they understood him to mean a natural sleep. 411 speaking of the sleep of death, they understood him to mean a
385 And because it is a sign of health when the sick sleep, the disciples said, <b>if 412 natural sleep. And because it is a sign of health when the sick
386 he has fallen asleep, he will recover</b>. They were saying: This is clearly a 413 sleep, the disciples said, <b>if he has fallen asleep, he will
387 sign of health; and since he is sleeping, it does not seem to be helpful to go 414 recover</b>. They were saying: This is clearly a sign of health;
388 and awake him. 415 and since he is sleeping, it does not seem to be helpful to go and
389 416 awake him.</p>
390 <p>1499 The Evangelist mentions their slowness to understand, 417 <p>1499 The Evangelist mentions their slowness to understand,
391 saying, <b>now Jesus had spoken of his death</b>, since they did not realize 418 saying, <b>now Jesus had spoken of his death</b>, since they did
392 this. Our Lord said to them, according to Matthew, "Are you also still without 419 not realize this. Our Lord said to them, according to Matthew, "Are
393 understanding?" And we read of the wise: "The wise man may also hear…and 420 you also still without understanding?" And we read of the wise:
394 understand a proverb and a figure, the words of the wise and their riddles" 421 "The wise man may also hear&hellip;and understand a proverb and a
395 (Prv 1:5-6) 422 figure, the words of the wise and their riddles" (Prv 1:5-6)</p>
396 423 <p>1500 Then our Lord explicitly states his intention to raise him
397 <p>1500 Then our Lord explicitly states his intention to raise 424 (v 14). First, he tells them that Lazarus has died, which shows his
398 him (v 14). First, he tells them that Lazarus has died, which shows his 425 knowledge; secondly, he mentions his attitude towards his death,
399 knowledge; secondly, he mentions his attitude towards his death, which shows 426 which shows his providence; and thirdly, he makes known his
400 his providence; and thirdly, he makes known his intention to go to the place 427 intention to go to the place where he died, which shows his
401 where he died, which shows his compassion or mercy. 428 compassion or mercy.</p>
402 429 <p>1501 He states that Lazarus has died when he says plainly,
403 <p>1501 He states that Lazarus has died when he says plainly, <b>Lazarus 430 <b>Lazarus is dead</b>, i.e., he has submitted to the common law of
404 is dead</b>, i.e., he has submitted to the common law of death which no one can 431 death which no one can escape: "What man can live and never see
405 escape: "What man can live and never see death?" (Ps 89:48). 432 death?" (Ps 89:48).</p>
406 433 <p>1502 He shows his own attitude towards this death, saying,
407 <p>1502 He shows his own attitude towards this death, saying, <b>and 434 <b>and for your sake I am glad that I was not there, so that you
408 for your sake I am glad that I was not there, so that you may believe</b>. This 435 may believe</b>. This can be explained in two ways.</p>
409 can be explained in two ways. 436 <p>The first way is this. We have heard that Lazarus was sick. And
410 437 although I was not there I have told you that he has died <b>and
411 <p>The first way is this. We have 438 for your sake I am glad</b>, i.e., because it is for your benefit,
412 heard that Lazarus was sick. And although I was not there I have told you that 439 so that you may experience my divinity, because even though I was
413 he has died <b>and for your sake I am glad</b>, i.e., because it is for your 440 not there I saw all this: "All are open and laid bare to the eyes
414 benefit, so that you may experience my divinity, because even though I was not 441 of him with whom we have do to" (Heb 4:13). This is not surprising,
415 there I saw all this: "All are open and laid bare to the eyes of him with whom 442 because the divinity is present to all things: "Do I not fill
416 we have do to" (Heb 4:13). This is not surprising, because the divinity is 443 heaven and earth?" (Jer 23:24). So that you may believe not as
417 present to all things: "Do I not fill heaven and earth?" (Jer 23:24). So that 444 though they were to believe for the first time, but in order that
418 you may believe not as though they were to believe for the first time, but in 445 they might believe more firmly and more strongly, in the sense of
419 order that they might believe more firmly and more strongly, in the sense of "I 446 "I believe; help my unbelief" (Mk 9:23).</p>
420 believe; help my unbelief" (Mk 9:23). 447 <p>The other explanation is this: <b>I am glad</b> that he is dead
421 448 and this is <b>for your sake</b>, for our benefit, <b>so that you
422 <p>The other explanation is this: <b>I 449 may believe</b>. Accordingly, <b>I am glad that I was not
423 am glad</b> that he is dead and this is<b> for your sake</b>, for our benefit, <b>so 450 there</b>, for if I had been there, he would not have died. But
424 that you may believe</b>. Accordingly, <b>I am glad that I was not there</b>, 451 because he is now dead, it will be a greater miracle when I raise
425 for if I had been there, he would not have died. But because he is now dead, it 452 one already decomposing. As a result, your faith will be get
426 will be a greater miracle when I raise one already decomposing. As a result, 453 stronger, for it is greater to raise one who is dead than to keep
427 your faith will be get stronger, for it is greater to raise one who is dead 454 him from dying.</p>
428 than to keep him from dying. 455 <p>We can learn from this that evils are sometimes a reason for
429 456 joy, insofar as they are directed to some good: "We know that
430 <p>We can learn from this that evils 457 everything works for good with those who love him" (Rom 8:28).</p>
431 are sometimes a reason for joy, insofar as they are directed to some good: "We 458 <p>1503 He mentions his plan to go when he says, <b>but let us go
432 know that everything works for good with those who love him" (Rom 8:28). 459 to him</b>. Here we see God's mercy, for in his mercy he takes the
433 460 initiative and draws to himself those living in sin, who are dead
434 <p>1503 He mentions his plan to go when he says, <b>but let us 461 and unable of themselves to come to him: "I have loved you with an
435 go to him</b>. Here we see God's mercy, for in his mercy he takes the initiative 462 everlasting love; therefore have I drawn you, taking pity on you"
436 and draws to himself those living in sin, who are dead and unable of themselves 463 [Jer 31:3].</p>
437 to come to him: "I have loved you with an everlasting love; therefore have I 464 <p>1504 Now the attitude of the disciples is given, and this can be
438 drawn you, taking pity on you" [Jer 31:3]. 465 interpreted in two ways; in one way as indicating a lack of
439 466 confidence; and in the other as indicating love. Chrysostom
440 <p>1504 Now the attitude of the disciples is given, and this 467 interprets it in the first way. As was mentioned above, all the
441 can be interpreted in two ways; in one way as indicating a lack of confidence; 468 disciples feared the Jews, but especially Thomas. Indeed, before
442 and in the other as indicating love. Chrysostom interprets it in the first way. 469 the passion he was weaker than the others and had less faith, but
443 As was mentioned above, all the disciples feared the Jews, but especially 470 after he became stronger and was beyond reproach, traveling the
444 Thomas. Indeed, before the passion he was weaker than the others and had less 471 whole world alone. <a href="#_ftn16" name="_ftnref16" id=
445 faith, but after he became stronger and was beyond reproach, traveling the 472 "_ftnref16">[16]</a> So, because of this lack of confidence he says
446 whole world alone. <a href="#_ftn16" 473 to his fellow disciples, <b>Let us also go, that we may die with
447 name="_ftnref16">[16]</a> 474 him</b>. This was like saying: He does not fear death; he fully
448 So, because of this lack of confidence he says to his fellow disciples, <b>Let 475 wants to go, willing to deliver both himself and us over to
449 us also go, that we may die with him</b>. This was like saying: He does not 476 death.</p>
450 fear death; he fully wants to go, willing to deliver both himself and us over 477 <p>Augustine interprets it in the second way. For Thomas and the
451 to death. 478 other disciples loved Christ so much that they wanted either to
452 479 live with him while he was here, or die with him, so that they
453 <p>Augustine interprets it in the 480 would not find themselves again without consolation if he left them
454 second way. For Thomas and the other disciples loved Christ so much that they 481 alone by dying.<a href="#_ftn17" name="_ftnref17" id=
455 wanted either to live with him while he was here, or die with him, so that they 482 "_ftnref17">[17]</a> It was with this feeling that Thomas said to
456 would not find themselves again without consolation if he left them alone by 483 his fellow disciples, <b>Let us also go, that we may die with
457 dying.<a href="#_ftn17" name="_ftnref17">[17]</a> 484 him</b>. He was saying: He wants to go, and is in danger of death.
458 It was with this feeling that Thomas said to his fellow disciples, <b>Let us 485 Shall we stay here to live? No. <b>Let us also go, that we may die
459 also go, that we may die with him</b>. He was saying: He wants to go, and is in 486 with him</b>: "If we suffer with him, we shall reign with him" [Rom
460 danger of death. Shall we stay here to live? No. <b>Let us also go, that we may 487 8:17]; "One has died for all; therefore all have died" (2 Cor
461 die with him</b>: "If we suffer with him, we shall reign with him" [Rom 8:17]; 488 5:14).<br />
462 "One has died for all; therefore all have died" (2 Cor 5:14). 489 <br />
463 <BR><BR><BR> 490 <br /></p>
464 <p align=center><b>LECTURE 4 491 <p align="center"><b>LECTURE 4</b></p>
465 492 <blockquote>
466 <BLOCKQUOTE><p>17 Now when Jesus came, he found that Lazarus had already 493 <p><b>17 Now when Jesus came, he found that Lazarus had already
467 been in the tomb for four days. 18 Bethany was near Jerusalem, about two miles 494 been in the tomb for four days. 18 Bethany was near Jerusalem,
468 off, 19 and many of the Jews had come to Martha and Mary to console them 495 about two miles off, 19 and many of the Jews had come to Martha and
469 concerning their brother. 20 When Martha heard that Jesus was coming, she went 496 Mary to console them concerning their brother. 20 When Martha heard
470 and met him, while Mary sat in the house. 21 Martha said to Jesus, "Lord, if 497 that Jesus was coming, she went and met him, while Mary sat in the
471 you had been here, my brother would not have died. 22 And even now I know that 498 house. 21 Martha said to Jesus, "Lord, if you had been here, my
472 whatever you ask from God, God will give you." 23 Jesus said to her, "Your 499 brother would not have died. 22 And even now I know that whatever
473 brother will rise again." 24 Martha said to him, "I know that he will rise 500 you ask from God, God will give you." 23 Jesus said to her, "Your
474 again in the resurrection at the last day." 25 Jesus said to her, "I am the 501 brother will rise again." 24 Martha said to him, "I know that he
475 resurrection and the life; he who believes in me, though he die, yet shall he 502 will rise again in the resurrection at the last day." 25 Jesus said
476 live, 26 and whoever lives and believes in me shall never die. Do you believe 503 to her, "I am the resurrection and the life; he who believes in me,
477 this?" 27 She said to him, "Yes, Lord; I believe that you are the Christ, the 504 though he die, yet shall he live, 26 and whoever lives and believes
478 Son of [the living] God, he who is coming into the world."</BLOCKQUOTE></b> 505 in me shall never die. Do you believe this?" 27 She said to him,
479 506 "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>
480 <p>1505 The Evangelist, after telling us that Lazarus was to be 509 <p>1505 The Evangelist, after telling us that Lazarus was to be
481 raised, now describes the events surrounding it. First, he mentions some 510 raised, now describes the events surrounding it. First, he mentions
482 others; secondly, he reveals Christ's feelings (v 33); thirdly, he describes 511 some others; secondly, he reveals Christ's feelings (v 33);
483 the actual raising of Lazarus (v 38). As for the others, he first mentions the condition 512 thirdly, he describes the actual raising of Lazarus (v 38). As for
484 of Lazarus; secondly, the consolation the Jews were giving to his sisters (v 513 the others, he first mentions the condition of Lazarus; secondly,
485 19); and thirdly, the devotion of these sisters (v 20). 514 the consolation the Jews were giving to his sisters (v 19); and
486 515 thirdly, the devotion of these sisters (v 20).</p>
487 <p>1506 The condition of Lazarus is described as to the time of 516 <p>1506 The condition of Lazarus is described as to the time of his
488 his death and to his location; <b>Now when Jesus came, he found that Lazarus 517 death and to his location; <b>Now when Jesus came, he found that
489 had already been in the tomb for four days</b>. This makes it clear, as we said 518 Lazarus had already been in the tomb for four days</b>. This makes
490 above, that Lazarus had died the very day Christ was told about his illness. 519 it clear, as we said above, that Lazarus had died the very day
491 520 Christ was told about his illness.</p>
492 <p>1507 According to Augustine, these four days signify four 521 <p>1507 According to Augustine, these four days signify four
493 deaths.<a href="#_ftn18" name="_ftnref18">[18]</a> 522 deaths.<a href="#_ftn18" name="_ftnref18" id="_ftnref18">[18]</a>
494 The first day indicates the death of original sin, which we humans contract as 523 The first day indicates the death of original sin, which we humans
495 offspring: "Sin came in to the world through one man and death through sin" 524 contract as offspring: "Sin came in to the world through one man
496 (Rom 5:12). The other three days refer to death by actual sin: for every mortal 525 and death through sin" (Rom 5:12). The other three days refer to
497 sin is called a death: "Evil shall slay the wicked" (Ps 34:21). These days are 526 death by actual sin: for every mortal sin is called a death: "Evil
498 differentiated according to which law is transgressed. 527 shall slay the wicked" (Ps 34:21). These days are differentiated
499 528 according to which law is transgressed.</p>
500 <p>Thus the second day indicates the 529 <p>Thus the second day indicates the transgression of the law of
501 transgression of the law of nature: "They have transgressed the laws…broken the 530 nature: "They have transgressed the laws&hellip;broken the
502 everlasting covenant," that is, the law of nature (Is 24:5). The third day 531 everlasting covenant," that is, the law of nature (Is 24:5). The
503 signifies the transgression of the written law: "Did not Moses give you the 532 third day signifies the transgression of the written law: "Did not
504 law? Yet none of you keeps the law" (7:19). The fourth day represents the 533 Moses give you the law? Yet none of you keeps the law" (7:19). The
505 transgression of the Law of the Gospel and of grace; and this is more serious 534 fourth day represents the transgression of the Law of the Gospel
506 than the others: "A man who has violated the law of Moses dies without mercy at 535 and of grace; and this is more serious than the others: "A man who
507 the testimony of two or three witnesses. How much worse punishment do you think 536 has violated the law of Moses dies without mercy at the testimony
508 will be deserved by the man who has spurned the Son of God, and profaned the 537 of two or three witnesses. How much worse punishment do you think
509 blood of the covenant by which he was sanctified, and outraged the Spirit of 538 will be deserved by the man who has spurned the Son of God, and
510 grace?" (Heb 10:28-29). 539 profaned the blood of the covenant by which he was sanctified, and
511 540 outraged the Spirit of grace?" (Heb 10:28-29).</p>
512 <p>Another interpretation would be 541 <p>Another interpretation would be this: The first day is the sin
513 this: The first day is the sin of the heart: "Remove the evil of your thoughts 542 of the heart: "Remove the evil of your thoughts from before my
514 from before my eyes" [Is 1:16]. The second day is the sin of speech: "Let no 543 eyes" [Is 1:16]. The second day is the sin of speech: "Let no evil
515 evil talk come out of your mouths" (Eph 4:29). The third day is the sin of 544 talk come out of your mouths" (Eph 4:29). The third day is the sin
516 deed: "Cease to do evil" (Is 1:16). The fourth day is customary sin arising 545 of deed: "Cease to do evil" (Is 1:16). The fourth day is customary
517 from evil habit: "You can do good who are accustomed to do evil" (Jer 13:23). 546 sin arising from evil habit: "You can do good who are accustomed to
518 547 do evil" (Jer 13:23).</p>
519 <p>But no matter how it is 548 <p>But no matter how it is interpreted, our Lord sometimes heals
520 interpreted, our Lord sometimes heals those who have been dead four days, that 549 those who have been dead four days, that is, those who have
521 is, those who have transgressed the law of the Gospel, and those who are held 550 transgressed the law of the Gospel, and those who are held fast by
522 fast by habits of sin. 551 habits of sin.</p>
523
524 <p>1508 Next we are told what favored the presence of the visitors 552 <p>1508 Next we are told what favored the presence of the visitors
525 and how many there were. Their presence was facilitated due to the fact that 553 and how many there were. Their presence was facilitated due to the
526 the deceased was near Jerusalem; the Evangelist says, <b>Bethany was near 554 fact that the deceased was near Jerusalem; the Evangelist says,
527 Jerusalem, about two miles [fifteen stadia] off</b>. This was almost two miles, 555 <b>Bethany was near Jerusalem, about two miles [fifteen stadia]
528 because a mile contains eight stadia. Thus it was easy for many of the Jews to 556 off</b>. This was almost two miles, because a mile contains eight
529 go there from Jerusalem. 557 stadia. Thus it was easy for many of the Jews to go there from
530 558 Jerusalem.</p>
531 <p>The mystical interpretation is 559 <p>The mystical interpretation is this: Bethany means "the house of
532 this: Bethany means "the house of obedience," and Jerusalem means "the vision 560 obedience," and Jerusalem means "the vision of peace." Thus we may
533 of peace." Thus we may understand that those who are in the state of obedience 561 understand that those who are in the state of obedience are near
534 are near the peace of eternal life: "My sheep hear my voice…and I give them 562 the peace of eternal life: "My sheep hear my voice&hellip;and I
535 eternal life" (10:27). He says <b>fifteen stadia</b>, because anyone who wishes 563 give them eternal life" (10:27). He says <b>fifteen stadia</b>,
536 to go from Bethany, i.e., the state of obedience, to the heavenly Jerusalem, 564 because anyone who wishes to go from Bethany, i.e., the state of
537 must pass through fifteen stadia. The first seven belong to the observance of 565 obedience, to the heavenly Jerusalem, must pass through fifteen
538 the Old Law, for the number seven pertains to the Old Law, which keeps the 566 stadia. The first seven belong to the observance of the Old Law,
539 seventh day holy. The other eight belong to the fulfilling of the New 567 for the number seven pertains to the Old Law, which keeps the
540 Testament, for the number eight refers to the New Testament because of the 568 seventh day holy. The other eight belong to the fulfilling of the
541 octave of the resurrection. 569 New Testament, for the number eight refers to the New Testament
542 570 because of the octave of the resurrection.</p>
543 <p>Their number is mentioned as being 571 <p>Their number is mentioned as being many; <b>and many of the Jews
544 many; <b>and many of the Jews had come to Martha and Mary to console them. </b>This 572 had come to Martha and Mary to console them.</b> This was an act of
545 was an act of piety: "Rejoice with those who rejoice, weep with those who weep" 573 piety: "Rejoice with those who rejoice, weep with those who weep"
546 (Rom 12:15); "Do not fail those who weep, but mourn with those who mourn" (Sir 574 (Rom 12:15); "Do not fail those who weep, but mourn with those who
547 7:34). 575 mourn" (Sir 7:34).</p>
548 576 <p>1509 Now the Evangelist describes the sisters: first, Martha;
549 <p>1509 Now the Evangelist describes the sisters: first, 577 then Mary. He describes Martha in three ways: as going to meet
550 Martha; then Mary. He describes Martha in three ways: as going to meet Christ; 578 Christ; the devotion she showed to Christ (v 21); and thirdly, the
551 the devotion she showed to Christ (v 21); and thirdly, the degree of 579 degree of enlightenment to which Christ raised her.</p>
552 enlightenment to which Christ raised her.
553
554 <p>1510 We are told that Martha immediately went to meet Jesus, 580 <p>1510 We are told that Martha immediately went to meet Jesus,
555 <b>when Martha heard that Jesus was coming, she went and met him</b> without 581 <b>when Martha heard that Jesus was coming, she went and met
556 delay. The Evangelist says, <b>was coming</b>, perhaps because when Christ was 582 him</b> without delay. The Evangelist says, <b>was coming</b>,
557 drawing near someone went ahead and told Martha that Jesus was on his way; and 583 perhaps because when Christ was drawing near someone went ahead and
558 when she heard this, she at once ran to meet him. The reason why Martha was the 584 told Martha that Jesus was on his way; and when she heard this, she
559 first to hear about this and hurry out alone was due to her anxiety; thus our 585 at once ran to meet him. The reason why Martha was the first to
560 Lord says in Luke<b> </b>(10:41), "Martha, Martha, you are anxious and troubled 586 hear about this and hurry out alone was due to her anxiety; thus
561 about many things." And so, since she was occupied with every detail, she was 587 our Lord says in Luke (10:41), "Martha, Martha, you are anxious and
562 constantly coming and going and was more likely to meet the messengers. But 588 troubled about many things." And so, since she was occupied with
563 Mary sat with those who had come from Jerusalem, and the news would not have 589 every detail, she was constantly coming and going and was more
564 reached her as soon. Chrysostom thinks that Martha did not tell Mary about this 590 likely to meet the messengers. But Mary sat with those who had come
565 at once because Mary was with the Jews, and Martha knew that they were 591 from Jerusalem, and the news would not have reached her as soon.
566 persecuting Christ and had already planned his death. So, she was afraid that 592 Chrysostom thinks that Martha did not tell Mary about this at once
567 if she told her, and Mary also came to meet Christ, they too would have come 593 because Mary was with the Jews, and Martha knew that they were
568 with her. For this reason she preferred not to tell her.<a href="#_ftn19" 594 persecuting Christ and had already planned his death. So, she was
569 name="_ftnref19">[19]</a><b> 595 afraid that if she told her, and Mary also came to meet Christ,
570 </b> 596 they too would have come with her. For this reason she preferred
571 597 not to tell her.<a href="#_ftn19" name="_ftnref19" id=
572 <p>But if the Jews were conspiring 598 "_ftnref19">[19]</a></p>
573 against Christ, why were they there with Lazarus and his sisters, who were intimate 599 <p>But if the Jews were conspiring against Christ, why were they
574 friends of Christ, and like his disciples? Chrysostom answers that they were 600 there with Lazarus and his sisters, who were intimate friends of
575 there in spite of the orders of their leaders, to comfort them, because they 601 Christ, and like his disciples? Chrysostom answers that they were
576 were good women and in great need. Or again, they were there because they were 602 there in spite of the orders of their leaders, to comfort them,
577 not evil men, but were well-disposed toward Christ; for a great number of the 603 because they were good women and in great need. Or again, they were
578 people were believers.<a href="#_ftn20" name="_ftnref20">[20]</a> 604 there because they were not evil men, but were well-disposed toward
579 605 Christ; for a great number of the people were believers.<a href=
580 <p>Mystically, these events signify 606 "#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a></p>
581 the active life, which is signified by Martha, who went to meet Christ in order 607 <p>Mystically, these events signify the active life, which is
582 to serve his members; and the contemplative life, which is signified by Mary, 608 signified by Martha, who went to meet Christ in order to serve his
583 who sat at home dedicating herself to the repose of contemplation and to purity 609 members; and the contemplative life, which is signified by Mary,
584 of conscience: "When I enter my house, I shall find rest with her" (Wis 8:16). 610 who sat at home dedicating herself to the repose of contemplation
585 611 and to purity of conscience: "When I enter my house, I shall find
586 <p>1511 Martha is shown to have an extraordinary devotion; <b>Martha 612 rest with her" (Wis 8:16).</p>
587 said to Jesus, Lord, if you had been here, my brother would not have died</b>. 613 <p>1511 Martha is shown to have an extraordinary devotion;
588 Here she reverently mentions two things to Christ: one of these look to the 614 <b>Martha said to Jesus, Lord, if you had been here, my brother
589 past, and the other to the future. She looks to the past when she says, <b>Lord, 615 would not have died</b>. Here she reverently mentions two things to
590 if you had been here, my brother would not have died</b>: for she believed that 616 Christ: one of these look to the past, and the other to the future.
591 there would be no place for death when the Lord was present, since she had seen 617 She looks to the past when she says, <b>Lord, if you had been here,
592 the woman healed by merely touching the fringe of Jesus' garment (Matt 9:20). 618 my brother would not have died</b>: for she believed that there
593 This was reasonable, for life is contrary to death; but Christ is life and the 619 would be no place for death when the Lord was present, since she
594 tree of life: "She [wisdom] is a tree of life to those who lay hold of her" 620 had seen the woman healed by merely touching the fringe of Jesus'
595 (Prv 3:18). So if the tree of life could preserve one from death, much more 621 garment (Matt 9:20). This was reasonable, for life is contrary to
596 could Christ. However, her faith was as yet imperfect, for she thought that 622 death; but Christ is life and the tree of life: "She [wisdom] is a
597 Christ had less power when he was absent than when he was present. Thus she 623 tree of life to those who lay hold of her" (Prv 3:18). So if the
598 said, <b>Lord, if you had been here, my brother would not have died</b>. Of 624 tree of life could preserve one from death, much more could Christ.
599 course, this can be said of a limited and created power, but it should not be 625 However, her faith was as yet imperfect, for she thought that
600 said of the infinite and uncreated power which is God, because God is equally 626 Christ had less power when he was absent than when he was present.
601 related to things both present and absent; indeed, all things are present to 627 Thus she said, <b>Lord, if you had been here, my brother would not
602 him: "Am I a God at hand, says the Lord, and not a God afar off?" (Jer 23:23). 628 have died</b>. Of course, this can be said of a limited and created
603 629 power, but it should not be said of the infinite and uncreated
604 <p>She looks to the future when she 630 power which is God, because God is equally related to things both
605 adds, <b>and even now I know that whatever you ask from God, God will give you</b>. 631 present and absent; indeed, all things are present to him: "Am I a
606 In saying this she spoke the partial truth - for it belonged to Christ as 632 God at hand, says the Lord, and not a God afar off?" (Jer
607 having a human nature to petition God; thus we read that he often prayed, and 633 23:23).</p>
608 above it is said, "If any one is a worshipper of God and does his will, God 634 <p>She looks to the future when she adds, <b>and even now I know
609 listens to him" (9:31). Yet it was less than the whole truth; for by saying 635 that whatever you ask from God, God will give you</b>. In saying
610 this she seemed to be thinking of Christ as a saintly man who could by his 636 this she spoke the partial truth - for it belonged to Christ as
611 prayer revive one already dead, just as Elisha by his prayer raised one who was 637 having a human nature to petition God; thus we read that he often
612 dead. 638 prayed, and above it is said, "If any one is a worshipper of God
613 639 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>
614 <p>1512 We see how she advanced when the Evangelist adds, <b>Jesus 643 <p>1512 We see how she advanced when the Evangelist adds, <b>Jesus
615 said to her, Your brother will rise again</b>. Because she was still imperfect 644 said to her, Your brother will rise again</b>. Because she was
616 in her understanding, our Lord raised her to higher things by his teaching. 645 still imperfect in her understanding, our Lord raised her to higher
617 First, he foretells the resurrection of her brother; secondly, he shows that he 646 things by his teaching. First, he foretells the resurrection of her
618 has the power to resurrect (v 25). Concerning the first, he does two things. 647 brother; secondly, he shows that he has the power to resurrect (v
619 First, he foretells the coming miracle; secondly, we see Martha's understanding 648 25). Concerning the first, he does two things. First, he foretells
620 of the resurrection (v 24). 649 the coming miracle; secondly, we see Martha's understanding of the
621 650 resurrection (v 24).</p>
622 <p>1513 The miracle our Lord foretold is the raising of 651 <p>1513 The miracle our Lord foretold is the raising of Lazarus;
623 Lazarus; thus he says, <b>Your brother will rise again</b>: "Thy dead shall 652 thus he says, <b>Your brother will rise again</b>: "Thy dead shall
624 live, their bodies shall rise" (Is 26:19). We should note here that Christ 653 live, their bodies shall rise" (Is 26:19). We should note here that
625 raised three persons from death: the daughter of the ruler of the synagogue 654 Christ raised three persons from death: the daughter of the ruler
626 (Matt 9:25); the widow's son, who was being carried outside the gate of the 655 of the synagogue (Matt 9:25); the widow's son, who was being
627 city (Lk 7:12); and Lazarus, who had been four days in the tomb. The girl was 656 carried outside the gate of the city (Lk 7:12); and Lazarus, who
628 still in her home, the youth was outside the gate, and Lazarus was in the tomb. 657 had been four days in the tomb. The girl was still in her home, the
629 He raised the girl in the presence of only a few witnesses: the girl's father 658 youth was outside the gate, and Lazarus was in the tomb. He raised
630 and mother, and the three disciples, Peter, James, and John. He raised the 659 the girl in the presence of only a few witnesses: the girl's father
631 young man in the presence of a large group. And Lazarus was raised with a 660 and mother, and the three disciples, Peter, James, and John. He
632 number of people standing by, and when Christ was deeply affected. These three 661 raised the young man in the presence of a large group. And Lazarus
633 persons represent three kinds or genera of sins. Some sin by consenting in 662 was raised with a number of people standing by, and when Christ was
634 their hearts to mortal sin; and these are signified by the girl who was dead in 663 deeply affected. These three persons represent three kinds or
635 her own home. Others sin by outside signs and acts, and these are signified by 664 genera of sins. Some sin by consenting in their hearts to mortal
636 the dead youth who was being carried outside the city gate. Finally, those who 665 sin; and these are signified by the girl who was dead in her own
637 are firmly habituated to sin are buried in the tomb. Yet, our Lord raises all 666 home. Others sin by outside signs and acts, and these are signified
638 of them. But those who sin only by consent, and die by sinning mortally, are 667 by the dead youth who was being carried outside the city gate.
639 more easily raised. And because their sin is private, it is healed with a 668 Finally, those who are firmly habituated to sin are buried in the
640 private corrective. When sin advances without, it needs public remedy. 669 tomb. Yet, our Lord raises all of them. But those who sin only by
641 670 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>
642 <p>1514 Martha's understanding of the promised resurrection is 673 <p>1514 Martha's understanding of the promised resurrection is
643 given when the Evangelist says, <b>Martha said to him, I know that he will rise 674 given when the Evangelist says, <b>Martha said to him, I know that
644 again in the resurrection at the last day</b>. It had never been heard that 675 he will rise again in the resurrection at the last day</b>. It had
645 anyone had raised a person who had been four days in the tomb, so it would not 676 never been heard that anyone had raised a person who had been four
646 have entered Martha's heart that Jesus would raise Lazarus from the dead then 677 days in the tomb, so it would not have entered Martha's heart that
647 and there. But she did believe that this would happen at the general 678 Jesus would raise Lazarus from the dead then and there. But she did
648 resurrection. Therefore, she says, <b>I know</b>, that is, I hold it with the 679 believe that this would happen at the general resurrection.
649 greatest certainty, <b>that he will rise again at the last day</b>: "I will 680 Therefore, she says, <b>I know</b>, that is, I hold it with the
650 raise him up at the last day" (6:40). 681 greatest certainty, <b>that he will rise again at the last day</b>:
651 682 "I will raise him up at the last day" (6:40).</p>
652 <p>1515 When the Evangelist says, <b>Jesus said to her, I am 683 <p>1515 When the Evangelist says, <b>Jesus said to her, I am the
653 the resurrection and the life</b>, our Lord raises Martha to higher things. 684 resurrection and the life</b>, our Lord raises Martha to higher
654 First, Jesus shows his own might and power; secondly, he mentions the effect of 685 things. First, Jesus shows his own might and power; secondly, he
655 his power, <b>he who believes in me, though he die, yet shall he live</b>; and 686 mentions the effect of his power, <b>he who believes in me, though
656 thirdly, he demands faith, <b>Do you believe this?</b> 687 he die, yet shall he live</b>; and thirdly, he demands faith, <b>Do
657 688 you believe this?</b></p>
658 <p>1516 His power is life-giving; thus he says, <b>I am the 689 <p>1516 His power is life-giving; thus he says, <b>I am the
659 resurrection and the life</b>. It is as though he were saying to Martha: Do you 690 resurrection and the life</b>. It is as though he were saying to
660 believe that your brother will rise on the last day? But this general event, 691 Martha: Do you believe that your brother will rise on the last day?
661 that all will rise, will be caused by my power. Consequently, I, by whose power 692 But this general event, that all will rise, will be caused by my
662 all will rise at that time, am also able to raise your brother now. 693 power. Consequently, I, by whose power all will rise at that time,
663 694 am also able to raise your brother now.</p>
664 <p>He is saying two things, namely, 695 <p>He is saying two things, namely, that he is <b>the resurrection
665 that he is <b>the resurrection and the life</b>. We should note that some need 696 and the life</b>. We should note that some need to share in the
666 to share in the effect of life: some, indeed, because they have lost life; and 697 effect of life: some, indeed, because they have lost life; and
667 others, not because they have lost it, but in order that the life they have may 698 others, not because they have lost it, but in order that the life
668 be preserved. In regard to the first he says, <b>I am the resurrection</b>, 699 they have may be preserved. In regard to the first he says, <b>I am
669 because those who have lost their life by death are restored. In regard to the 700 the resurrection</b>, because those who have lost their life by
670 second he says, <b>and the life</b>, by which the living are preserved. 701 death are restored. In regard to the second he says, <b>and the
671 702 life</b>, by which the living are preserved.</p>
672 <p>We should note further that the 703 <p>We should note further that the statement, <b>I am the
673 statement, <b>I am the resurrection</b>, is a causal one. It is the same as 704 resurrection</b>, is a causal one. It is the same as saying: I am
674 saying: I am the cause of the resurrection, for this manner of speaking is 705 the cause of the resurrection, for this manner of speaking is
675 usually applied only to those who are the cause of something. Now Christ is the 706 usually applied only to those who are the cause of something. Now
676 total cause of our resurrection, both of bodies and souls; and so the 707 Christ is the total cause of our resurrection, both of bodies and
677 statement, <b>I am the resurrection</b>, indicates the cause. He is saying: The 708 souls; and so the statement, <b>I am the resurrection</b>,
678 entire fact that everyone will rise in their souls and in their bodies will be 709 indicates the cause. He is saying: The entire fact that everyone
679 due to me: "For as by a man came death, by a man has come also the resurrection 710 will rise in their souls and in their bodies will be due to me:
680 of the dead" (1 Cor 15:21). 711 "For as by a man came death, by a man has come also the
681 712 resurrection of the dead" (1 Cor 15:21).</p>
682 <p>Furthermore, the fact that <b>I am 713 <p>Furthermore, the fact that <b>I am the resurrection</b> is due
683 the resurrection </b>is due to the fact that <b>I am the life</b>: for it is 714 to the fact that <b>I am the life</b>: for it is because of life
684 because of life that they are restored to life, just as it is because of fire 715 that they are restored to life, just as it is because of fire that
685 that something aflame which has been extinguished is rekindled: "In him was 716 something aflame which has been extinguished is rekindled: "In him
686 life, and the life was the light of men" (1:4). 717 was life, and the life was the light of men" (1:4).</p>
687 718 <p>1517 However, the effect corresponds to the power; thus he says,
688 <p>1517 However, the effect corresponds to the power; thus he 719 <b>he who believes in me, though he die, yet shall he live, and
689 says, <b>he who believes in me, though he die, yet shall he live, and whoever 720 whoever lives and believes in me shall never die</b>. First, he
690 lives and believes in me shall never die</b>. First, he treats of the effect 721 treats of the effect which corresponds to the first power [the
691 which corresponds to the first power [the power to resurrect]; secondly, the 722 power to resurrect]; secondly, the effect which corresponds to the
692 effect which corresponds to the second power [the power to give life]. 723 second power [the power to give life].</p>
693 724 <p>The first thing he said about his power is that he is the
694 <p>The first thing he said about his 725 resurrection. The effect which corresponds to this is that the dead
695 power is that he is the resurrection. The effect which corresponds to this is 726 are brought to life by him. Referring to this he says, <b>he who
696 that the dead 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
697 believes in me, though he die, yet shall he live</b>. The reason for this is 728 for this is that I am the cause of the resurrection, and the effect
698 that I am the cause of the resurrection, and the effect of this cause is 729 of this cause is obtained by believing in me. He says, <b>he who
699 obtained by believing in me. He says, <b>he who believes in me, though he die, 730 believes in me, though he die, yet shall he live</b>, because by
700 yet shall he live</b>, because by believing he has me within himself - "that 731 believing he has me within himself - "that Christ may dwell in your
701 Christ may dwell in your hearts through faith" (Eph 3:17). And one who has me, 732 hearts through faith" (Eph 3:17). And one who has me, has the cause
702 has the cause of the resurrection. <b>Therefore, he who believes in me shall 733 of the resurrection. <b>Therefore, he who believes in me shall
703 live. </b>We saw before (5:25) that some will rise through faith: "the hour is 734 live.</b> We saw before (5:25) that some will rise through faith:
704 coming, and now is, when the dead will hear the voice of the Son of God, and 735 "the hour is coming, and now is, when the dead will hear the voice
705 those who hear will live," with a spiritual life, by rising from the death of 736 of the Son of God, and those who hear will live," with a spiritual
706 sin, and they will also live with a natural life by rising from the penalty of 737 life, by rising from the death of sin, and they will also live with
707 [physical] death. 738 a natural life by rising from the penalty of [physical] death.</p>
708 739 <p>The second thing he says of his power is that he is life. The
709 <p>The second thing he says of his 740 effect which corresponds to this is the preservation of life. Thus
710 power is that he is life. The effect which corresponds to this is the 741 he says, <b>and whoever lives and believes in me</b>, whoever lives
711 preservation of life. Thus he says, <b>and whoever lives and believes in me</b>, 742 a life of righteousness, "the righteous shall live by his faith"
712 whoever lives 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.
713 (Hab 2:4), <b>shall never die</b>, that is, with an eternal death. But they 744 But they will have eternal life: "For this is the will of my
714 will have eternal life: "For this is the will of my Father, that every one who 745 Father, that every one who sees the Son and believes in him should
715 sees the Son and believes in him should have eternal life" (6:40). This should 746 have eternal life" (6:40). This should not be understood to mean
716 not be understood to mean that one will not physically die; he will die, but he 747 that one will not physically die; he will die, but he will be
717 will be raised up in a soul to a never-ending life, and his flesh will rise and 748 raised up in a soul to a never-ending life, and his flesh will rise
718 he will never die again. Thus John continued, "and I will raise him up at the 749 and he will never die again. Thus John continued, "and I will raise
719 last day" (6:40). 750 him up at the last day" (6:40).</p>
720
721 <p>1518 Jesus requires faith so he can bring her to perfection: 751 <p>1518 Jesus requires faith so he can bring her to perfection:
722 thus he says, <b>Do you believe this? </b>First, our Lord's question is given. 752 thus he says, <b>Do you believe this?</b> First, our Lord's
723 Our Lord does not ask this out of ignorance, because he knew her faith. Indeed, 753 question is given. Our Lord does not ask this out of ignorance,
724 it was he who had infused the faith into her: for the act of faith is from God. 754 because he knew her faith. Indeed, it was he who had infused the
725 But he asks this question in order that she might profess outwardly the faith 755 faith into her: for the act of faith is from God. But he asks this
726 she had in her heart: as we read, "For man believes with his heart and so is 756 question in order that she might profess outwardly the faith she
727 justified, and he confesses with his lips and so is saved" (Rom 10:10). 757 had in her heart: as we read, "For man believes with his heart and
728 758 so is justified, and he confesses with his lips and so is saved"
729 <p>1519 Secondly, we are given the woman's answer, <b>Yes, 759 (Rom 10:10).</p>
730 Lord; I believe that you are the Christ, the Son of the living God</b>. Yet 760 <p>1519 Secondly, we are given the woman's answer, <b>Yes, Lord; I
731 this answer seems to be unrelated to what our Lord had said. For he had said, <b>I 761 believe that you are the Christ, the Son of the living God</b>. Yet
732 am the resurrection and the life</b>, and then he asked her whether she 762 this answer seems to be unrelated to what our Lord had said. For he
733 believed this. She did not answer: "I believe that you are the resurrection and 763 had said, <b>I am the resurrection and the life</b>, and then he
734 the life," but <b>I believe that you are the Christ, the Son of the living God</b>. 764 asked her whether she believed this. She did not answer: "I believe
735 765 that you are the resurrection and the life," but <b>I believe that
736 <p>There are two explanations for 766 you are the Christ, the Son of the living God</b>.</p>
737 this. Chrysostom thinks that Martha did not understand the profound words of 767 <p>There are two explanations for this. Chrysostom thinks that
738 Christ and answered as one bewildered: Lord, I do not understand what you are 768 Martha did not understand the profound words of Christ and answered
739 saying, namely, that you are the resurrection and the life; but I do believe 769 as one bewildered: Lord, I do not understand what you are saying,
740 this, <b>I believe that you are the Christ, the Son of the living God</b>.<a 770 namely, that you are the resurrection and the life; but I do
741 href="#_ftn21" name="_ftnref21">[21]</a> 771 believe this, <b>I believe that you are the Christ, the Son of the
742 Augustine, on the other hand, says that Martha answers this way because it 772 living God</b>.<a href="#_ftn21" name="_ftnref21" id=
743 gives the reason for all that our Lord had said.<a href="#_ftn22" 773 "_ftnref21">[21]</a> Augustine, on the other hand, says that Martha
744 name="_ftnref22">[22]</a> 774 answers this way because it gives the reason for all that our Lord
745 It is as though she were saying: Whatever you say about your power and the 775 had said.<a href="#_ftn22" name="_ftnref22" id="_ftnref22">[22]</a>
746 effect of salvation, I believe it all; because I believe something more, which 776 It is as though she were saying: Whatever you say about your power
747 is the root of all these things, that is, <b>that you are the Christ, the Son 777 and the effect of salvation, I believe it all; because I believe
748 of the living God</b>. 778 something more, which is the root of all these things, that is,
749 779 <b>that you are the Christ, the Son of the living God</b>.</p>
750 <p>1520 Martha's profession is complete, for she professes 780 <p>1520 Martha's profession is complete, for she professes Christ's
751 Christ's dignity, his nature and his mission, that is, to be made flesh. She 781 dignity, his nature and his mission, that is, to be made flesh. She
752 professes his dignity, both royal and priestly, when she says, <b>you are the 782 professes his dignity, both royal and priestly, when she says,
753 Christ</b>. Now "Christ" means "anointed." And kings and priests are anointed. 783 <b>you are the Christ</b>. Now "Christ" means "anointed." And kings
754 Consequently, Christ is king and priest. So the angel said: "To you is born 784 and priests are anointed. Consequently, Christ is king and priest.
755 this day in the city of David a Savior, who is Christ the Lord" (Lk 2:11). 785 So the angel said: "To you is born this day in the city of David a
756 Furthermore, he is a "Christ" in a unique way, for others are anointed with a 786 Savior, who is Christ the Lord" (Lk 2:11). Furthermore, he is a
757 visible oil, but he is anointed with an invisible oil, that is, with the Holy 787 "Christ" in a unique way, for others are anointed with a visible
758 Spirit, and more abundantly than others: "God, your God, has anointed you with 788 oil, but he is anointed with an invisible oil, that is, with the
759 the oil of gladness above your fellows" (Ps 45:7). Indeed, he was anointed 789 Holy Spirit, and more abundantly than others: "God, your God, has
760 above his fellows "for it is not by measure that he gives the Spirit" (3:34). 790 anointed you with the oil of gladness above your fellows" (Ps
761 791 45:7). Indeed, he was anointed above his fellows "for it is not by
762 <p>Then she professes that Christ's 792 measure that he gives the Spirit" (3:34).</p>
763 nature is divine and equal to the Father; she says, <b>the Son of the living 793 <p>Then she professes that Christ's nature is divine and equal to
764 God</b>. In calling him uniquely the Son of the living God, she affirms the 794 the Father; she says, <b>the Son of the living God</b>. In calling
765 truth of his sonship: for he is not the true Son of God unless he is of the 795 him uniquely the Son of the living God, she affirms the truth of
766 same nature as his Father. Thus it is said of Christ: "That we may be in his 796 his sonship: for he is not the true Son of God unless he is of the
767 true Son, Christ. This is the true God and eternal life" [1 Jn 5:20]. 797 same nature as his Father. Thus it is said of Christ: "That we may
768 798 be in his true Son, Christ. This is the true God and eternal life"
769 <p>She professes the mystery of his 799 [1 Jn 5:20].</p>
770 mission when she says, <b>he who is coming into the world</b>, by assuming 800 <p>She professes the mystery of his mission when she says, <b>he
771 flesh. Peter professed the same: "You are the Christ, the Son of the living 801 who is coming into the world</b>, by assuming flesh. Peter
772 God" (Matt 16:16); and Christ says, "I came from the Father and have come into 802 professed the same: "You are the Christ, the Son of the living God"
773 the world" (16:28). 803 (Matt 16:16); and Christ says, "I came from the Father and have
774 <BR><BR><BR> 804 come into the world" (16:28).<br />
775 <p align=center><b>LECTURE 5 805 <br />
776 806 <br /></p>
777 <BLOCKQUOTE><p>28 When she had said this, she went and called her sister 807 <p align="center"><b>LECTURE 5</b></p>
778 Mary, saying quietly, "The Teacher is here and is calling for you." 29 And when 808 <blockquote>
779 she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come 809 <p><b>28 When she had said this, she went and called her sister
780 to the village, but was still in the place where Martha had met him. 31 When 810 Mary, saying quietly, "The Teacher is here and is calling for you."
781 the Jews who were with her in the house, consoling her, saw Mary rise quickly 811 29 And when she heard it, she rose quickly and went to him. 30 Now
782 and go out, they followed her, supposing that she was going to the tomb to weep 812 Jesus had not yet come to the village, but was still in the place
783 there. 32 Then Mary, when she came where Jesus was and saw him, fell at his 813 where Martha had met him. 31 When the Jews who were with her in the
784 feet, saying to him, "Lord, if you had been here, my brother would not have 814 house, consoling her, saw Mary rise quickly and go out, they
785 died." 33 When Jesus saw her weeping, and the Jews who came with her also 815 followed her, supposing that she was going to the tomb to weep
786 weeping, he was deeply moved in spirit and troubled [himself]; 34 and he said, 816 there. 32 Then Mary, when she came where Jesus was and saw him,
787 "Where have you laid him?" They said to him, "Lord, come and see." 35 Jesus 817 fell at his feet, saying to him, "Lord, if you had been here, my
788 wept. 36 So the Jews said, "See how he loved him." 37 But some of them said, 818 brother would not have died." 33 When Jesus saw her weeping, and
789 "Could not he who opened the eyes of the blind man have kept this man from 819 the Jews who came with her also weeping, he was deeply moved in
790 dying."</BLOCKQUOTE></b> 820 spirit and troubled [himself]; 34 and he said, "Where have you laid
791 821 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>
792 <p>1521 The Evangelist, after describing Martha, now describes 826 <p>1521 The Evangelist, after describing Martha, now describes
793 Mary. First, he mentions how she was called; secondly, her meeting with Christ; 827 Mary. First, he mentions how she was called; secondly, her meeting
794 and thirdly, the devotion she showed him (v 32). 828 with Christ; and thirdly, the devotion she showed him (v 32).</p>
795
796 <p>1522 Mary was called by Martha, who had been consoled and 829 <p>1522 Mary was called by Martha, who had been consoled and
797 instructed by Christ, as she did not want her sister to miss such consolation. <b>When 830 instructed by Christ, as she did not want her sister to miss such
798 she had said this</b>, the previous words, to the Lord, <b>she went and called 831 consolation. <b>When she had said this</b>, the previous words, to
799 her sister Mary, saying quietly, The Teacher is here and is calling for you</b>. 832 the Lord, <b>she went and called her sister Mary, saying quietly,
800 She called her sister quietly: "The words of the wise heard in quiet…" (Eccl 833 The Teacher is here and is calling for you</b>. She called her
801 9:17). She did this because a number of Jews were with her sister, as has been 834 sister quietly: "The words of the wise heard in quiet&hellip;"
802 said; and perhaps there were some among them who did not like Jesus, or would 835 (Eccl 9:17). She did this because a number of Jews were with her
803 have left, or who, if they had heard what Martha said, would not have followed 836 sister, as has been said; and perhaps there were some among them
804 her. As for the mystical sense, we may understand that one more efficaciously 837 who did not like Jesus, or would have left, or who, if they had
805 calls upon Christ in quiet or in private: "In quietness and in trust shall be 838 heard what Martha said, would not have followed her. As for the
806 your strength" (Is 30:15). 839 mystical sense, we may understand that one more efficaciously calls
807 840 upon Christ in quiet or in private: "In quietness and in trust
808 <p>1523 There is a problem about her saying, <b>the Teacher is 841 shall be your strength" (Is 30:15).</p>
809 here and is calling for you</b>. This seems to be false, because our Lord did 842 <p>1523 There is a problem about her saying, <b>the Teacher is here
810 not tell Martha to call Mary. Augustine says that the Evangelist omitted this 843 and is calling for you</b>. This seems to be false, because our
811 detail from his account for the sake of brevity, for perhaps our Lord did tell 844 Lord did not tell Martha to call Mary. Augustine says that the
812 Martha to call her.<a href="#_ftn23" name="_ftnref23">[23]</a> 845 Evangelist omitted this detail from his account for the sake of
813 However, others say that Martha considered the very presence of Christ as a 846 brevity, for perhaps our Lord did tell Martha to call her.<a href=
814 call. Martha was thinking: If he is here, it would be inexcusable for one not 847 "#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a> However, others
815 to go to meet him. 848 say that Martha considered the very presence of Christ as a call.
816 849 Martha was thinking: If he is here, it would be inexcusable for one
817 <p>1524 Next, the Evangelist describes Mary going to meet 850 not to go to meet him.</p>
818 Christ. He does three things about this: first, he mentions her promptness; 851 <p>1524 Next, the Evangelist describes Mary going to meet Christ.
819 secondly, the place where she meets Christ; and thirdly those who came with her 852 He does three things about this: first, he mentions her promptness;
820 (v 31). 853 secondly, the place where she meets Christ; and thirdly those who
821 854 came with her (v 31).</p>
822 <p>1525 Mary went to Christ promptly, not delaying on account 855 <p>1525 Mary went to Christ promptly, not delaying on account of
823 of her sorrow, or hesitating because of those who were with her. But <b>when 856 her sorrow, or hesitating because of those who were with her. But
824 she heard it, she rose quickly</b> from the house where she was <b>and went to 857 <b>when she heard it, she rose quickly</b> from the house where she
825 him</b>, Jesus. It is clear from this that Martha would not have arrived before 858 was <b>and went to him</b>, Jesus. It is clear from this that
826 Mary if Mary had been immediately told of Jesus' coming. Further, this 859 Martha would not have arrived before Mary if Mary had been
827 furnishes us with the example that we are not to delay when called to Christ: 860 immediately told of Jesus' coming. Further, this furnishes us with
828 "Do not delay to turn to the Lord, nor postpone it from day to day" (Sir 5:7); 861 the example that we are not to delay when called to Christ: "Do not
829 "I will hear him as a teacher" [Is 50:4]. 862 delay to turn to the Lord, nor postpone it from day to day" (Sir
830 863 5:7); "I will hear him as a teacher" [Is 50:4].</p>
831 <p>1526 Mary meets Christ at the same place where Martha had 864 <p>1526 Mary meets Christ at the same place where Martha had spoken
832 spoken to him; <b>Now Jesus had not yet come to the village, but was still in 865 to him; <b>Now Jesus had not yet come to the village, but was still
833 the place where Martha had met him</b>. The Evangelist mentions this so that we 866 in the place where Martha had met him</b>. The Evangelist mentions
834 do not think that Mary's trip was unnecessary, for Christ could have reached 867 this so that we do not think that Mary's trip was unnecessary, for
835 her village just as quickly as Martha did. But Christ remained where he was so 868 Christ could have reached her village just as quickly as Martha
836 as not to appear to be thrusting himself into a miracle. Yet once he is asked 869 did. But Christ remained where he was so as not to appear to be
837 and prompted, he does perform a miracle, once they realize that Lazarus is 870 thrusting himself into a miracle. Yet once he is asked and
838 dead, and so the miracle cannot be denied. We can also understand from this 871 prompted, he does perform a miracle, once they realize that Lazarus
839 that when we wish to have the advantage of Christ we should go to meet him, and 872 is dead, and so the miracle cannot be denied. We can also
840 not wait until he accommodates himself to us; rather, we should accommodate 873 understand from this that when we wish to have the advantage of
841 ourselves to him: "They shall turn to you, but you shall not turn to them" (Jer 874 Christ we should go to meet him, and not wait until he accommodates
842 15:19). 875 himself to us; rather, we should accommodate ourselves to him:
843 876 "They shall turn to you, but you shall not turn to them" (Jer
844 <p>1527 Those who followed Mary are described when the 877 15:19).</p>
845 Evangelist says, <b>the Jews who were with her in the house…followed her</b>. 878 <p>1527 Those who followed Mary are described when the Evangelist
846 The reason they followed her is given when he says, <b>supposing that she was 879 says, <b>the Jews who were with her in the house&hellip;followed
847 going to the tomb to weep there</b>. They thought that her action was inspired 880 her</b>. The reason they followed her is given when he says,
848 by her grief, since they had not heard what Martha had said to her. This was a 881 <b>supposing that she was going to the tomb to weep there</b>. They
849 commendable thing for the Jews to do, for as Sirach (7:34) says: "Do not fail 882 thought that her action was inspired by her grief, since they had
850 those who weep." Still, that they did follow Mary was an effect of divine 883 not heard what Martha had said to her. This was a commendable thing
851 providence, and it was, as Augustine says, so that with all these present when 884 for the Jews to do, for as Sirach (7:34) says: "Do not fail those
852 Lazarus was raised, this great miracle of raising one who had been dead for 885 who weep." Still, that they did follow Mary was an effect of divine
853 four days would have many witnesses.<a href="#_ftn24" name="_ftnref24">[24]</a> 886 providence, and it was, as Augustine says, so that with all these
854 887 present when Lazarus was raised, this great miracle of raising one
855 <p>1528 Then when he says, <b>then Mary, when she came where 888 who had been dead for four days would have many witnesses.<a href=
856 Jesus was and saw him, fell at his feet</b>, we see Mary's devotion to Jesus. 889 "#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a></p>
857 First, we see the devotion she showed by her actions and secondly, the devotion 890 <p>1528 Then when he says, <b>then Mary, when she came where Jesus
858 she showed by her words. 891 was and saw him, fell at his feet</b>, we see Mary's devotion to
859 892 Jesus. First, we see the devotion she showed by her actions and
893 secondly, the devotion she showed by her words.</p>
860 <p>1529 In regard to the first, notice her security and humility. 894 <p>1529 In regard to the first, notice her security and humility.
861 She is secure because, contrary to the orders of the leaders that no one 895 She is secure because, contrary to the orders of the leaders that
862 profess Christ, she is neither shamed by the crowd nor does she show any regard 896 no one profess Christ, she is neither shamed by the crowd nor does
863 for the Jews' mistrust of Christ. Even though some of Christ's enemies are 897 she show any regard for the Jews' mistrust of Christ. Even though
864 present, she runs to him: "The righteous are bold as a lion" (Prv 28:1). 898 some of Christ's enemies are present, she runs to him: "The
865 899 righteous are bold as a lion" (Prv 28:1).</p>
866 <p>She shows her humility because <b>she 900 <p>She shows her humility because <b>she fell at his feet</b>,
867 fell at his feet</b>, which was not said about Martha: "Humble yourselves 901 which was not said about Martha: "Humble yourselves therefore under
868 therefore under the mighty hand of God, that in due time he may exalt you" (1 902 the mighty hand of God, that in due time he may exalt you" (1 Pet
869 Pet 5:6); "Let us worship at his foot stool" (Ps 132:7). 903 5:6); "Let us worship at his foot stool" (Ps 132:7).</p>
870 904 <p>1530 She shows her devotion in words when she says to him,
871 <p>1530 She shows her devotion in words when she says to him, <b>Lord, 905 <b>Lord, if you had been here, my brother would not have died</b>.
872 if you had been here, my brother would not have died</b>. For she believed that 906 For she believed that he was the life, and where he was there would
873 he was the life, and where he was there would be no place for death: "What fellowship 907 be no place for death: "What fellowship has light with darkness?"
874 has light with darkness?" (2 Cor 6:14). It is like saying, says Augustine: "As 908 (2 Cor 6:14). It is like saying, says Augustine: "As long as you
875 long as you were present with us, no sickness or infirmity dared to appear 909 were present with us, no sickness or infirmity dared to appear
876 among those with whom Life was a guest. O faithless fellowship! While you were 910 among those with whom Life was a guest. O faithless fellowship!
877 still living in the world, your friend died. If a friend dies, what will an 911 While you were still living in the world, your friend died. If a
878 enemy suffer?"<a href="#_ftn25" name="_ftnref25">[25]</a> 912 friend dies, what will an enemy suffer?"<a href="#_ftn25" name=
879 913 "_ftnref25" id="_ftnref25">[25]</a></p>
880 <p>1531 Next (v 33), Christ's feelings are presented. Christ 914 <p>1531 Next (v 33), Christ's feelings are presented. Christ did
881 did not answer Mary in the same way that he answered Martha; because of the 915 not answer Mary in the same way that he answered Martha; because of
882 crowd which was present he did not say anything, but showed his power by his 916 the crowd which was present he did not say anything, but showed his
883 actions. First, we see Christ's affection for Mary; secondly, the remarks of 917 power by his actions. First, we see Christ's affection for Mary;
884 the Jews about Christ's affection (v 36). Concerning the first, the Evangelist 918 secondly, the remarks of the Jews about Christ's affection (v 36).
885 does three things. First, he mentions the affection present in the heart of 919 Concerning the first, the Evangelist does three things. First, he
886 Christ; secondly, how he expressed it in words (v 34); and thirdly, how he 920 mentions the affection present in the heart of Christ; secondly,
887 revealed it by his tears (v 35). 921 how he expressed it in words (v 34); and thirdly, how he revealed
888 922 it by his tears (v 35).</p>
889 <p>1532 With regard to the first, he says, <b>When Jesus saw 923 <p>1532 With regard to the first, he says, <b>When Jesus saw her
890 her weeping</b>…We should note here that Christ is truly divine and truly 924 weeping</b>&hellip;We should note here that Christ is truly divine
891 human. And so in his actions we find almost everywhere that the divine is 925 and truly human. And so in his actions we find almost everywhere
892 mingled with the human, and the human with the divine. And if at times 926 that the divine is mingled with the human, and the human with the
893 something human is mentioned about Christ, something divine is immediately 927 divine. And if at times something human is mentioned about Christ,
894 added. Indeed, we read of no weakness of Christ greater than his passion; yet 928 something divine is immediately added. Indeed, we read of no
895 as he hangs on the cross divine events are manifested: the sun is obscured, 929 weakness of Christ greater than his passion; yet as he hangs on the
896 rocks are rent, the bodies of the saints that had been asleep arise. Even at 930 cross divine events are manifested: the sun is obscured, rocks are
897 his birth, as he lay in the manger, a star shines in the heavens, the angels 931 rent, the bodies of the saints that had been asleep arise. Even at
898 sing his praises, and the Magi and kings offer gifts. We have a similar 932 his birth, as he lay in the manger, a star shines in the heavens,
899 situation here: for Christ experiences a certain weakness in his human 933 the angels sing his praises, and the Magi and kings offer gifts. We
900 affections, becoming disturbed over the death of Lazarus. We read, <b>he was 934 have a similar situation here: for Christ experiences a certain
901 deeply moved in spirit and troubled himself</b>. 935 weakness in his human affections, becoming disturbed over the death
902 936 of Lazarus. We read, <b>he was deeply moved in spirit and troubled
937 himself</b>.</p>
903 <p>1533 In regard to this disturbance, we should note his 938 <p>1533 In regard to this disturbance, we should note his
904 compassion; secondly, his discernment; and thirdly, his power. There is 939 compassion; secondly, his discernment; and thirdly, his power.
905 compassion for a right reason, for one is rightly troubled by the sadness and 940 There is compassion for a right reason, for one is rightly troubled
906 the evils which afflict others. About this the Evangelist says, <b>When Jesus 941 by the sadness and the evils which afflict others. About this the
907 saw her weeping</b>. "Rejoice with those who rejoice, weep with those who weep" 942 Evangelist says, <b>When Jesus saw her weeping</b>. "Rejoice with
908 (Rom 12:15). 943 those who rejoice, weep with those who weep" (Rom 12:15).</p>
909 944 <p>1534 There is discernment, because Jesus is troubled in harmony
910 <p>1534 There is discernment, because Jesus is troubled in 945 with the judgment of reason. Thus the Evangelist says that <b>he
911 harmony with the judgment of reason. Thus the Evangelist says that <b>he was deeply 946 was deeply moved in spirit</b>, that is, observing the judgment of
912 moved in spirit</b>, that is, observing the judgment of reason. In the 947 reason. In the Scriptures the spirit is also called the mind or
913 Scriptures the spirit is also called the mind or reason, as in Ephesians 948 reason, as in Ephesians (4:23): "Be renewed in the spirit of your
914 (4:23): "Be renewed in the spirit of your minds." Sometimes these emotions of 949 minds." Sometimes these emotions of the sensitive part are neither
915 the sensitive part are neither evoked by the spirit, nor preserve the 950 evoked by the spirit, nor preserve the moderation of reason;
916 moderation of reason; rather, they go against it. But this did not happen in 951 rather, they go against it. But this did not happen in Christ
917 Christ because he was deeply moved in spirit. 952 because he was deeply moved in spirit.</p>
918 953 <p>But what does it indicate to say that he was deeply moved in
919 <p>But what does it indicate to say 954 spirit (<i>fremuit spiritu</i>)? It seems that it indicates anger:
920 that he was deeply moved in spirit (<i>fremuit spiritu</i>)? It seems that it 955 "A king's wrath is like the growling (<i>fremitus</i>) of a lion"
921 indicates anger: "A king's wrath is like the growling (<i>fremitus</i>) of a 956 (Prv 19:12). It also seems to indicate indignation or resentment,
922 lion" (Prv 19:12). It also seems to indicate indignation or resentment, 957 according to Psalm 112 (v 10): "He gnashes (<i>fremet</i>) his
923 according to Psalm 112 (v 10): "He gnashes (<i>fremet</i>) his teeth and melts 958 teeth and melts away." I answer that Christ's being deeply moved
924 away." I answer that Christ's being deeply moved indicates a certain anger and 959 indicates a certain anger and resentment of the heart. For all
925 resentment of the heart. For all anger and resentment are caused by some kind 960 anger and resentment are caused by some kind of pain and sadness.
926 of pain and sadness. Now there are two things involved here: the one about 961 Now there are two things involved here: the one about which Christ
927 which Christ was troubled was death, which was inflicted upon the human race on 962 was troubled was death, which was inflicted upon the human race on
928 account of sin; the other, which he resented, was the cruelty of death and of 963 account of sin; the other, which he resented, was the cruelty of
929 the devil. Thus, just as when one wants to repel an enemy he is saddened by the 964 death and of the devil. Thus, just as when one wants to repel an
930 evils inflicted by him, and indignant at the very though of him, so too Christ 965 enemy he is saddened by the evils inflicted by him, and indignant
931 was saddened and indignant. 966 at the very though of him, so too Christ was saddened and
932 967 indignant.</p>
933 <p>1535 There was power here because Christ troubled himself by 968 <p>1535 There was power here because Christ troubled himself by his
934 his own command. Sometimes such emotions arise for an inappropriate reason, as 969 own command. Sometimes such emotions arise for an inappropriate
935 when a person rejoices over something evil, or is saddened over what is good: 970 reason, as when a person rejoices over something evil, or is
936 like they "who rejoice in doing evil and delight in the perverseness of evil" 971 saddened over what is good: like they "who rejoice in doing evil
937 (Prv 2:14). But this was not the case with Christ; thus he says, <b>When Jesus 972 and delight in the perverseness of evil" (Prv 2:14). But this was
938 saw her weeping…he troubled himself</b>. And sometimes such emotions arise for 973 not the case with Christ; thus he says, <b>When Jesus saw her
939 a good reason, but are not moderated by reason. So he says, <b>he was deeply 974 weeping&hellip;he troubled himself</b>. And sometimes such emotions
940 moved in spirit</b>. Further, although these emotions are moderated, they 975 arise for a good reason, but are not moderated by reason. So he
941 sometimes spring up before the judgment of reason, as when they are sudden. 976 says, <b>he was deeply moved in spirit</b>. Further, although these
942 This was not the case with Christ either, because every movement of his 977 emotions are moderated, they sometimes spring up before the
943 sensitive appetite was according to the control and command of reason. 978 judgment of reason, as when they are sudden. This was not the case
944 979 with Christ either, because every movement of his sensitive
945 <p>Thus he says,<b> he troubled 980 appetite was according to the control and command of reason.</p>
946 himself </b>(<i>turbovit semetipsum</i>). This was like saying: He took on this 981 <p>Thus he says, <b>he troubled himself</b> (<i>turbovit
947 sadness by a judgment of reason. 982 semetipsum</i>). This was like saying: He took on this sadness by a
948 983 judgment of reason.</p>
949 <p>But how does this agree with the 984 <p>But how does this agree with the statement of Isaiah [42:4]: "He
950 statement of Isaiah [42:4]: "He will not be sad nor troubled"? I answer that 985 will not be sad nor troubled"? I answer that this refers to a
951 this refers to a sadness which precedes the judgment of reason and is 986 sadness which precedes the judgment of reason and is immoderate.
952 immoderate. Christ willed to be troubled and to feel sadness for three reasons. 987 Christ willed to be troubled and to feel sadness for three reasons.
953 First, to show the condition and the truth of his human nature. Secondly, so 988 First, to show the condition and the truth of his human nature.
954 that by controlling his own sadness, he might teach us to moderate our own 989 Secondly, so that by controlling his own sadness, he might teach us
955 sadness. The Stoics had taught that a wise man is never sad. But it seems very 990 to moderate our own sadness. The Stoics had taught that a wise man
956 inhuman not to be sad at the death of another. However, there are some who become 991 is never sad. But it seems very inhuman not to be sad at the death
957 excessively sad over the evils which afflict their friends. Now our Lord willed 992 of another. However, there are some who become excessively sad over
958 to be sad in order to teach us that there are times when we should be sad, 993 the evils which afflict their friends. Now our Lord willed to be
959 which is contrary to the opinion of the Stoics; and he preserved a certain 994 sad in order to teach us that there are times when we should be
960 moderation in his sadness, which is contrary to the excessively sad type. Thus 995 sad, which is contrary to the opinion of the Stoics; and he
961 the Apostle says: "But we would not have you ignorant, brethren, concerning 996 preserved a certain moderation in his sadness, which is contrary to
962 those who are asleep, that you may not grieve as others do who have no hope" (1 997 the excessively sad type. Thus the Apostle says: "But we would not
963 Thess 4:13). "Weep for the dead, for he lacks the light" (Si 22:11), and then 998 have you ignorant, brethren, concerning those who are asleep, that
964 it continues, "Weep less bitterly for the dead, for he has attained rest." The 999 you may not grieve as others do who have no hope" (1 Thess 4:13).
965 third reason is to tell us that we should be sad and weep for those who 1000 "Weep for the dead, for he lacks the light" (Si 22:11), and then it
966 physically die: "I am utterly spent and crushed" (Ps 38:8). <a href="#_ftn26" name="_ftnref26">[26]</a> 1001 continues, "Weep less bitterly for the dead, for he has attained
967 1002 rest." The third reason is to tell us that we should be sad and
968 <p>1536 Then our Lord shows the emotion in his own heart by 1003 weep for those who physically die: "I am utterly spent and crushed"
969 words; he says, <b>Where have you laid him?</b> Was our Lord really ignorant of 1004 (Ps 38:8). <a href="#_ftn26" name="_ftnref26" id=
970 the place where he had been buried? It seems not, for just as in his absence he 1005 "_ftnref26">[26]</a></p>
971 knew, because of his divinity, of Lazarus' death, so in the same way he knew 1006 <p>1536 Then our Lord shows the emotion in his own heart by words;
972 where his tomb was. Why did he ask about something he already knew? I answer 1007 he says, <b>Where have you laid him?</b> Was our Lord really
973 that he did not ask as though he did not know, but upon being shown the tomb by 1008 ignorant of the place where he had been buried? It seems not, for
974 the people, he wanted them to admit that Lazarus had died and was buried. In 1009 just as in his absence he knew, because of his divinity, of
975 this way he could prevent the miracle from being doubted. 1010 Lazarus' death, so in the same way he knew where his tomb was. Why
976 1011 did he ask about something he already knew? I answer that he did
977 <p>There are also two mystical reasons 1012 not ask as though he did not know, but upon being shown the tomb by
978 for this. One is that a person who asks a question does not seem to know the 1013 the people, he wanted them to admit that Lazarus had died and was
979 things he asks about. Now, Lazarus in his tomb signifies those who are dead in 1014 buried. In this way he could prevent the miracle from being
980 their sins. And so our Lord presents himself as ignorant of where Lazarus is to 1015 doubted.</p>
981 have us understand that he does not, in a way, know sinners, according to: "I 1016 <p>There are also two mystical reasons for this. One is that a
982 never knew you" (Matt 7:23); and in Genesis God said to Adam, "Where are you?" 1017 person who asks a question does not seem to know the things he asks
983 (3:9). The other reason is that if anyone rises from sin to the state of divine 1018 about. Now, Lazarus in his tomb signifies those who are dead in
984 righteousness, it is due to the depths of divine predestination, the depths of 1019 their sins. And so our Lord presents himself as ignorant of where
985 which we are ignorant: "For who has known the mind of the Lord, or who has been 1020 Lazarus is to have us understand that he does not, in a way, know
986 his counselor?" (Rom 11:34); "For who among them has stood in the council of 1021 sinners, according to: "I never knew you" (Matt 7:23); and in
987 the Lord to perceive and hear his word" (Jer 23:18). And so our Lord, implying 1022 Genesis God said to Adam, "Where are you?" (3:9). The other reason
988 this, acts as one who does not know, since we also do not know this. Thus our 1023 is that if anyone rises from sin to the state of divine
989 Lord's question is given, and the answer of the people, when the Evangelist 1024 righteousness, it is due to the depths of divine predestination,
990 says, <b>They said to him, Lord, come and see</b>. <b>Come</b>, by showing 1025 the depths of which we are ignorant: "For who has known the mind of
991 mercy; <b>and see</b>, by giving your attention: "Consider my affliction and my 1026 the Lord, or who has been his counselor?" (Rom 11:34); "For who
992 trouble, and forgive all my sins" (Ps 25:18). 1027 among them has stood in the council of the Lord to perceive and
993 1028 hear his word" (Jer 23:18). And so our Lord, implying this, acts as
994 <p>1537 Next, our Lord reveals his emotion with tears; the Evangelist 1029 one who does not know, since we also do not know this. Thus our
995 says, <b>he wept</b>. Now his tears did not flow from necessity, but out of 1030 Lord's question is given, and the answer of the people, when the
996 compassion and for a purpose. Christ was a well-spring of compassion, and he 1031 Evangelist says, <b>They said to him, Lord, come and see</b>.
997 wept in order to show us that it is not blameworthy to weep out of compassion: 1032 <b>Come</b>, by showing mercy; <b>and see</b>, by giving your
998 "My son, let your tears fall for the dead" (Sir 38:16). He wept with a purpose, 1033 attention: "Consider my affliction and my trouble, and forgive all
999 which was to teach us that we should weep because of sin: "I am weary with my 1034 my sins" (Ps 25:18).</p>
1000 moaning; every night I flood my bed with tears" (Ps 6:6). 1035 <p>1537 Next, our Lord reveals his emotion with tears; the
1001 1036 Evangelist says, <b>he wept</b>. Now his tears did not flow from
1002 <p>1538 The Evangelist mentions the remarks that were made 1037 necessity, but out of compassion and for a purpose. Christ was a
1003 about Christ's affection when he says, <b>So the Jews said, See how he loved 1038 well-spring of compassion, and he wept in order to show us that it
1004 him!</b> First, he mentions those who sympathize with Christ's affection; 1039 is not blameworthy to weep out of compassion: "My son, let your
1005 secondly, those who doubted his previous miracle (v 37). 1040 tears fall for the dead" (Sir 38:16). He wept with a purpose, which
1006 1041 was to teach us that we should weep because of sin: "I am weary
1007 <p>The Evangelist infers that some sympathize with Christ's affection when he 1042 with my moaning; every night I flood my bed with tears" (Ps
1008 says, <b>So the Jews said</b>, after Christ showed his affections by his words 1043 6:6).</p>
1009 and tears, <b>See how he loved him!</b>: for love is especially manifested when 1044 <p>1538 The Evangelist mentions the remarks that were made about
1010 people are afflicted: "A brother is born for adversity" (Prv 17:17). As for the 1045 Christ's affection when he says, <b>So the Jews said, See how he
1011 mystical sense, we understand by this that God loves us even when we are 1046 loved him!</b> First, he mentions those who sympathize with
1012 sinners, for if he did not love us he would not have said: "For I came not to 1047 Christ's affection; secondly, those who doubted his previous
1013 call the righteous, but sinners" (Matt 9:13). So we read in Jeremiah (31:3): "I 1048 miracle (v 37).</p>
1014 have loved you with an everlasting love; therefore I have continued my 1049 <p>The Evangelist infers that some sympathize with Christ's
1015 faithfulness to you." 1050 affection when he says, <b>So the Jews said</b>, after Christ
1016 1051 showed his affections by his words and tears, <b>See how he loved
1017 <p>1539 Those who doubted his previous miracle were from the 1052 him!</b>: for love is especially manifested when people are
1018 group which envied Christ. The Evangelist says, <b>But some of them</b>, the 1053 afflicted: "A brother is born for adversity" (Prv 17:17). As for
1019 Jews, <b>said, Could not he who opened the eyes of the blind man have kept this 1054 the mystical sense, we understand by this that God loves us even
1020 man from dying?</b> It was the same as saying: If he loved him so much that he 1055 when we are sinners, for if he did not love us he would not have
1021 now weeps over his death, it seems that he did not want him to die, for sadness 1056 said: "For I came not to call the righteous, but sinners" (Matt
1022 concerns things that we do not want. So, if he died against Christ's wishes, it 1057 9:13). So we read in Jeremiah (31:3): "I have loved you with an
1023 seems that Christ was not able to prevent his death; and all the more it seems 1058 everlasting love; therefore I have continued my faithfulness to
1024 that he could not open the eyes of the man born blind. Or, one could say that 1059 you."</p>
1025 the Jews were speaking out of wonder or astonishment, as Elisha spoke when he 1060 <p>1539 Those who doubted his previous miracle were from the group
1026 said, "Where is the Lord, the God of Elijah?" (2 Kings 2:14); and David in 1061 which envied Christ. The Evangelist says, <b>But some of them</b>,
1027 "Lord, where is thy steadfast love of old?" (Ps 89:49). 1062 the Jews, <b>said, Could not he who opened the eyes of the blind
1028 <BR><BR><BR> 1063 man have kept this man from dying?</b> It was the same as saying:
1029 <p align=center><b>LECTURE 6 1064 If he loved him so much that he now weeps over his death, it seems
1030 1065 that he did not want him to die, for sadness concerns things that
1031 <BLOCKQUOTE><p>38 Then Jesus, deeply moved again, came to the tomb; it 1066 we do not want. So, if he died against Christ's wishes, it seems
1032 was a cave, and a stone lay upon it. 39 Jesus said, "Take away the stone." 1067 that Christ was not able to prevent his death; and all the more it
1033 Martha, the sister of the dead man, said to him, "Lord, by this time there will 1068 seems that he could not open the eyes of the man born blind. Or,
1034 be an odor, for he has been dead for four days." 40 Jesus said to her, "Did I 1069 one could say that the Jews were speaking out of wonder or
1035 not tell you that if you would believe you would see the glory of God?" 41 So 1070 astonishment, as Elisha spoke when he said, "Where is the Lord, the
1036 they took away the stone. And Jesus lifted up his eyes and said, "Father, I 1071 God of Elijah?" (2 Kings 2:14); and David in "Lord, where is thy
1037 thank thee that thou hast heard me. 42 I knew that thou hearest me always, but 1072 steadfast love of old?" (Ps 89:49).<br />
1038 I have said this on account of the people standing by, that they may believe 1073 <br />
1039 that thou didst send me." 43 When he had said this, he cried with a loud voice, 1074 <br /></p>
1040 "Lazarus, come out." 44 [Immediately] the dead man came out, his hands and feet 1075 <p align="center"><b>LECTURE 6</b></p>
1041 bound with bandages, and his face wrapped with a cloth. Jesus said to them, 1076 <blockquote>
1042 "Unbind him, and let him go."<a href="#_ftn27" name="_ftnref27">[27]</b></a></BLOCKQUOTE> 1077 <p><b>38 Then Jesus, deeply moved again, came to the tomb; it was a
1043 1078 cave, and a stone lay upon it. 39 Jesus said, "Take away the
1044 <p>1540 The Evangelist, after having given certain preambles to 1079 stone." Martha, the sister of the dead man, said to him, "Lord, by
1045 the raising of Lazarus, now presents the raising itself. He considers four 1080 this time there will be an odor, for he has been dead for four
1046 things: first, Christ's arrival at the tomb; second, the removal of the stone 1081 days." 40 Jesus said to her, "Did I not tell you that if you would
1047 (v 39); third, Christ's prayer; and fourth, the actual raising of the dead 1082 believe you would see the glory of God?" 41 So they took away the
1048 Lazarus (v 43). 1083 stone. And Jesus lifted up his eyes and said, "Father, I thank thee
1049 1084 that thou hast heard me. 42 I knew that thou hearest me always, but
1050 <p>1541 In regard to the first he says, <b>Then Jesus, deeply 1085 I have said this on account of the people standing by, that they
1051 moved again, came to the tomb</b>. The Evangelist is careful to frequently 1086 may believe that thou didst send me." 43 When he had said this, he
1052 mention that Christ wept and was deeply moved because, as Chrysostom says, he 1087 cried with a loud voice, "Lazarus, come out." 44 [Immediately] the
1053 will later show the power of his divinity.<a href="#_ftn28" name="_ftnref28" 1088 dead man came out, his hands and feet bound with bandages, and his
1054 title="">[28]</a> 1089 face wrapped with a cloth. Jesus said to them, "Unbind him, and let
1055 And so he affirms that Christ experienced the weaker and humbler marks of our 1090 him go."<a href="#_ftn27" name="_ftnref27" id=
1056 nature so that we do not doubt the reality of his human nature. And just as 1091 "_ftnref27">[27]</a></b></p>
1057 John shows his divine nature and power more explicitly than the other 1092 </blockquote>
1058 Evangelists, so he also mentions his weaker aspects, and other such things 1093 <p>1540 The Evangelist, after having given certain preambles to the
1059 which especially reveal the affections of Christ's human nature. 1094 raising of Lazarus, now presents the raising itself. He considers
1060 1095 four things: first, Christ's arrival at the tomb; second, the
1061 <p>As for the mystical sense, he was 1096 removal of the stone (v 39); third, Christ's prayer; and fourth,
1062 deeply moved in order that we might understand that those who rise from sin 1097 the actual raising of the dead Lazarus (v 43).</p>
1063 should continue to weep without interruption, according to: "All the day I go 1098 <p>1541 In regard to the first he says, <b>Then Jesus, deeply moved
1064 about mourning" (Ps 38:6). 1099 again, came to the tomb</b>. The Evangelist is careful to
1065 1100 frequently mention that Christ wept and was deeply moved because,
1066 <p>Or, one could say that while Christ 1101 as Chrysostom says, he will later show the power of his
1067 was deeply moved before due to the death of Lazarus, he is deeply moved now 1102 divinity.<a href="#_ftn28" name="_ftnref28" title="" id=
1068 because of the unbelief of the Jews. Thus the Evangelist mentioned their doubt 1103 "_ftnref28">[28]</a> And so he affirms that Christ experienced the
1069 about his previous miracle, when they said, "Could not he who opened the eyes 1104 weaker and humbler marks of our nature so that we do not doubt the
1070 of the blind man have kept this man from dying." Indeed, he was deeply moved 1105 reality of his human nature. And just as John shows his divine
1071 with compassion and pity for these Jews: "He saw a great throng; and he had 1106 nature and power more explicitly than the other Evangelists, so he
1072 compassion on them" (Matt 14:14). 1107 also mentions his weaker aspects, and other such things which
1073 1108 especially reveal the affections of Christ's human nature.</p>
1074 <p>1542 The Evangelist next mentions the removal of the stone; 1109 <p>As for the mystical sense, he was deeply moved in order that we
1075 and he does four things about this. First, he describes the stone; secondly, he 1110 might understand that those who rise from sin should continue to
1076 mentions the order of Christ to remove it; thirdly, he adds the objection to 1111 weep without interruption, according to: "All the day I go about
1077 taking away the stone; fourthly, he states that the order was carried out. 1112 mourning" (Ps 38:6).</p>
1078 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>
1079 <p>1543 The stone is described as being over the tomb; he says, 1126 <p>1543 The stone is described as being over the tomb; he says,
1080 <b>it was a cave, and a stone lay upon it</b>. Note that in those regions they 1127 <b>it was a cave, and a stone lay upon it</b>. Note that in those
1081 had certain cavities in the form of caves that were used as human burial 1128 regions they had certain cavities in the form of caves that were
1082 places, and in them they could bury many bodies over the course of time. So 1129 used as human burial places, and in them they could bury many
1083 they have an entrance which they could close and open with a stone when 1130 bodies over the course of time. So they have an entrance which they
1084 necessary. Thus we read, <b>a stone lay upon it</b>, i.e., over the entrance to 1131 could close and open with a stone when necessary. Thus we read,
1085 the cave. We read the same in Genesis (c 23) when Abraham purchased a field and 1132 <b>a stone lay upon it</b>, i.e., over the entrance to the cave. We
1086 a cave for the burial of his wife Sarah. 1133 read the same in Genesis (c 23) when Abraham purchased a field and
1087 1134 a cave for the burial of his wife Sarah.</p>
1088 <p>In the mystical sense, the cave 1135 <p>In the mystical sense, the cave signifies the depths of sin,
1089 signifies the depths of sin, which it is said: "I have come into deep waters, 1136 which it is said: "I have come into deep waters, and the flood
1090 and the flood sweeps over me" (Ps 69:2). The stone laid upon the cave signifies 1137 sweeps over me" (Ps 69:2). The stone laid upon the cave signifies
1091 the Law, which was written on stone, and which did not take away sin, but held 1138 the Law, which was written on stone, and which did not take away
1092 them in sin, because they sinned more gravely in acting against the Law. Thus 1139 sin, but held them in sin, because they sinned more gravely in
1093 we read in Galatians (3:22): "The scripture consigned all things to sin" (Gal 1140 acting against the Law. Thus we read in Galatians (3:22): "The
1094 3:22). 1141 scripture consigned all things to sin" (Gal 3:22).</p>
1095
1096 <p>1544 Then when he says, <b>Jesus said, Take away the stone</b>, 1142 <p>1544 Then when he says, <b>Jesus said, Take away the stone</b>,
1097 he gives Christ's order to remove the stone. One might ask: Since it is a 1143 he gives Christ's order to remove the stone. One might ask: Since
1098 greater thing to raise the dead than to remove a stone, why did not Christ also 1144 it is a greater thing to raise the dead than to remove a stone, why
1099 use his power to remove the stone? Chrysostom says that this was done in order 1145 did not Christ also use his power to remove the stone? Chrysostom
1100 to secure greater certitude about this miracle, that is, to make them such 1146 says that this was done in order to secure greater certitude about
1101 witnesses to the miracle that they could not, like they did in the case of the 1147 this miracle, that is, to make them such witnesses to the miracle
1102 blind man, say and maintain that this was not the same person.<a href="#_ftn29" 1148 that they could not, like they did in the case of the blind man,
1103 name="_ftnref29">[29]</a> 1149 say and maintain that this was not the same person.<a href=
1104 1150 "#_ftn29" name="_ftnref29" id="_ftnref29">[29]</a></p>
1105 <p>As for the mystical sense, 1151 <p>As for the mystical sense, according to Augustine, the removing
1106 according to Augustine, the removing of the stone signifies the removal of the 1152 of the stone signifies the removal of the weight of the legal
1107 weight of the legal observances from Christ's faithful who came into the Church 1153 observances from Christ's faithful who came into the Church from
1108 from the Gentiles, for some wanted to impose these observances on them.<a 1154 the Gentiles, for some wanted to impose these observances on
1109 href="#_ftn30" name="_ftnref30">[30]</a> 1155 them.<a href="#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a>
1110 Thus St. James says: "For it has seemed good to the Holy Spirit and to us to 1156 Thus St. James says: "For it has seemed good to the Holy Spirit and
1111 lay upon you no greater burden than these necessary things" (Acts 15:28); and 1157 to us to lay upon you no greater burden than these necessary
1112 Peter says in the same work: "Why do you make trial of God by putting a yoke 1158 things" (Acts 15:28); and Peter says in the same work: "Why do you
1113 upon the neck of the disciples which neither our fathers nor we have been able 1159 make trial of God by putting a yoke upon the neck of the disciples
1114 to bear" (Acts 15:10). Concerning this our Lord says, <b>Take away the stone</b>, 1160 which neither our fathers nor we have been able to bear" (Acts
1115 i.e., the burden of the Law, and preach peace. 1161 15:10). Concerning this our Lord says, <b>Take away the stone</b>,
1116 1162 i.e., the burden of the Law, and preach peace.</p>
1117 <p>Or, the stone signifies those in 1163 <p>Or, the stone signifies those in the Church who live wickedly,
1118 the Church who live wickedly, and so are a scandal to those who would believe, 1164 and so are a scandal to those who would believe, because they
1119 because they hinder their conversion. We read about this stone in Psalm 91 (v 1165 hinder their conversion. We read about this stone in Psalm 91 (v
1120 12): "Lest you dash your foot against a stone." This is the stone that our Lord 1166 12): "Lest you dash your foot against a stone." This is the stone
1121 orders removed: "Remove every obstruction from my people's way" (Is 57:14). 1167 that our Lord orders removed: "Remove every obstruction from my
1122 1168 people's way" (Is 57:14).</p>
1123 <p>1545 Next, we see Martha's objection. First, we see what she 1169 <p>1545 Next, we see Martha's objection. First, we see what she
1124 said; secondly, the words of Christ's answer. 1170 said; secondly, the words of Christ's answer.</p>
1125 1171 <p>1546 The Evangelist mentions Martha's words when he says,
1126 <p>1546 The Evangelist mentions Martha's words when he says, <b>Martha, 1172 <b>Martha, the sister of the dead man, said to him, Lord, by this
1127 the sister of the dead man, said to him, Lord, by this time there will be an 1173 time there will be an odor, for he has been dead four days</b>. As
1128 odor, for he has been dead four days</b>. As for the literal sense, this 1174 for the literal sense, this happened in order to show the truth of
1129 happened in order to show the truth of the miracle, as his members were already 1175 the miracle, as his members were already beginning to corrupt and
1130 beginning to corrupt and dissolve. As for the mystical sense, one who 1176 dissolve. As for the mystical sense, one who habitually sins is
1131 habitually sins is said to smell, that is, the foul odor of his reputation is 1177 said to smell, that is, the foul odor of his reputation is spread
1132 spread abroad by his sins. For just as good works spread a good odor, as the 1178 abroad by his sins. For just as good works spread a good odor, as
1133 Apostle says - "We are the aroma of Christ to God" (2 Cor 2:15) - so from evil 1179 the Apostle says - "We are the aroma of Christ to God" (2 Cor 2:15)
1134 works there arises an evil odor and a stench. Such a person is aptly described 1180 - so from evil works there arises an evil odor and a stench. Such a
1135 in terms of "four days," for he is pressed by the weight of earthly sins and 1181 person is aptly described in terms of "four days," for he is
1136 sensual desires, and earth is the last of the four elements: "The stench and 1182 pressed by the weight of earthly sins and sensual desires, and
1137 foul smell of him will rise" (Joel 2:20). 1183 earth is the last of the four elements: "The stench and foul smell
1138 1184 of him will rise" (Joel 2:20).</p>
1139 <p>1547 Christ answers her, saying, <b>Did not I tell you that 1185 <p>1547 Christ answers her, saying, <b>Did not I tell you that if
1140 if you would believe you would see the glory of God? </b>Here our Lord seems to 1186 you would believe you would see the glory of God?</b> Here our Lord
1141 reprove Martha for not remembering what Christ had said to her: "He who 1187 seems to reprove Martha for not remembering what Christ had said to
1142 believes in me, though he die, yet shall he live." For Martha was not certain 1188 her: "He who believes in me, though he die, yet shall he live." For
1143 that Christ could raise a person who had been dead four days. Although Christ 1189 Martha was not certain that Christ could raise a person who had
1144 had recently raised certain dead persons, this seemed impossible to believe of 1190 been dead four days. Although Christ had recently raised certain
1145 her brother because of the long time he had been dead. And so our Lord said, <b>Did 1191 dead persons, this seemed impossible to believe of her brother
1146 not I tell you that if you would believe you would see the glory of God?</b> 1192 because of the long time he had been dead. And so our Lord said,
1147 that is, the raising of your brother, by which God will be glorified. 1193 <b>Did not I tell you that if you would believe you would see the
1148 1194 glory of God?</b> that is, the raising of your brother, by which
1149 <p>Although our Lord had said to his 1195 God will be glorified.</p>
1150 apostles before that this miracle would be for his glory, saying, "so that the 1196 <p>Although our Lord had said to his apostles before that this
1151 Son of God may be glorified by means of it" (11:4), that is, by means of this 1197 miracle would be for his glory, saying, "so that the Son of God may
1152 death, he now says to Martha that this miracle will be for the glory of God. 1198 be glorified by means of it" (11:4), that is, by means of this
1153 The reason for this is that the glory of the Father and of the Son and of the 1199 death, he now says to Martha that this miracle will be for the
1154 Holy Spirit is the same. However, he did not mention the glory of the Son here 1200 glory of God. The reason for this is that the glory of the Father
1155 so as not to excite the Jews who were present and ready to dispute him. 1201 and of the Son and of the Holy Spirit is the same. However, he did
1156 1202 not mention the glory of the Son here so as not to excite the Jews
1157 <p>1548 These words of our Lord suggest two fruits of our 1203 who were present and ready to dispute him.</p>
1158 faith. The first is the performing of miracles, which is due to faith: "If you 1204 <p>1548 These words of our Lord suggest two fruits of our faith.
1159 have faith as a grain of mustard seed, you will say to this mountain, 'Move 1205 The first is the performing of miracles, which is due to faith: "If
1160 hence to yonder place,' and it will move; and nothing will be impossible to 1206 you have faith as a grain of mustard seed, you will say to this
1161 you" (Matt 17:19). The Apostle also says: "If I have all faith, so as to remove 1207 mountain, 'Move hence to yonder place,' and it will move; and
1162 mountains…." (1 Cor 13:2); and in Mark (16:20) we read: "And they went forth 1208 nothing will be impossible to you" (Matt 17:19). The Apostle also
1163 and preached everywhere, while the Lord worked with them and confirmed the 1209 says: "If I have all faith, so as to remove mountains&hellip;." (1
1164 message by the signs that attended it." Now this working of miracles is for the 1210 Cor 13:2); and in Mark (16:20) we read: "And they went forth and
1165 glory of God; thus he says, <b>if you would believe you would see the glory of 1211 preached everywhere, while the Lord worked with them and confirmed
1166 God.</b> 1212 the message by the signs that attended it." Now this working of
1167 1213 miracles is for the glory of God; thus he says, <b>if you would
1168 <p>The second fruit is the vision of 1214 believe you would see the glory of God.</b></p>
1169 eternal glory, which is due as a reward to faith; thus he says, <b>you would 1215 <p>The second fruit is the vision of eternal glory, which is due as
1170 see the glory of God</b>: "If you do not believe, you will not understand," as 1216 a reward to faith; thus he says, <b>you would see the glory of
1171 we read in Isaiah [7:9], in an alternate version; and in 1 Corinthians it is 1217 God</b>: "If you do not believe, you will not understand," as we
1172 said: "For now we see in a mirror dimly," by faith, "but then face to face." 1218 read in Isaiah [7:9], in an alternate version; and in 1 Corinthians
1173 1219 it is said: "For now we see in a mirror dimly," by faith, "but then
1174 <p>1549 Next, the Evangelist mentions that the command was 1220 face to face."</p>
1175 carried out, saying, <b>So they took away the stone</b>. We may consider here, 1221 <p>1549 Next, the Evangelist mentions that the command was carried
1176 according to Origen, that the delay in removing the stone was caused by the 1222 out, saying, <b>So they took away the stone</b>. We may consider
1177 sister of the deceased.<a href="#_ftn31" name="_ftnref31">[31]</a> 1223 here, according to Origen, that the delay in removing the stone was
1178 Consequently, the raising of her brother was delayed as long as she detained 1224 caused by the sister of the deceased.<a href="#_ftn31" name=
1179 Christ with her talk; but as soon as the command of Christ was obediently 1225 "_ftnref31" id="_ftnref31">[31]</a> Consequently, the raising of
1180 carried out, her brother was raised. And we can learn from this not to 1226 her brother was delayed as long as she detained Christ with her
1181 interpose anything between the commands of Christ and their execution if we 1227 talk; but as soon as the command of Christ was obediently carried
1182 desire the effect of salvation to follow at once: "As soon as they heard of me 1228 out, her brother was raised. And we can learn from this not to
1183 they obeyed me" (Ps 18:44). 1229 interpose anything between the commands of Christ and their
1184 1230 execution if we desire the effect of salvation to follow at once:
1185 <p>1550 Then he considers the prayer of Christ, in which he 1231 "As soon as they heard of me they obeyed me" (Ps 18:44).</p>
1186 gives thanks. The Evangelist mentions four things in this regard. First, he 1232 <p>1550 Then he considers the prayer of Christ, in which he gives
1187 mentions his way of praying; secondly, the efficacy of his prayer; thirdly, he 1233 thanks. The Evangelist mentions four things in this regard. First,
1188 excludes Christ's need to pray; and fourthly he mentions the usefulness of his 1234 he mentions his way of praying; secondly, the efficacy of his
1189 prayer. 1235 prayer; thirdly, he excludes Christ's need to pray; and fourthly he
1190 1236 mentions the usefulness of his prayer.</p>
1191 <p>1551 Christ's way of praying is appropriate, because <b>Jesus 1237 <p>1551 Christ's way of praying is appropriate, because <b>Jesus
1192 lifted up his eyes</b>, that is, he lifted up his understanding, directing it 1238 lifted up his eyes</b>, that is, he lifted up his understanding,
1193 in prayer to the Father above. As for us, if we wish to pray according to the 1239 directing it in prayer to the Father above. As for us, if we wish
1194 example of Christ's prayer, we have to raise the eyes of our mind to him by 1240 to pray according to the example of Christ's prayer, we have to
1195 turning them from the memories, thoughts and desires of present things. We also 1241 raise the eyes of our mind to him by turning them from the
1196 lift our eyes to God when we do not rely on our own merits, but hope in his 1242 memories, thoughts and desires of present things. We also lift our
1197 mercy alone: "To thee I lift up my eyes, O thou who art enthroned in the 1243 eyes to God when we do not rely on our own merits, but hope in his
1198 heavens! Behold, as the eyes of servants look to the hand of their master, as 1244 mercy alone: "To thee I lift up my eyes, O thou who art enthroned
1199 the eyes of a maid to the hand of her mistress, so our eyes look to the Lord 1245 in the heavens! Behold, as the eyes of servants look to the hand of
1200 our God, till he have mercy upon us" (Ps 123:1); and "Let us lift up our hearts 1246 their master, as the eyes of a maid to the hand of her mistress, so
1201 and hands to God in heaven" (Lam 3:41). 1247 our eyes look to the Lord our God, till he have mercy upon us" (Ps
1202 1248 123:1); and "Let us lift up our hearts and hands to God in heaven"
1203 <p>1552 He mentions the efficacy of this prayer when he says, <b>Father, 1249 (Lam 3:41).</p>
1204 I thank thee that thou hast heard me</b>. Here we have a sign that God is quick 1250 <p>1552 He mentions the efficacy of this prayer when he says,
1205 to give, as we read: "Lord, thou wilt hear the desire of the meek" (Ps 10:17), 1251 <b>Father, I thank thee that thou hast heard me</b>. Here we have a
1206 so that he hears our desires even before they are put into words: "He will 1252 sign that God is quick to give, as we read: "Lord, thou wilt hear
1207 surely be gracious to you at the sound of your cry; when he hears it, he will 1253 the desire of the meek" (Ps 10:17), so that he hears our desires
1208 answer you" (Is 30:19); and again in the same book: "While they are yet 1254 even before they are put into words: "He will surely be gracious to
1209 speaking I will hear" (65:24). Therefore, with much more reason we can think 1255 you at the sound of your cry; when he hears it, he will answer you"
1210 that God the Father, anticipating the prayer of our Lord, the Savior, would 1256 (Is 30:19); and again in the same book: "While they are yet
1211 have heard him: for the tears which Christ shed at the death of Lazarus acted 1257 speaking I will hear" (65:24). Therefore, with much more reason we
1212 as a prayer. 1258 can think that God the Father, anticipating the prayer of our Lord,
1213 1259 the Savior, would have heard him: for the tears which Christ shed
1214 <p>By giving thanks at the beginning 1260 at the death of Lazarus acted as a prayer.</p>
1215 of his prayer, Christ gives us the example that when we pray, we should thank 1261 <p>By giving thanks at the beginning of his prayer, Christ gives us
1216 God for the benefits we have already received before asking for new ones: "Give 1262 the example that when we pray, we should thank God for the benefits
1217 thanks in all circumstances" (1 Thess 5:18). 1263 we have already received before asking for new ones: "Give thanks
1218 1264 in all circumstances" (1 Thess 5:18).</p>
1219 <p>1553 If the phrase, <b>that thou hast heard me</b>, is 1265 <p>1553 If the phrase, <b>that thou hast heard me</b>, is
1220 interpreted as applying to Christ insofar as he is human, there is no 1266 interpreted as applying to Christ insofar as he is human, there is
1221 difficulty: for as having a human nature Christ is less than the Father and, 1267 no difficulty: for as having a human nature Christ is less than the
1222 accordingly, it is appropriate for him to pray to the Father and be heard by 1268 Father and, accordingly, it is appropriate for him to pray to the
1223 him. But if, as Chrysostom wants, it is applied to Christ as God, then there is 1269 Father and be heard by him. But if, as Chrysostom wants, it is
1224 a problem: for as God, it is not fitting that he pray or be heard, but rather 1270 applied to Christ as God, then there is a problem: for as God, it
1225 that he hear the prayers of others.<a href="#_ftn32" name="_ftnref32">[32]</a> 1271 is not fitting that he pray or be heard, but rather that he hear
1226 Consequently, it should be said that one is heard when his will is fulfilled. 1272 the prayers of others.<a href="#_ftn32" name="_ftnref32" id=
1227 Now the will of the Father is always fulfilled, because "He does whatever he 1273 "_ftnref32">[32]</a> Consequently, it should be said that one is
1228 pleases" (Ps 115:3). Therefore, since the will of the Father is the same as the 1274 heard when his will is fulfilled. Now the will of the Father is
1229 will of the Son, whenever the Father fulfills his own will, he fulfills the 1275 always fulfilled, because "He does whatever he pleases" (Ps 115:3).
1230 will of the Son. Thus, the Son says, as Word, <b>that thou hast heard me</b>, 1276 Therefore, since the will of the Father is the same as the will of
1231 i.e., that you have done those things which were in your Word to be done. For 1277 the Son, whenever the Father fulfills his own will, he fulfills the
1232 he spoke and they were done. 1278 will of the Son. Thus, the Son says, as Word, <b>that thou hast
1233 1279 heard me</b>, i.e., that you have done those things which were in
1234 <p>1554 Christ's need to pray is excluded when he says, <b>I 1280 your Word to be done. For he spoke and they were done.</p>
1235 knew that thou hearest me always</b>. Here our Lord vaguely shows his own 1281 <p>1554 Christ's need to pray is excluded when he says, <b>I knew
1236 divinity. As if to say: In order that my will be done I do not need prayer, 1282 that thou hearest me always</b>. Here our Lord vaguely shows his
1237 because from eternity my will has been fulfilled: "In all things he was heard 1283 own divinity. As if to say: In order that my will be done I do not
1238 for his reverence" [Heb 5:7]. <b>I knew</b> with certitude <b>that thou hearest 1284 need prayer, because from eternity my will has been fulfilled: "In
1239 me</b>, the Word, <b>always</b>: because whatever you do, these things are in 1285 all things he was heard for his reverence" [Heb 5:7]. <b>I knew</b>
1240 me to be done. 1286 with certitude <b>that thou hearest me</b>, the Word,
1241 1287 <b>always</b>: because whatever you do, these things are in me to
1242 <p>1555 Again, <b>thou hearest me</b> in my human nature <b>always</b>, 1288 be done.</p>
1243 because my will is always conformed to your will. <b>But I have said this on 1289 <p>1555 Again, <b>thou hearest me</b> in my human nature
1244 account of the people standing by, that they may believe that thou didst send 1290 <b>always</b>, because my will is always conformed to your will.
1245 me</b>. We understand from this that our Lord did and said many things for the 1291 <b>But I have said this on account of the people standing by, that
1246 benefit of others: "For I have given you an example, that you also should do as 1292 they may believe that thou didst send me</b>. We understand from
1247 I have done to you" (13:15). For every action of Christ is a lesson for us. In 1293 this that our Lord did and said many things for the benefit of
1248 particular, Christ wanted to show by his prayer that he was not separated from 1294 others: "For I have given you an example, that you also should do
1249 the Father, but recognized him as his principle. And so he added, <b>that they 1295 as I have done to you" (13:15). For every action of Christ is a
1250 may believe that thou didst send me</b>: "And this is eternal life, that they 1296 lesson for us. In particular, Christ wanted to show by his prayer
1251 know thee the only true God, and Jesus Christ whom thou has sent" (17:3); "God 1297 that he was not separated from the Father, but recognized him as
1252 sent forth his Son, born of woman, born under the law" (Gal 4:4). And this is 1298 his principle. And so he added, <b>that they may believe that thou
1253 the benefit coming from his prayer. 1299 didst send me</b>: "And this is eternal life, that they know thee
1254 1300 the only true God, and Jesus Christ whom thou has sent" (17:3);
1255 <p>1556 Now the Evangelist considers the raising of Lazarus; 1301 "God sent forth his Son, born of woman, born under the law" (Gal
1256 and he does three things. First, he mentions the voice of the one awakening 1302 4:4). And this is the benefit coming from his prayer.</p>
1257 him; secondly, the effect of his voice (v 44); and thirdly, the command to 1303 <p>1556 Now the Evangelist considers the raising of Lazarus; and he
1258 unbind the one awakened. 1304 does three things. First, he mentions the voice of the one
1259 1305 awakening him; secondly, the effect of his voice (v 44); and
1306 thirdly, the command to unbind the one awakened.</p>
1260 <p>1557 The voice of the one awakening Lazarus is described as 1307 <p>1557 The voice of the one awakening Lazarus is described as
1261 loud: <b>When he had said this</b>, that is, Jesus, <b>he cried with a loud 1308 loud: <b>When he had said this</b>, that is, Jesus, <b>he cried
1262 voice</b>. As for the literal sense, this was done to refute the error of 1309 with a loud voice</b>. As for the literal sense, this was done to
1263 certain Jews and of the Gentiles that the souls of the dead lingered in the 1310 refute the error of certain Jews and of the Gentiles that the souls
1264 tombs with their bodies. So, <b>he cried with a loud voice</b>, as though 1311 of the dead lingered in the tombs with their bodies. So, <b>he
1265 summoning from afar the soul which was not present in the tomb. 1312 cried with a loud voice</b>, as though summoning from afar the soul
1266 1313 which was not present in the tomb.</p>
1267 <p>Or, and this is a better 1314 <p>Or, and this is a better explanation, it might be said that
1268 explanation, it might be said that Christ's voice is described as loud because 1315 Christ's voice is described as loud because of its great power: for
1269 of its great power: for its power was so great that it raised Lazarus who had 1316 its power was so great that it raised Lazarus who had been dead
1270 been dead four days, just as one asleep is roused from sleep: "He gave power to 1317 four days, just as one asleep is roused from sleep: "He gave power
1271 his voice" [Ps 67:34]. Further, this loud voice represents that loud voice 1318 to his voice" [Ps 67:34]. Further, this loud voice represents that
1272 which will sound at the general resurrection and by which all will be roused 1319 loud voice which will sound at the general resurrection and by
1273 from their graves: "At midnight there was a cry" (Matt 25:6). 1320 which all will be roused from their graves: "At midnight there was
1274 1321 a cry" (Matt 25:6).</p>
1275 <p>He cried out, I say, saying, <b>Lazarus, 1322 <p>He cried out, I say, saying, <b>Lazarus, come out</b>. He called
1276 come out</b>. He called him by his own name because such was the power of his 1323 him by his own name because such was the power of his voice that
1277 voice that all the dead without distinction would have been awakened if he had 1324 all the dead without distinction would have been awakened if he had
1278 not limited it to one by mentioning his name, as Augustine says when speaking 1325 not limited it to one by mentioning his name, as Augustine says
1279 of the Word of the Lord.<a href="#_ftn33" name="_ftnref33">[33]</a> 1326 when speaking of the Word of the Lord.<a href="#_ftn33" name=
1280 Again, we understand from this that Christ calls sinners to come out from 1327 "_ftnref33" id="_ftnref33">[33]</a> Again, we understand from this
1281 living in sin: "Come out of her, my people" (Rev 18:4). We are also called to 1328 that Christ calls sinners to come out from living in sin: "Come out
1282 let our sins come out of concealment by revealing them in confession: "If I 1329 of her, my people" (Rev 18:4). We are also called to let our sins
1283 have concealed my transgressions from men" (Job 31:33). 1330 come out of concealment by revealing them in confession: "If I have
1284 1331 concealed my transgressions from men" (Job 31:33).</p>
1285 <p>1558 Then (v 44), the effect of this voice is given: first, 1332 <p>1558 Then (v 44), the effect of this voice is given: first, the
1286 the resurrection of the dead man; secondly, his condition. The resurrection of 1333 resurrection of the dead man; secondly, his condition. The
1287 the dead man was immediately after our Lord's command: <b>immediately the dead 1334 resurrection of the dead man was immediately after our Lord's
1288 man came out</b>. For such was the power of Christ's voice that it gave life 1335 command: <b>immediately the dead man came out</b>. For such was the
1289 without any delay, as will happen at the general resurrection when the dead 1336 power of Christ's voice that it gave life without any delay, as
1290 will rise in the twinkling of an eye when they hear the sound of the trumpet: 1337 will happen at the general resurrection when the dead will rise in
1291 "And the dead in Christ will rise first" (1 Thess 4:16). For Christ's mission 1338 the twinkling of an eye when they hear the sound of the trumpet:
1292 was already being anticipated, as it was stated above: "The hour is coming, and 1339 "And the dead in Christ will rise first" (1 Thess 4:16). For
1293 now is, when the dead will hear the voice of the Son of God, and those who hear 1340 Christ's mission was already being anticipated, as it was stated
1294 will live" (5:25). In this way what our Lord said was fulfilled: "I go to awake 1341 above: "The hour is coming, and now is, when the dead will hear the
1295 him" (11:11). 1342 voice of the Son of God, and those who hear will live" (5:25). In
1296 1343 this way what our Lord said was fulfilled: "I go to awake him"
1297 <p>As to the condition of the one 1344 (11:11).</p>
1298 rising, he is described as having <b>his hands and feet bound with bandages</b>, 1345 <p>As to the condition of the one rising, he is described as having
1299 with which the people of ages past wrapped their dead, <b>and his face wrapped 1346 <b>his hands and feet bound with bandages</b>, with which the
1300 with a cloth</b>, in order to hide his gruesome appearance. He was commanded to 1347 people of ages past wrapped their dead, <b>and his face wrapped
1301 rise bound and wrapped to provide a greater proof of the miracle. 1348 with a cloth</b>, in order to hide his gruesome appearance. He was
1302 1349 commanded to rise bound and wrapped to provide a greater proof of
1350 the miracle.</p>
1303 <p>1559 When Jesus says, <b>Unbind him and let him go</b>, he 1351 <p>1559 When Jesus says, <b>Unbind him and let him go</b>, he
1304 orders that he be unbound so that those who do this may be more reliable 1352 orders that he be unbound so that those who do this may be more
1305 witnesses to the miracle and have it more forcefully impressed on their memory. 1353 reliable witnesses to the miracle and have it more forcefully
1306 Furthermore, when they approach and touch him, they can see that is really he. 1354 impressed on their memory. Furthermore, when they approach and
1307 He adds, <b>and let him go</b>, to show that this miracle is not an illusion: 1355 touch him, they can see that is really he. He adds, <b>and let him
1308 for at times certain magicians have seemed to raise the dead, but those who 1356 go</b>, to show that this miracle is not an illusion: for at times
1309 were raised could not live as they formerly had because their raising was not 1357 certain magicians have seemed to raise the dead, but those who were
1310 real but illusory. 1358 raised could not live as they formerly had because their raising
1311 1359 was not real but illusory.</p>
1312 <p>1560 Augustine gives a mystical explanation to this entire 1360 <p>1560 Augustine gives a mystical explanation to this entire verse
1313 verse beginning at <b>The dead man came out</b>. He does this in two ways, 1361 beginning at <b>The dead man came out</b>. He does this in two
1314 depending on two ways of coming out. The sinner comes out when by repenting he 1362 ways, depending on two ways of coming out. The sinner comes out
1315 passes from the practice of sin to the state of righteousness: "Come out from 1363 when by repenting he passes from the practice of sin to the state
1316 them, and be separate from them" (2 Cor 6:17). However, his hands are bound 1364 of righteousness: "Come out from them, and be separate from them"
1317 with bandages, i.e., with carnal desires, because, although he is rising from 1365 (2 Cor 6:17). However, his hands are bound with bandages, i.e.,
1318 his sins, he cannot escape such annoyances as long as he lives in the body. 1366 with carnal desires, because, although he is rising from his sins,
1319 Thus the Apostle says: "I of myself serve the law of God with my mind, but with 1367 he cannot escape such annoyances as long as he lives in the body.
1320 my flesh I serve the law of sin" (Rom 7:25). His face being wrapped with a 1368 Thus the Apostle says: "I of myself serve the law of God with my
1321 cloth signifies that in this life we cannot have full knowledge of God: "For 1369 mind, but with my flesh I serve the law of sin" (Rom 7:25). His
1322 now we see in a mirror dimly, but then face to face" (1 Cor 12:12). Christ 1370 face being wrapped with a cloth signifies that in this life we
1323 commands them to unbind him and let him go because after this life all the 1371 cannot have full knowledge of God: "For now we see in a mirror
1324 veils are lifted from those who rise from sin, so that they may contemplate God 1372 dimly, but then face to face" (1 Cor 12:12). Christ commands them
1325 "face to face" (1 Cor 12:12). Then we will be unbound from the corruptibility 1373 to unbind him and let him go because after this life all the veils
1326 of the flesh which is like a chain binding and weighing down the soul and 1374 are lifted from those who rise from sin, so that they may
1327 keeping it from full and clear contemplation: "Loose the bonds from your neck, 1375 contemplate God "face to face" (1 Cor 12:12). Then we will be
1328 O captive daughter of Zion" (Is 52:2). This is one way to come out in a 1376 unbound from the corruptibility of the flesh which is like a chain
1329 spiritual manner, and is given by Augustine in his work, <i>The Book of 1377 binding and weighing down the soul and keeping it from full and
1330 Eighty-Three Questions</i><b>.<a href="#_ftn34" name="_ftnref34"><b>[34]</b></a></b> 1378 clear contemplation: "Loose the bonds from your neck, O captive
1331 1379 daughter of Zion" (Is 52:2). This is one way to come out in a
1332 <p>Another way to come out is by confession, 1380 spiritual manner, and is given by Augustine in his work, <i>The
1333 about which it is said: "He who conceals his transgressions will not prosper, 1381 Book of Eighty-Three Questions</i><b>.<a href="#_ftn34" name=
1334 but he who confesses and forsakes them will obtain mercy" (Prv 28:13). One 1382 "_ftnref34" id="_ftnref34"><b>[34]</b></a></b></p>
1335 comes out in this way by leaving his secret sins by disclosing them in 1383 <p>Another way to come out is by confession, about which it is
1336 confession. Now that one confesses is due to God calling him with a loud voice, 1384 said: "He who conceals his transgressions will not prosper, but he
1337 that is, by grace. And the one who confesses, as still guilty, is the dead 1385 who confesses and forsakes them will obtain mercy" (Prv 28:13). One
1338 person still wrapped in bandages. In order for his sins to be loosed, the 1386 comes out in this way by leaving his secret sins by disclosing them
1339 ministers are commanded to loose him and let him go. For the disciples loose 1387 in confession. Now that one confesses is due to God calling him
1340 those whom Christ by himself vivifies inwardly, because they are absolved, 1388 with a loud voice, that is, by grace. And the one who confesses, as
1341 being vivified by the ministry of the priests: "Whatever you loose on earth 1389 still guilty, is the dead person still wrapped in bandages. In
1342 shall be loosed in heaven" (Matt 16:19). 1390 order for his sins to be loosed, the ministers are commanded to
1343 1391 loose him and let him go. For the disciples loose those whom Christ
1344 <p>1561 Some who consider this mystery say that just as Christ 1392 by himself vivifies inwardly, because they are absolved, being
1345 by himself vivified Lazarus, and once he was vivified he was ordered to be 1393 vivified by the ministry of the priests: "Whatever you loose on
1346 loosed by the disciples, so God vivifies a soul from within by grace by 1394 earth shall be loosed in heaven" (Matt 16:19).</p>
1347 remitting its guilt and absolving it from the debt of eternal punishment; but 1395 <p>1561 Some who consider this mystery say that just as Christ by
1348 priests, by the power of the keys, absolve in regard to the temporal 1396 himself vivified Lazarus, and once he was vivified he was ordered
1349 punishment. But this position attributes too little to the keys of the Church. 1397 to be loosed by the disciples, so God vivifies a soul from within
1350 For it is proper to the sacraments of the New Law that in them grace is 1398 by grace by remitting its guilt and absolving it from the debt of
1351 conferred. But the sacraments exist in the administration of the ministers. 1399 eternal punishment; but priests, by the power of the keys, absolve
1352 Thus, in the sacrament of penance, contrition and confession behave materially 1400 in regard to the temporal punishment. But this position attributes
1353 on the part of the one receiving the sacrament; but the causative power of the 1401 too little to the keys of the Church. For it is proper to the
1354 sacrament lies in the absolution of the priest, by the power of the keys, 1402 sacraments of the New Law that in them grace is conferred. But the
1355 through which he somehow applies the effect of our Lord's passion to the one he 1403 sacraments exist in the administration of the ministers. Thus, in
1356 absolves so that he obtains remission. Therefore, if the priest only absolved 1404 the sacrament of penance, contrition and confession behave
1357 the punishment, the sacrament of penance would not confer a grace by which 1405 materially on the part of the one receiving the sacrament; but the
1358 guilt is remitted; and consequently it would not be a sacrament of the New Law. 1406 causative power of the sacrament lies in the absolution of the
1359 Therefore, one must say that just as in the sacrament of baptism, the priest, 1407 priest, by the power of the keys, through which he somehow applies
1360 by pronouncing the words and washing outwardly, exercises the ministry of 1408 the effect of our Lord's passion to the one he absolves so that he
1361 baptism, while Christ baptizes inwardly, so the priest, by the power of the 1409 obtains remission. Therefore, if the priest only absolved the
1362 keys, outwardly administers the ministry of absolution, while Christ remits the 1410 punishment, the sacrament of penance would not confer a grace by
1363 guilt by grace.<a href="#_ftn35" name="_ftnref35">[35]</a> 1411 which guilt is remitted; and consequently it would not be a
1364 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>
1365 <p>1562 Yet a difficulty arises from the fact that those who 1419 <p>1562 Yet a difficulty arises from the fact that those who
1366 usually come for baptism are children who have not been justified before 1420 usually come for baptism are children who have not been justified
1367 baptism, but obtain the grace of remission in baptism, whereas those who come 1421 before baptism, but obtain the grace of remission in baptism,
1368 for absolution are adults, who usually have obtained the remission of their 1422 whereas those who come for absolution are adults, who usually have
1369 sins beforehand by contribution; consequently, the absolution that follows seem 1423 obtained the remission of their sins beforehand by contribution;
1370 to contribute nothing to the remission of sins. 1424 consequently, the absolution that follows seem to contribute
1371 1425 nothing to the remission of sins.</p>
1372 <p>If this matter is carefully 1426 <p>If this matter is carefully considered as affecting adults, in
1373 considered as affecting adults, in both cases it will be seen that there is a 1427 both cases it will be seen that there is a perfect parallel. For it
1374 perfect parallel. For it happens that certain adults having a desire to be 1428 happens that certain adults having a desire to be baptized obtain
1375 baptized obtain the remission of their sins by the baptism of desire before 1429 the remission of their sins by the baptism of desire before they
1376 they actually receive the sacrament of baptism; and yet the baptism which 1430 actually receive the sacrament of baptism; and yet the baptism
1377 follows, so far as what it is of itself is concerned, effects the remission of 1431 which follows, so far as what it is of itself is concerned, effects
1378 sins, although it does not so function in a person whose sins are already 1432 the remission of sins, although it does not so function in a person
1379 remitted, but he obtains only an increase of grace. However, if an adult was 1433 whose sins are already remitted, but he obtains only an increase of
1380 not perfectly disposed before baptism to obtain the remission of his sins, 1434 grace. However, if an adult was not perfectly disposed before
1381 still in the very act of being baptized he obtains their remission by the power 1435 baptism to obtain the remission of his sins, still in the very act
1382 of baptism, unless he places some obstacle to the Holy Spirit by his 1436 of being baptized he obtains their remission by the power of
1383 insincerity. The same must be said of penance. For if a person was fully 1437 baptism, unless he places some obstacle to the Holy Spirit by his
1384 contrite before the absolution of the priest, he obtains the remission of his 1438 insincerity. The same must be said of penance. For if a person was
1385 sins by having the desire to subject himself to the keys of the Church, without 1439 fully contrite before the absolution of the priest, he obtains the
1386 which there would not be true contrition. But if there was not beforehand a 1440 remission of his sins by having the desire to subject himself to
1387 full contrition sufficient for remission, he obtains the remission of his guilt 1441 the keys of the Church, without which there would not be true
1388 in the absolution, unless he puts an obstacle to the Holy Spirit. And the same 1442 contrition. But if there was not beforehand a full contrition
1389 is true in the Eucharist and in the Anointing of the Sick, and in the other 1443 sufficient for remission, he obtains the remission of his guilt in
1390 sacraments. 1444 the absolution, unless he puts an obstacle to the Holy Spirit. And
1391 <BR><BR><BR> 1445 the same is true in the Eucharist and in the Anointing of the Sick,
1392 <p align=center><b>LECTURE 7 1446 and in the other sacraments.<br />
1393 1447 <br />
1394 <BLOCKQUOTE><p>45 Many of the Jews therefore, who had come with Mary [to 1448 <br /></p>
1395 Mary and Martha] and had seen what he did, believed in him; 46 but some of them 1449 <p align="center"><b>LECTURE 7</b></p>
1396 went to the Pharisees and told them what Jesus had done. 47 So the chief 1450 <blockquote>
1397 priests and the Pharisees gathered the council and said, "What are we to do? 1451 <p><b>45 Many of the Jews therefore, who had come with Mary [to
1398 For this man performs many signs. 48 If we let him go on thus, every one will 1452 Mary and Martha] and had seen what he did, believed in him; 46 but
1399 believe in him, and the Romans will come and destroy both our place and our 1453 some of them went to the Pharisees and told them what Jesus had
1400 nation." 49 But one of them, Caiaphas, who was high priest that year, said to 1454 done. 47 So the chief priests and the Pharisees gathered the
1401 them, "You know nothing at all; 50 you do not understand that it is expedient 1455 council and said, "What are we to do? For this man performs many
1402 for you that one man should die for the people, and that the whole nation 1456 signs. 48 If we let him go on thus, every one will believe in him,
1403 should not perish." 51 He did not say this of his own accord, but being high 1457 and the Romans will come and destroy both our place and our
1404 priest that year he prophesied that Jesus should die for the nation, 52 and not 1458 nation." 49 But one of them, Caiaphas, who was high priest that
1405 for the nation only, but to gather into one the children of God who are 1459 year, said to them, "You know nothing at all; 50 you do not
1406 scattered abroad. 53 So from that day on they took counsel how to put him to 1460 understand that it is expedient for you that one man should die for
1407 death.<a href="#_ftn36" name="_ftnref36">[36]</b></a></BLOCKQUOTE> 1461 the people, and that the whole nation should not perish." 51 He did
1408 1462 not say this of his own accord, but being high priest that year he
1409 <p>1563 After describing the death and resurrection of Lazarus, 1463 prophesied that Jesus should die for the nation, 52 and not for the
1410 the Evangelist now sets forth the effect of his resurrection. First, its effect 1464 nation only, but to gather into one the children of God who are
1411 on the people; secondly, its effect on their leaders (v 47). 1465 scattered abroad. 53 So from that day on they took counsel how to
1412 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>
1413 <p>1564 He does two things concerning the first. First, he says 1473 <p>1564 He does two things concerning the first. First, he says
1414 that certain ones among them believed, <b>Many of the Jews therefore, who had 1474 that certain ones among them believed, <b>Many of the Jews
1415 come to Mary and Martha</b> to console them, <b>and had seen what he did, 1475 therefore, who had come to Mary and Martha</b> to console them,
1416 believed in him</b>. And no wonder, because such a miracle had not been heard 1476 <b>and had seen what he did, believed in him</b>. And no wonder,
1417 of from the beginning of time, that is, that one dead four days in the tomb 1477 because such a miracle had not been heard of from the beginning of
1418 should be raised to life. Also, our Lord had said that he would perform this 1478 time, that is, that one dead four days in the tomb should be raised
1419 miracle for those standing by, so that they might believe in him. And so his 1479 to life. Also, our Lord had said that he would perform this miracle
1420 words were not empty, but many believed because of the miracle they saw: "Jews 1480 for those standing by, so that they might believe in him. And so
1421 demand signs" (1 Cor 1:22). 1481 his words were not empty, but many believed because of the miracle
1422 1482 they saw: "Jews demand signs" (1 Cor 1:22).</p>
1423 <p>1565 Secondly, he mentions that some were spreading news of 1483 <p>1565 Secondly, he mentions that some were spreading news of the
1424 the miracle, saying, <b>but some of them went to the Pharisees and told them 1484 miracle, saying, <b>but some of them went to the Pharisees and told
1425 what Jesus had done</b>. This can be understood in two ways. In one way, they 1485 them what Jesus had done</b>. This can be understood in two ways.
1426 told the chief priests what Jesus had done in order to soften them towards 1486 In one way, they told the chief priests what Jesus had done in
1427 Christ and to reproach them for conspiring against Jesus, who had worked such 1487 order to soften them towards Christ and to reproach them for
1428 marvels. In another way, and this is better, they told them these things in 1488 conspiring against Jesus, who had worked such marvels. In another
1429 order to incite them against Christ: for they were unbelievers and were 1489 way, and this is better, they told them these things in order to
1430 scandalized at the miracle. This is clear from the way the Evangelist describes 1490 incite them against Christ: for they were unbelievers and were
1431 it, for after saying that <b>many of the Jews…believed in him</b>, he adds in 1491 scandalized at the miracle. This is clear from the way the
1432 contrast, <b>but some of them went to the Pharisees</b>. These are the ones of 1492 Evangelist describes it, for after saying that <b>many of the
1433 whom we read: "Though he had done so many signs before them, yet they did not 1493 Jews&hellip;believed in him</b>, he adds in contrast, <b>but some
1434 believe in him…For they loved the praise of men more than the praise of God" 1494 of them went to the Pharisees</b>. These are the ones of whom we
1435 (12:37, 43). 1495 read: "Though he had done so many signs before them, yet they did
1436 1496 not believe in him&hellip;For they loved the praise of men more
1497 than the praise of God" (12:37, 43).</p>
1437 <p>1566 Next (v 47), the Evangelist mentions the effect of the 1498 <p>1566 Next (v 47), the Evangelist mentions the effect of the
1438 miracle on the leaders. First, we have their evil conspiracy against Christ; 1499 miracle on the leaders. First, we have their evil conspiracy
1439 secondly, we see how Christ escaped it (v 54). He does three things concerning 1500 against Christ; secondly, we see how Christ escaped it (v 54). He
1440 the first. First, he mentions the gathering of the council; secondly, the 1501 does three things concerning the first. First, he mentions the
1441 problem that confronted them (v 47); and thirdly, their solution of this 1502 gathering of the council; secondly, the problem that confronted
1442 problem (v 49). 1503 them (v 47); and thirdly, their solution of this problem (v
1443 1504 49).</p>
1444 <p>1567 In regard to the first, three things are mentions about 1505 <p>1567 In regard to the first, three things are mentions about the
1445 the wickedness of the chief priests. First of all, their status: for they were 1506 wickedness of the chief priests. First of all, their status: for
1446 not the common people, but <b>the chief priests and the Pharisees</b>. Chief 1507 they were not the common people, but <b>the chief priests and the
1447 priests, because they were in charge of sacred matters; and they were Pharisees 1508 Pharisees</b>. Chief priests, because they were in charge of sacred
1448 because they had the appearance of religion. Thus was fulfilled what was stated 1509 matters; and they were Pharisees because they had the appearance of
1449 in Genesis (49:5): "Simeon and Levi are brothers; weapons of violence are their 1510 religion. Thus was fulfilled what was stated in Genesis (49:5):
1450 swords": for the founders of the sect of the Pharisees were descended from 1511 "Simeon and Levi are brothers; weapons of violence are their
1451 Simeon, and the chief priests were clearly from the tribe of Levi. 1512 swords": for the founders of the sect of the Pharisees were
1452 1513 descended from Simeon, and the chief priests were clearly from the
1453 <p>Secondly, we see that their 1514 tribe of Levi.</p>
1454 wickedness was deliberate; thus he says, they <b>gathered the council</b> in 1515 <p>Secondly, we see that their wickedness was deliberate; thus he
1455 order to make their plans: "O my soul, come not into their council" (Gen 49:6); 1516 says, they <b>gathered the council</b> in order to make their
1456 "Blessed is the man who walks not in the counsel of the wicked" (Ps 1:1). But 1517 plans: "O my soul, come not into their council" (Gen 49:6);
1457 we also read: "No counsel can avail against the Lord" (Prv 21:30). 1518 "Blessed is the man who walks not in the counsel of the wicked" (Ps
1458 1519 1:1). But we also read: "No counsel can avail against the Lord"
1459 <p>Thirdly, we see their evil 1520 (Prv 21:30).</p>
1460 intention, because it was against Jesus, i.e., the Savior: "All who hate me 1521 <p>Thirdly, we see their evil intention, because it was against
1461 whisper together about me; they imagine the worst for me" (Ps 41:7); "Come, let 1522 Jesus, i.e., the Savior: "All who hate me whisper together about
1462 us make plots against Jeremiah" (Jer 18:18). 1523 me; they imagine the worst for me" (Ps 41:7); "Come, let us make
1463 1524 plots against Jeremiah" (Jer 18:18).</p>
1464 <p>1568 Now (v 47b), he mentions their problem: first, he gives 1525 <p>1568 Now (v 47b), he mentions their problem: first, he gives the
1465 the reason for this problem; secondly, the core of the problem (v 48). 1526 reason for this problem; secondly, the core of the problem (v
1466 1527 48).</p>
1467 <p>1569 It was the miracles of Christ that raised their 1528 <p>1569 It was the miracles of Christ that raised their problem; so
1468 problem; so they said, <b>What are we to do? For this man performs many signs</b>. 1529 they said, <b>What are we to do? For this man performs many
1469 They were blind, for they still called him a man after such a great 1530 signs</b>. They were blind, for they still called him a man after
1470 demonstration of his divinity. As he himself said: "The works which the Father 1531 such a great demonstration of his divinity. As he himself said:
1471 has granted me to accomplish, these very works which I am doing, bear me 1532 "The works which the Father has granted me to accomplish, these
1472 witness" (5:35). In truth, they were no less foolish than the blind because 1533 very works which I am doing, bear me witness" (5:35). In truth,
1473 they wondered what they should do, whereas there was nothing for them to do but 1534 they were no less foolish than the blind because they wondered what
1474 believe: "What signs do you do, that we may see, and believe you?" (6:30). See 1535 they should do, whereas there was nothing for them to do but
1475 how many signs he did work! Even they said, <b>this man performs many signs</b>: 1536 believe: "What signs do you do, that we may see, and believe you?"
1476 "Their wickedness blinded them" (Wis 2:21). 1537 (6:30). See how many signs he did work! Even they said, <b>this man
1477 1538 performs many signs</b>: "Their wickedness blinded them" (Wis
1478 <p>1570 The root of their problem was that they feared the 1539 2:21).</p>
1479 losses that would follow. The Evangelist mentions two things referring to this. 1540 <p>1570 The root of their problem was that they feared the losses
1480 First, their loss of spiritual leadership. He says about this, <b>If we let him 1541 that would follow. The Evangelist mentions two things referring to
1481 go on thus, every one will believe in him</b>. This, of course, would be the 1542 this. First, their loss of spiritual leadership. He says about
1482 best for all concerned, because it is faith in Christ that saves and leads to 1543 this, <b>If we let him go on thus, every one will believe in
1483 eternal life: "But these are written that you may believe…and that believing 1544 him</b>. This, of course, would be the best for all concerned,
1484 you may have life in his name" (20:31). But in relation to their wicked 1545 because it is faith in Christ that saves and leads to eternal life:
1485 intention this was terrifying to them, for they believed that no one who 1546 "But these are written that you may believe&hellip;and that
1486 believed in Christ would obey them. And so, because of their ambition, they 1547 believing you may have life in his name" (20:31). But in relation
1487 backed away from salvation and took others with themselves: "But Diotrephes, 1548 to their wicked intention this was terrifying to them, for they
1488 who likes to put himself first does not acknowledge my authority" (3 Jn 1:9). 1549 believed that no one who believed in Christ would obey them. And
1489 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>
1490 <p>1571 Secondly, he mentions their ambition for temporal 1553 <p>1571 Secondly, he mentions their ambition for temporal
1491 possessions when he says, <b>and the Romans will come and destroy both our 1554 possessions when he says, <b>and the Romans will come and destroy
1492 place and our nation</b>. This seems to follow from the other, as Augustine 1555 both our place and our nation</b>. This seems to follow from the
1493 says, for if all believed in Christ, there would be no one left to defend the 1556 other, as Augustine says, for if all believed in Christ, there
1494 temple of God against the Romans, because they would have abandoned the holy 1557 would be no one left to defend the temple of God against the
1495 temple and the laws of their fathers, as they thought the teaching of Christ 1558 Romans, because they would have abandoned the holy temple and the
1496 was directed against these.<a href="#_ftn37" name="_ftnref37">[37]</a> 1559 laws of their fathers, as they thought the teaching of Christ was
1497 But this does not really seem to have much bearing on the issue, since they 1560 directed against these.<a href="#_ftn37" name="_ftnref37" id=
1498 would still be subject to the Romans and would not be planning to war against 1561 "_ftnref37">[37]</a> But this does not really seem to have much
1499 them. Thus, it seems better to say, with Chrysostom, that they said this 1562 bearing on the issue, since they would still be subject to the
1500 because they observed that Christ was being honored by the people as a king.<a 1563 Romans and would not be planning to war against them. Thus, it
1501 href="#_ftn38" name="_ftnref38">[38]</a> 1564 seems better to say, with Chrysostom, that they said this because
1502 And because the Romans had ordered that no one could be king unless they had 1565 they observed that Christ was being honored by the people as a
1503 appointed him, they were afraid that if the Romans heard that they were regarding 1566 king.<a href="#_ftn38" name="_ftnref38" id="_ftnref38">[38]</a> And
1504 Christ as a king, they would look upon the Jews as rebels. Then they would move 1567 because the Romans had ordered that no one could be king unless
1505 against them and destroy their city and nation: "Every one who makes himself a 1568 they had appointed him, they were afraid that if the Romans heard
1506 king sets himself against Caesar" (19:12). 1569 that they were regarding Christ as a king, they would look upon the
1507 1570 Jews as rebels. Then they would move against them and destroy their
1508 <p>1572 Notice their pitiable state, for they fear nothing but 1571 city and nation: "Every one who makes himself a king sets himself
1509 the loss of temporal things, and do not think of eternal life: "The fountain of 1572 against Caesar" (19:12).</p>
1510 Jacob alone, in a land of grain and wine" (Deut 33:28). But as we read in 1573 <p>1572 Notice their pitiable state, for they fear nothing but the
1511 Proverbs (10:24): "What the wicked dreads will come upon him"; and so after our 1574 loss of temporal things, and do not think of eternal life: "The
1512 Lord's passion and glorification, the Romans overcame and displaced them, 1575 fountain of Jacob alone, in a land of grain and wine" (Deut 33:28).
1513 taking their land and nation. 1576 But as we read in Proverbs (10:24): "What the wicked dreads will
1514 1577 come upon him"; and so after our Lord's passion and glorification,
1515 <p>1573 The Evangelist sets down the resolution of the problem 1578 the Romans overcame and displaced them, taking their land and
1516 when he says, <b>But one of them, Caiaphas, who was high priest that year, said 1579 nation.</p>
1517 to them</b>. First, we have the decision; secondly, the explanation of the 1580 <p>1573 The Evangelist sets down the resolution of the problem when
1518 decision (v 51); and thirdly, its acceptance by the assembly (v 53). Concerning 1581 he says, <b>But one of them, Caiaphas, who was high priest that
1519 the first he does two things. First, he describes the one making the decision; 1582 year, said to them</b>. First, we have the decision; secondly, the
1520 secondly, he gives the words of the decision. 1583 explanation of the decision (v 51); and thirdly, its acceptance by
1521 1584 the assembly (v 53). Concerning the first he does two things.
1522 <p>1574 The one making the decision is described by his name 1585 First, he describes the one making the decision; secondly, he gives
1523 and office. By his name, that is, <b>Caiaphas</b>. This name was appropriate to 1586 the words of the decision.</p>
1524 his wickedness for it means, first of all, "investigator," and it attests to 1587 <p>1574 The one making the decision is described by his name and
1525 his presumption: "He who is a searcher of majesty shall be overwhelmed by 1588 office. By his name, that is, <b>Caiaphas</b>. This name was
1526 glory" [Prv 25:27]. For he was presumptuous when he said, "I adjure you by the 1589 appropriate to his wickedness for it means, first of all,
1527 living God, tell us if you are the Christ, the Son of God" (Matt 26:63). 1590 "investigator," and it attests to his presumption: "He who is a
1528 Secondly, it means "sagacious," which testifies to his cunning, because he strove 1591 searcher of majesty shall be overwhelmed by glory" [Prv 25:27]. For
1529 to procure the death of Christ. Thirdly, it means "vomiting," which attests to 1592 he was presumptuous when he said, "I adjure you by the living God,
1530 his foolishness: "Like a dog that returns to his vomit" (Prv 26:11). 1593 tell us if you are the Christ, the Son of God" (Matt 26:63).
1531 1594 Secondly, it means "sagacious," which testifies to his cunning,
1532 <p>He is described by his office, 1595 because he strove to procure the death of Christ. Thirdly, it means
1533 namely, as <b>high priest that year</b>. Here we should note, as stated in Leviticus 1596 "vomiting," which attests to his foolishness: "Like a dog that
1534 (c 8), that the Lord appointed one high priest, at whose death another was to 1597 returns to his vomit" (Prv 26:11).</p>
1535 succeed and was to exercise the office of high priest throughout his life. But 1598 <p>He is described by his office, namely, as <b>high priest that
1536 later, as ambition and quarrels grew among the Jews, it was agreed that there 1599 year</b>. Here we should note, as stated in Leviticus (c 8), that
1537 should be a number of high priests, and that all who had attained to this 1600 the Lord appointed one high priest, at whose death another was to
1538 office would exercise it in turn, year by year. (And sometimes they obtained 1601 succeed and was to exercise the office of high priest throughout
1539 this office by money; as Josephus says.) And to indicate this situation he says 1602 his life. But later, as ambition and quarrels grew among the Jews,
1540 of the time, <b>that year</b>. 1603 it was agreed that there should be a number of high priests, and
1541 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>
1542 <p>1575 Next (v 49b), the Evangelist gives the words of the one 1608 <p>1575 Next (v 49b), the Evangelist gives the words of the one
1543 making the decision, who first reproaches them for their sluggishness, saying, <b>You 1609 making the decision, who first reproaches them for their
1544 know nothing at all; you do not understand</b>. This was like saying: You are 1610 sluggishness, saying, <b>You know nothing at all; you do not
1545 sluggish and you understand this affair even more sluggishly. And so, secondly, 1611 understand</b>. This was like saying: You are sluggish and you
1546 he reveals his wickedness, saying, <b>it is expedient for you that one man 1612 understand this affair even more sluggishly. And so, secondly, he
1547 should die for the people</b>. 1613 reveals his wickedness, saying, <b>it is expedient for you that one
1548 1614 man should die for the people</b>.</p>
1549 <p>These words have one meaning 1615 <p>These words have one meaning according to the intention of
1550 according to the intention of Caiaphas, and another according to the 1616 Caiaphas, and another according to the explanation of the
1551 explanation of the Evangelist. In order to explain them according to the evil 1617 Evangelist. In order to explain them according to the evil
1552 intention of Caiaphas, we should note that, as mentioned in Deuteronomy (13:1), 1618 intention of Caiaphas, we should note that, as mentioned in
1553 the Lord had commanded: "If a prophet arises among you, or a dreamer of 1619 Deuteronomy (13:1), the Lord had commanded: "If a prophet arises
1554 dreams…and if he says, 'Let us go after other gods,'…that prophet or that 1620 among you, or a dreamer of dreams&hellip;and if he says, 'Let us go
1555 dreamer of dreams shall be put to death." And so, according to this law, 1621 after other gods,'&hellip;that prophet or that dreamer of dreams
1556 Caiaphas believed that Christ would turn the people from the worship of God: 1622 shall be put to death." And so, according to this law, Caiaphas
1557 "We found this man perverting our nation" (Lk 23:2). Thus he says, <b>You know 1623 believed that Christ would turn the people from the worship of God:
1558 nothing at all</b>, that is, the Law. <b>You do not understand that it is 1624 "We found this man perverting our nation" (Lk 23:2). Thus he says,
1559 expedient for you that one man</b>, this man, <b>should die</b>, so that the 1625 <b>You know nothing at all</b>, that is, the Law. <b>You do not
1560 whole nation is not deceived. This is like saying: The welfare of one man must 1626 understand that it is expedient for you that one man</b>, this man,
1561 be ignored for the public good. Thus Deuteronomy (13:5) continues: "So you 1627 <b>should die</b>, so that the whole nation is not deceived. This
1562 shall purge the evil from the midst of you." "Drive out the wicked person from 1628 is like saying: The welfare of one man must be ignored for the
1563 among you" (1 Cor 5:13). 1629 public good. Thus Deuteronomy (13:5) continues: "So you shall purge
1564 1630 the evil from the midst of you." "Drive out the wicked person from
1631 among you" (1 Cor 5:13).</p>
1565 <p>1576 But the Evangelist explains this another way, saying, <b>He 1632 <p>1576 But the Evangelist explains this another way, saying, <b>He
1566 did not say this of his own accord</b>. He mentions three things: first, the 1633 did not say this of his own accord</b>. He mentions three things:
1567 author of these words; secondly, their correct meaning (v 51b); and thirdly, 1634 first, the author of these words; secondly, their correct meaning
1568 the Evangelist adds to the words of Caiaphas (v 52). 1635 (v 51b); and thirdly, the Evangelist adds to the words of Caiaphas
1569 1636 (v 52).</p>
1570 <p>1577 In regard to the first we should note that because one 1637 <p>1577 In regard to the first we should note that because one
1571 might suppose that Caiaphas spoke these words by his own impulse, the 1638 might suppose that Caiaphas spoke these words by his own impulse,
1572 Evangelist rejects this, saying, <b>He did not say this of his own accord</b>. 1639 the Evangelist rejects this, saying, <b>He did not say this of his
1573 By this he lets us understand that at times a person does speak of his own 1640 own accord</b>. By this he lets us understand that at times a
1574 accord. For a human being is what is the chief thing in him; but this is the 1641 person does speak of his own accord. For a human being is what is
1575 intellect and reason. Thus a human being is what he is because of reason. 1642 the chief thing in him; but this is the intellect and reason. Thus
1576 Therefore, when a human being speaks from his own reason, he speaks of his own 1643 a human being is what he is because of reason. Therefore, when a
1577 accord. But when he speaks under a higher and external impulse he does not 1644 human being speaks from his own reason, he speaks of his own
1578 speak of his own accord. Now this happens in two ways. Sometimes one is moved 1645 accord. But when he speaks under a higher and external impulse he
1579 by the divine Spirit: "It is not you who speak, but the Spirit of your Father 1646 does not speak of his own accord. Now this happens in two ways.
1580 speaking through you" (Matt 10:20). But sometimes one is moved by a wicked 1647 Sometimes one is moved by the divine Spirit: "It is not you who
1581 spirit, as those who rave. And both of these are sometimes said to prophesy. That 1648 speak, but the Spirit of your Father speaking through you" (Matt
1582 those who are moved by the Holy Spirit prophesy is asserted in 2 Peter (1:21): 1649 10:20). But sometimes one is moved by a wicked spirit, as those who
1583 "No prophecy ever came by the impulse of man, but men moved by the Holy Spirit 1650 rave. And both of these are sometimes said to prophesy. That those
1584 spoke from God." Again, that those moved by a wicked spirit prophesy is found 1651 who are moved by the Holy Spirit prophesy is asserted in 2 Peter
1585 in Jeremiah (29:26): "The Lord has made you a priest instead of Jehoiada the 1652 (1:21): "No prophecy ever came by the impulse of man, but men moved
1586 priest, to have charge in the house of the Lord over every madman [one who 1653 by the Holy Spirit spoke from God." Again, that those moved by a
1587 raves] who prophesies." 1654 wicked spirit prophesy is found in Jeremiah (29:26): "The Lord has
1588 1655 made you a priest instead of Jehoiada the priest, to have charge in
1589 <p>Note also that at times some may 1656 the house of the Lord over every madman [one who raves] who
1590 speak by an impulse of the Holy Spirit or of an evil spirit in such a way that 1657 prophesies."</p>
1591 they lose the use of reason and are somehow seized. At other times, the use of 1658 <p>Note also that at times some may speak by an impulse of the Holy
1592 reason can remain and they are not seized. When the sense powers are 1659 Spirit or of an evil spirit in such a way that they lose the use of
1593 overflowing due to a higher impression, the reason is hindered, and disturbed 1660 reason and are somehow seized. At other times, the use of reason
1594 and seized. An evil spirit has the power of affecting the imagination, since it 1661 can remain and they are not seized. When the sense powers are
1595 is a power united to a physical organ. And such an evil spirit can so affect 1662 overflowing due to a higher impression, the reason is hindered, and
1596 the imagination by a strong impression that as a result the reason is hindered; 1663 disturbed and seized. An evil spirit has the power of affecting the
1597 yet it is not forced to consent. This is the condition of those seized by an 1664 imagination, since it is a power united to a physical organ. And
1598 evil spirit. 1665 such an evil spirit can so affect the imagination by a strong
1599 1666 impression that as a result the reason is hindered; yet it is not
1600 <p>1578 We have to decide, therefore, whether Caiaphas spoke 1667 forced to consent. This is the condition of those seized by an evil
1601 these words by the impulse of the Holy Spirit or of an evil spirit. It seems 1668 spirit.</p>
1602 that he did not speak by the impulse of the Holy Spirit, for the Holy Spirit is 1669 <p>1578 We have to decide, therefore, whether Caiaphas spoke these
1603 the spirit of truth (cf. Jer 15), and the wicked spirit is the spirit of lying: 1670 words by the impulse of the Holy Spirit or of an evil spirit. It
1604 "I will go forth, and will be a lying spirit in the mouth of all his prophets" 1671 seems that he did not speak by the impulse of the Holy Spirit, for
1605 (1 Kgs 22:22). But it is obvious that Caiaphas spoke a lie, saying, <b>it is 1672 the Holy Spirit is the spirit of truth (cf. Jer 15), and the wicked
1606 expedient for you that one man should die</b>. Therefore, he did not speak by 1673 spirit is the spirit of lying: "I will go forth, and will be a
1607 an impulse of the Holy Spirit, as it seems, but he prophesied by the impulse of 1674 lying spirit in the mouth of all his prophets" (1 Kgs 22:22). But
1608 a raving wicked spirit. 1675 it is obvious that Caiaphas spoke a lie, saying, <b>it is expedient
1609 1676 for you that one man should die</b>. Therefore, he did not speak by
1610 <p>However, this does not seem to 1677 an impulse of the Holy Spirit, as it seems, but he prophesied by
1611 agree with the words of the Evangelist, for if it were such John would not have 1678 the impulse of a raving wicked spirit.</p>
1612 added, <b>who was high priest that year</b>. He mentions the dignity of 1679 <p>However, this does not seem to agree with the words of the
1613 Caiaphas in order to suggest that he spoke by an impulse of the Holy Spirit to 1680 Evangelist, for if it were such John would not have added, <b>who
1614 speak truths about the future for the precise benefit of their subjects. 1681 was high priest that year</b>. He mentions the dignity of Caiaphas
1615 Apropos of what is said in opposition to this, namely, that the statement, <b>it 1682 in order to suggest that he spoke by an impulse of the Holy Spirit
1616 is expedient for you that one man should die for the people</b>, is false, this 1683 to speak truths about the future for the precise benefit of their
1617 can be answered this way. The death of Christ considered in itself was 1684 subjects. Apropos of what is said in opposition to this, namely,
1618 expedient for all, even for those who killed him: "who is the savior of all 1685 that the statement, <b>it is expedient for you that one man should
1619 men, especially of those who believe" (1 Tim 4:10); "So that by the grace of 1686 die for the people</b>, is false, this can be answered this way.
1620 God he might taste death for every one" (Heb 2:9). In another way, one can take 1687 The death of Christ considered in itself was expedient for all,
1621 <b>it is expedient for you</b> as meaning "for the people." Hence the Evangelist, 1688 even for those who killed him: "who is the savior of all men,
1622 where Caiaphas says <b>that one man should die for the people</b>, uses below 1689 especially of those who believe" (1 Tim 4:10); "So that by the
1623 the words <b>for the nation</b>. 1690 grace of God he might taste death for every one" (Heb 2:9). In
1624 1691 another way, one can take <b>it is expedient for you</b> as meaning
1625 <p>1579 The words of the Evangelist seem to indicate that he 1692 "for the people." Hence the Evangelist, where Caiaphas says <b>that
1626 was a prophet, since he says, <b>he prophesied</b>; for if a person prophesies, 1693 one man should die for the people</b>, uses below the words <b>for
1627 it follows that he is a prophet. According to Origen, however, it does not 1694 the nation</b>.</p>
1628 follow that every one who prophesies is a prophet; but if one is a prophet, he 1695 <p>1579 The words of the Evangelist seem to indicate that he was a
1629 does prophesy.<a href="#_ftn39" name="_ftnref39">[39]</a> 1696 prophet, since he says, <b>he prophesied</b>; for if a person
1630 For sometimes an act is granted to a person, but not the state to which it is 1697 prophesies, it follows that he is a prophet. According to Origen,
1631 appropriate: for example, not every one who does something just is just, but 1698 however, it does not follow that every one who prophesies is a
1632 one who is just does just things. 1699 prophet; but if one is a prophet, he does prophesy.<a href=
1633 1700 "#_ftn39" name="_ftnref39" id="_ftnref39">[39]</a> For sometimes an
1634 <p>Furthermore, it should be noted 1701 act is granted to a person, but not the state to which it is
1635 that two acts concur in order that someone prophesy: namely, seeing - "He who 1702 appropriate: for example, not every one who does something just is
1636 is now called a prophet was formerly called a seer" (1 Sam 9:9) - and 1703 just, but one who is just does just things.</p>
1637 announcing - "He who prophesies speaks to men for their upbuilding and 1704 <p>Furthermore, it should be noted that two acts concur in order
1638 encouragement" (1 Cor 14:3). Now it sometimes happens that a person has both, 1705 that someone prophesy: namely, seeing - "He who is now called a
1639 and yet is not properly speaking a prophet: for sometimes a person has a 1706 prophet was formerly called a seer" (1 Sam 9:9) - and announcing -
1640 prophetic vision, as Nebuchadnezaar and Pharaoh, and similarly announces the 1707 "He who prophesies speaks to men for their upbuilding and
1641 vision to others; yet they cannot be called prophets because they lack 1708 encouragement" (1 Cor 14:3). Now it sometimes happens that a person
1642 something, namely, an understanding of the vision, which is necessary in a 1709 has both, and yet is not properly speaking a prophet: for sometimes
1643 vision, as stated in Daniel [10:1]: "A word was revealed to Daniel…and he 1710 a person has a prophetic vision, as Nebuchadnezaar and Pharaoh, and
1644 understood the word: for there is need of understanding a vision." Caiaphas, 1711 similarly announces the vision to others; yet they cannot be called
1645 however, although he did not have a prophetic vision, did announce a prophetic 1712 prophets because they lack something, namely, an understanding of
1646 matter insofar as he announced the benefit of Christ's death. For sometimes the 1713 the vision, which is necessary in a vision, as stated in Daniel
1647 Holy Spirit moves one to all that pertains to prophecy, and sometimes to 1714 [10:1]: "A word was revealed to Daniel&hellip;and he understood the
1648 something only. In the case of Caiaphas, he enlightened neither his mind nor 1715 word: for there is need of understanding a vision." Caiaphas,
1649 his imagination. Consequently, his mind and imagination remained intent on 1716 however, although he did not have a prophetic vision, did announce
1650 evil; yet he moved his tongue to tell the manner in which the salvation of the 1717 a prophetic matter insofar as he announced the benefit of Christ's
1651 people would be accomplished. Thus, he is not called a prophet except insofar 1718 death. For sometimes the Holy Spirit moves one to all that pertains
1652 as he performed a prophetic act in announcing, his imagination and reason 1719 to prophecy, and sometimes to something only. In the case of
1653 remaining fixed in the contrary. It is clear from this that he was no more a 1720 Caiaphas, he enlightened neither his mind nor his imagination.
1654 prophet than was Balaam's donkey. 1721 Consequently, his mind and imagination remained intent on evil; yet
1655 1722 he moved his tongue to tell the manner in which the salvation of
1656 <p>1580 When the Evangelist says, <b>and not for the nation 1723 the people would be accomplished. Thus, he is not called a prophet
1657 only, but to gather into one the children of God who are scattered abroad</b>, 1724 except insofar as he performed a prophetic act in announcing, his
1658 the Evangelist adds to the words of the high priest, and says that Jesus was to 1725 imagination and reason remaining fixed in the contrary. It is clear
1659 die not only for the nation of the Jewish people, as Caiaphas said - "So Jesus 1726 from this that he was no more a prophet than was Balaam's
1660 also suffered outside the gate in order to sanctify the people through his own 1727 donkey.</p>
1661 blood" (Heb 13:12) - but he adds, even for the whole world. Thus he added, <b>to 1728 <p>1580 When the Evangelist says, <b>and not for the nation only,
1662 gather into one the children of God who are scattered abroad</b>. 1729 but to gather into one the children of God who are scattered
1663 1730 abroad</b>, the Evangelist adds to the words of the high priest,
1664 <p>Here one must guard against the 1731 and says that Jesus was to die not only for the nation of the
1665 error of the Manichees, who said that certain souls are the divine substance 1732 Jewish people, as Caiaphas said - "So Jesus also suffered outside
1666 and are called the children of God, and that God came to gather together these 1733 the gate in order to sanctify the people through his own blood"
1667 children into one. This is erroneous because it is stated in Ezekiel (18:4): 1734 (Heb 13:12) - but he adds, even for the whole world. Thus he added,
1668 "All souls are mine," that is, by creation. Consequently, the statement, <b>to 1735 <b>to gather into one the children of God who are scattered
1669 gather into one the children of God who are scattered abroad</b>, does not mean 1736 abroad</b>.</p>
1670 that they have already received the spirit of adoption, because, as Gregory 1737 <p>Here one must guard against the error of the Manichees, who said
1671 says, they were as yet neither his sheep nor children of God by adoption.<a 1738 that certain souls are the divine substance and are called the
1672 href="#_ftn40" name="_ftnref40">[40]</a> 1739 children of God, and that God came to gather together these
1673 Rather it should be taken according to predestination. It is as though he were 1740 children into one. This is erroneous because it is stated in
1674 saying: <b>to gather into one</b>, namely, into the unity of the faith - "And I 1741 Ezekiel (18:4): "All souls are mine," that is, by creation.
1675 have other sheep, that are not of this fold; I must bring them also…so there 1742 Consequently, the statement, <b>to gather into one the children of
1676 shall be one flock, one shepherd" (10:16); "The Lord builds up Jerusalem; he 1743 God who are scattered abroad</b>, does not mean that they have
1677 gathers the outcasts [the dispersed] of Israel" (Ps 147:2) - <b>the children of 1744 already received the spirit of adoption, because, as Gregory says,
1678 God</b>, predestined from eternity - "For those whom he foreknew he also 1745 they were as yet neither his sheep nor children of God by
1679 predestined to be conformed to the image of his Son, in order that he might be 1746 adoption.<a href="#_ftn40" name="_ftnref40" id="_ftnref40">[40]</a>
1680 the first-born of many brethren" (Rom 8:29), the brethren, that is, <b>who are 1747 Rather it should be taken according to predestination. It is as
1681 scattered abroad</b> in diverse ceremonies and nations. 1748 though he were saying: <b>to gather into one</b>, namely, into the
1682 1749 unity of the faith - "And I have other sheep, that are not of this
1683 <p>1581 Then when he says, <b>So from that day on they took 1750 fold; I must bring them also&hellip;so there shall be one flock,
1684 counsel how to put him to death</b>, the Evangelist sets down the agreement 1751 one shepherd" (10:16); "The Lord builds up Jerusalem; he gathers
1685 among the Jews on the death of Christ. But did they not previously think of 1752 the outcasts [the dispersed] of Israel" (Ps 147:2) - <b>the
1686 putting him to death? It seems so, because before in many places it is stated 1753 children of God</b>, predestined from eternity - "For those whom he
1687 that the Jews sought to kill him. I answer that they previously did have some 1754 foreknew he also predestined to be conformed to the image of his
1688 desire to kill him, but <b>from that day on</b>, incited to anger by the words 1755 Son, in order that he might be the first-born of many brethren"
1689 of Caiaphas, they ended with a firm proposal to kill him "For their feet run to 1756 (Rom 8:29), the brethren, that is, <b>who are scattered abroad</b>
1690 evil" (Prv 1:16). 1757 in diverse ceremonies and nations.</p>
1691 <BR><BR><BR> 1758 <p>1581 Then when he says, <b>So from that day on they took counsel
1692 <p align=center><b>LECTURE 8 1759 how to put him to death</b>, the Evangelist sets down the agreement
1693 1760 among the Jews on the death of Christ. But did they not previously
1694 <BLOCKQUOTE><p>54 Jesus therefore no longer went about openly among the 1761 think of putting him to death? It seems so, because before in many
1695 Jews, but went from there to the country near the wilderness, to a town called 1762 places it is stated that the Jews sought to kill him. I answer that
1696 Ephraim; and there he stayed with the disciples. 55 Now the Passover of the 1763 they previously did have some desire to kill him, but <b>from that
1697 Jews was at hand, and many went up from the country to Jerusalem before the 1764 day on</b>, incited to anger by the words of Caiaphas, they ended
1698 Passover, to purify themselves. 56 They were looking for Jesus and saying to 1765 with a firm proposal to kill him "For their feet run to evil" (Prv
1699 one another as they stood in the temple, "What do you think? That he will not 1766 1:16).<br />
1700 come to the feast?" 57 Now the chief priests and the Pharisees had given orders 1767 <br />
1701 that if any one knew where he was, he should let them know, so that they might 1768 <br /></p>
1702 arrest him.</BLOCKQUOTE></b> 1769 <p align="center"><b>LECTURE 8</b></p>
1703 1770 <blockquote>
1704 <p>1582 Here the Evangelist sets down how Christ escaped from 1771 <p><b>54 Jesus therefore no longer went about openly among the
1705 their malice: first, the way he escaped; secondly, the effect this had on the 1772 Jews, but went from there to the country near the wilderness, to a
1706 people of making them question (v 56). 1773 town called Ephraim; and there he stayed with the disciples. 55 Now
1707 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>
1708 <p>1583 The way he escaped was to hide himself and leave the 1785 <p>1583 The way he escaped was to hide himself and leave the
1709 presence of the Jews: for after their plan, he moved more cautiously and <b>no 1786 presence of the Jews: for after their plan, he moved more
1710 longer went about openly among the Jews</b>. He did not withdraw to a populated 1787 cautiously and <b>no longer went about openly among the Jews</b>.
1711 city, but into a remote region, a <b>country near the wilderness, to a town 1788 He did not withdraw to a populated city, but into a remote region,
1712 called Ephraim; and there he stayed with his disciples</b>. 1789 a <b>country near the wilderness, to a town called Ephraim; and
1713 1790 there he stayed with his disciples</b>.</p>
1714 <p>1584 But did he lack the power by which, if he had wished, 1791 <p>1584 But did he lack the power by which, if he had wished, he
1715 he could have lived publicly among the Jews and they would not do anything to 1792 could have lived publicly among the Jews and they would not do
1716 him? Of course not. He did not do this because he did not have the power, but 1793 anything to him? Of course not. He did not do this because he did
1717 as an example for the disciples. This shows that it is not a sin if his 1794 not have the power, but as an example for the disciples. This shows
1718 faithful withdraw from the sight of their persecutors, choosing rather to evade 1795 that it is not a sin if his faithful withdraw from the sight of
1719 the fury of the wicked by hiding, than kindle it more by showing themselves: 1796 their persecutors, choosing rather to evade the fury of the wicked
1720 "When they persecute you in one town, flee to the next" (Matt 10:23). 1797 by hiding, than kindle it more by showing themselves: "When they
1721 1798 persecute you in one town, flee to the next" (Matt 10:23).</p>
1722 <p>Moreover, Origen says that no one 1799 <p>Moreover, Origen says that no one should place himself in
1723 should place himself in danger; but when dangers are immediately threatening, 1800 danger; but when dangers are immediately threatening, it is very
1724 it is very praiseworthy not to run from professing Christ or not to refuse to 1801 praiseworthy not to run from professing Christ or not to refuse to
1725 suffer death for the sake of the truth.<a href="#_ftn41" name="_ftnref41" 1802 suffer death for the sake of the truth.<a href="#_ftn41" name=
1726 title="">[41]</a> 1803 "_ftnref41" title="" id="_ftnref41">[41]</a> No one should place
1727 No one should place himself in danger for two reason. First, because it is very 1804 himself in danger for two reason. First, because it is very
1728 presumptuous to place oneself in danger, both on account of a lack of 1805 presumptuous to place oneself in danger, both on account of a lack
1729 experience of one's own virtue, which is sometimes found to be fragile, and on 1806 of experience of one's own virtue, which is sometimes found to be
1730 account of the uncertainty about the outcome; "Let any one who thinks that he 1807 fragile, and on account of the uncertainty about the outcome; "Let
1731 stands take heed lest he fall" (1 Cor 10:12). Secondly, lest by presenting 1808 any one who thinks that he stands take heed lest he fall" (1 Cor
1732 ourselves to our persecutors, we give them the occasion to be more wicked and 1809 10:12). Secondly, lest by presenting ourselves to our persecutors,
1733 culpable: "Give no offense to Jews or to Greeks or to the church of God" (1 Cor 1810 we give them the occasion to be more wicked and culpable: "Give no
1734 10:32). 1811 offense to Jews or to Greeks or to the church of God" (1 Cor
1735 1812 10:32).</p>
1736 <p>1585 Now the effect of his leaving, that the people 1813 <p>1585 Now the effect of his leaving, that the people questioned,
1737 questioned, is set down: first, the occasion for their questioning; secondly, 1814 is set down: first, the occasion for their questioning; secondly,
1738 their questioning; and thirdly, the reason for their questioning. 1815 their questioning; and thirdly, the reason for their
1739 1816 questioning.</p>
1740 <p>1586 Two occasions for their questioning and wondering are 1817 <p>1586 Two occasions for their questioning and wondering are
1741 mentioned. The first was the nature of the time, because the <b>Passover of the 1818 mentioned. The first was the nature of the time, because the
1742 Jews was at hand</b>, when the flight of the Hebrews out of Egypt was recalled: 1819 <b>Passover of the Jews was at hand</b>, when the flight of the
1743 "It is the Lord's Passover" (Ex 12:11). He adds, <b>of the Jews</b>, because 1820 Hebrews out of Egypt was recalled: "It is the Lord's Passover" (Ex
1744 they celebrated their Passover in an unholy and unbecoming way: for when one 1821 12:11). He adds, <b>of the Jews</b>, because they celebrated their
1745 celebrates the Passover in a devout way it is called the Passover of God: "Your 1822 Passover in an unholy and unbecoming way: for when one celebrates
1746 assemblies I will not abide," as we read in Isaiah (1:13). 1823 the Passover in a devout way it is called the Passover of God:
1747 1824 "Your assemblies I will not abide," as we read in Isaiah
1748 <p>The second occasion was gathering 1825 (1:13).</p>
1749 of the people, <b>and many went up from the country to Jerusalem</b>. For as we 1826 <p>The second occasion was gathering of the people, <b>and many
1750 see from Exodus (c 23), the children of Israel were to present themselves to 1827 went up from the country to Jerusalem</b>. For as we see from
1751 the Lord three times a year on the three festivals, and the foremost of these 1828 Exodus (c 23), the children of Israel were to present themselves to
1752 was the Passover. And so a great number traveled to Jerusalem, where the temple 1829 the Lord three times a year on the three festivals, and the
1753 was located. But because it was not yet actually the Paschal time, when they 1830 foremost of these was the Passover. And so a great number traveled
1754 were obliged to go, the Evangelist tells why they went then, adding, <b>before 1831 to Jerusalem, where the temple was located. But because it was not
1755 the Passover, to purify themselves</b>. For no one dared to eat the lamb if he 1832 yet actually the Paschal time, when they were obliged to go, the
1756 was unclean, and so they went before the Passover so that, by purifying 1833 Evangelist tells why they went then, adding, <b>before the
1757 themselves in the meantime, they could fittingly eat the lamb on the Passover. 1834 Passover, to purify themselves</b>. For no one dared to eat the
1758 This gives us an example that we should purify ourselves during Lent by fasts 1835 lamb if he was unclean, and so they went before the Passover so
1759 and good works, so that on the Passover we might receive the body of our Lord 1836 that, by purifying themselves in the meantime, they could fittingly
1760 in a fitting manner. 1837 eat the lamb on the Passover. This gives us an example that we
1761 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>
1762 <p>1587 The reason for their questioning is mentioned as due to 1841 <p>1587 The reason for their questioning is mentioned as due to
1763 Christ's absence: <b>they were looking for Jesus</b>, not to honor him, but to 1842 Christ's absence: <b>they were looking for Jesus</b>, not to honor
1764 tell him, <b>and saying to one another as they stood in the temple, what do you 1843 him, but to tell him, <b>and saying to one another as they stood in
1765 think? That he will not come to the feast? </b>But note that when a festival 1844 the temple, what do you think? That he will not come to the
1766 day is celebrated in a holy manner, Christ is always present: "For where two or 1845 feast?</b> But note that when a festival day is celebrated in a
1767 three are gathered in my name, there am I in the midst of them" (Matt 18:20). 1846 holy manner, Christ is always present: "For where two or three are
1768 And so let us, when we gather together in the house of God, seek Jesus by 1847 gathered in my name, there am I in the midst of them" (Matt 18:20).
1769 consoling each other and by praying that he come to our festival day. But Jesus 1848 And so let us, when we gather together in the house of God, seek
1770 does not come when a feast is not celebrated in a holy manner: "Your new moons 1849 Jesus by consoling each other and by praying that he come to our
1771 and your appointed feasts my soul hates" (Is 1:4). 1850 festival day. But Jesus does not come when a feast is not
1772 1851 celebrated in a holy manner: "Your new moons and your appointed
1852 feasts my soul hates" (Is 1:4).</p>
1773 <p>1588 He adds the reason for their questioning and for the 1853 <p>1588 He adds the reason for their questioning and for the
1774 absence of Jesus, saying, <b>the chief priests and the Pharisees had given 1854 absence of Jesus, saying, <b>the chief priests and the Pharisees
1775 orders that if any one knew where he was</b>, that is, Jesus, <b>he should let 1855 had given orders that if any one knew where he was</b>, that is,
1776 them know, so that they might arrest him</b>, to kill him. "You will seek me 1856 Jesus, <b>he should let them know, so that they might arrest
1777 and die in your sin" (8:21). As Augustine says, we who know where Christ is, 1857 him</b>, to kill him. "You will seek me and die in your sin"
1778 that is, at the right hand of the Father, should tell them so that they may 1858 (8:21). As Augustine says, we who know where Christ is, that is, at
1779 truly apprehend him by faith.<a href="#_ftn42" name="_ftnref42">[42]</a> 1859 the right hand of the Father, should tell them so that they may
1780 1860 truly apprehend him by faith.<a href="#_ftn42" name="_ftnref42" id=
1781 </div> 1861 "_ftnref42">[42]</a></p>
1782 1862 <div><br clear="all" />
1783 <div><br clear=all> 1863 <hr align="left" size="1" width="33%" />
1784 1864 <div id="ftn1">
1785 <hr align=left size=1 width="33%"> 1865 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
1786 1866 refers to Jn 11:3 in the <i>Summa Theologiae</i>: II-II, q. 83, a.
1787 <div id=ftn1> 1867 17.</p>
1788 1868 </div>
1789 <p><a href="#_ftnref1" name="_ftn1">[1]</a> 1869 <div id="ftn2">
1790 St. Thomas refers to Jn 11:3 in the <i>Summa 1870 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> cf. Jerome,
1791 Theologiae</i>: II-II, q. 83, a. 17. 1871 <i>Evang. Ioan.</i>; PL 29, col. 670; Origen.</p>
1792 1872 </div>
1793 </div> 1873 <div id="ftn3">
1794 1874 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In
1795 <div id=ftn2> 1875 Ioannem hom</i>., 62, ch. 1; PG 59, col. 342; cf. <i>Catena
1796 1876 Aurea</i>, 11:1-5.</p>
1797 <p><a href="#_ftnref2" name="_ftn2">[2]</a> cf. 1877 </div>
1798 Jerome,<i> Evang. Ioan.</i>; PL 29, col. 670; Origen. 1878 <div id="ftn4">
1799 1879 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Augustine,
1800 </div> 1880 <i>De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena
1801 1881 Aurea</i>, 11:1-5.</p>
1802 <div id=ftn3> 1882 <p>Gregory, <i>Epistola V ad Theoctistam</i>; PL 77; col. 449C.</p>
1803 1883 </div>
1804 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 62, ch. 1884 <div id="ftn5">
1805 1; PG 59, col. 342; cf. <i>Catena Aurea</i>, 1885 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ambrose,
1806 11:1-5. 1886 <i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B.</p>
1807 1887 </div>
1808 </div> 1888 <div id="ftn6">
1809 1889 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Sermones
1810 <div id=ftn4> 1890 de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i>
1811 1891 11:1-5.</p>
1812 <p><a href="#_ftnref4" name="_ftn4">[4]</a> Augustine,<i> De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena Aurea</i>, 11:1-5. 1892 </div>
1813 1893 <div id="ftn7">
1814 <p> Gregory, <i>Epistola V ad 1894 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a><i>Tract. in
1815 Theoctistam</i>; PL 77; col. 449C. 1895 Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
1816 1896 </div>
1817 </div> 1897 <div id="ftn8">
1818 1898 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In
1819 <div id=ftn5> 1899 Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
1820 1900 Aurea</i>, 11:1-5.</p>
1821 <p><a href="#_ftnref5" name="_ftn5">[5]</a> Ambrose, 1901 </div>
1822 <i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B. 1902 <div id="ftn9">
1823 1903 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in
1824 </div> 1904 Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
1825 1905 </div>
1826 <div id=ftn6> 1906 <div id="ftn10">
1827 1907 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> See
1828 <p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Sermones 1908 <i>Moralia</i>, Lib. 7, ch. 28, no. 34; PL 75, col. 784C</p>
1829 de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i> 11:1-5. 1909 </div>
1830 1910 <div id="ftn11">
1831 </div> 1911 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a>
1832 1912 Chrysostom-did not seem to be in In Ioannem.</p>
1833 <div id=ftn7> 1913 </div>
1834 1914 <div id="ftn12">
1835 <p><a href="#_ftnref7" name="_ftn7">[7]</a><i> 1915 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
1836 Tract. in Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea, </i>11:1-5. 1916 Theolphylactus; probably (<i>Enarratio in Evangelium S.
1837 1917 Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10.</p>
1838 </div> 1918 </div>
1839 1919 <div id="ftn13">
1840 <div id=ftn8> 1920 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
1841 1921 <i>Tract. in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena
1842 <p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>In Ioannem hom</i>., 62, ch. 1922 Aurea,</i> 11:6-10.</p>
1843 1; PG 59, col. 343; cf. <i>Catena Aurea</i>, 1923 </div>
1844 11:1-5. 1924 <div id="ftn14">
1845 1925 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
1846 </div> 1926 Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
1847 1927 Aurea</i>, 11:11-16.</p>
1848 <div id=ftn9> 1928 </div>
1849 1929 <div id="ftn15">
1850 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract. 1930 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
1851 in Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena 1931 <i>Tract. in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena
1852 Aurea, </i>11:1-5. 1932 Aurea,</i> 11:11-16.</p>
1853 1933 </div>
1854 </div> 1934 <div id="ftn16">
1855 1935 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In
1856 <div id=ftn10> 1936 Ioannem hom</i>., 62, ch. 2; PG 59, col. 344; cf. <i>Catena
1857 1937 Aurea</i>, 11:11-16.</p>
1858 <p><a href="#_ftnref10" name="_ftn10">[10]</a> See <i>Moralia</i>, 1938 </div>
1859 Lib. 7, ch. 28, no. 34; PL 75, col. 784C 1939 <div id="ftn17">
1860 1940 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> See
1861 </div> 1941 T<i>ract. in Io</i>., 49, ch. 12; PL 35, col. 1752.</p>
1862 1942 </div>
1863 <div id=ftn11> 1943 <div id="ftn18">
1864 1944 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a><i>Tract.
1865 <p><a href="#_ftnref11" name="_ftn11">[11]</a> Chrysostom-did not seem to be in In Ioannem. 1945 in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea,</i>
1866 1946 11:17-27.</p>
1867 </div> 1947 </div>
1868 1948 <div id="ftn19">
1869 <div id=ftn12> 1949 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
1870 1950 Ioannem hom</i>., 62, ch. 2; PG 59, col. 345.</p>
1871 <p><a href="#_ftnref12" name="_ftn12">[12]</a> Theolphylactus; probably (<i>Enarratio in Evangelium S. 1951 </div>
1872 Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10. 1952 <div id="ftn20">
1873 1953 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>In
1874 </div> 1954 Ioannem hom</i>., 62, ch. 2; PG 59, col. 345; cf. <i>Catena
1875 1955 Aurea</i>, 11:17-27.</p>
1876 <div id=ftn13> 1956 </div>
1877 1957 <div id="ftn21">
1878 <p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract. 1958 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In
1879 in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena 1959 Ioannem hom</i>., 62, ch. 3; PG 59, col. 346; cf. <i>Catena
1880 Aurea, </i>11:6-10. 1960 Aurea</i>, 11:17-27.</p>
1881 1961 </div>
1882 </div> 1962 <div id="ftn22">
1883 1963 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a><i>Tract.
1884 <div id=ftn14> 1964 in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea,</i>
1885 1965 11:17-27.</p>
1886 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>In Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena Aurea</i>, 11:11-16. 1966 </div>
1887 1967 <div id="ftn23">
1888 </div> 1968 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a><i>Tract.
1889 1969 in Io</i>., 49, 16; cf. <i>Catena Aurea,</i> 11:17-27.</p>
1890 <div id=ftn15> 1970 </div>
1891 1971 <div id="ftn24">
1892 <p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract. 1972 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
1893 in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena 1973 <i>Tract. in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena
1894 Aurea, </i>11:11-16. 1974 Aurea,</i> 11:28-32.</p>
1895 1975 </div>
1896 </div> 1976 <div id="ftn25">
1897 1977 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
1898 <div id=ftn16> 1978 <i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
1899 1979 Aurea,</i> 11:28-32.</p>
1900 <p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>., 1980 </div>
1901 62, ch. 2; PG 59, col. 344; cf. <i>Catena Aurea</i>, 11:11-16. 1981 <div id="ftn26">
1902 1982 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
1903 </div> 1983 Summa-Christ's weeping proves the appropriateness of human emotions
1904 1984 to some situations; Christ's emotions as wholly under the control
1905 <div id=ftn17> 1985 of His reason.</p>
1906 1986 </div>
1907 <p><a href="#_ftnref17" name="_ftn17">[17]</a> See T<i>ract. 1987 <div id="ftn27">
1908 in Io</i>., 49, ch. 12; PL 35, col. 1752. 1988 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> St.
1909 1989 Thomas refers to Jn 11:41 in the <i>Summa Theologiae</i>: III, q.
1910 </div> 1990 21, a. 3; q. 43, a. 1; q. 43, a. 2, obj. 2; Jn 42, III, q. 21, a.
1911 1991 1, ad 1; q. 21, a. 3, ad 1; q. 43, a. 2, ad 2.</p>
1912 <div id=ftn18> 1992 </div>
1913 1993 <div id="ftn28">
1914 <p><a href="#_ftnref18" name="_ftn18">[18]</a><i> 1994 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In
1915 Tract. in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea, </i>11:17-27. 1995 Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena
1916 1996 Aurea</i>, 11:33-41.</p>
1917 </div> 1997 </div>
1918 1998 <div id="ftn29">
1919 <div id=ftn19> 1999 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In
1920 2000 Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena
1921 <p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In 2001 Aurea</i>, 11:33-41.</p>
1922 Ioannem hom</i>., 62, ch. 2; PG 59, col. 345. 2002 </div>
1923 2003 <div id="ftn30">
1924 </div> 2004 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a><i>Tract.
1925 2005 in Io</i>., 49 ch. 22, col. 1756; also <i>De diversis quaest</i>.
1926 <div id=ftn20> 2006 83, q. 61; Cf. <i>Catena Aurea,</i> 11:33-41.</p>
1927 2007 </div>
1928 <p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>In Ioannem hom</i>., 62, ch. 2008 <div id="ftn31">
1929 2; PG 59, col. 345; cf. <i>Catena Aurea</i>, 2009 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> Origen,
1930 11:17-27. 2010 <i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena
1931 2011 Aurea,</i> 11:33-41.</p>
1932 </div> 2012 </div>
1933 2013 <div id="ftn32">
1934 <div id=ftn21> 2014 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In
1935 2015 Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf. <i>Catena
1936 <p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>In Ioannem hom</i>., 62, ch. 2016 Aurea,</i> 41-46.</p>
1937 3; PG 59, col. 346; cf. <i>Catena Aurea</i>, 2017 </div>
1938 11:17-27. 2018 <div id="ftn33">
1939 2019 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
1940 </div> 2020 <i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
1941 2021 Aurea,</i> 11:41-46.</p>
1942 <div id=ftn22> 2022 </div>
1943 2023 <div id="ftn34">
1944 <p><a href="#_ftnref22" name="_ftn22">[22]</a><i> 2024 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> <i>De
1945 Tract. in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea, </i>11:17-27. 2025 diversis quaest</i>. 83, q. 65; PL 40, col. 60; cf. <i>Catena
1946 2026 Aurea</i>, 11:41-46.</p>
1947 </div> 2027 </div>
1948 2028 <div id="ftn35">
1949 <div id=ftn23> 2029 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> Summa-in
1950 2030 the sacrament of penance, sins are forgiven and punishment remitted
1951 <p><a href="#_ftnref23" name="_ftn23">[23]</a><i> 2031 through the ministry of the priest.</p>
1952 Tract. in Io</i>., 49, 16; cf. <i>Catena Aurea, </i>11:17-27. 2032 </div>
1953 2033 <div id="ftn36">
1954 </div> 2034 <p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> St.
1955 2035 Thomas refers to Jn 11:47 in the <i>Summa Theologiae</i>: q. 43, a.
1956 <div id=ftn24> 2036 1, s. c.; Jn 11:50: <i>ST</i> III, q. 50, a. 1, s. c.; Jn 11:51:
1957 2037 <i>ST</i> II-II, q. 173, a. 4, s. c.</p>
1958 <p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract. 2038 </div>
1959 in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena 2039 <div id="ftn37">
1960 Aurea, </i>11:28-32. 2040 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a><i>Tract.
1961 2041 in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea,</i>
1962 </div> 2042 11:47-53.</p>
1963 2043 </div>
1964 <div id=ftn25> 2044 <div id="ftn38">
1965 2045 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In
1966 <p><a href="#_ftnref25" name="_ftn25">[25]</a> <i>Sermones de Verbis Domini</i> 2046 Ioannem hom</i>., 64, ch. 3; PG 59, col 359; cf. <i>Catena
1967 52; PL 38; cf. 2047 Aurea</i>, 11:47-53.</p>
1968 <i>Catena Aurea, </i>11:28-32. 2048 </div>
1969 2049 <div id="ftn39">
1970 </div> 2050 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> Origen,
1971 2051 <i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena
1972 <div id=ftn26> 2052 Aurea,</i> 11:47-53.</p>
1973 2053 </div>
1974 <p><a href="#_ftnref26" name="_ftn26">[26]</a> 2054 <div id="ftn40">
1975 Summa-Christ's weeping proves the appropriateness of human emotions to some 2055 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> See
1976 situations; Christ's emotions as wholly under the control of His reason. 2056 <i>Hom. IV</i>, ch. 1; PL 76, col. 1089-90.</p>
1977 2057 </div>
1978 </div> 2058 <div id="ftn41">
1979 2059 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> Origen,
1980 <div id=ftn27> 2060 <i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena
1981 2061 Aurea</i>, 54-57.</p>
1982 <p><a href="#_ftnref27" name="_ftn27">[27]</a> 2062 </div>
1983 St. Thomas refers to Jn 11:41 in the <i>Summa Theologiae</i>: 2063 <div id="ftn42">
1984 III, q. 21, a. 3; q. 43, a. 1; q. 43, a. 2, obj. 2; Jn 42, III, q. 21, a. 1, ad 2064 <p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a>
1985 1; q. 21, a. 3, ad 1; q. 43, a. 2, ad 2. 2065 <i>Tract. in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena
1986 2066 Aurea</i>, 11:54-57.</p>
1987 </div> 2067 </div>
1988 2068 </div>
1989 <div id=ftn28> 2069 </blockquote>
1990 2070 </body>
1991 <p><a href="#_ftnref28" name="_ftn28">[28]</a> <i>In Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena Aurea</i>, 2071 </html>
1992 11:33-41.
1993
1994 </div>
1995
1996 <div id=ftn29>
1997
1998 <p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>In
1999 Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena Aurea</i>, 11:33-41.
2000
2001 </div>
2002
2003 <div id=ftn30>
2004
2005 <p><a href="#_ftnref30" name="_ftn30">[30]</a><i>
2006 Tract. in Io</i>., 49 ch. 22, col. 1756; also <i>De
2007 diversis quaest</i>. 83, q. 61; Cf. <i>Catena
2008 Aurea, </i>11:33-41.
2009
2010 </div>
2011
2012 <div id=ftn31>
2013
2014 <p><a href="#_ftnref31" name="_ftn31">[31]</a> Origen,
2015 <i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena Aurea, </i>11:33-41.
2016
2017 </div>
2018
2019 <div id=ftn32>
2020
2021 <p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>In
2022 Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf.
2023 <i>Catena Aurea, </i>41-46.
2024
2025 </div>
2026
2027 <div id=ftn33>
2028
2029 <p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>Sermones de Verbis Domini</i>
2030 52; PL 38; cf.
2031 <i>Catena Aurea, </i>11:41-46.
2032
2033 </div>
2034
2035 <div id=ftn34>
2036
2037 <p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>De
2038 diversis quaest</i>. 83, q. 65; PL 40, col. 60; cf. <i>Catena Aurea</i>, 11:41-46.
2039
2040 </div>
2041
2042 <div id=ftn35>
2043
2044 <p><a href="#_ftnref35" name="_ftn35">[35]</a>
2045 Summa-in the sacrament of penance, sins are forgiven and punishment remitted
2046 through the ministry of the priest.
2047
2048 </div>
2049
2050 <div id=ftn36>
2051
2052 <p><a href="#_ftnref36" name="_ftn36">[36]</a>
2053 St. Thomas refers to Jn 11:47 in the <i>Summa
2054 Theologiae</i>: q. 43, a. 1, s. c.; Jn 11:50: <i>ST</i> III, q. 50, a. 1, s.
2055 c.; Jn 11:51: <i>ST</i> II-II, q. 173, a. 4, s. c.
2056
2057 </div>
2058
2059 <div id=ftn37>
2060
2061 <p><a href="#_ftnref37" name="_ftn37">[37]</a><i>
2062 Tract. in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea, </i>11:47-53.
2063
2064 </div>
2065
2066 <div id=ftn38>
2067
2068 <p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In Ioannem hom</i>., 64, ch.
2069 3; PG 59, col 359; cf. <i>Catena Aurea</i>,
2070 11:47-53.
2071
2072 </div>
2073
2074 <div id=ftn39>
2075
2076 <p><a href="#_ftnref39" name="_ftn39">[39]</a> Origen,
2077 <i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena Aurea, </i>11:47-53.
2078
2079 </div>
2080
2081 <div id=ftn40>
2082
2083 <p><a href="#_ftnref40" name="_ftn40">[40]</a> See <i>Hom.
2084 IV</i>, ch. 1; PL 76, col. 1089-90.
2085
2086 </div>
2087
2088 <div id=ftn41>
2089
2090 <p><a href="#_ftnref41" name="_ftn41">[41]</a>
2091 Origen, <i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena Aurea</i>, 54-57.
2092
2093 </div>
2094
2095 <div id=ftn42>
2096
2097 <p><a href="#_ftnref42" name="_ftn42">[42]</a> <i>Tract.
2098 in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena
2099 Aurea</i>, 11:54-57.
2100 </body></html>