“Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.”
At the end of the preceding chapter, we are told that Jesus went into the place where John the Baptist was first baptizing. This place, as may be gather from St. John, (chap. i. ver. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. (Calmet)
“When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby .”
This sickness is not unto death. That is, though he truly die, it is not designed that he remain dead. (Witham) — This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. (St. Augustine, tract. 49. in Joan.) — Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. (Sts. Cyril, Chrysostom, &c.)
“Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.”
Some, by the day in this place, understand the time preceding the Passion of our Saviour; and, by the night, the time of his Passion. (Theophylactus) — By this he encouraged his disciples, assuring them that the day of his sojournment on earth was not yet over; and therefore that the Jews, with all their malice and hatred, could not hurt him. But when the night (the time of his Passion) comes, then their power over him commenced. This is your hour, says he to them, and the power of darkness. (Calmet) — The Hebrews then divided the day into twelve parts of equal duration, from the rising to the setting sun. (Bible de Vence)
“These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.”
Lazarus … sleepeth. It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days’ journey to awake him. Nothing but the fear and concern they were under, could make them think so. (Witham)
“Then said his disciples, Lord, if he sleep, he shall do well.”
To men indeed he was dead, but to God he slept. For the Almighty as easily raised him from his grave, as man can raise the slumberer from his bed. (St. Augustine, tract. 49. in Joan.)
“And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.”
When Christ says, that you may believe, we must not suppose he means, that they might begin then for the first time to believe, but that their faith, already begun, might be increased; for the faith of the disciples still stood in need of miracles, to make it grow more strong and rooted. (St. Augustine, as above.)
“Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.”
Thomas … said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. (Witham) — The words, Thomas and Didymus, have the same radical signification; both meaning twins.
“Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: about: that is, about two miles”
About fifteen furlongs. About two Italian miles. (Witham)
“Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.”
If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham) — Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addresses him as one who is remarkable for virtue, and approved of by heaven. (St. Chrysostom, hom. 61. in Joan.)
“Jesus saith unto her, Thy brother shall rise again.”
Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)
“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:”
I am the resurrection, and the life. That is, the author of both. (Witham) — I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)
“She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.”
Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See Chap. i. ver. 49. (Witham)
“The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.”
It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. (Bible de Vence)
“When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled , was troubled: Gr. he troubled himself”
He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. (Witham)
“And said, Where have ye laid him? They said unto him, Lord, come and see.”
Where have you laid him? He asks what he knows, says St. Augustine, to raise their attention, their faith, hope, &c. (Witham)
“Jesus wept.”
Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. (Witham) — The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man.
“Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.”
Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. (Witham)
“Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.”
Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. (Witham) — Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. (Origen, tract. 18. in Joan.)
“And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.”
He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says St. Chrysostom, as if he had been living; and it is no sooner said than done. (Witham)
“And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.”
Loose him, and let him go. Christ, says St. Gregory, by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. (Witham) — Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. (St. Chrysostom, hom. lxiii. in Joan.) — St. Cyril and St. Augustine both adduce this verse to shew the power of priests in absolving sinners. See St. Cyril, lib. vii. last chap. in Joan. and St. Augustine, tract. 49. in Joan.
“Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.”
The chief priests … said: what do we? &c. as if they had said: why are we so slow, so remiss, and indolent in our proceedings against this man, when we daily see what numbers he draws after him by his miracles? (Witham)
“If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.”
The Romans will come upon us, in case he be admitted as our great Messias, and our King. (Witham)
“And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all ,”
But one of them, named Caiphas, being the high priest, &c. He said not this, says the evangelist, of himself, but as the high priest of that year. The spirit of prophecy was given him, and he foretells that Jesus was to lay down his life both for the nation of the Jews, and for all mankind. The gift of prophecy itself does not make a man holy. It was also given to the wicked Balaam. (Numbers chap. xxiv.) (Witham) — It is supposed that he exercised the sacrificial office alternately with his father-in-law, Annas, who, as we have seen in Luke iii. 2. was also high priest. (Bible de Vence)
“Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.”
How great is the power of the Holy Ghost? From a wicked mind he brings forth the words of prophecy. And how great is the power attached to the pontifical dignity! For Caiphas having becoming high priest, though unworthy of that dignity, prophesies, not knowing indeed what he says. The Holy Ghost makes use of his tongue only, but touches not his sinful heart. (St. Chrysostom, hom. lxiv. in Joan.)
“And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;”
The same words have an impious and sacrilegious sense in the intention of the high priest, the enemy of Jesus Christ: and a divine and prophetic sense, in the intention of the Holy Ghost. (Bible de Vence) — We here behold the privilege of the office and order, though in a wicked person: and as we have the assistance of God for the utterance of truth, which Caiphas neither meant nor knew, we may rest satisfied that Christ will not leave Peter’s chair; (Luke xxii. 32.) whose faith he promises should never fail, though the occupants be as bad as their enemies describe them.
“Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.”
Ephrem was a small city or town in the neighbourhood of Bethel. Some suppose it to be the same as Ephron, mentioned in 2 Paralipomenon xiii. 19., and 1 Machabees v., 2 Machabees xii. 17.[27.?] Eusebius and St. Jerome say it was situated about 20 miles to the north of Jerusalem. (Calmet) — Here he remained with his disciples till the time in which he had resolved to deliver himself up into the hands of his enemies. (Bible de Vence)
“And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.”
This was the last Pasch that our Saviour kept upon earth, and the one on which he suffered death for our salvation. (Calmet) — It is well called the Pasch of the Jews, and not of the Lord, since on it they were laying snares to apprehend their Saviour. (Origen) — Thus making this day of festivity a day of murder. (St. Chrysostom, hom. lxv. in Joan.) — They went up so early to purify themselves by the sacrifices ordered by the law. (Bible de Vence)
“Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?”
He had not then arrived, because He would not expose himself to the fury of his enemies before his own time. (Bible de Vence)