Lecture 3 — The death of Lazarus

^11:11^ These things he said, and after that he said to them: Lazarus our friend sleeps, but I go that I may awake him out of sleep. [n. 1493]

^11:12^ His disciples therefore said: Lord, if he sleeps, he will be well. [n. 1497]

^11:13^ But Jesus spoke of his death, and they thought that he spoke of the repose of sleep. [n. 1499]

^11:14^ Then therefore Jesus said to them plainly: Lazarus is dead. [n. 1501]

^11:15^ And I am glad, for your sakes, that I was not there, that you may believe, but let us go to him. [n. 1502]

^11:16^ Thomas therefore, who is called Didymus, said to his fellow disciples: let us also go, that we may die with him. [n. 1503]

1492. Above, our Lord mentioned his intention of going to the place where Lazarus had died; now he reveals his intention to raise him.

The Evangelist first mentions this intention;

second, the attitude of the disciples, at Thomas therefore.

First, we see our Lord stating his intention

implicitly and rather obscurely;

second, the Evangelist mentions how slow the disciples were to understand this: his disciples therefore said;

and third, we see our Lord stating his intention plainly: then therefore Jesus said.

1493. The Evangelist says, these things he said, and after that he said to them, that is, having said those things already mentioned, Jesus now says to his disciples, Lazarus our friend sleeps. According to Chrysostom, this seems to be a second reason for the disciples not to fear: the first was based on their innocence, because **if a man walk in the day, he does not stumble **(John 11:9); but this reason is based on current necessity, it being necessary to go there.

1494. We see three things about this.

First, he recalls his previous friendship with the dead man, saying, our friend Lazarus. This was to say: he was a friend because of the many things and favors he did for us; so we should not neglect him in his needs: he who overlooks his own advantage for the sake of a friend is just (Prov 12:26).

1495. Second, he mentions that help is needed now, saying, sleeps, and so should be helped: a brother is born for adversity (Prov 17:17). Lazarus our friend sleeps, with respect to the Lord, as Augustine says; but with respect to men he was dead, as they were unable to revive him.

We should note that the word ‘sleep’ can be understood in several ways. Sometimes it refers to a natural sleep: so Samuel went and slept until morning (1 Sam 3:9); and you will sleep securely (Job 11:18). Sometimes it indicates the sleep of death: we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope (1 Thess 4:13). Sometimes it is understood as some kind of negligence: behold, he who keeps Israel will neither slumber nor sleep (Ps 121:4). And sometimes it means the sleep of sin: awake, O sleeper, and arise from the dead (Eph 5:14). Again, it can mean the repose of contemplation: I slept, but my heart was awake (Song 5:2). It can also signify the rest of future glory: in peace I will both lie down and sleep (Ps 4:8).

Death is called a sleep because of the hope we have of a resurrection; so death has come to be called a sleep from the time that Christ died and arose: I lie down and sleep (Ps 3:6).

1496. Third, he shows his power to raise one from death when he says, but I go that I may awake him out of sleep. By this he tells us that he woke him from the grave with as little effort as you wake a person who is sleeping in bed. This is not surprising because he is the one who raises the dead and gives life; so it was said above: **for the hour is coming, wherein all who are in the graves will hear the voice of the Son of God **(John 5:28).

1497. The Evangelist now mentions that the disciples were slow to understand this: his disciples therefore said: Lord, if he sleeps, he will be well.

First, he gives a sign of their slowness, and this is that they did not answer our Lord in accord with his meaning.

Second, their slowness is clearly shown: but Jesus spoke of his death.

1498. Concerning the first, note that although our Lord was speaking of the sleep of death, they understood him to mean a natural sleep. And because it is a sign of health when the sick sleep, the disciples said, if he sleeps, he will be well. They were saying: this is clearly a sign of health; Lord, since he is sleeping, it does not seem to be helpful to go and awake him.

1499. The Evangelist mentions their slowness to understand, saying, but Jesus spoke of his death, since they did not realize this. Our Lord said to them, are you also still without understanding? (Matt 15:16). And we read of the wise: the wise man may also hear . . . and understand a proverb and a figure, the words of the wise and their riddles (Prov 1:5–6).

1500. Then our Lord explicitly states his intention to raise him: Lazarus is dead; and I am glad, for your sakes.

First, he tells them that Lazarus has died, which shows his knowledge;

second, he mentions his attitude towards his death, which shows his providence;

and third, he makes known his intention to go to the place where he died, which shows his compassion or mercy.

1501. He states that Lazarus has died when he says plainly, Lazarus is dead, i.e., he has submitted to the common law of death which no one can escape: what man can live and never see death? (Ps 89:48).

1502. He shows his own attitude towards this death, saying, and I am glad, for your sakes, that I was not there, that you may believe. This can be explained in two ways. The first way is this. We have heard that Lazarus was sick. Although I was not there I have told you that he has died and I am glad, for your sakes, i.e., because it is for your benefit, so that you may experience my divinity, because though I was not there I saw this: all are open and laid bare to the eyes of him with whom we have do to (Heb 4:13). This is not surprising, because the divinity is present to all things: do I not fill heaven and earth? (Jer 23:24). So that you may believe not as though they were to believe for the first time, but in order that they might believe more firmly and more strongly, in the sense of I believe; Lord, help my unbelief (Mark 9:23).

The other explanation is this: I am glad that he is dead and this is for your sakes, for your benefit, that you may believe. Accordingly, and I am glad, for your sakes, that I was not there, for if I had been there, he would not have died. But because he is now dead, it will be a greater miracle when I raise one already decomposing. As a result, your faith will get stronger, for it is greater to raise one who is dead than to keep him from dying. We can learn from this that evils are sometimes a reason for joy, insofar as they are directed to some good: we know that everything works for good with those who love him (Rom 8:28).

1503. He mentions his plan to go when he says, but let us go to him. Here we see God’s mercy, for in his mercy he takes the initiative and draws to himself those living in sin, who are dead and unable of themselves to come to him: I have loved you with an everlasting love; therefore have I drawn you, taking pity on you (Jer 31:3).

1504. Now the attitude of the disciples is given, and this can be interpreted in two ways; in one way as indicating a lack of confidence; and in the other as indicating love.

Chrysostom interprets it in the first way. As was mentioned above, all the disciples feared the Jews, but especially Thomas. Indeed, before the passion he was weaker than the others and had less faith, but after he became stronger and was beyond reproach, traveling the whole world alone. So, because of this lack of confidence he says to his fellow disciples, let us also go, that we may die with him. This was like saying: he does not fear death; he fully wants to go, willing to deliver both himself and us over to death.

Augustine interprets it in the second way. For Thomas and the other disciples loved Christ so much that they wanted either to live with him while he was here, or die with him, so that they would not find themselves again without consolation if he left them alone by dying. It was with this feeling that Thomas said to his fellow disciples, let us also go, that we may die with him. He was saying: he wants to go, and is in danger of death. Shall we stay here to live? No. Let us also go, that we may die with him: if we suffer with him, we will reign with him (Rom 8:17); one has died for all; therefore all have died (2 Cor 5:14).