João 11
Origen of Alexandria · Comentário Patrístico (catena)
João 11:9-10
As the day is divided into twelve hours, accordingly the twelve patriarchs and the choir of the apostles are equal in number with the hours of the day, having as their Sun Christ our God, who is also the spiritual Day, from whom there is learning and the enlightenment of its knowledge. — FRAGMENT 137 ON THE GOSPEL OF JOHN
João 11:16
Perhaps Thomas also knew that it would not be possible to live with Jesus except by having died with him, as Paul taught. But those who disagree say that he said this because he suspected the envy of the Jews that would arise from the resurrection of Lazarus, and the ensuing danger. — FRAGMENT 79 ON THE GOSPEL OF JOHN
João 11:20
Since Mary is a type of the contemplative life, Martha of the active, Lazarus of him who has fallen into sins after believing, naturally Mary and Martha mourn for Lazarus, and in mourning they need the comfort concerning their brother which the Jews wish to bring them. But before the fullness of time, words despair of being able to make the sister of the dead cease from weeping over him.Martha seems more eager than Mary, since Martha first ran to Jesus, while Mary remained sitting in the house.… Therefore Martha, who was somewhat inferior in this regard, ran to Jesus while Mary remains in the house to receive him as one who was able to bear his presence. And she would not have gone out from her house if she had not heard her sister say, "The teacher has arrived and is calling you." And she did not simply get up but did so quickly, and falling at Jesus' feet said what she said. The other sister had not fallen at his feet. — FRAGMENT 80 ON THE GOSPEL OF JOHN
João 11:26
The Savior does not inquire "Do you believe this?" in ignorance as to whether Martha did or did not believe what was said. Rather, he did so in order that we, or indeed those who were then present, might learn from her answer what her disposition was. But another will say that it is not a question but a statement: "You believe this." In this case, Martha then completes the Savior's statement saying, Yes, Lord, and not only do I believe what you now say, but I believe now that you are the Christ, something I also believed before. And I believe that you are the Son of God who comes into the world and lives with all who believe in you. — FRAGMENT 81 ON THE GOSPEL OF JOHN
João 11:38
When he was far from the tomb, he groaned in spirit. But when he comes near to the tomb, he no longer groans in spirit but compresses his groaning in himself.… Again he rebukes the feeling that we may learn that he has become unchangeably human like ourselves. — FRAGMENT 84 ON THE GOSPEL OF JOHN
João 11:39
[(as quoted by Aquinas, AD 1274)] (tom. in Joan. xxviii.) The delay in taking away the stone was caused by the sister of the dead, who said, By this time he stinketh, for he hath been dead four days. If she had not said this, it would not be said, Jesus said, Take away the stone. Some delay had arisen; it is best to let nothing come between the commands of Jesus and doing them. — Catena Aurea by Aquinas
João 11:40
But now, between the words "Take away the stone" and "therefore, they took away the stone," the words of the dead man's sister hindered the removal of the stone. And it would not have been taken away at all even later had not Jesus answered and said to her unbelief, "Did I not say to you that if you believe, you will see the glory of God?" It is good, then, that nothing intervenes between Jesus' command and the action enjoined by his bidding. — COMMENTARY ON THE GOSPEL OF JOHN 28.17
João 11:41
We must carefully observe and examine what has been written concerning the position of Jesus' eyes.… He had changed his thought from his conversation with those below and lifted it up and exalted it, bringing it in prayer to the Father who is over all.… The one who imitates Christ's prayer, lifting up the eyes of his soul and bringing them up in this way from everyday concerns, memories, thoughts and intention must in this way address to God the great and heavenly words of prayer concerning great and heavenly matters.… If indeed God makes such a promise for those who pray in a worthy manner … that "while you are still speaking, I will say, 'Here I am,' " what answer do we think our Savior and Lord would receive? — COMMENTARY ON THE GOSPEL OF JOHN 28.23-25, 39
João 11:41
[(as quoted by Aquinas, AD 1274)] (tom. xxviii.) He lifted up His eyes; mystically, He lifted up the human mind by prayer to the Father above. We should pray after Christ's pattern, Lift up the eyes of our heart, and raise them above present things in memory, in thought, in intention. If to them who pray worthily after this fashion is given the promise in Isaiah, Thou shalt cry, and He shall say, Here I am; (Isa. 58:9) what answer, think we, our Lord and Saviour would receive? He was about to pray for the resurrection of Lazarus. He was heard by the Father before He prayed; His request was granted before mad. And therefore He begins with giving thanks; I thank Thee, Father, that Thou hast heard Me. — Catena Aurea by Aquinas
João 11:42
"I knew that you hear me always," which is reported by John as said by the Lord, makes clear that those who pray are always heard. — ON PRAYER 13.1
João 11:42
He was about to pray for the resurrection of Lazarus when the only good God and Father anticipated his prayer and heard the words about to be spoken in his prayer. So the Savior begins by giving thanks in place of prayer in the hearing of the crowd. — COMMENTARY ON THE GOSPEL OF JOHN 28.42
João 11:43
[(as quoted by Aquinas, AD 1274)] (t. xxviii.) His cry and loud voice it was which awoke him, as Christ had said, I go to awake him. The resurrection of Lazarus is the work of the Father also, in that He heard the prayer of the Son. It is the joint work of Father and Son, one praying, the other hearing; for as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. (5:21) — Catena Aurea by Aquinas
João 11:44
Now, we ought to be aware that there are some Lazaruses even now who, after they have become Jesus' friends, have become sick and died, and as dead persons they have remained in the tomb and the land of the dead with the dead who were later made alive by Jesus' prayer. They were summoned from the tomb to the things outside it by Jesus with his loud voice. He who trusts in Jesus comes forth wearing bonds worthy of death from his former sins and still bound around his face, so that he can neither see nor walk nor do anything because of the bonds of death until Jesus commands those who are able to loose him and let him go. — COMMENTARY ON THE GOSPEL OF JOHN 28.54
João 11:45-46
The text has a certain ambiguity. Were those who went to the Pharisees and told them the things Jesus had done—were they from those many Jews who saw the things that he had done and believed in him and wished to win over those who were hostile to him by the announcement about Lazarus? Or were they the others not among the many who believed who, since what had happened did not bring about faith in Jesus, intended as much as possible to stir up the wicked jealousy in the Pharisees against him by the announcement about Lazarus? The Evangelist seems to me to be leaning toward this latter meaning. — COMMENTARY ON THE GOSPEL OF JOHN 28.77-78
João 11:45-46
[(as quoted by Aquinas, AD 1274)] (t. xxviii. 10.) Our Lord had said above, Because of the people that stand by I said it, that they may believe that Thou hast sent Me. It would have been ignorance of the future, if He had said this, and none believed, after all. Therefore it follows: Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their way to the Pharisees, and told them what things Jesus had done. It is doubtful from these words, whether those who went to the Pharisees, were of those many who believed, and meant to conciliate the opponents of Christ; or whether they were of the unbelieving party, and wished to inflame the envy of the Pharisees against Him. The latter seems to me the true supposition; especially as the Evangelist describes those who believed as the larger party. Many believed; whereas it is only a few who go to the Pharisees: Some of them went to the Pharisees, and told them what things Jesus had done. — Catena Aurea by Aquinas
João 11:47
I think the phrase "this man" was used to diminish [Jesus'] glory because they did not believe what was said above about him being God.… Notice both the audacity and the blindness of their evil. It was audacious because they had already witnessed the fact that he had performed many signs, and yet they thought they could plot against him—as if he could do nothing when they plotted against him. On the other hand, they were no less blind either because it makes more sense to be on the side of someone who performs such miracles than [to be a part of] the plot of those who do not want to allow him to live. Or perhaps they thought that he performed signs that were not the result of divine power and that this was why he could not do all things or deliver himself from their plot. They resolved, therefore, not to let him live, thinking that they would place an impediment in the way of those who believed in him and also prevent the Romans from taking away their place and nation. — COMMENTARY ON THE GOSPEL OF JOHN 28.88-90
João 11:47-48
[(as quoted by Aquinas, AD 1274)] (t. xxviii. c. 11.) This speech is an evidence of their audacity and blindness: of their audacity, because they testified that He had done many miracles, and yet thought that they could contend successfully against Him, and that He would have no power of withstanding their plots; of their blindness, because they did not reflect that He who had wrought such miracles could easily escape out of their hands; unless indeed they denied that these miracles were done by Divine power. They resolved then not to let Him go; thinking that they should thus place an impediment in the way of those who wished to believe in Him, and also prevent the Romans from taking away their place and nation. 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. (t. xxviii.) Mystically: It was fit that the Gentiles should occupy the place of them of the circumcision; because by their fall salvation came to the Gentiles. (non occ.). The Romans represent the Gentiles, being the rulers of the Gentile world. Their nation again was taken away, because they who had been the people of God, were made not a people. — Catena Aurea by Aquinas
João 11:48
The mystical meaning of these words is that the Gentiles occupied the place of those of the circumcision, "For by their transgression salvation has come to the Gentiles to stir them to envy." The Romans represent the Gentiles because they are the rulers of the Gentile world. But the nation also was taken away by the Gentiles because those who had been the people of God were made not a people, and those of Israel are no longer Israel, and their seed did not attain the status of becoming children. — COMMENTARY ON THE GOSPEL OF JOHN 28.93-94
João 11:48
The Romans did come and take away their place. For where is that which they call a sanctuary? And they also took away the nation, casting them out of the place and scarcely permitting them to be where they wish even in the Diaspora. — COMMENTARY ON THE GOSPEL OF JOHN 28.91-92
João 11:49-51
[(as quoted by Aquinas, AD 1274)] (t. xxx. c. 12.) a The character of Caiaphas is shown by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. (non occ.). i. e. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state. (tom. xxviii. c. 12.) Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know Thee who Thou art, the Holy One of God; (Luke 4:34) the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. (c. 14.). It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God should taste death for all men; (Heb. 2:9) that He is the Saviour of all men, specially of them that believe. (1 Tim. 4:10) And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one MAN. should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. (c. 15.). And this spake he not of himself. Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophcey, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm. (1 Tim. 1:7) — Catena Aurea by Aquinas
João 11:51
I think we learn from this that we say some things on our own, by ourselves, where there is no power that inspires us to speak. But there are other things that we say when some power prompts us (as it were), dictating what we say, even if we do not fall completely into a trance and lose full possession of our own faculties, but seem to understand what we say. Now, it is possible for us, while we understand what we say on our own, not to understand the meaning of the words that are spoken. This is what happened in the case of Caiaphas the high priest. He did not speak on his own, by himself, nor did he understand the meaning of what he said, since it was a prophecy that was spoken. — COMMENTARY ON THE GOSPEL OF JOHN 28.171-72
João 11:53
[(as quoted by Aquinas, AD 1274)] (tom. xxviii. c. 17.) Inflamed by the speech of Caiaphas, they determined on killing our Lord: Then from that day forth they took counsel together to put Him to death. Was this then the work of the Holy Spirit, as well as the former, or was it another spirit which did both first speak by the mouth of a wicked man, and then excite others like him to kill Christ? Answer: It is not necessary that both should be the work of the same spirit. As some turn the Scriptures themselves, which were given for our good, to the support of bad doctrines; so this true prophecy respecting our Saviour was understood in a wrong sense, as if it were a call to put Him to death. — Catena Aurea by Aquinas
João 11:53
Spurred on by Caiaphas's words, they took counsel together to kill the Lord. From what sort of spirit then did Caiaphas prophesy that Jesus was to die for the nation, and was the Holy Spirit at work in such a man, and thus became the cause of the plot against Jesus? Or was it not then the Holy Spirit but another spirit which was able both to speak in the impious man and to move those like him against Jesus?… Just as those who deliberately put the worst construction on things misrepresent the holy meaning of the Scriptures … so did the Pharisees and the chief priests. For they did not understand correctly the prophecy about our Savior that Caiaphas spoke. It is a prophecy that is true in that it is better for us that one man die for the people and the whole nation not perish. But they thought the meaning and intention of his counsel was something else, and so they took counsel together from that day to kill Jesus. Now, I say these things to answer the argument that it was the Holy Spirit who prophesied through Caiaphas. I personally do not in the least maintain that this was the case but leave it to the readers to decide what one must recognize as correct concerning Caiaphas and whether he was moved by the Spirit. — COMMENTARY ON THE GOSPEL OF JOHN 28.186-87, 190-91
João 11:54
I think that these words and those like them have been recorded because the Word wishes to turn us back from rushing too hastily and irrationally to struggle unto death on behalf of the truth and to suffer martyrdom. For, on the one hand, it is right not to shun the confession or to hesitate to die for the truth if one has been caught in the struggle about confessing Jesus. But, on the other hand, it is no less right also not to provide an opportunity for such a great trial but to avoid it by every means, not only because the outcome of such an act is unclear to us but also so that we may not be responsible for causing those who would not, in actual fact, have become guilty of pouring out our blood, to have become more sinful and impious [by doing so], if we act in our own interest and take no thought for those who plot against us unto death. These people will experience greater and more serious punishment because of us if we are self-centered and do not consider the things of others and deliver ourselves to be killed when this necessity has not overtaken us. — COMMENTARY ON THE GOSPEL OF JOHN 28.192-94
João 11:54
Mystically, these words mean that long ago Jesus walked boldly among the Jews when the Word of God dwelled among them through prophets.… But now Jesus no longer walks boldly among the Jews but has departed from there.… He then entered the country near the desert of which it is said, "Many are the children of the desolate, more than of her who has a husband." … Now Ephrem means "fruitfulness." He was the brother of Manasseh, who stands for the elder people who were forgotten. For after the forgotten people were left behind, an abundant harvest from the Gentiles occurred.…"Jesus," therefore, "no longer walks openly among the Jews but has departed from there into the country" of the whole world, "near the desert" of the church, "into the city that is called Ephrem," that is, "fruitful," "and there he has remained with his disciples." And up to this moment, Jesus is with his disciples near the desert in the city called Ephrem, for he is present in "fruitfulness." And at the birth, indeed, of this Ephrem, our Lord, magistrate of the grain, who begot him, who humbled himself and became obedient unto death, even death of the cross, might say, "God increased me in the land of my humility." — COMMENTARY ON THE GOSPEL OF JOHN 28.211-14, 221-23
João 11:55
But the true purification was not before the Pasch but during the Pasch, when Jesus died as the Lamb of God for those who were purifying themselves and took away the sin of the world. — COMMENTARY ON THE GOSPEL OF JOHN 28.237
João 11:57
Observe how it has been testified that he has withdrawn, that we too might know to do such at the proper time. And notice indeed that neither the chief priests nor the Pharisees knew where he was, and because they did not know, they gave commands that if anyone should know where he was, he should reveal it to them and they would seize him. But you will say in addition that anyone who plots against Jesus does not know where he is. This is why they give commands that are other than those of God, "teaching as doctrines the commandments of men." — COMMENTARY ON THE GOSPEL OF JOHN 28.244-46