ACC ~ John 11 v28 - 37

OVERVIEW:

Jesus calls for Mary, although the text does not say where, when or how (AUGUSTINE). When Mary, who bears the same name as his mother, comes to Jesus (PETER CHRYSOLOGUS), her ardent love for him is evident (THEODORE). As if by providential design, the Jews follow her so that they too will become witnesses to the miracle that is going to take place (CYRIL). They, along with Mary and Jesus, all wept together, but Mary even more so, having her brother separated from her (PETER CHRYSOLOGUS). Her initial reaction to Jesus is the same as Martha’s, but also more intense as she falls at Jesus’ feet (THEODORE). But Jesus too is disturbed over Lazarus’s death as one who is human just as we are (HIPPOLYTUS). John chooses to show Jesus’ grief here—or perhaps his anger at death (DIADOCHUS)—as he groans on coming to the tomb, rather than later, at the passion, where Jesus’ divinity is much more evident than his humanity in John’s account (CHRYSOSTOM).

In coming to Lazarus’s grave, Jesus asks where they have laid him, not out of ignorance but in order to get them to follow him to the tomb as witnesses (CHROMATIUS). He has come out of pity for the tears of Mary and Martha, although the crowd thinks he has come to mourn (CHRYSOSTOM) as he also does with our sin (AUGUSTINE). Jesus wept, but he did not mourn (HIPPOLYTUS). Could it be possible that they may have been tears of joy knowing that Lazarus would be returned (PETER CHRYSOLOGUS)? Or, is it more likely that God wept, moved by the mortality of those created to be immortal (POTAMIUS)? He wept to teach us to weep (AUGUSTINE) and how to weep because there are limits to grief for Christians who know of the resurrection (BASIL OF SELEUCIA). It was Jesus’ mother who gave him the gift of weeping (IRENAEUS). His tears were like the watering rain that would cause the seed of Lazarus’s body to sprout back to life (EPHREM). He wept out of compassion, not only for Lazarus but for all humanity, which is subject to death (CYRIL). But there were still those who saw not compassion or power but only weakness in Jesus because of the delay in raising Lazarus (CHRYSOSTOM).

11:28 | The Teacher Calls for You

NO MENTION OF WHERE, WHEN OR HOW JESUS CALLED MARY

AUGUSTINE We may observe that the Evangelist has not said where, when or how the Lord called Mary, but for brevity’s sake he has left it to be gathered from Martha’s words. TRACTATES ON THE GOSPEL OF JOHN 49.16. [1]

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

11:29-30 | Mary Quickly Comes to Jesus

THE ONE WHO BEARS THE NAME OF HIS MOTHER

PETER CHRYSOLOGUS 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. [1] 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. [2]

[1] Chrysologus, here and elsewhere, interprets Martha and Mary as symbols of Eve and the Virgin Mary.

[2] FC 109:256-57.

11:31 | Jews Suppose Mary Goes to Weep at the Tomb

MARY’S ARDENT LOVE FOR JESUS

THEODORE OF MOPSUESTIA The Jews who were there to console her in her grief, as they saw that Mary had suddenly gotten up and gone out, thinking that she went to the sepulcher to weep, followed her as if she, being overwhelmed by her sorrow, might be about to do something [1] that was their duty to prevent. This was ordered by the providence of God, that they came there against their will and became the witnesses of the miracle to be performed. COMMENTARY ON JOHN 5.11.29. [2]

[1] Perhaps suicide?

[2] CSCO 4 3:226-27.

THE PROVIDENCE OF GOD

CYRIL OF ALEXANDRIA The Jews who follow Mary are doing the will of God in order that they might go to see the marvelous deed, even without wishing to do so. Had this not taken place by the providence of God, the Evangelist would not have mentioned it, neither would he have written down the reason they followed Mary to Lazarus’s tomb if he had not been continuously zealous for the truth. Thus, he states the reason why many ran to the tomb, and were found there, and became witnesses of the marvelous deed and reported it to others. COMMENTARY ON THE GOSPEL OF JOHN 7. [1]

[1] LF 48:120-21**.

MARY, THE JEWS, CHRIST AND WE ALL WEEP

PETER CHRYSOLOGUS 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.” [1] … 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. [2]

[1] Jn 11:14-15.

[2] FC 109:257-58.

11:32 | Lord, If You Had Been Here

MARY’S LOVE AND DEVOTION MORE INTENSE

THEODORE OF MOPSUESTIA As Mary came to Jesus, she immediately fell at his feet saying the same things as Martha, “Lord, if you had been here, my brother would not have died.” Martha is not actually said to have fallen at his feet but only to have come to him, so that it seems to many that Mary had a greater love for the Lord. This also appears from the fact that, while the Lord was at their house, Martha was intent on her service, whereas Mary, because of her great love, sat at his feet, as she did not want to be separated from her teacher even for a short time. Therefore the Lord exalted her in his praise more than Martha. COMMENTARY ON JOHN 5.11.32. [1]

[1] CSCO 4 3:227.

11:33 | Jesus Deeply Moved in Spirit

JESUS SHOWED HIMSELF HUMAN

HIPPOLYTUS “He troubled himself” not as we are troubled by fear or pain, but “he troubled himself.” “Where have you laid him?” Did he who had known when he had died not know where he was buried? But he mingles human words with divine miracles in order to show that he was also human, as also the prophet says, “And he is a human, and who will know him?” [1] And he wanted it to be clear that he who is God is also something else. … But he showed himself actually as man also by the fact that he wept. ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS. [2]

[1] Jer 17:9 (LXX).

[2] AEG 4:171-72*; GCS 1 2:219-20, 224.

THE BENEFITS OF A TROUBLED SPIRIT

DIADOCHUS OF PHOTICE Becoming incensed usually spells trouble and confusion for the soul more than any other passion, yet there are times when it greatly benefits the soul. For when with inward calm we direct it against blasphemers or other sinners in order to induce them to mend their ways or at least feel some shame, we make our soul more gentle. In this way we put ourselves completely in harmony with the purposes of God’s justice and goodness. In addition, through becoming deeply angered by sin we often overcome weaknesses in our soul. Thus there is no doubt that if, when deeply depressed, we become indignant in spirit against the demon of corruption, this gives us the strength to despise even the presumptuousness of death. In order to make this clear, the Lord twice became indignant against death and troubled in spirit. [1] And despite the fact that, untroubled, he could by a simple act of will do all that he wished, nonetheless when he restored Lazarus’s soul to his body he was indignant and troubled in spirit—which seems to me to show that becoming incensed in a controlled manner can be viewed as a weapon implanted in our nature by God when he creates us. If Eve had used this weapon against the serpent, she would not have been impelled by sensual desire. In my view, then, the person who in a spirit of devotion makes controlled use of the power of his anger will without doubt be judged more favorably than the one who … has never become incensed. The latter seems to have an inexperienced driver in charge of his emotions, while the former, always ready for action, drives the horses of virtue through the midst of the demonic host, guiding the four-horsed chariot of self-control in the fear of God. ON SPIRITUAL PERFECTION 62. [2]

[1] See Jn 12:27; 13:21.

[2] TP 1:272*.

JESUS’ GRIEF

CHRYSOSTOM He comes then to the tomb and again curbed his emotions. Why does the Evangelist carefully mention in several places that “he wept” and that “he groaned”? He mentions these so that you may learn that he had truly put on our nature. For while this Evangelist is remarkable for the great things he says about Christ more than the others in matters relating to the body, [at the passion] he also speaks much more humbly than they. For instance, he says nothing about Jesus’ sorrow concerning his death, while the other Evangelists declare that he was exceedingly sorrowful, that he was in fact in an agony. But John, on the contrary, says that he even threw the officers backwards. The result is that [John] here has made up for what is omitted there by mentioning his grief. HOMILIES ON THE GOSPEL OF JOHN 63.2. [1]

[1] NPNF 1 14:233*.

11:34 | Where Have You Laid Him?

JESUS ASKS NOT OUT OF IGNORANCE

CHROMATIUS OF AQUILEIA When therefore the Lord comes to Mary and Martha the sisters of Lazarus, seeing the crowd of the Jews, he says, “Where have they laid him?” But could the Lord truly be ignorant of where the body of Lazarus was placed, who while being absent at the death of Lazarus had already announced his death and who in his divine majesty was everywhere? But this the Lord did out of ancient custom. For to Adam he had similarly said, “Where are you, Adam?” [1] This was not because he was ignorant of where Adam was but that he might therefore question him so that Adam would openly confess his sin… It is the same here. He does not ask because he is ignorant of Lazarus’s whereabouts [2] but so that the crowd of the Jews would follow him to Lazarus’s tomb so that, seeing the divine power of Christ exhibited in the resurrection of Lazarus, they might be exposed as his enemies if they did not believe this display of his power. For the superior Lord said to them, “If you do not believe me, believe the works and know that the Father is in me and I in him.” [3] SERMON 27.3. [4]

[1] Gen 3:9.

[2] This is a common emphasis in patristic commentary that seeks to emphasize that Christ was all-knowing as God.

[3] Jn 10:38.

[4] CCL 9A:125-26.

THEY THOUGHT JESUS CAME TO MOURN

CHRYSOSTOM Jesus had not yet raised anyone from the dead and seemed as if he came to mourn, not to resurrect him. For the Jews seem to indicate that he was coming to mourn, not to raise him. HOMILIES ON THE GOSPEL OF JOHN 63.1. [1]

[1] NPNF 1 14:232**.

SEEING, HE PITIES

AUGUSTINE When the Lord sees, he pities, as we read, “Look upon my adversity and misery, and forgive me all my sin.” [1] TRACTATES ON THE GOSPEL OF JOHN 49.20. [2]

[1] See Ps 51:1 (50:3 LXX, Vg).

[2] CCL 36:430; NPNF 1 7:277**.

11:35 | Jesus Wept

HE WEPT BUT DID NOT MOURN

HIPPOLYTUS What need was there to weep for him whom he was soon about to raise? But Jesus wept to give us an example of sympathy and kindliness toward our fellow human beings. Jesus wept that he might by deed rather than word teach us to “weep with those that weep.” [1] He wept but did not mourn—avoiding absolute tearlessness as harsh and inhuman but rejecting love of mourning as ignoble and cowardly. He wept, assigning due measure to his sympathy. ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS. [2]

[1] Rom 12:15.

[2] AEG 4:173*; GCS 1 2:224.

TEARS AT WELCOMING LAZARUS BACK?

PETER CHRYSOLOGUS Christ was deeply agitated with his inner organs all in turmoil, because at this point he was going to raise up only Lazarus and not yet all the dead. Who then could think that Christ shed tears on this occasion out of human weakness when the heavenly Father weeps over the prodigal son, not when he goes away but at the moment when he welcomes him back? [1] And so, Christ shed tears over Lazarus because he was welcoming him back, not because he lost him. And to be sure, it is not when he sees the crowd weeping that Jesus weeps, but when he asks them questions and sees in their responses no trace of faith. [2] SERMON 64.3. [3]

[1] See Lk 15:20.

[2] See also Chromatius of Aquileia Sermon 27.2 for a similar opinion regarding the tears of agitation.

[3] FC 109:258*.

GOD WEPT, MOVED BY MORTALS’ TEARS

POTAMIUS OF LISBON God wept, moved by the tears of mortals, and although he was about to release Lazarus from the bond of death by the exercise of his power, he fulfilled the component of human affection with the comfort of his sympathetic tears. God wept, not because he learned that the young man had died before him but in order to moderate the sisters’ outpourings of grief. God wept, in order that God might do, with tears and compassion, what human beings do on behalf of their fellow human beings. God wept, because human nature had fallen to such an extent that, after being expelled from eternity, it had come to love the lower world. God wept, because those who could be immortal, the devil made mortal. God wept, because those whom he had rewarded with every benefit and had placed under his power, those whom he had set in paradise, among flowers and lilies without any hardship, the devil, by teaching them to sin, exiled from almost every delight. God wept, because those whom he had created innocent, the devil through his wickedness, caused to be found guilty. ON LAZARUS. [1]

[1] CCL 69A:172.

HE WEPT TO TEACH US TO WEEP

AUGUSTINE: Why did Christ weep except to teach us to weep? TRACTATES ON THE GOSPEL OF JOHN 49.19. [1]

[1] NPNF 1 7:276*; CCL 36:430.

JESUS SHOWED THERE ARE LIMITS TO GRIEF FOR CHRISTIANS

BASIL OF SELEUCIA Jesus wept by the tomb in order to give a limit for grief to lovers of Christ. By weeping, he ordained a law with his tears. He wept, he did not lament, or wail, or moan, or rend his garments or tear his hair. He defined the bounds of grief [as extending] only as far as the first tears. For why do you weep for a corpse that will be raised? Why do you weep for one who is awaiting the trumpet? Why do you lament as a corpse one who is [merely] sleeping? Why do you trouble one who is in repose with your cries? “Christ is arisen and became the firstfruits of those that slept.” [1] On hearing of one who is asleep, do not lament him as a corpse. Moderate your love by means of your tears. Do not offend the one who has experienced the resurrection by weeping immoderately. [2] For it is on this account that he is weeping by the tomb and allowing himself to suffer now, in order that he may expel your grief. HOMILY ON LAZARUS 6. [3]

[1] 1 Cor 15:20.

[2] The disapproval of the Greek fathers toward the expression of violent grief and ritual lamentation of the dead is discussed at length by Margaret Alexiou, The Ritual Lament in Greek Tradition (Cambridge: Cambridge University Press, 1974), 28ff.

[3] AnBoll 104:180*.

JESUS’ MOTHER GAVE HIM THE GIFT OF WEEPING

IRENAEUS Why did he come down into [Mary his mother] if he were to take nothing of her? If he had taken nothing of Mary, he … would never have wept over Lazarus. AGAINST HERESIES 3.22.2. [1]

[1] SC 34:376; ANF 1:454. For further reflection on the human nature of Christ and this passage, see Tertullian Against Praxeas 16; Gregory of Nazianzus Oration 38.15; Theodore Dialogues (FC 106:150).

JESUS’ TEARS ARE LIKE THE RAIN THAT WATERS THE EARTH

EPHREM THE SYRIAN His tears were like the rain, and Lazarus like a grain of wheat, and the tomb like the earth. He gave forth a cry like that of thunder, and death trembled at his voice. Lazarus burst forth like a grain of wheat. He came forth and adored his Lord who had raised him. COMMENTARY ON TATIAN’S DIATESSARON 17.7. [1]

[1] ECTD 264.

11:36 | See How He Loved Him!

JESUS WEEPS FOR ALL HUMANITY

CYRIL OF ALEXANDRIA The Jews thought that Jesus wept on account of the death of Lazarus, but in fact he wept out of compassion for all humanity, not mourning Lazarus alone but all of humanity, which is subject to death, having justly fallen under so great a penalty. COMMENTARY ON THE GOSPEL OF JOHN 7. [1]

[1] LF 48:123-24**.

11:37 | Power over Blindness and Death

WICKEDNESS EVEN IN THE FACE OF CALAMITY

CHRYSOSTOM They do not relax their wickedness even in the face of calamity. And yet, what he was about to do was something far more wonderful. For it is a much greater thing to dispel death that has come and conquered than to ward off death that is imminent. They therefore slander him by those very points through which they ought to have marvelled at his power. They allow for the time that he opened the eyes of the blind. And, when they ought to have admired him because of that miracle, they use this latter case as a way to cast a slur upon it, as though it had not even taken place. And not only this … but even before he has arrived or done anything, they try to prevent him with their accusations without even waiting to see how things will turn out. HOMILIES ON THE GOSPEL OF JOHN 63.1. [1]

[1] NPNF 1 14:233**.