TRV
Augustine of Hippo
Nicene & Post-Nicene · AD 325–500 · 7,530 passages across 62 books
Commentary
John 11:23
Jesus saith unto her, Thy brother shall rise again.
(Tr. xlix. 14) Shall rise again, is ambiguous: for He does not say, now.
John 11:24
Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
And therefore it follows: Martha saith unto Him, I know that he shall rise again in the resurrection at the last day: of that resurrection I am certain; of this I am doubtful.
John 11:25
Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
(Tr. xlix. 15) He that believeth in Me, though he were dead: i. e. though his flesh die, his soul shall live till the flesh rise again, never to die more. For faith is the life of the soul.
John 11:26
And whosoever liveth and believeth in me shall never die. Believest thou this?
And whosoever liveth, in the flesh, and believeth in Me, though he die for a time in the flesh, shall not die eternally.
John 11:27
She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
(Tr. xlix. 15) When I believed that Thou wert the Son of God, I believed that Thou wert the resurrection, that Thou wert lifeb; and that he that believeth in Thee, though he were dead, shall live.
John 11:28
And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.
(Tr. xlix. 16) Silently, i. e. speaking in a low voice. For she did speak, saying, The Master is come, and calleth for thee.
(Tr. xlix. 16) We may observe that the Evangelist has not said, where, or when, or how, the Lord called Mary, but for brevity's sake has left it to be gathered from Martha's words.
(Tr. xlix. non occ.) So we see, if she had known of His arrival before, she would not have let Martha go without her.
(Tr. xlix. 16) We may observe that the Evangelist has not said, where, or when, or how, the Lord called Mary, but for brevity's sake has left it to be gathered from Martha's words.
(Tr. xlix. non occ.) So we see, if she had known of His arrival before, she would not have let Martha go without her.
John 11:30
Now Jesus was not yet come into the town, but was in that place where Martha met him.
Now Jesus was not yet come into the town, but was in that place where Martha met Him.
(Tr. xlix. 16) The Evangelist mentions this to show how it was that so many were present at Lazarus' resurrection, and witness of that great miracle.
(Tr. xlix. 16) The Evangelist mentions this to show how it was that so many were present at Lazarus' resurrection, and witness of that great miracle.
John 11:32
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.
Then when Mary was come where Jesus was, and saw Him, she fell down at His feet.
(de Verb. Dom. s. lii) O faithless assembly! Whilst Thou art yet in the world, Lazarus Thy friend dieth! If the friend dies, what will the enemy suppose? Is it a small thing that they will not serve Thee upon earth? lo, hell hath taken Thy beloved.
(de Verb. Dom. s. lii) O faithless assembly! Whilst Thou art yet in the world, Lazarus Thy friend dieth! If the friend dies, what will the enemy suppose? Is it a small thing that they will not serve Thee upon earth? lo, hell hath taken Thy beloved.
John 11:33
When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
(Tr. xlix) For who but Himself could trouble Him? Christ was troubled, because it pleased Him to be troubled; He hungered, because it pleased Him to hunger. It was in His own power to be affected in this or that way, or not. The Word took up soul and flesh, and whole man, and fitted it to Himself in unity of person. And thus according to the nod and will of that higher nature in Him, in which the sovereign power resides, He becomes weak and troubled.
John 11:34
And said, Where have ye laid him? They said unto him, Lord, come and see.
(de Ver. Dom. s. lii) And said, Where have ye laid him? He knew where, but He asked to try the faith of the people.
(lib. 83. Quaest. qu. lxv.) The question has an allusion too to our hidden calling. That predestination by which we are called, is hidden; and the sign of its being so is our Lord asking the question: He being as it were in ignorance, so long as we are ignorant ourselves. Or because our Lord elsewhere shows that He knows not sinners, saying, I know you not, (Matt. 7:23) because in keeping His commandments there is no sin.
They said unto Him, Lord, come and see.
(Tr. xlix. 20.) The Lord sees when He pities, as we read, Look upon my adversity and misery, and forgive me all my sin. (Ps. 24:18.)
(lib. 83. Quaest. qu. lxv.) The question has an allusion too to our hidden calling. That predestination by which we are called, is hidden; and the sign of its being so is our Lord asking the question: He being as it were in ignorance, so long as we are ignorant ourselves. Or because our Lord elsewhere shows that He knows not sinners, saying, I know you not, (Matt. 7:23) because in keeping His commandments there is no sin.
They said unto Him, Lord, come and see.
(Tr. xlix. 20.) The Lord sees when He pities, as we read, Look upon my adversity and misery, and forgive me all my sin. (Ps. 24:18.)
John 11:35
Jesus wept.
Jesus wept.
(Tr. xlix. non occ.) Wherefore did Christ weep, but to teach men to weep?
(Tr. xlix. non occ.) Wherefore did Christ weep, but to teach men to weep?
John 11:36-37
Then said the Jews, Behold how he loved him!
(Tr. xlix. 21) Loved him. Our Lord came not to call the righteous but sinners to repentance. 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? He was about to do more than this, to raise him from death.
John 11:38
Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
(Tr. xlix) And do thou too groan in thyself, if thou wouldest rise to new life. To every man is this said, who is weighed down by any vicious habit. It was a cave, and a stone lay upon it. The dead under the stone is the guilty under the Law. For the Law, which was given to the Jews, was graven on stone. And all the guilty are under the Law, for the Law was not made for a righteous man.
John 11:39
· 2 passages
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.
(Tr. xlix. c. 22) Take ye away the stone; mystically, Take away the burden of the law, proclaim grace.
(lib. 83. Quaest. qu. 61) Perhaps those are signified who wished to impose the rite of circumcision on the Gentile converts; or men in the Church of corrupt life, who offend believers.
(de Ver. Dom. serm. lii) Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise the dead, did not fully believe that He could raise their brother; Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh, for he hath been dead four days.
(lib. 83. Quaest. qu. 61) Perhaps those are signified who wished to impose the rite of circumcision on the Gentile converts; or men in the Church of corrupt life, who offend believers.
(de Ver. Dom. serm. lii) Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise the dead, did not fully believe that He could raise their brother; Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh, for he hath been dead four days.
Although according to the gospel history, we hold that Lazarus was really raised to life, yet I do not doubt that his resurrection is an allegory as well. We do not, because we allegorize facts, however, lose our belief in them as facts.
John 11:40-41
Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
(Tr. xlix) Herein is the glory of God, that he that stinketh and hath been dead four days, is brought to life again.
Then they took away the stone.
Then they took away the stone.
John 11:41-46
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.
(de Verb. Dom. Serm. lii) Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave: And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead. (lib. lxxxiii. Quæst. q. 65) Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts. (Tr. super Joan. xlix. 3) Every one that sinneth, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, I understand to testify the resurrection of the soul. (Tr. xlix. 3) Or, it is death within; when the evil thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate. (lib. lxxxii. Quæst. q. lxv.) Or we may take Lazarus in the grave as the soul la…
(de Verb. Dom. Serm. lii) Christ went to the grave in which Lazarus slept, as if He were not dead, but alive and able to hear, for He forthwith called him out of his grave: And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. He calls him by name, that He may not bring out all the dead.
(lib. lxxxiii. Quæst. q. 65) Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts.
(Tr. super Joan. xlix. 3) Every one that sinneth, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, I understand to testify the resurrection of the soul.
(Tr. xlix. 3) Or, it is death within; when the evil thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate.
(lib. lxxxii. Quæst. q. lxv.) Or we may take Lazarus in the grave as the soul laden with earthly sins.
(in Joan. Tr. xlix) And yet our Lord loved Lazarus. For had He not loved sinners, He would never have come down from heaven to save them. Well is it said of one of sinful habits, that He stinketh. He hath a bad report already, as it were the foulest odour.
(lib. lxxxiii. Quæst. q. 65) Well may she say, He hath been dead four days. For the earth is the last of the elements. It signifies the pit of earthly sins, i. e. carnal lusts.
(Tract. in Joan. xlix. 19) The Lord groaned, wept, cried with a loud voice. It is hard for Him to arise, who is bowed down with the weight of evil habits. Christ troubleth Himself, to signify to thee that thou shouldest be troubled, when thou art pressed and weighed down with such a mass of sin. Faith groaneth, he that is displeased with himself groaneth, and accuseth his own evil deeds; that so the habit of sin may yield to the violence of repentance. When thou sayest, I have done such a thing, and God has spared me; I have heard the Gospel, and despised it; what shall I do? then Christ groaneth, because faith groaneth; and in the voice of thy groaning appeareth the hope of thy rising again.
(lib. lxxxiii. Quæst. q. 65) That Lazarus came forth from the grave, signifies the soul's deliverance from carnal sins. That he came bound up in grave clothes means, that even we who are delivered from carnal things, and serve with the mind the law of God, yet cannot, so long as we are in the body, be free from the besetments of the flesh. That his face was bound about with a napkin means, that we do not attain to full knowledge in this life. And when our Lord says, Loose him, and let him go, we learn that in another world all veils will be removed, and that we shall see face to face.
(Tr. xlix) Or thus: When thou despisest, thou liest dead; when thou confessest, thou comest forth. For what is to come forth, but to go out, as it were, of thy hiding place, and show thyself? But thou canst not make this confession, except God move thee to it, by crying with a loud voice, i. e. calling thee with great grace. But even after the dead man has come forth, he remains bound for some time, i. e. is as yet only a penitent. Then our Lord says to His ministers, Loose him, and let him go, i. e. remit his sins: Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. (Matt. 18:18)
(lib. lxxxiii. Quæst. q. 65) Although according to the Gospel history, we hold that Lazarus was really raised to life, yet I doubt not that his resurrection is an allegory as well. We do not, because we allegorize facts, lose our belief in them as facts.
(Tr. super Joan. xlix. 3) Every one that sinneth, dies; but God, of His great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, I understand to testify the resurrection of the soul.
(Tr. xlix. 3) Or, it is death within; when the evil thought has not come out into action. But if thou actually do the evil thing, thou hast as it were carried the dead outside the gate.
(lib. lxxxii. Quæst. q. lxv.) Or we may take Lazarus in the grave as the soul laden with earthly sins.
(in Joan. Tr. xlix) And yet our Lord loved Lazarus. For had He not loved sinners, He would never have come down from heaven to save them. Well is it said of one of sinful habits, that He stinketh. He hath a bad report already, as it were the foulest odour.
(lib. lxxxiii. Quæst. q. 65) Well may she say, He hath been dead four days. For the earth is the last of the elements. It signifies the pit of earthly sins, i. e. carnal lusts.
(Tract. in Joan. xlix. 19) The Lord groaned, wept, cried with a loud voice. It is hard for Him to arise, who is bowed down with the weight of evil habits. Christ troubleth Himself, to signify to thee that thou shouldest be troubled, when thou art pressed and weighed down with such a mass of sin. Faith groaneth, he that is displeased with himself groaneth, and accuseth his own evil deeds; that so the habit of sin may yield to the violence of repentance. When thou sayest, I have done such a thing, and God has spared me; I have heard the Gospel, and despised it; what shall I do? then Christ groaneth, because faith groaneth; and in the voice of thy groaning appeareth the hope of thy rising again.
(lib. lxxxiii. Quæst. q. 65) That Lazarus came forth from the grave, signifies the soul's deliverance from carnal sins. That he came bound up in grave clothes means, that even we who are delivered from carnal things, and serve with the mind the law of God, yet cannot, so long as we are in the body, be free from the besetments of the flesh. That his face was bound about with a napkin means, that we do not attain to full knowledge in this life. And when our Lord says, Loose him, and let him go, we learn that in another world all veils will be removed, and that we shall see face to face.
(Tr. xlix) Or thus: When thou despisest, thou liest dead; when thou confessest, thou comest forth. For what is to come forth, but to go out, as it were, of thy hiding place, and show thyself? But thou canst not make this confession, except God move thee to it, by crying with a loud voice, i. e. calling thee with great grace. But even after the dead man has come forth, he remains bound for some time, i. e. is as yet only a penitent. Then our Lord says to His ministers, Loose him, and let him go, i. e. remit his sins: Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. (Matt. 18:18)
John 11:44
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.
So someone says, “What’s the use of the church, if you can confess, and be brought back to life by the voice of the Lord and come out immediately?” “What use is the church to you as you confess—the church to which the Lord said, ‘What you loose on earth shall be loosed in heaven?’ ” Look at Lazarus’s case. He came out, all tied up. He was already alive, by confessing, but he was not yet walking around freely, being still entangled with the bandages. So what does the church do, told as it has been, “Whatever you loose shall be loosed”? The church does what the Lord went on at once to tell the disciples, of course: “Unbind him and let him go.”
John 11:47
Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
(Tr. xlix. c. 26) But they had no thought of believing. The miserable men only consulted how they might hurt and kill Him, not how themselves might be saved from death. What do we? for this Man doeth many miracles.
John 11:48
If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.
Insincerity speaks in the Pharisees: "If we let him go, the Romans will come and take away our nation and place." It was not the reality of justice that they wished to have but its name, and they desired to hold on dishonestly to the honor owed to just men and women.