ACC ~ John 11 v17 - 27

OVERVIEW:

The elapsed four days can be accounted for according to the letter (CHRYSOSTOM). Under such an understanding, after four days, Lazarus’s body would be subjected to miserable corruption in the grave, testifying against anyone who doubted he had died (POTAMIUS). Because Bethany was only two miles from Jerusalem means that Christ could have arrived earlier had he wanted to. Many—even the enemies of Christ—come to console his friends Mary and Martha because he did not (CHRYSOSTOM). Mary is not there to greet him, which may perhaps lie in the fact that Mary is here and elsewhere more a type of the contemplative life, while Martha personifies the active life (ORIGEN). It may also be true, however, that Martha simply wants to speak to Christ alone, and when comforted, then she retrieves her sister (CHRYSOSTOM). She expresses her disappointment at his absence, although he was indeed there (ANDREW) despite her lack of recognition of his divinity (CHRYSOSTOM). Such ignorance, however, does not imply a lack of faith (ANDREW). Martha trusts that Jesus knows what is best (AUGUSTINE) as Jesus leads Martha to higher truths (CHRYSOSTOM) while she herself struggles to believe (PETER CHRYSOLOGUS). He tests her faith in his promises (THEODORE), knowing that her brother could have been raised right then and there if Jesus had chosen to do so (PETER CHRYSOLOGUS).

Jesus is the voice of life and joy that awakens the dead (ATHANASIUS). He has always been and continues to be the God not of the dead but of the living (IRENAEUS). He is the pledge of our resurrection, which was already prophesied in the Old Testament (APOSTOLIC CONSTITUTIONS). There is therefore no need for those who are at the tomb to weep who believe Jesus’ words (ROMANUS). Believers never die, although their bodies may (METHODIUS, AUGUSTINE). He gives us a joyful hope and security in him where we would otherwise be overcome by grief, as the world is (CYPRIAN). In Jesus’ resurrection of Lazarus we see then a foretaste of the general resurrection (CYRIL). Even though we may die, we are still alive if we believe (AUGUSTINE). Such a confession of faith is the confession Jesus seeks to elicit from Martha (ORIGEN) and from us (CYRIL). While Martha, perhaps in her grief, does not answer Jesus’ question about the resurrection (CHRYSOSTOM), she does confess that he is the Christ, as also Peter and Nathanael had done (TERTULLIAN), and expresses her belief in the Son, which is ultimately belief in the resurrection (AUGUSTINE).

11:17 | Dead for Four Days

AN ACCOUNTING OF THE FOUR DAYS

CHRYSOSTOM Our Lord had stayed two days, and the messenger had come the day before—the very day on which Lazarus died. This brings us to the fourth day. HOMILIES ON THE GOSPEL OF JOHN 62.2. [1]

[1] NPNF 1 14:228**. Augustine provides an allegorical understanding of the four days of death that the law brings; Tractates on the Gospel of John 49.12.

THE CORRUPTION OF LAZARUS’S BODY IN THE TOMB

POTAMIUS OF LISBON Here indeed, throughout the gloomy spheres of darkness and the shades of black horror, that is, throughout the course of four days that are renewed in accordance with the alternate interchange of increase and diminution—throughout eight days, we may say, by including also the dark nights—he lay with his jaws gaping and hanging down, the teeth in his mouth dropping, his mouth obstructed since he was really putrefying like a crumbly clod, consumed by earthly destruction, and his unhappy burial condemned his nerve bundles with the essence of his body to a miserable corruption. Thus, with the contraction of his limbs, his blackened skin is stretched over the dry and easy-to-count ribs, and a stream of bodily fluid, which is released from the cavity of the entrails, an already foul-smelling sewer, flowed filthy and dark to the feet of the corpse. ON LAZARUS. [1]

[1] CCL 69A:166. While this detail is rather gruesome, it was a staple description in many patristic homilies emphasizing the power and finality of death that was overcome by Jesus.

11:18-19 | Bethany Was Near Jerusalem

WHY DO ENEMIES OF CHRIST CONSOLE HIS FRIENDS?

CHRYSOSTOM “Two miles.” This is mentioned to account for so many coming from Jerusalem. … But how could the Jews console the loved ones of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy, or they wished to show respect for their rank. Or perhaps those who came were of the better sort, as we find that many of them believed. Their presence is mentioned to do away with all doubt that Lazarus was really dead. HOMILIES ON THE GOSPEL OF JOHN 62.2. [1]

[1] NPNF 1 14:229**.

11:20 | Martha Goes While Mary Stays

MARY AS ALLEGORY OF THE SOUL’S QUIET RECEPTIVITY

ORIGEN 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. [1]

[1] AEG 4:168-69*; GCS 10(4):547-48.

MARTHA WANTS TO SPEAK TO CHRIST ALONE

CHRYSOSTOM Martha does not take her sister with her because she wants to speak with Christ alone and tell him what has happened. When her hopes had been raised by him, then she went her way and called Mary. HOMILIES ON THE GOSPEL OF JOHN 62.3. [1]

[1] NPNF 1 14:229**.

11:21 | Lord, If You Had Been Here

CHRIST WAS THERE

ANDREW OF CRETE Do you see her faith? Do you see her undoubting mind? She affirmed in two ways that he was God and the Giver of life, even though she was led astray on account of her simple nature: “If you had been here,” she said. What are you saying, Martha? Your reasoning is false. For he was there and he has been and still is present everywhere. … “If you had been here, my brother would not have died.” Do you see how she believed him to be God and able with his power to restrain death and to raise the dead? For she was saying, I know that if you had been here, death would not have prevailed. HOMILY 8 ON LAZARUS. [1]

[1] StPatr 31:35; PG 97: 969-72.

IGNORANCE CONCERNING JESUS’ DIVINITY

CHRYSOSTOM See how great the heavenly wisdom of the women is, although their understanding is weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in on our grief. Rather, immediately they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way. For they did not yet certainly know either that he was God or that he did these things by his own power and authority, although on both points he had taught them. For they showed their ignorance of the former by saying, “If you had been here, our brother would not have died” and of the latter by saying, “Whatever you will ask of God, he will give it to you.” HOMILIES ON THE GOSPEL OF JOHN 62.3. [1]

[1] NPNF 1 14:229*.

11:22 | Ask, and God Will Give

MARTHA TRUSTS THAT JESUS KNOWS WHAT IS BEST

AUGUSTINE She does not say to him, “Bring my brother to life again.” For how could she know that it would be good for him to come to life again? She says, I know that you can do so, if you want to, but what you will do is for your judgment, not for my presumption, to determine. TRACTATES ON THE GOSPEL OF JOHN 49.13. [1]

[1] NPNF 1 7:275**; CCL 36:427.

JESUS LEADS MARTHA TO HIGHER TRUTHS

CHRYSOSTOM He leads her to the knowledge of higher truths. Even though she had been inquiring only about the resurrection of Lazarus, he tells her of a resurrection in which both she and those with her would share. HOMILIES ON THE GOSPEL OF JOHN 62.3. [1]

[1] NPNF 1 14:229**.

MARTHA IS TRYING TO BELIEVE

PETER CHRYSOLOGUS 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. [1] SERMON 63.3. [2]

[1] See 1 Cor 8:2.

[2] FC 109:253*.

11:23-24 | The Resurrection on the Last Day

THE FUTURE RESURRECTION

THEODORE OF MOPSUESTIA From this it appears that they, even though they believed somehow in the power of the Lord, were still in doubt because of the greatness of the task. … On the one hand, she has no doubts about his promise. On the other hand, however, she considers the task superior to human power. Indeed, we said above that they still thought they were speaking to a man who does everything through his own strength. This is why she said to him, “I know that he will rise again in the resurrection of the last day.” COMMENTARY ON JOHN 5.11.23-24. [1]

[1] CSCO 4 3:224-25.

HER BROTHER COULD BE RAISED HERE AND NOW

PETER CHRYSOLOGUS 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. [1]

[1] FC 109:253.

11:25 | I Am the Resurrection and the Life

THE VOICE OF LIFE AND JOY THAT WAKENS THE DEAD

ATHANASIUS I am the voice of life that wakens the dead. I am the good odor that takes away the foul odor. I am the voice of joy that takes away sorrow and grief. … I am the comfort of those who are in grief. Those who belong to me are given joy by me. I am the joy of the whole world. I gladden all my friends and rejoice with them. I am the bread of life. [1] HOMILY ON THE RESURRECTION OF LAZARUS. [2]

[1] Jn 6:35.

[2] AJSL 57:265-66*.

THE OLD TESTAMENT FATHERS ARE CHRIST’S CHILDREN

IRENAEUS If he is not the God of the dead but of the living, yet was called the God of the fathers [1] who were sleeping, they do undoubtedly live to God and have not passed out of existence, since they are children of the resurrection. But our Lord is himself the resurrection, as he himself declares, “I am the resurrection and the life.” But the fathers are his children, for it is said by the prophet: “In the place of ancestors you, O king, shall have sons.” [2] Christ himself, therefore, together with the Father, is the God of the living who spoke to Moses and who was also made known to the fathers. AGAINST HERESIES 4.5.2. [3]

[1] The Old Testament patriarchs.

[2] Ps 45:16 (44:17 LXX).

[3] SC 100:430; ANF 1:467.

CHRIST AS PLEDGE OF OUR RESURRECTION FORESHADOWED IN OLD TESTAMENT

APOSTOLIC CONSTITUTIONS For the almighty God himself will raise us up through our Lord Jesus Christ, according to his infallible promise, and grant us a resurrection with all those that have slept from the beginning of the world. And we shall then be such as we now are in our present form, without any defect or corruption. For we shall rise incorruptible: whether we die at sea, or are scattered on the earth or are torn to pieces by wild beasts and birds, he will raise us by his own power. For the whole world is held together by the hand of God. …

This resurrection was not believed by the Jews, when of old they said, “Our bones are withered, and we are gone.” [1] To whom God answered and said, “Behold, I open your graves and will bring you out of them. And I will put my Spirit into you, and you shall live: and you shall know that I the Lord have spoken it and will do it.” [2] And he says by Isaiah: “The dead shall rise, and those that are in the graves shall be raised up. And those that rest in the earth shall rejoice, for the dew which is from you shall be healing to them.” [3] There are indeed many and various things said concerning the resurrection, and concerning the continuance of the righteous in glory and concerning the punishment of the ungodly, their fall, rejection, condemnation, shame, “eternal fire and endless worm.” [4] Now in order to show that it was in his power, if it had pleased him, that all men and women should be immortal, he provided the examples of Enoch and Elijah, who he did not allow to have any experience of death. Or if it had pleased him in every generation to raise those that died, that this also he was able to do he has made evident by himself and by others as when he raised the widow’s son by Elijah [5] and the Shunammite’s son by Elisha. [6] But we are persuaded that death is not a retribution of punishment, because even the saints have undergone it. In fact, even the Lord of the saints, Jesus Christ, the life of those who believe and the resurrection of the dead, [experienced it]. … For it is he who raised Lazarus when he had been in the grave four days, and Jairus’s daughter [7] and the widow’s son. [8] It is he who raised himself by the command of the Father in the space of three days who is the pledge of our resurrection. For he says, “I am the resurrection and the life.” CONSTITUTIONS OF THE HOLY APOSTLES 5.1.7. [9]

[1] Ezek 37:11.

[2] Ezek 37:13-14.

[3] Is 26:19.

[4] Is 66:24.

[5] 1 Kings 17.

[6] 2 Kings 4.

[7] Mk 5.

[8] Lk 7.

[9] ANF 7:439-40*.

11:26a | Believers Die, Yet Live

WHY DO WE NOT TRUST CHRIST’S WORDS?

ROMANUS MELODUS:

Taking pity on the tears of Mary and Martha,

Thou hast said to them:

“He will be resurrected and he will rise up

Saying, ‘Thou art the Life and Resurrection.’”

In considering the tomb and those in the tomb, we weep,

But we should not; for we do not know whence they have come,

And where they are now, and who has them.

They have come from temporal life, released from its sorrows;

They are at peace, waiting for the receiving of divine light.

The Lover of man has them in His charge, and He has divested them of their temporal clothing

In order that He may clothe them with an eternal body.

Why, then, do we weep in vain? Why do we not trust Christ, as He cries:

“He who believes on me shall not perish,

For even if he knows corruption, after that corruption,

He will be resurrected and he will rise up

Saying, ‘Thou art the Life and the Resurrection’”?

The man of faith always has power for whatever he wishes,

Since he possesses a faith which lends strength to all things;

From it, he gains power from Christ for whatever he asks.

This faith is a great possession; if a man have it, he has control of everything.

Mary and Martha had it and were renowned for it.

KONTAKION ON THE RAISING OF LAZARUS 14.1-2.

BELIEVERS ARE ALWAYS ALIVE

METHODIUS Here he says believers live; they never die. Their bodies die but are brought back to life again. ON THE RESURRECTION 3.21.6. [1]

[1] AEG 4:170**; MOS 279.

FAITH IS THE LIFE OF THE SOUL

AUGUSTINE What does this mean? “He who believes in me, though he were dead.” Just as Lazarus is dead, “yet shall he live,” for he is not the God of the dead but of the living. Such was the answer he gave the Jews concerning their fathers, long ago dead, that is, concerning Abraham and Isaac and Jacob: “I am the God of Abraham, and the God of Isaac and the God of Jacob: He is not the God of the dead but of the living. For all live unto him.” [1] Believe then, and though you were dead, yet shall you live; but if you do not believe, even while you are alive you are dead. Let us prove this also by the fact that if you do not believe, though you live you are dead. To one who was delaying to follow him and saying, “Let me first go and bury my father,” the Lord said, “Let the dead bury their dead. But come and follow me.” [2] There was there a dead man needing to be buried, there were there also dead people to bury the dead: the one was dead in the flesh, the others in soul. And how does death come to the soul? When faith is wanting. How does death come to the body? When the soul is wanting. For faith is the life of the soul. TRACTATES ON THE GOSPEL OF JOHN 49.15. [3]

[1] Mt 22:32; Lk 20:37-38.

[2] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

[3] NPNF 1 7:275*; CCL 36:427. See also Sermon 173 (WSA 3 5:254).

LIVING IN THE HOPE OF THE RESURRECTION

CYPRIAN The apostle Paul reproaches and rebukes those who show sorrow for those who have left this world. “I would not,” he says, “like you to be ignorant, my dear brothers and sisters, about those who are sleeping, so that you feel sorrow like those who have no hope. If we believe that Jesus died and rose again, then God will bring those who are asleep in Jesus with him.” [1] Those who show sorrow at the departure of their friends reveal their own lack of hope. But we who live by hope and believe in God and are convinced that Christ suffered for us and that he rose again, who remain with Christ and find our resurrection by him and in him, why should we either show reluctance when we ourselves have to depart or lament and grieve for others who depart as though they were dying forever? Christ himself, our Lord and God, tells us, “I am the resurrection and the life, he that believes in me, though he should die, shall live, and whoever lives and believes in me shall never die.” If we believe in Christ, let us put faith in his words and promises. Since we shall not die once and for all, let us pass into Christ in joy and confidence since we shall live and reign with him forever. ON MORTALITY, 21. [2]

[1] 1 Thess 4:13-14.

[2] BTNL 122-23; CCL 3A:28.

THE GRACE OF THE GENERAL RESURRECTION

CYRIL OF ALEXANDRIA If anyone notices that even the saints who have received promises of life die, this is no reason for concern, since it is what naturally happens. The display of the grace [of resurrection] has been reserved until the appointed time. This grace is powerful, not partially but effectually, in the case of all, even of those saints who have died in time past and are tasting death for a short time until the general resurrection. For then, together, all will enjoy the good things. COMMENTARY ON THE GOSPEL OF JOHN 7. [1]

[1] LF 48:118**.

11:26b | Do You Believe This?

WHETHER A QUESTION OR A STATEMENT

ORIGEN 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. [1]

[1] AEG 4:170-71*; GCS 10(4):548.

MARTHA’S “AMEN” ON BEHALF OF LAZARUS

CYRIL OF ALEXANDRIA Having previously explained the force of the mystery in himself and shown plainly that he is by nature life and true God, he demands assent to the faith, furnishing in this matter a model to the churches. For we should not vainly cast our words into the air when we confess the venerable mystery but rather fix the roots of the faith in heart and mind and then allow it to bear fruit in our confession. And we ought to believe without any hesitation or double-mindedness. … Nevertheless, it is necessary to know that we make the confession of our faith to God, although we are questioned by others, I mean those whose responsibility it is to minister in sacred things, when we say the “I believe” at the reception of holy baptism. Certainly therefore to speak falsely and to slip aside toward unbelief is a most awful thing. … In a certain way, as Lazarus was lying dead, the assent to the faith is demanded of the woman on his behalf. The same can be seen in the churches when a newborn child is brought either to receive the anointing of the catechumenate or to be fully initiated into the Christian faith at holy baptism. In these instances, the person who brings the child repeats aloud the “Amen” on the child’s behalf [1] … something we also see in the case of Lazarus and his sister. Martha wisely and prudently sows the confession of faith first so that afterward she may reap the fruit of it. COMMENTARY ON THE GOSPEL OF JOHN 7. [2]

[1] In an intriguing analogy, Martha’s “Amen” on behalf of Lazarus is here compared by Cyril with the “Amen” of the parents on behalf of a newborn child in baptism. This more corporate understanding of faith and the Christian life in early Christianity ensured mutual consolation and support within the Christian family.

[2] LF 48:119-20**.

11:27 | The Christ, the Son of God

ASKED ONE THING, ANSWERS ANOTHER

CHRYSOSTOM Martha seems not to have understood his words, that is, she saw that he meant something great but did not see what that was. She is asked one thing and answers another. Yet for a while at least she had this in her favor, that she moderated her grief. Such was the power of the words of Christ. This is why Martha went out first and Mary followed. For their affection for their teacher did not allow them to feel their present sorrow so strongly, so that the minds of these women were truly wise as well as loving. HOMILIES ON THE GOSPEL OF JOHN 62.3. [1]

[1] NPNF 1 14:230**.

MARTHA CONFESSES CHRIST

TERTULLIAN Martha confesses him to be the Son of God, being no more astray than Peter and Nathanael, though even if she had been astray she should at once have learned [the truth]. For the Lord, for the raising up of her brother from the dead, looked up to heaven and to the Father and said, “Father”—evidently a son [speaks]—“I thank you that you hear me always: for the sake of these multitudes that stand by, I said it that they may believe that you have sent me.” [1] AGAINST PRAXEAS 23. [2]

[1] Jn 11:41-42.

[2] TTAP 165.

BELIEF IN THE SON IS BELIEF IN THE RESURRECTION

AUGUSTINE When I believed [that you were the Son of God], I believed that you were the resurrection, that you were life and that he that believes in you, though he were dead, shall live. TRACTATES ON THE GOSPEL OF JOHN 49.15. [1]

[1] NPNF 1 7:275**; CCL 36:428.