Lecture 3
Lectio 3
The death of Lazarus
Mors Lazari
11:11 These things he said, and after that he said to them: Lazarus our friend sleeps, but I go that I may awake him out of sleep. [n. 1493]
11:11 Haec ait, et post haec dicit eis: Lazarus amicus noster dormit; sed vado, ut a somno excitem eum. [n. 1493]
11:12 His disciples therefore said: Lord, if he sleeps, he will be well. [n. 1497]
11:12 Dixerunt ergo discipuli eius: Domine, si dormit salvus erit. [n. 1497]
11:13 But Jesus spoke of his death, and they thought that he spoke of the repose of sleep. [n. 1499]
11:13 Dixerat autem Iesus de morte eius; ille autem putaverunt quia de dormitione somni diceret. [n. 1499]
11:14 Then therefore Jesus said to them plainly: Lazarus is dead. [n. 1501]
11:14 Tunc ergo Iesus dixit eis manifeste: Lazarus mortuus est; [n. 1501]
11:15 And I am glad, for your sakes, that I was not there, that you may believe, but let us go to him. [n. 1502]
11:15 et gaudeo propter vos, ut credatis quoniam non eram ibi. Sed eamus ad eum. [n. 1502]
11:16 Thomas therefore, who is called Didymus, said to his fellow disciples: let us also go, that we may die with him. [n. 1503]
11:16 Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos: eamus et moriamur cum eo. [n. 1503]
1492. Above, our Lord mentioned his intention of going to the place where Lazarus had died; now he reveals his intention to raise him.
1492. Supra praenuntiavit Dominus propositum de accedendo ad locum defuncti, hic manifestat propositum de defuncti suscitatione, et
The Evangelist first mentions this intention;
primo praenuntiat ipsum propositum;
second, the attitude of the disciples, at Thomas therefore.
secundo discipulorum affectum, ibi dicit ei Thomas etc.
First, we see our Lord stating his intention
Propositum autem praenuntiat
implicitly and rather obscurely;
primo quasi implicite et obscure;
second, the Evangelist mentions how slow the disciples were to understand this: his disciples therefore said;
secundo Evangelista ostendit tarditatem intellectus discipulorum, ibi dixerunt ergo discipuli;
and third, we see our Lord stating his intention plainly: then therefore Jesus said.
tertio Dominus ipsum propositum denuntiat manifeste, ibi tunc ergo dixit eis Iesus.
1493. The Evangelist says, these things he said, and after that he said to them, that is, having said those things already mentioned, Jesus now says to his disciples, Lazarus our friend sleeps. According to Chrysostom, this seems to be a second reason for the disciples not to fear: the first was based on their innocence, because if a man walk in the day, he does not stumble (John 11:9); but this reason is based on current necessity, it being necessary to go there.
1493. Dicit ergo haec ait, et post haec dicit illis, quasi diceret: his, quae supra posita sunt, dictis, postmodum dicit discipulis suis Lazarus amicus noster dormit. Quod quidem, secundum Chrysostomum, videtur facere ad secundam rationem excludentem timorem discipulorum: nam prima procedebat ex discipulorum innocentia, quia qui ambulat in die, non offendit; ista sumitur ex necessitate imminente, quasi necessarium sit ire.
1494. We see three things about this.
1494. Unde circa hoc tria facit.
First, he recalls his previous friendship with the dead man, saying, our friend Lazarus. This was to say: he was a friend because of the many things and favors he did for us; so we should not neglect him in his needs: he who overlooks his own advantage for the sake of a friend is just (Prov 12:26).
Primo commemorat pristinam amicitiam defuncti, dicens Lazarus amicus noster: amicus scilicet propter multa beneficia et obsequia quae nobis exhibuit; et ideo non debemus in necessitate deficere; Prov. XII, 26: qui negligit damnum propter amicum fidelem.
1495. Second, he mentions that help is needed now, saying, sleeps, and so should be helped: a brother is born for adversity (Prov 17:17). Lazarus our friend sleeps, with respect to the Lord, as Augustine says; but with respect to men he was dead, as they were unable to revive him.
1495. Secundo ponit necessitatis instantiam; unde dicit dormit: unde oportet quod ei subveniatur; Prov. XVII, 17: frater in angustiis comprobatur. Dormit, inquam, ut dicit Augustinus, Domino; sed mortuus erat hominibus, qui eum suscitare non poterant.
We should note that the word ‘sleep’ can be understood in several ways. Sometimes it refers to a natural sleep: so Samuel went and slept until morning (1 Sam 3:9); and you will sleep securely (Job 11:18). Sometimes it indicates the sleep of death: we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope (1 Thess 4:13). Sometimes it is understood as some kind of negligence: behold, he who keeps Israel will neither slumber nor sleep (Ps 121:4). And sometimes it means the sleep of sin: awake, O sleeper, and arise from the dead (Eph 5:14). Again, it can mean the repose of contemplation: I slept, but my heart was awake (Song 5:2). It can also signify the rest of future glory: in peace I will both lie down and sleep (Ps 4:8).
Sciendum est enim, quod ‘somnus’ accipitur multis modis. Quandoque pro somno naturae; I Reg. III, 9: dormivit Samuel usque mane. Et Iob XI, 18: securus dormias etc. Quandoque pro somno mortis; I Thess. IV, v. 12: nolumus vos ignorare de dormientibus, ut non contristemini, sicut et ceteri qui spem non habent. Quandoque pro negligentia; Ps. CXX, 4: ecce dormitabit neque dormiet qui custodit Israel. Quandoque vero pro somno culpae; Eph. V, 14: exurge qui dormis, et exurge a mortuis. Quandoque pro quiete contemplationis; Cant. V, 2: ego dormio, et cor meum vigilat. Quandoque pro quiete futurae gloriae; Ps. IV, 9: in pace in idipsum dormiam, et requiescam.
Death is called a sleep because of the hope we have of a resurrection; so death has come to be called a sleep from the time that Christ died and arose: I lie down and sleep (Ps 3:6).
Mors autem dicitur somnus propter spem resurrectionis; et ideo mors consuevit appellari dormitio, ab eo tempore quo Christus mortuus est et resurrexit; Ps. III, 6: ego dormivi, et soporatus sum.
1496. Third, he shows his power to raise one from death when he says, but I go that I may awake him out of sleep. By this he tells us that he woke him from the grave with as little effort as you wake a person who is sleeping in bed. This is not surprising because he is the one who raises the dead and gives life; so it was said above: for the hour is coming, wherein all who are in the graves will hear the voice of the Son of God (John 5:28).
1496. Tertio ostendit suam ad resuscitandum efficaciam, cum dicit sed vado ut a somno excitem eum. In quo dat intelligere quod tanta facilitate excitabat eum de sepulcro, quanta excitas dormientem in lecto. Nec mirum: quia ipse est qui suscitat mortuos et vivificat, supra V; unde ipse dicit ibidem: venit hora, in qua omnes qui in monumentis sunt audient vocem Filii Dei.
1497. The Evangelist now mentions that the disciples were slow to understand this: his disciples therefore said: Lord, if he sleeps, he will be well.
1497. Tarditatem autem intellectus discipulorum ponit Evangelista cum dicit dixerunt ergo discipuli eius: Domine, si dormit, salvus erit. Et
First, he gives a sign of their slowness, and this is that they did not answer our Lord in accord with his meaning.
primo ponit signum tarditatis eorum, scilicet quod non responderunt secundum intentionem Domini;
Second, their slowness is clearly shown: but Jesus spoke of his death.
secundo ostenditur eorum tarditas manifeste, ibi dixerat autem Iesus de morte eius.
1498. Concerning the first, note that although our Lord was speaking of the sleep of death, they understood him to mean a natural sleep. And because it is a sign of health when the sick sleep, the disciples said, if he sleeps, he will be well. They were saying: this is clearly a sign of health; Lord, since he is sleeping, it does not seem to be helpful to go and awake him.
1498. Circa primum sciendum est, quod id quod dixerat Dominus de somno mortis, isti intellexerunt de somno naturae. Et quia solet somnus aegrotantium salutis esse indicium, ideo discipuli dixerunt: si dormit, salvus erit: quasi dicant: hoc manifeste salutis est signum, ut per hoc ulterius concludant: Domine, si dormit, non videtur utile esse ut tu vadas ad excitandum eum.
1499. The Evangelist mentions their slowness to understand, saying, but Jesus spoke of his death, since they did not realize this. Our Lord said to them, are you also still without understanding? (Matt 15:16). And we read of the wise: the wise man may also hear . . . and understand a proverb and a figure, the words of the wise and their riddles (Prov 1:5–6).
1499. Tarditatem autem ipsorum subdit dicens dixerat autem Iesus de morte eius, quia rudes erant. Unde Dominus dicit eis Matth. XV, 16: adhuc et vos sine intellectu estis? De sapiente vero dicitur Prov. I, 6: animadvertet parabolam et interpretationem, verba sapientum et aenigmata eorum.
1500. Then our Lord explicitly states his intention to raise him: Lazarus is dead; and I am glad, for your sakes.
1500. Manifestat autem Dominus explicite suscitandi propositum, cum subdit Lazarus mortuus est; et gaudeo propter vos. Et
First, he tells them that Lazarus has died, which shows his knowledge;
primo annuntiat eis Lazari mortem, quod pertinet ad eius scientiam;
second, he mentions his attitude towards his death, which shows his providence;
secundo insinuat suum effectum circa eius mortem, quod pertinet ad eius providentiam;
and third, he makes known his intention to go to the place where he died, which shows his compassion or mercy.
tertio innuit propositum de eundo ad locum ubi mortuus erat, quod pertinet ad eius clementiam.
1501. He states that Lazarus has died when he says plainly, Lazarus is dead, i.e., he has submitted to the common law of death which no one can escape: what man can live and never see death? (Ps 89:48).
1501. Mortem quidem praenuntiat dicens manifeste Lazarus mortuus est, idest, subiit legem communem mortis, quam nullus hominum subterfugere potest; Ps. LXXXIII, v. 49: quis est homo qui vivit, et non videbit mortem?
1502. He shows his own attitude towards this death, saying, and I am glad, for your sakes, that I was not there, that you may believe. This can be explained in two ways. The first way is this. We have heard that Lazarus was sick. Although I was not there I have told you that he has died and I am glad, for your sakes, i.e., because it is for your benefit, so that you may experience my divinity, because though I was not there I saw this: all are open and laid bare to the eyes of him with whom we have do to (Heb 4:13). This is not surprising, because the divinity is present to all things: do I not fill heaven and earth? (Jer 23:24). So that you may believe not as though they were to believe for the first time, but in order that they might believe more firmly and more strongly, in the sense of I believe; Lord, help my unbelief (Mark 9:23).
1502. Affectum autem suum ostendit circa eius mortem, dicens et gaudeo propter vos, ut credatis, quoniam non eram ibi. Quod potest dupliciter exponi. Uno modo sic. Nos audivimus infirmitatem Lazari, sed ego absens annuntio mortem eius, et gaudeo propter vos, idest propter vestram utilitatem, ut ex hoc sumatis experimentum divinitatis meae, quia in absentia video; Hebr. IV, 13: omnia nuda et aperta sunt oculis eius. Nec mirum, quia ipse est omnibus praesens; Ier. c. XXIII, 24: caelum et terram ego impleo. Ut credatis: non ut de novo inciperent credere, sed ut firmius robustiusque crederent: secundum illud Mc. IX, 23: credo, Domine, adiuva meam incredulitatem.
The other explanation is this: I am glad that he is dead and this is for your sakes, for your benefit, that you may believe. Accordingly, and I am glad, for your sakes, that I was not there, for if I had been there, he would not have died. But because he is now dead, it will be a greater miracle when I raise one already decomposing. As a result, your faith will get stronger, for it is greater to raise one who is dead than to keep him from dying. We can learn from this that evils are sometimes a reason for joy, insofar as they are directed to some good: we know that everything works for good with those who love him (Rom 8:28).
Alio modo sic. Gaudeo, scilicet quod mortuus est; et hoc propter vos, idest propter vestram utilitatem, scilicet ut credatis. Ideo, inquam, gaudeo . . . quia non eram ibi: nam si ibi fuissem, non fuisset mortuus; sed quia defunctus est, maius apparebit miraculum cum resuscitabo defunctum putrescentem: et ex hoc vos magis corroboramini in fide. Maius est enim defunctum suscitare quam viventem a morte praeservare. Ex quo datur intelligi quod aliquando mala sunt ratio gaudii, inquantum ordinantur ad bonum; Rom. c. VIII, 28: diligentibus Deum omnia cooperantur in bonum.
1503. He mentions his plan to go when he says, but let us go to him. Here we see God’s mercy, for in his mercy he takes the initiative and draws to himself those living in sin, who are dead and unable of themselves to come to him: I have loved you with an everlasting love; therefore have I drawn you, taking pity on you (Jer 31:3).
1503. Propositum autem eundi innuit dicens sed eamus ad eum: in quo ostenditur Dei clementia, inquantum homines in peccatis existentes et quasi mortuos per se ad eum accedere non valentes misericorditer praeveniendo attrahit, secundum illud Ier. XXXI, v. 3: in caritate perpetua dilexi te, ideo attraxi te miserans.
1504. Now the attitude of the disciples is given, and this can be interpreted in two ways; in one way as indicating a lack of confidence; and in the other as indicating love.
1504. Hic ponitur discipulorum affectus: quod potest quidem dupliciter exponi. Uno modo ut importet affectum dubitantis; alio modo ut importet affectum diligentis.