João 11

Peter Chrysologus · Comentário Patrístico (catena)

João 11:3

Our Lord had raised up the daughter of Jairus, the ruler of the synagogue. Although he restored life to the dead girl, he left the law of death still in force. He also raised the widow's only son. He halted the bier, forestalled the young man's burial, arrested the onset of physical decay. But the life he restored had not completely fallen in to the power of death. The case of Lazarus was unique. His death and resurrection to life had nothing in common with the other two. Death had already exerted its full power over him, so that in him the sign of the resurrection shone out in all its fullness. I think it is possible to say that if Lazarus had remained only three days in the tomb it would have deprived our Lord's resurrection of its full significance, since Christ proved himself Lord by returning to life after three days, whereas Lazarus, as his servant, had to lie in the grave for four days before he was recalled. However, let us see if we can verify this suggestion by reading the Gospel text further."His sisters sent a message to Jesus saying, Lord, the friend whom you love is sick." By these words they appeal to his affection, they lay claim to his friendship, they call on his love, urging their familiar relationship with him to persuade him to relieve their distress. But for Christ it was more important to conquer death than to cure disease. He showed his love for his friend not by healing him but by calling him back from the grave. Instead of a remedy for his illness, he offered him the glory of rising from the dead. — SERMON 63.1-2

João 11:6

You see how he gives full scope to death. He grants free reign to the grave. He allows corruption to set in. He prohibits neither putrefaction nor stench from taking their normal course. He allows the realm of darkness to seize his friend, drag him down to the underworld, and take possession of him. He acts like this so that human hope may perish entirely and human despair reach its lowest depths. The deed he is about to accomplish may then clearly be seen to be the work of God, not of man.[Jesus] waited for Lazarus to die, staying in the same place until he could tell his disciples that he was dead. Then he announced his intention of going to him. "Lazarus is dead," he said, "and I am glad." Was this a sign of his love for his friend? Not so. Christ was glad because their sorrow over the death of Lazarus was soon to be changed into joy at his restoration to life. "I am glad for your sake," he said. Why for their sake? Because the death and raising of Lazarus were a perfect prefiguration of the death and resurrection of the Lord himself. What the Lord was soon to achieve in himself had already been achieved in his servant.… This explains why he said to them, "I am glad for your sake not to have been there, because now you will believe." It was necessary that Lazarus should die, so that the faith of the disciples might also rise with him from the dead. — SERMON 63.2

João 11:22

This woman does not believe, but she is trying to believe, while her unbelief is disturbing her belief. "Whatever you ask of God.…" God gives of his own accord; he does not ask of himself. Why, woman, do you delay in making your request when the one to grant it stands before you? Woman, he is the Judge himself whom you desire merely as an advocate. In him there is the power to give, not the need to make any request. "I know," she says, "that whatever you ask of God, he will give you." Woman, to believe this means that you do not believe. To know this means that you do not know. The apostle has indicated this, that the moment when a person thinks that he knows something, he does not know it. — SERMON 63.3

João 11:23-24

Martha, again you know but you do not know. Martha, again do you really know, when you do not know that your brother can rise here and now? Or is it perhaps that God who at that future time is able to raise up all is now unable to raise up even one from the dead? He is able, yes, God is able to raise up one from the dead as a sign for this time, God who will later raise up all the dead to eternal life.… Martha, right in front of you is the Resurrection that you are putting so far into the future. — SERMON 63.4

João 11:29-30

When Martha professed her faith in Christ and wiped out by her reverent confession whatever blame there was in womanhood, a message is sent to Mary, because without Mary death could not be banished or life be restored. Let Mary come; let the one who bears the name of his mother come so that humanity might see that as Christ dwelt enclosed in the Virgin's womb, so too to that extent the dead will come forth from the underworld, the dead will come forth from the tombs. — SERMON 64.2

João 11:31

Mary weeps, the Jews weep, and Christ also weeps: do you think [all wept] with a similar emotion? So be it that Mary the sister wept since she was unable to hold on to her brother and was unable to prevent his death. Although she was certain about the resurrection, nevertheless, because she was without comfort at the moment, because its delay meant that his absence would be lengthy and because she was sad about his being separated from God, she could not but weep. At the same time since when death appears it is so grim, so morbid, so very cruel, it could not but unsettle and disturb any mind, no matter how full of faith.…The Jews were in tears, being both mindful of their condition and overcome by despair concerning the future life.… As often as one sees a dead person, that often does he lament that he is destined to die. So a mortal cannot but grieve concerning death. For which of these reasons was Christ weeping? And if for none of them, then why was he in tears? Certainly he is the same one who had said, "Lazarus is dead, and I rejoice." … When he loses him he sheds no tears, but when he lifts him up it is then that he weeps. He pours out mortal tears just at the time when he is pouring back in the spirit of life. Brothers, the nature of our human body has this tendency, that the force of joy and the force of sorrow both produce tears.… This is why Christ wept, not from grief in the face of death but from calling to mind that happiness when by his own voice, and solely by his voice, he would raise up all the dead to eternal life. — SERMON 64.3

João 11:38

Spirit groans, so that flesh would come back to life. Life groans, so that death would be put to flight. God groans, so that humanity would rise. Pardon groans, lest the verdict be unfavorable. Christ groans as he subdues death, because one who snatches an unparalleled victory over an enemy cannot but groan. But with regard to the fact that he said that he "groaned again," he does groan again in order to provide evidence of a twofold resurrection, since at Christ's voice just as those dead in body are raised to life from their graves, so too those dead in faithfulness rise to a life of faith. — SERMON 65.1

João 11:38

It would have sufficed for him to have said that he had come to the tomb. Why is it that the Evangelist makes special mention of the cave? Certainly it is a cave, where the devil's thievery has lodged human beings. It is a cave where a woman's wiles buried the man, a cave where the greediness of death imprisoned God's handiwork. "And a stone had been placed in front of it." The door of hard death was bolted harder still by a very hard stone. What good does weeping at a grave do since the voice of the one weeping does not penetrate such hard and thick barriers? Christians, let us weep before God for our sins, and let us not weep with the pagans before the dead who do not hear us. — SERMON 65.2

João 11:42

But Tartarus, still not believing the report he received from the customary messengers, and deploring the situation, with a complaint full of envy makes this appeal to heaven: "O Lord, even though I am the lowest of your creatures, even though I am subjected to grim servitude, I am unfailing in keeping your precepts. I am ever vigilant so that no rash innovator alter the age-old authority of your sentence. But a man has appeared, who is called Christ, bragging that he is your Son, and he reprimands your priests, he rebukes your scribes, he violates your sabbath, he abolishes your law, and he compels souls, released from the flesh and assigned now to my custody for punishment, to return to the bodies in which they had lived wickedly."And his audacity, which is growing stronger day by day, has reached the point that he has broken the barriers of the underworld and is attempting to rescue Lazarus, already locked in our prison, already bound by our law and already subject to our authority. Either quickly come to the aid, or, once he opens the doors, you are now going to lose all those whom we have kept in custody for so long a time." To this the Son from the bosom of his Father responds, "Father, it is just that a prison holds not the innocent but the guilty. That punishment torments the unrighteous, not the righteous. For how long for the offense of one man, on account of Adam's guilt alone, will this executioner continue to drag down to himself with his cruel violence patriarchs, prophets, martyrs, confessors, virgins, widows, those abiding in the chastity of marriage, people of all ages and of both sexes, even little children who do not know good or evil? Father, I shall die so that all may not die. Father, I shall pay Adam's debt so that through me those who die through Adam for the underworld may live for you. Father, because of your sentence I shall shed my blood. That is how important it is to me that your creation should return to you. May the price of my blood so dear to you be the redemption of all the dead." To this the whole Trinity agreed and ordered Lazarus to leave, and Tartarus was commanded to obey Christ in giving back all the dead. This is why the Son proclaims, "Father, I thank you for having heard me." The apostle bears witness that Christ is our advocate in the presence of the Father. And so, when he is seated he judges together with the Father. When he stands, he functions in the capacity of advocate. — SERMON 65.6-8

João 11:42

When Christ began to strike the doors of the underworld, to break through the gates of Tartarus, to open the entrance of death, to dissolve the old law of Gehenna, to do away with the age-old right to punish and to demand the return of Lazarus's soul, the power of Tartarus with all its fury confronted him, brandishing the edict of the Ruler of heaven, bearing the decree of the King most high, presenting the sentence rendered by the mouth of God and in effect for so many years. And on seeing the man, [Tartarus] asked who [Christ] was, what his intentions were, what his purpose was and why all by himself he was fearlessly challenging and attacking the fearsome entrance to death.As he asked who he was, the angels serving as ministers of the resurrection answered him in the words of the prophet: "He is the King of glory," he is "the One who is strong and mighty in battle." But Tartarus responded, "I know that the King of glory is in charge in heaven of all the celestial powers, and the whole of creation is unable to bear his will. However, this one that I see is one of the earthlings, made out of mud, enclosed in a mortal body, and in his human condition viler than human beings, and, in short, soon to be handed over to the grave and very shortly destined to come under my jurisdiction." But the angels persisted and kept repeating, "He is 'the Lord of hosts, he is the king of glory,' he is the Ruler of heaven, the Creator of the earth, the Savior of the world, the Redeemer of all, he is the one who rendered the death sentence that has you in a fury, he is about to tread on your head, crush your authority and issue his own judgment of condemnation on you, who, although ordered to seize the guilty, drag away the innocent, abduct the saints and now threaten the Son of God himself. So give back one before you are forced to release all." — SERMON 65.6

João 11:44

Pray, brothers, that we who have taken a sip of the resurrection with Lazarus offering the toast at Christ's return may merit drinking the whole draft of the universal resurrection. — SERMON 65.9