St. John ChrysostomHomily 62 on John · on John 11:1–2
Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of…
Blessed AugustineTractate 49 on John · on John 11:1
Among all the miracles wrought by our Lord Jesus Christ, the resurrection of Lazarus holds a foremost place in preaching. But if we consider attentively who did it, our duty is to rejoice rather than to wonder. A man was raised up by Him who made man: for He is the only One of the Father, by whom, as you know, all…
Blessed AugustineTractate 49 on John · on John 11:2–3
"But Mary was she who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. Therefore his sisters sent unto Him, saying." We now understand whither it was they sent, namely, where the Lord was; for He was away, as you know, beyond the Jordan. They sent messengers to the…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:2
With a purpose does the Evangelist make mention of the names of the women, showing that they were distinguished for their piety. Wherefore also the Lord loved them. And of the many things which probably had been done for the Lord by Mary, he mentions the ointment, not at haphazard, but to show that Mary had such…
St. John ChrysostomHomily 62 on John · on John 11:3
"Behold, he whom thou lovest is sick." They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, "If thou hadst been here, he had not died," and from their saying, not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is sick."
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:3
The women send to the Lord, ever wishing to have Him near them, but on this occasion sending under a fair pretext on account of him who was sick. For they believed that if Christ would only appear the sufferer would be set free from his disease. And they gently remind Him of the love which He had for the sick man,…
St. John ChrysostomHomily 62 on John · on John 11:4
"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified." "This sickness is not unto death." Since He intended to…
Blessed AugustineTractate 49 on John · on John 11:4
"But when Jesus heard that, He said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified." Such a glorifying of Himself did not add to His dignity, but benefited us. Hence He says, "is not unto death," because even that death itself was not unto death, but rather unto the…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:4
The Lord now says this, not that the men may go away and report it to the sisters of Lazarus, but as God foretelling what should come to pass, because He saw that the conclusion of the affair would be for the glory of God; not that the sickness came upon the man for this reason, that He should be glorified; for it…
St. John ChrysostomHomily 62 on John · on John 11:5
"Jesus loved Martha, and her sister, and Lazarus." That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.
When he had heard therefore that he was sick, he abode two days still in the same place where he was.
ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας·
St. John ChrysostomHomily 62 on John · on John 11:6
"And having said this, He tarried two days." Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, but not death. On this account He tarried so long, that corruption began,…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:6
And He deferred His arrival in order that He might not heal him while sick, but raise him when dead; which is a work of greater power, so that He would be more greatly glorified.
St. John ChrysostomHomily 62 on John · on John 11:7
"Then saith He to his disciples, Let us go into Judea." Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them.
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:7
Now when the Lord said: Let us go into Judaea again, He seems almost to declare "Even though the people there are unworthy of kindness, yet now that an opportunity presents itself of conveying them some advantage, let us go back to them;" but the disciples in their love for Him think it right to try to hinder Him, and…
St. John ChrysostomHomily 62 on John · on John 11:8
"The Jews of late sought to stone Thee, and goest Thou thither again?" They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him," because Thomas was weaker and more unbelieving than…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:8
But the disciples in their love for Him think it right to try to hinder Him, and moreover as men they suppose that He would be unwilling to put Himself in peril by going amongst the Jews. Wherefore also they remind Him of the madness of the Jews against Him, all but saying: "Why again dost Thou seek to be amidst the…
St. John ChrysostomHomily 62 on John · on John 11:9–10
"Are there not twelve hours of the day?" He either saith this, that "he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death"; or else that, "he who seeth the light of this world is in safety;…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:9–10
Perhaps He compares to the ever-moving course of the day, the easily-swayed and novelty-loving mind of men, which is not established in one opinion, but vacillates from one way of thinking to another, just as the day changes from one hour to another. And thus also thou wilt understand the words: Are there not twelve…
St. John ChrysostomHomily 62 on John · on John 11:11
Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany. "Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep." That is, "I go not for the same purpose as…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:11
"A worthy cause draws Me towards Jerusalem;" for so much is signified by the words: Our friend is fallen asleep; "and if we should let it pass neglected, we should incur the reputation of being devoid of compassion. Wherefore we must avoid the disgrace of such conduct, and run to the help of our friend, despising the…
St. John ChrysostomHomily 62 on John · on John 11:12
"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:13
They, not understanding the force of the words, thought that Jesus spake of taking rest in sleep, which when sick men can do, they generally experience refreshment; wherefore the disciples say: "It is not worth while to go and disturb Lazarus from his sleep, for it does not benefit a sick man to awake him out of…
Then said Jesus unto them plainly, Lazarus is dead.
τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανε,
St. John ChrysostomHomily 62 on John · on John 11:14
When therefore their disposition was somewhat reluctant, He said, "He is dead." The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead." "And I am glad for your sakes." Why "for your sakes"? "Because I have forewarned you of his death, not being…
St. John ChrysostomHomily 62 on John · on John 11:15
"And I am glad for your sakes." Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:15
The disciples therefore not understanding that He had called death by the name of sleep, He made His meaning clearer, saying: He is dead. And He says that He is glad, not out of a love of glory, because He was going to do the marvellous deed, but because this was going to become for the disciples a ground of faith.…
St. John ChrysostomHomily 62 on John · on John 11:16
"Let us go, that we also may die with Him." Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. For the wonderful thing is this; that we see…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:16
The language of Thomas has indeed zeal, but it also has timidity; it was the outcome of devout feeling, but it was mixed with littleness of faith. For he does not endure being left behind, and even tries to persuade the others to adopt the same resolution: nevertheless he thinks that they are destined to suffer…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:18
He mentions also the length of days that had intervened after the death of Lazarus for this reason, that the miracle may be the more marvelled at, and lest any one should chance to say that He had come after one day, and that Lazarus was not dead, but He had raised him up from sickness. And he says that many Jews were…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:20
Perhaps Martha was the more eager to do such things as might be necessary; wherefore also she first went and met Him: but Mary was the more intelligent. Wherefore, as possessing a more sensitive soul, she remained at home, receiving the attentions of her consoling friends; but Martha, as a simpler person, started off,…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:21
What Martha says, amounts to this. "Not for this reason," she says, "did my brother die, because the nature of man is subject to death; but because Thou wast not present, Who art able by Thy word to conquer death." But in her grief, wandering beyond propriety, she considered that the Lord was no longer able to do…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:22
And the words: Whatsoever Thou shalt ask of God He will give Thee, are the words of one who is almost afraid to ask plainly what she wishes; nevertheless she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints; His being seen in the flesh causing her to think that whatsoever He…
Jesus saith unto her, Thy brother shall rise again.
λέγει αὐτῇ ὁ Ἰησοῦς· ἀναστήσεται ὁ ἀδελφός σου.
Blessed AugustineTractate 49 on John · on John 11:23–25
"Jesus saith unto her, Thy brother shall rise again." This was ambiguous. For He said not, Even now I will raise thy brother; but, "Thy brother shall rise again. Martha saith unto Him, I know that he shall rise again in the resurrection, at the last day." Of that resurrection I am sure, but uncertain about this.…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:23
His being seen in the flesh causing her to think that whatsoever He should ask as a saint, He would receive from God; not indeed knowing that, being in His Nature God and the Power of the Father, He possesses irresistible might over all things. For if she had known that He was God, she would not have said: If Thou…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:24
The woman having heard this and being ashamed now to say: "Raise him to life," yet in some degree instigating Him to do the work at once, seems somewhat to be saddened at the postponement of the time, saying: "I know that he shall rise again at the last day, but I long to see before that time the resurrection of my…
Blessed AugustineTractate 49 on John · on John 11:25–26
"He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die." What meaneth this? "He that believeth 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. Believe then, and though…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:25
Assuredly a fruit and reward of faith in Christ is eternal life, and in no other way does this come to the soul of man. For although we are all raised to life through Christ, yet this [eternal life given to the faithful] is the true life, namely, to live unendingly in bliss; for to be restored to life only for…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:26
Assuredly a fruit and reward of faith in Christ is eternal life, and in no other way does this come to the soul of man. For although we are all raised to life through Christ, yet this [eternal life given to the faithful] is the true life, namely, to live unendingly in bliss; for to be restored to life only for…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:26
Having previously explained the force of the mystery in Himself, and shown plainly that He is by Nature Life and Very God, He demands assent to the faith, furnishing in this matter a model to the Churches. For we ought not quite vainly to cast our words into the air when we confess the venerable mystery, but to fix…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:28
She went away to call her sister, that she also might share the happiness which arose from the expected event, and receive at once in common with herself the dead one raised again beyond all hope. For she had heard the words: Thy brother shall rise again. And she told the good news of the coming of the Saviour to her…
St. John ChrysostomHomily 63 on John · on John 11:30–31
"Jesus was not yet come into the town." He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, "riseth up quickly," or else he showeth that she ran so as to…
The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:31
The Jews therefore who were present, thinking she had run to the tomb to tear herself [in her grief], follow her; doing this by the will of God, in order that they might go in a body to see the marvellous deed, even without wishing to do so. For had this not taken place by the providence of God, the Evangelist would…
Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
St. John ChrysostomHomily 63 on John · on John 11:32
"And she fell at His feet." She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?"; but cast out all…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:32
Certainly Mary says that death had happened to her brother prematurely through the absence of the Lord, and says that He had come to the house, when the time for healing had passed by: and it is possible also from this to conjecture that she said this as to God Himself; although she did not speak accurately, from…
St. John ChrysostomHomily 63 on John · on John 11:33
What doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the…
Blessed AugustineTractate 49 on John · on John 11:33–34
"When Jesus therefore saw her weeping, and the Jews also weeping, who were with her, He groaned in the spirit, and troubled Himself, and said, Where have ye laid him?" Something there is, did we but know it, that He has suggested to us by groaning in the spirit, and troubling Himself. For who could trouble Him, save…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:33
Or thus we must understand the words: He groaned in the spirit and was troubled, viz:----as equivalent to: "Being moved to compassion by reason of many weeping, He in a manner gave commandment to His own Spirit to overthrow death before the time, and to raise up Lazarus." And it is not as being ignorant that He asks:…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:33
Now since Christ was not only God by Nature, but; also Man, He suffers in common with the rest that which is human; and when grief begins somehow to be stirred within Him, and His Holy Flesh now inclines to tears, He does not allow It to indulge in them without restraint, as is the custom with us. But He groans in the…
St. John ChrysostomHomily 63 on John · on John 11:34
"Where have ye laid him?" So that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on the miracle, but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion.
St. John ChrysostomHomily 63 on John · on John 11:35
"Jesus wept." Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him.
St. John ChrysostomHomily 63 on John · on John 11:35
Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"? That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also…
Blessed AugustineTractate 49 on John · on John 11:35–37
"Jesus wept. Then said the Jews, Behold how He loved him!" "Loved him," what does that mean? "I came not to call the righteous, but sinners to repentance." "But some of them said, Could not this man, who opened the eyes of the blind, have caused that even this man should not die?" But He, who would do nought to hinder…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:35
Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that…
St. John ChrysostomHomily 63 on John · on John 11:36–37
"Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:36
Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that…
St. John ChrysostomHomily 63 on John · on John 11:38
He cometh then to the tomb; and again rebuketh His feelings. Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"? That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than…
Blessed AugustineTractate 49 on John · on John 11:38–39
"Jesus therefore again groaning in Himself, cometh to the tomb." May His groaning have thee also for its object, if thou wouldst re-enter into life! Every man who lies in that dire moral condition has it said to him, "He cometh to the tomb." "It was a cave, and a stone had been laid upon it." Dead under that stone,…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:38
Here we understand the groaning as if it were the will struggling with a sort of movement according to its power, both because He rather sternly reproved His grief, and the tears which were about to be shed from His grief. For, as God, He in the way of a master reproves His Manhood, bidding it be manly in sorrowful…
Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.
St. John ChrysostomHomily 63 on John · on John 11:39
"He saith, Take ye away the stone." Why did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise while the stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that…
St. John ChrysostomHomily 63 on John · on John 11:39
If they had not come, they might have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands; the fact that the friends who bore him from the tomb, knew from the…
Blessed AugustineTractate 49 on John · on John 11:39–40
"Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her, Have I not said unto thee, that, if thou believest, thou shalt see the glory of God?" What does He mean by this, "thou shall see the glory of God"? That He can raise to life…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:39
It is usual to refuse to believe in the possibility of great deeds, and to be somewhat reluctant to admire is a feeling which naturally is consequent upon things beyond our experience. It seems to me that even the good Martha suffered this; for the excessive greatness of the event took from her the sure confidence of…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:40
A most excellent thing is faith, when it is produced from an ardent mind; and it has such great power that not only is the believer healed, but in fact others also have been healed besides them that believed; as the paralytic let down [through the tiles] at Capernaum, by the faith of those who carried him; and as…
Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
St. John ChrysostomHomily 64 on John · on John 11:41–42
"Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me." Let us then ask the heretic, Did He…
St. John ChrysostomHomily 64 on John · on John 11:41–42
"I thank Thee that Thou hast heard Me." Who now ever prayed in this manner? Before uttering any prayer, He saith, "I thank Thee," showing that He needed not prayer. "And I knew that Thou hearest Me always." This He said not as though He Himself were powerless, but to show that His will and the Father's is one. But why…
Blessed AugustineTractate 49 on John · on John 11:41–44
"Then they took away the stone. And Jesus lifted up His eyes, and said, Father, I thank Thee, that Thou hast heard me. And I knew that Thou hearest me always: but because of the people that stand by I said it, that they may believe that Thou hast sent me. And when He had thus spoken, He cried with a loud voice." He…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:42
Of course it is agreeably to His self-humiliation as a Man that the Christ thus speaks in a lowly manner, not according to the excellency of the Godhead: and He offers His thanks to the Father not on account of Lazarus only, but for the life of all men. For being good, He is of one mind with the Father in bringing…
St. John ChrysostomHomily 64 on John · on John 11:43
"And when He had thus spoken, He cried with a loud voice." Why said He not, "In the name of My Father come forth"? Or why said He not, "Father, raise him up"? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a…
St. John ChrysostomHomily 64 on John · on John 11:43
This is that of which He spake, "The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." For, that thou mightest not think that He received the power of working from another, He taught thee this before, and gave proof by deeds, and said not, Arise, but, "Come forth,"…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:43
O the marvel! the ill-smelling corpse, even after the fourth day from death, He brought forth out of the tomb; and him that was fettered fast and bound hand and foot, He commanded to walk! And immediately, the dead man started up, and the corpse began to run, being delivered from its corruption and losing its bad…
And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
St. John ChrysostomHomily 64 on John · on John 11:44
"He called, and the dead man came forth wrapped." Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:44
For their good therefore He bade them with their own hands to loose him, that they might have no opportunity of misrepresenting what had been done, but might be witnesses of the miracle. And this too is representative of the general resurrection, when, being loosed from sin and the corruption of death, every one will…
Blessed AugustineTractate 49 on John · on John 11:45–46
"Then many of the Jews who had come to Mary, and had seen the things which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them what things Jesus had done." All of the Jews who had come to Mary did not believe, but many of them did.
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:45–46
Overcome by the miracle many believe; but others, wounded with envy, deem the marvellous deed a fit opportunity for carrying into effect the intentions of the envious, and reported to the leaders what had taken place; that when those men also were grieved at the works which the Christ had wrought, they might have some…
Blessed AugustineTractate 49 on John · on John 11:47
"Then gathered the chief priests and the Pharisees a council, and said, What do we?" But they did not say, Let us believe. For these abandoned men were more occupied in considering what evil they could do to effect His ruin, than in consulting for their own preservation.
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:47
Of course the Pharisees also cease to wonder and are turned to grief, and when they see Him stronger than death, they take counsel to kill Him. Not considering His unspeakable authority, but thinking of Him as a mere man, they said: What do we? for this Man doeth many signs. Although they ought rather to have believed…
St. John ChrysostomHomily 65 on John · on John 11:48–49
They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:48
But they actually allege it as a reason, by which they endeavoured to persuade the more thoughtless to kill Him; and they say: If we leave Him thus alone, that is, if we allow Him to live and to work wonders, we shall suffer terrible things. For if many believe in this breaker of the Law, all that we have will bye and…
Blessed AugustineTractate 49 on John · on John 11:49–51
"And one of them, named Caiaphas, being the high priest that same year, 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. And this spake he not of himself; but being high priest that year, he prophesied." We…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:50–51
Behold, the very thing of which we were speaking, the very thing which the Jews were secretly exercising themselves to bring into effect, this their high priest openly counsels them to do, even to kill the Christ; saying that it would be for the nation, although the nation was unjust. And he makes a true statement,…
St. John ChrysostomHomily 65 on John · on John 11:51–52
Seest thou how great is the force of the High Priest's authority? or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold…
St. John ChrysostomHomily 65 on John · on John 11:51–52
But what is, "being High Priest that year"? This matter as well as the rest had become corrupt; for from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives, but for a year. Notwithstanding, even in this state of things the Spirit was still present. But…
St. John ChrysostomHomily 65 on John · on John 11:51–52
It was, moreover, no small thing that even an enemy should prophesy this. This might draw over others also. For in respect of his will, matters fell out contrariwise, since, when He died, the faithful were on this account delivered from the punishment to come. What meaneth, "That He might gather together those near…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:52
Caiaphas then said that the death of Christ would be for the Jews only, but the Evangelist says that it would be for all mankind. For we are all called the offspring and children of God inasmuch as He is the Father of all, having by way of creation begotten as it were and brought into existence the things that were…
St. John ChrysostomHomily 65 on John · on John 11:53
And, in truth, had sought to do so before; for the Evangelist saith, "Therefore the Jews sought to kill Him"; and, "Why seek ye to kill Me?" But then they only sought, now they ratified their determination, and treated the action as their business.
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:53
For they had the desire to defile themselves with Christ's Blood, and from the moment at which the assembly took place, it received as it were a fresh start, the common consent of all to it being publicly acknowledged. For the Evangelist did not say simply: "From that hour they took counsel to commit the murder," but:…
Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
St. John ChrysostomHomily 65 on John · on John 11:54
Again He saveth Himself in a human manner, and this He doth continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How thinkest thou that those disciples were confounded when they beheld…
Blessed AugustineTractate 49 on John · on John 11:54
"Then, from that day forth, they took counsel together for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with His disciples." Not that there was any failure in His power, by which, had He…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:54
Here also therefore as God, to the condemnation of the Jews, He knows their secret design, although no one reported it to Him; and withdraws, not because He was afraid, but lest His presence might seem to irritate those who were already eager for His death. And He also teaches us to retire from the passions of those…
St. John ChrysostomHomily 65 on John · on John 11:55–57
By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to…
Blessed AugustineTractate 50 on John · on John 11:55
"And the Jews' passover was nigh at hand." The Jews wished to have that feast-day crimsoned with the blood of the Lord. On it that Lamb was slain, who hath consecrated it as a feast-day for us by His own blood. There was a plot among the Jews about slaying Jesus: and He, who had come from heaven to suffer, wished to…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:55
Passing over everything else, the Evangelist goes on to the time of the passion. And he calls it the passover of the Jews typically; for [he refers to] the true Passover, not of the Jews, but of Christians, who eat the Flesh of Christ the true Lamb. And, according to the ancient custom, those who had sinned whether…
Blessed AugustineTractate 50 on John · on John 11:56–57
"Then sought they for Jesus:" but with evil intent. For happy are they who seek for Jesus in a way that is good. They sought for Him, with the intent that neither they nor we should have Him more. But in departing from them, He has been received by us. Some who seek Him are blamed, others who do so are commended; for…
St. Cyril of AlexandriaCommentary on John, Book 7 · on John 11:56
The form of expression however leaves it doubtful whether the words: Think ye that He will not come to the feast?, are the utterance of those who hated or of those who loved Him. For it was not unlikely that those who believed on Him might speak to the unbelievers thus: "Since ye took counsel to put Jesus to death,…
Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
Every note is a real passage, quoted word for word from a published English translation, with its source. Nothing here is summarised or written by us. Some verses have many notes and some have none, because the Fathers wrote more on some passages than others.
St. John Chrysostom, Homilies on the Gospel of John, Nicene and Post-Nicene Fathers, series 1, vol. 14 (1888–1889).
Blessed Augustine, Tractates on the Gospel of John, tr. John Gibb and James Innes, Nicene and Post-Nicene Fathers, series 1, vol. 7 (1888).
St. Cyril of Alexandria, Commentary on the Gospel according to S. John, tr. P. E. Pusey and T. Randell, Library of the Fathers (1874–1885).
Scripture: the King James Version (1611); the Greek (tap Ελ) is the 1904 Patriarchal text of the Ecumenical Patriarchate.
St. Cyril's Books 7 and 8 on John survive only in fragments.
All of these translations are in the public domain. The passages were matched to their verses by the Historical Christian Commentaries project, which also hosts the full texts we link to. The Fathers are a treasury of the Church's mind, and they are best read alongside the life of the Church: if a passage raises a question, bring it to your priest.