1537. Consequenter Dominus affectum suum lacrymis demonstrat; unde subditur et lacrymatus est Iesus: quae quidem lacrymae non erant ex necessitate, sed ex pietate et causa. Fons enim pietatis erat, et ideo flebat ut ostenderet non esse reprehensibile si aliquis ploret ex pietate; Eccli. c. XXXVIII, 16: fili, super mortuum produc lacrymas. Flevit ex causa, ut doceret hominem propter peccatum fletibus indigere, secundum illud Ps. V, 7: laboravi in gemitu meo, lavabo per singulas noctes lectum meum.
1537. Next, our Lord reveals his emotion with tears; the Evangelist says, and Jesus wept. Now his tears did not flow from necessity, but out of compassion and for a purpose. Christ was a well-spring of compassion, and he wept in order to show us that it is not blameworthy to weep out of compassion: my son, let your tears fall for the dead (Sir 38:16). He wept with a purpose, which was to teach us that we should weep because of sin: I am weary with my moaning; every night I flood my bed with tears (Ps 6:6).
1538. Consequenter cum dicit dixerunt ergo Iudaei: ecce quomodo amabat eum, ponit Evangelista disceptationem de affectu Christi: et primo inducit quosdam admirantes Christi affectum; secundo quosdam in dubium revocantes miraculum prius factum, ibi quidam autem ex ipsis dixerunt etc.
1538. The Evangelist mentions the remarks that were made about Christ’s affection when he says, the Jews therefore said: behold how he loved him! First, he mentions those who sympathize with Christ’s affection; second, those who doubted his previous miracle, at: but some of them said.
Admirantes autem miraculum Christi inducit Evangelista per modum conclusionis, cum dicit dixerunt ergo Iudaei, ostensis scilicet signis affectus Christi, tam verbis quam lacrymis, ecce quomodo amabat eum: nam amor maxime in tristitiis hominum manifestatur; Prov. XVII, 17: in tristitia amicus cognitus est. Mystice autem per hoc datur intelligi quod Deus homines etiam in peccatis amat, nisi enim eos amasset, non utique diceret: non veni vocare iustos, sed peccatores ad poenitentiam: Matth. XIX, 13. Unde Ier. XXXI, 3: in caritate perpetua dilexi te, ideo attraxi te miserans.
The Evangelist infers that some sympathize with Christ’s affection when he says, the Jews therefore said, after Christ showed his affections by his words and tears, behold how he loved him: for love is especially manifested when people are afflicted: a brother is born for adversity (Prov 17:17). As for the mystical sense, we understand by this that God loves us even when we are sinners, for if he did not love us he would not have said: for I came not to call the righteous, but sinners (Matt 9:13). So we read: I have loved you with an everlasting love; therefore I have continued my faithfulness to you (Jer 3:13).
1539. Vertentes autem in dubium miraculum factum, erant ex invidis Iesu; unde dicit quidam autem ex ipsis, scilicet Iudaeis, dixerunt: non potuit hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Quasi dicant: si sic amabat eum ut etiam pro eius morte lacrymaretur, videtur quod voluisset eum non mori: nam tristitia est de his quae nobis non volentibus acciderunt. Si ergo eo nolente mortuus est, videtur quod non potuit mortem impedire; multo magis videtur quod non potuerit aperire oculos caeci nati. Vel, dicendum quod hoc dixerunt admirando, eo modo loquendi quo Eliseus dixit IV Reg. II, 14: ubi est Deus Eliae etiam nunc? Et David in Ps. LXXXVIII, 50: ubi sunt misericordiae tuae antiquae, Domine?
1539. Those who doubted his previous miracle were from the group which envied Christ. The Evangelist says, but some of them, the Jews, said: could not he who opened the eyes of the man born blind, have kept this man from dying? It was the same as saying: if he loved him so much that he now weeps over his death, it seems that he did not want him to die, for sadness concerns things that we do not want. So, if he died against Christ’s wishes, it seems that Christ was not able to prevent his death; and all the more it seems that he could not open the eyes of the man born blind. Or, one could say that the Jews were speaking out of wonder or astonishment, as Elisha spoke when he said, where is the Lord, the God of Elijah? (2 Kgs 2:14); and David in Lord, where is thy steadfast love of old? (Ps 89:49).
Lectio 6
Lecture 6
Resurrectio Lazari
The resurrection of Lazarus
11:38 Iesus ergo rursum fremens in semetipso venit ad monumentum. Erat autem spelunca, et lapis superpositus erat ei. [n. 1541]
11:38 Jesus, again groaning in himself, came to the tomb. It was a cave, and a stone was laid over it. [n. 1541]
11:39 Ait Iesus: tollite lapidem. Dicit ei Martha, soror eius qui mortuus fuerat: Domine, iam foetet, quatriduanus enim est. [n. 1544]
11:39 Jesus said: take away the stone. Martha, the sister of he who was dead, said to him: Lord, by this time there will be an odor, for he has been dead four days. [n. 1544]
11:40 Dixit ei Iesus: nonne dixi tibi, quoniam si credideris, videbis gloriam Dei? [n. 1547]
11:40 Jesus said to her: did I not say to you that, if you believe, you will see the glory of God? [n. 1547]
11:41 Tulerunt ergo lapidem. Iesus autem, elevatis sursum oculis, dixit: Pater, gratias ago tibi, quoniam audisti me. [n. 1549]
11:41 They therefore took the stone away. And Jesus lifted up his eyes, and said: Father, I give you thanks that you have heard me. [n. 1549]
11:42 Ego autem sciebam, quia semper me audis; sed propter populum qui circumstat dixi, ut credant quia tu me misisti. [n. 1554]
11:42 And I knew that you hear me always, but because of the people who stand about have I said it, that they may believe that you have sent me. [n. 1554]
11:43 Haec cum dixisset, voce magna clamavit: Lazare, veni foras. [n. 1557]
11:43 When he had said these things, he cried with a loud voice: Lazarus, come forth. [n. 1557]
11:44 Et statim prodiit qui fuerat mortuus, ligatus manus et pedes institis, et facies eius sudario erat ligata. Dixit eis Iesus: solvite eum, et sinite abire. [n. 1558]
11:44 And immediately he who had been dead came forth, his hands and feet bound with bandages, and his face was wrapped with a cloth. Jesus said to them: unbind him and let him go. [n. 1558]
1540. Postquam autem Evangelista posuit quaedam praeambula ad suscitationem, hic consequenter agit de ipsa suscitatione: circa quam quatuor agit.
1540. The Evangelist, after having given certain preambles to the raising of Lazarus, now presents the raising itself. He considers four things:
Primo de Christi ad monumentum perventione;
first, Christ’s arrival at the tomb;
secundo de lapidis sublatione, ibi erat autem spelunca etc.;
second, the removal of the stone, at it was a cave, and a stone was laid over it;
tertio de Christi oratione, ibi Iesus autem, elevatis sursum oculis, dixit etc.;
third, Christ’s prayer, at and Jesus lifted up his eyes, and said;
quarto de mortui resuscitatione, ibi haec cum dixisset, voce magna clamavit: Lazare, veni foras.
and fourth, the actual raising of the dead Lazarus, at when he had said these things, he cried with a loud voice: Lazarus, come forth.
1541. Dicit ergo quantum ad primum Iesus ergo rursum fremens in semetipso, venit ad monumentum.
1541. In regard to the first he says, Jesus, again groaning in himself, came to the tomb.
Studiose autem Evangelista frequenter dicit, quod lacrymatus est et quod infremuit, ut Chrysostomus dicit, quia in futuro ostensurus erat suae divinitatis potestatem. Ne ergo dubites de veritate suae humanitatis, infirmiora et humiliora nostrae naturae de Christo asserit. Et sicut Ioannes ceteris Evangelistis expressius divinam naturam et potestatem ostendit, ita etiam quaedam infirmiora de eo loquitur, sicut quod lacrymatus est, quod infremuit, et huiusmodi, quae maxime affectum in Christo demonstrant humanae naturae.
The Evangelist is careful to frequently mention that Christ wept and was deeply moved because, as Chrysostom says, he will later show the power of his divinity. And so he affirms that Christ experienced the weaker and humbler marks of our nature so that we do not doubt the reality of his human nature. And just as John shows his divine nature and power more explicitly than the other Evangelists, so he also mentions his weaker aspects, and other such things which especially reveal the affections of Christ’s human nature.
Mystice autem infremuit, ut detur intelligere, eos qui a peccatis resurgunt, in continuo debere persistere luctu, secundum illud Ps. XXXVII, 7: tota die contristatus ingrediebar. Vel dicendum, quod supra infremuit spiritu, propter mortem Lazari, hic autem rursum in semetipso propter infidelitatem Iudaeorum. Unde Evangelista praemiserat dubietatem miraculi, dicentium non potuit hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Qui quidem fremitus fuit ex compassione et miseratione ad Iudaeos; Matth. XIV, 14: videns Iesus turbas, misertus est eis.
As for the mystical sense, he was deeply moved in order that we might understand that those who rise from sin should continue to weep without interruption, according to: all the day I go about mourning (Ps 38:6). Or, one could say that while Christ was deeply moved before due to the death of Lazarus, he is deeply moved now because of the unbelief of the Jews. Thus the Evangelist mentioned their doubt about his previous miracle, when they said, could not he who opened the eyes of the man born blind, have kept this man from dying? (John 11:37). Indeed, he was deeply moved with compassion and pity for these Jews: he saw a great throng; and he had compassion on them (Matt 14:14).
1542. Hic agitur de lapidis sublatione, ubi quatuor facit.
1542. The Evangelist next mentions the removal of the stone; and he does four things about this.
Primo describit lapidem;
First, he describes the stone;
secundo subdit mandatum Christi de lapide submovendo;
second, he mentions the order of Christ to remove it;
tertio addit disceptationem de lapidis amotione;
third, he adds the objection to taking away the stone;
quarto insinuat mandati impletionem.
fourth, he states that the order was carried out.
1543. Lapis autem describitur superpositus monumento; unde dicit erat autem spelunca, et lapis superpositus erat ei.
1543. The stone is described as being over the tomb; he says, it was a cave, and a stone was laid over it.
Sciendum est enim, quod in partibus illis cavernas quasdam in modum speluncae habent ad hominum sepulturas, ubi possunt plura mortuorum corpora ponere diversis temporibus, et ideo habent foramen quoddam, quod lapide claudunt et aperiunt quando est necesse. Et ideo dicitur hic, quod lapis erat superpositus ei, scilicet ostio speluncae. Simile habetur Gen. XXIII, 1–20, ubi Abraham emit agrum et speluncam ad sepeliendum Saram uxorem suam.
Note that in those regions they had certain cavities in the form of caves that were used as human burial places, and in them they could bury many bodies over the course of time. So they have an entrance which they could close and open with a stone when necessary. Thus we read, a stone was laid over it, i.e., over the entrance to the cave. We read the same when Abraham purchased a field and a cave for the burial of his wife Sarah (Gen 23:1–20).
Mystice autem per speluncam intelligitur profunditas peccatorum, de qua habetur in Ps. LXVIII, 3: infixus sum in limo profundi, et non est substantia. Per lapidem superpositum intelligitur lex, quae in lapide scripta est, et peccatum non tollebat, sed tenebat eos in peccato: quia ex hoc gravius peccabant, quod contra legem faciebant; unde dicitur Gal. III, 22: conclusit Scriptura omnia sub peccato.
In the mystical sense, the cave signifies the depths of sin, of which it is said: I have come into deep waters, and the flood sweeps over me (Ps 69:2). The stone laid upon the cave signifies the law, which was written on stone, and which did not take away sin, but held them in sin, because they sinned more gravely in acting against the law. Thus we read: the Scripture consigned all things to sin (Gal 3:22).
1544. Mandatum Christi de lapide submovendo ponit, dicens ait Iesus, tollite lapidem.
1544. Then when he says, Jesus said: take away the stone, he gives Christ’s order to remove the stone.
Sed quaeritur, cum maius sit suscitare mortuum quam removere lapidem, quare non etiam simul cum hac virtute lapidem sustulit?
One might ask: since it is a greater thing to raise the dead than to remove a stone, why did not Christ also use his power to remove the stone?
Ad quod respondet Chrysostomus, quod hoc factum est ad maiorem certitudinem miraculi, ut scilicet eos testes faciat miraculi, ut non dicant quod in caeco dixerunt: non est hic, qui mortuus fuit.
Chrysostom says that this was done in order to secure greater certitude about this miracle, that is, to make them such witnesses to the miracle that they could not, like they did in the case of the blind man, and say that this was not the same person.
Mystice, secundum Augustinum, remotio lapidis signat amotionem ponderis legalium observantiarum a fidelibus Christi ex gentibus ad Ecclesiam venientibus, quod eis aliqui imponere volebant. Unde dicit beatus Iacobus, Act. XV, 28: visum est Spiritui Sancto et nobis, nihil ultra imponere vobis oneris. Et Petrus dicit eodem: cur tentatis imponere iugum super cervices discipulorum, quod neque patres nostri, neque nos portare potuimus? De hoc ergo dicit Dominus, tollite lapidem, idest legis pondus, et gratiam praedicate. Vel per lapidem significat eos qui in Ecclesia corrupte vivunt, et offensioni sunt credere volentibus, dum eos a conversione retrahunt; de quo lapide in Ps. XC, 12: ne forte offendas ad lapidem pedem tuum. Qui quidem Dominus praecipit ut removeatur; Is. LVII, 14: auferte offendicula de via populi mei.
For the mystical sense, according to Augustine, the removing of the stone signifies the removal of the weight of the legal observances from Christ’s faithful who came into the Church from the gentiles, for some wanted to impose these observances on them. Thus St. James says: for it has seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things (Acts 15:28); and Peter says in the same work: why do you make trial of God by putting a yoke upon the neck of the disciples which neither our fathers nor we have been able to bear (Acts 15:10). Concerning this our Lord says, take away the stone, i.e., the burden of the law, and preach grace. Or, the stone signifies those in the Church who live wickedly, and are a scandal to those who would believe, because they hinder their conversion. We read about this stone: lest you dash your foot against a stone (Ps 91:12). This stone our Lord orders removed: remove every obstruction from my people’s way (Isa 57:14).
1545. Disceptatio autem ponitur ex parte Marthae, et
1545. Next, we see Martha’s objection.
primo ponuntur verba Marthae disceptantis;
First, we see what she said;
secundo verba Christi respondentis.
second, the words of Christ’s answer.