Chapter 11

Chapter XI.

Fourth, the Son of God manifests himself as the perfect restorer.

1. Now a certain man was sick, etc. Above the Lord showed himself to be the healer and preserver and director; here he shows himself to be the perfect restorer ; which is accomplished in the renewed conjunction of soul and body; and this he shows in the raising of Lazarus after four days; and this part continues until near the end of the chapter, at: The chief priests therefore gathered, etc. It is divided into two parts: because first are set forth the antecedents to the miracle; second is set forth the miracle itself, at: When he had said these things, he cried out with a loud voice.

First part, on the antecedents to the miracle.

The first part has four parts according to the four antecedents which it determines. In the first is noted the announcement of the illness; in the second, the arrival of the Physician, at: Then after these things he says to his disciples:

in the third, the intercession or merit of faith, at: Martha therefore, when she heard that Jesus was coming, etc.; in the fourth, the hearing of piety, at: Jesus therefore, when he saw her weeping.

Therefore the announcement of the illness is described first in this order: first is touched upon the condition of the sick man; second, the announcement of the illness; third, the reason for the sickness; fourth, the delay of healing.

2. (Verse 1). The condition therefore of the sick man is described by name, when it says: Now a certain man was sick, Lazarus; by homeland, when it adds: from Bethany, to which place the Lord was accustomed to come; by kindred, when it adds: from the town of Mary and Martha, his sisters; Luke 10: "Jesus entered a certain town, and a certain woman named Martha received him into her house." And he describes Mary in particular:

3. (Verse 2). Now it was Mary who anointed the Lord with ointment and wiped his feet with her hair, in which her devotion is wonderfully praised; below in chapter 12: "Mary therefore took a pound of ointment of pure nard, costly"; Luke 7: "Behold, a woman brought an alabaster jar of ointment." Whose brother Lazarus was sick, by whose prayers also he was raised, as is noted below in the same chapter: "Jesus therefore, when he saw Mary weeping."

4. (Verse 3). His sisters therefore sent. Here is touched upon the second point, namely the announcement of the illness made by the sisters of Lazarus to the Lord; on account of which he says: His sisters therefore sent to him, saying : Lord, behold, he whom you love is sick. They call him Lord, not Teacher, because they were seeking a miracle, not instruction; as if they were saying: Lord, you who are powerful; Matthew 8: "Lord, if you will, you can make me clean." And they express the reason for aid: Behold, he whom you love; Psalm: "Let them trust in you who know your name, for you have not forsaken those who seek you, O Lord." And there is urgent need: he is sick, therefore have mercy; Psalm: "Have mercy on me, O Lord, for I am weak."

5. (Vers. 4.). But when Jesus heard it, he said to them. Here the third point is touched upon, namely the reason for the infirmity, which the Lord intimates to those seeking healing; on account of which he said to them: This infirmity is not unto death, but for the glory of God. He says this according to the divine dispensation; on account of which he adds: That the Son of God may be glorified by it, that is, that through this work he may manifest his glory, because in the raising he manifested his power, and through this his glory; whence above in chapter two: "This sign Jesus performed and manifested his glory" before his disciples. But why glory was to be manifested in him, the Evangelist secretly hints: on account of a special love toward those persons; on account of which he says:

6. (Vers. 5.). Now Jesus loved Martha and her sister Mary and Lazarus. He loved them because they loved him, according to that text of Proverbs 8: "I love those who love me"; nor is it a wonder, because, Wisdom 11, "you love all things that are, O Lord, and you hate nothing of what you have made."

7. (Vers. 6.). When therefore he heard. Here the fourth point is touched upon, namely the delay of the cure. For although he wished to cure, he did not however wish to do so immediately, but preferred to wait. Therefore he says: When therefore he heard, that is, after he heard that he was sick, then indeed he remained in the same place two days. Therefore the Lord, called by friends, did not come immediately, but waits, so that he may be sought more urgently and more ardently: Colossians 4: "Be instant in prayer, watching therein."

8. There is a manifold infirmity, namely that of the grace of virtue, to be embraced: and this is fourfold: of humility: Proverbs 30: The ants are a feeble people, who prepare their food in the summer; 1 Corinthians 1: God chose the weak things of the world and the contemptible things, etc.; Matthew 11: Because you have hidden these things from the wise and the prudent, and have revealed them to little ones.

Of penitence; Ecclesiasticus 31: A grievous sickness makes the soul sober; concerning this in the Psalm: Who heals the broken of heart and binds up their wounds, or infirmities, of theirs, according to another reading.

Of patience; 2 Corinthians 12: Power is made perfect in infirmity, namely of patience, because James 1: Patience has a perfect work. Therefore it is said in 2 Corinthians 12: Gladly will I glory in my infirmities, that the power of Christ may dwell in me.

Of fellow-suffering or compassion; 2 Corinthians 11: Who is weak, and I am not weak? and 1 Corinthians 9: I became weak to the weak, that I might gain the weak.

9. Likewise, there is an infirmity of the perversity of fault, to be fled: and this is fourfold, namely of cupidity: Ecclesiastes 5: There is also another most grievous infirmity that I have seen under the sun: riches gathered to the harm of their owner, for they perish in most grievous affliction.

Of carnal pleasure; Isaiah 24: The vintage has mourned, the vine has grown weak, all who rejoiced in heart have groaned.

Of pride; Isaiah 24: The height of the people of the earth has been weakened, and the earth has been polluted by its inhabitants.

Of obstinacy; Deuteronomy 7: The Lord will take away all sicknesses, and the most grievous infirmities of Egypt, which you have known, He will not bring upon you. The infirmities of Egypt are obstinacies in evil.

10. Likewise, there is an infirmity of the difficulty of following, to be relieved: and this is fourfold: for resisting the evil of fault; Lamentations 1: My strength has been weakened; the Lord has given me into a hand from which I cannot rise; and Isaiah 40: The youths shall fall in their infirmity.

For enduring the evil of punishment; 1 Thessalonians, last chapter: Comfort the fainthearted, support the weak: against which Ezekiel 34: That which was weak you did not strengthen.

For undertaking the good: Ecclesiasticus 31: In all your works be swift, and no infirmity shall come upon you; Romans 14: But receive him who is weak in faith.

For persevering in the good: 1 Kings 2: She who had many children has grown weak. All these infirmities are to be relieved; Romans 8: The Spirit Himself helps our infirmity.

11. Likewise, there is an infirmity of the passibility of punishment, to be borne: and this is fourfold, namely of that contracted on account of transgression; the Psalm: Who forgives all your iniquities, who heals all your infirmities: Romans 14: Let him who is weak eat herbs.

Of that assumed for our redemption; Isaiah 53: We saw him the lowest of men, a man of sorrows and knowing infirmity.

Of that inflicted for purgation; the Psalm: Their infirmities were multiplied; afterwards they hastened.

Of that brought about for the manifestation of divine glory, as above in the same place: This infirmity is not unto death, but for the glory of God, that the Son of God may be glorified through it.

QUESTIONS.

12. Question I. But it is asked here first concerning what is said in the text, that Lazarus was from the village of Mary and Martha, his sisters. For since the head of the woman is the man, it should rather be said conversely: Martha and Mary from the village of Lazarus.

It must be said to this that Mary and Martha are not without reason introduced here as the principal persons, because although they were women by sex, nevertheless they surpassed Lazarus in firmness of soul and in virtue; because it was also by the merit of their faith, as will be clear below, that Lazarus was raised. Whence it should be noted that the Evangelist says two things: of the village of Mary and Martha, so as to place them before him in virtue; of his sisters, so as to place them after him in the frailty of sex.

13. Question II. Likewise it is asked concerning this, that the women sending to Jesus did not make a request, but only intimated.

It seems that they either neglected the welfare of their brother, or showed contempt for the Lord.

I respond: It must be said that those most excellent and faithful women knew the power of Christ, and therefore did not ask him to come, as the royal official asked; they reverenced his majesty, and therefore did not dare to ask that he command from there and it be done here, as the centurion did; they hoped in his goodness, and therefore they intimated: Behold, he whom you love is sick. Whence Master Hugo says that intimation is one species of prayer, which is made in three ways: by confidence, as the Mother of the Lord, above in chapter two; by reverence, as here, as Hugo of Saint Victor himself says; by contempt, as a proud master sometimes does concerning a servant.

14. Question III. Likewise it is asked concerning what he says: This sickness is not unto death—because he died.

Whence Chrysostom asks: How were the women not scandalized, when what the Lord had foretold to them did not come to pass?

I respond: It must be said that the meaning is: it is not unto death, that is, unto the final end of life, so that he would live no more; yet it was unto death, that is, unto the separation of the soul from the body.

As to the question: why were the women not scandalized? It must be said that they still hoped that the Lord would raise him.

Or they believed, since it did not come to pass literally, that the Lord had spoken parabolically.

15. Question IV. Likewise it is asked concerning this, that the Lord remained two days and waited.

It seems that he ought not to have done so, because he was a friend; and in Proverbs 3 it is said: Do not say to your friend: Go, and come again; tomorrow I will give to you, when you can give at once.

I respond: It must be said that he delayed so that he might do something greater than healing the sick, and something more acceptable. For it was greater to raise the dead than to heal the sick. Moreover, he delayed for greater certainty of the miracle, because, as Chrysostom says, it was now certain that he was not in a stupor but truly dead; for a greater manifestation of power, because it was also greater to unite the soul to a body already putrefied than to one only recently dead. He himself, however, considers the fitting time in all his works.

16. Question V. Likewise Chrysostom inquires concerning the identification of this Mary who anointed the Lord with ointment, whether she was that sinful woman of whom it is said in Luke 7 that she anointed the feet of the Lord in the house of Simon the leper. And he responds that she is not that woman, because this one was a good and reputable woman, but that one was a harlot. But the Gloss says the contrary, and likewise Gregory.

It must be said that we should assent to the Gloss and Gregory on this point. But as to the fact that Chrysostom holds the contrary, it must be said that it is not unfitting for commentators to hold contrary opinions, especially concerning the names of persons, because no essential point depends on it.

17. Then after these things he said to his disciples. After the announcement of the illness has been made, the arrival of the Physician is described here in this order: first is intimated the security of coming; second, the necessity of coming; third, the benefit of the disciples; fourth, the courage of Thomas for dying together; fifth, the lateness of the time; sixth, the suitability of the place.

(Verse 7). First, therefore, is noted Christ's security, on account of which he exhorts his fearful disciples, saying: Then after these things he said to his disciples, namely Jesus: Let us go into Judea again. He exhorted them for this reason, because they were fearful; and this is evident from their response.

18. (Verse 8). The disciples say to him: Rabbi, just now the Jews were seeking to stone you, that is, it is still recent: above in chapter 10: "The Jews took up stones to stone him." And you go there again? As if to say: we should not go. Peter said something similar to the Lord in Matthew 16: "Far be it from you, Lord; this shall not happen to you." He was dissuading Jesus from death and was rebuked, because the Lord had foretold that he would die, and yet he was dissuading him and wanted to draw him back from his purpose. But these disciples did not know at that time that he willed to die; and therefore they are instructed and strengthened, so that they might not fear; on account of which he says:

19. (Verse 9). Jesus answered: Are there not twelve hours of the day? in which, namely, to walk is good and safe; whence he says: If anyone walks in the day, he does not stumble, because he sees the light of this world. This light is Christ: above in chapter 8: "I am the light of the world." He who walks after this light does not stumble, because, as is said above in chapter 8, "he who follows me does not walk in darkness"; and therefore he does not stumble. Therefore Wisdom says in Proverbs 4: "I will lead you through the paths of equity, which when you have entered, your steps shall not be straitened, and running you shall have no stumbling block." Not only is it safe to walk in the day, but also fitting; whence he adds:

20. (Verse 10). But if he walks in the night, he stumbles, because the light is not in him; Matthew 15: "If the blind lead the blind, both fall into the pit"; on account of which it is said below in chapter 12: "Walk while you have the light, lest the darkness overtake you."

21. (Vers. 11.). These things he said, and after this he said to them. Here the second point is touched upon, namely the necessity of coming on account of Lazarus, who, being dead, could not be raised except by him. Therefore he says: Lazarus our friend sleeps: but I go, that I may awaken him from sleep: he speaks most properly, because for God to die is to sleep; whence Augustine says: "To men he was dead, who could not raise him: but to the Lord he was sleeping, who awakened him from the tomb with such ease as you do not use to awaken one sleeping from a bed"; therefore the Lord said in Matthew 9: "The girl is not dead, but sleeps." But the disciples did not understand this: on account of which they say:

22. (Vers. 12.). Lord, if he sleeps, he will be well, because in acute illnesses sleep is a good sign. And they said this, not understanding: on this account, however, the Evangelist says:

23. (Vers. 13.). But Jesus had spoken of death, yet they thought that he was speaking of the repose of sleep: whence they were deceived, as the Evangelist indicates, by the equivocation of sleeping.

On account of which it must be understood that there is a fourfold sleeping, namely of sloth: Proverbs 6: How long, O sluggard, will you sleep? 1 Thessalonians 5: Let us not sleep, but let us watch and be sober.

Of guilt; Ephesians 5: Rise, you who sleep, and arise from the dead, and Christ will enlighten you: 1 Corinthians 11: Many among you are weak and infirm, and many sleep.

Of rest: Matthew 26: And he found them sleeping: and it is added that he said to them: Sleep now and take your rest.

Of death; 1 Thessalonians 4: We would not have you ignorant, brethren, concerning those who sleep, that you may not grieve, as do also the rest, who have no hope: Job 27: The rich man, when he shall sleep, shall carry nothing with him.

24. (Vers. 14.). Then Jesus said to them. Here the third point is touched upon, namely the benefit to the disciples: therefore he repeats the death of Lazarus openly, because they did not grasp it when spoken obscurely. Therefore then Jesus said to them plainly: Lazarus is dead: therefore plainly, because, as is said in Matthew 13, "to you it is given to know the mysteries of the kingdom of heaven." And the benefit is added, about which he rejoices: whence he says:

25. (Vers. 15.). But I am glad for your sakes, that is, for your benefit, that you may believe, because I was not there; this does not refer to faith, but to the joy, I am glad, namely, because I was not there, so that afterwards from our coming your faith may be strengthened. Therefore he says: But let us go to him, on account of safety and the need of Lazarus and your benefit. The reason why he was coming was because he was a friend: below in chapter 14: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and will make our abode with him."

26. (Vers. 16.). Therefore Thomas said. Here the fourth point is touched upon, namely the courage of Thomas, even unto dying together; therefore he says: Therefore Thomas, who is called Didymus, as one long doubting, said: Let us also go, that we may die with him.

Chrysostom asks: How did Thomas say this? And he says that he said it out of fear; but it is better to say that he said it out of courage, that is, emboldened by the Lord's exhortation, and he spoke both wisely and bravely; whence Second Timothy chapter two: "If we have died with him, we shall also live with him; if we endure, we shall also reign with him."

27. (Vers. 17.). Therefore Jesus came. Here the fifth point is touched upon, namely the delay of time; for this was done by divine dispensation: whence he found him not only dead, but decaying, so that the miracle might be more certain, more wondrous, and more glorious; and therefore he adds: And he found him already having four days in the tomb, and thus already decaying: below in the same chapter: "Lord, he already stinks, for he has been dead four days."

28. (Vers. 18.). Now Bethany was. Here the last point is touched upon, namely the convenience of the place. For because it was near Jerusalem, many Jews had come who would be witnesses of the miracle. The reason, moreover, why they had come was the convenience or proximity of the place. On account of the convenience he says: Now Bethany was near Jerusalem, about fifteen stadia away. A stadium is the eighth part of a mile, and thus the place was nearby: on account of which he also says:

29. (Vers. 19.). Now many of the Jews had come to Martha and Mary, to console them concerning their brother; because at that time there was much sorrow over the dead, but after the death of Christ there ought to be consolation concerning the good who have died: because "blessed are the dead who die in the Lord"; therefore First Thessalonians chapter four: "We do not want you to be ignorant concerning those who have fallen asleep, so that you may not grieve as do the rest, who have no hope."

30. Spiritually, three things are to be noted: first, what does it mean that Lazarus is loved by the Lord? Second, what does it mean that he grows sick, dies, and is found four days dead? Third, what does it mean that the Lord exhorts his disciples to walk in the day?

Lazarus is interpreted as helped by the Lord. He signifies the man who has helping grace, according to that passage of Isaiah chapter forty-nine: In an acceptable time I have heard you, and in the day of salvation I have helped you. He loves the Lord, and therefore is also loved: Proverbs chapter eight: I love those who love me.

This Lazarus grows sick in the delight of sin, concerning which sickness Ecclesiasticus chapter ten says: A prolonged sickness burdens the physician: because it scarcely happens that lingering delight does not plunge one into mortal sin.

But he dies in consent, because then sin is consummated interiorly: James chapter one: Concupiscence, when it has conceived, brings forth sin; but sin, when it has been consummated, begets death.

And he becomes four days dead and foul-smelling, when from consent one arrives at the deed, from the deed to habit, from habit to shamelessness of sin, when the forehead of a harlot becomes the man's, so that he no longer wishes to blush; and then he is foul-smelling, because now his sin spreads to others: Amos 4: I made the stench of your camps rise up into your nostrils etc.

To raise this sinner from the dead, the Lord stirs up his disciples, whom he had also ordained as prelates: Proverbs 6: Run about, make haste, rouse your friend. And he exhorts that they walk by day. Day is called the time of meriting, because when the sun rises, man goes out to his work, and the demons hide themselves: Psalm: The sun has risen, and they were gathered together etc.; and afterward: Man shall go forth to his work etc. This day lasts from the coming of Christ until the day of judgment; because above in chapter nine: As long as I am in the world, I am the light of the world; and he himself is in the world until the consummation of the age; Matthew, last chapter: Behold, I am with you all days until the consummation of the age.

And this must be done, so that sinners may be raised: Galatians 6: Let us work good toward all, but especially toward those of the household of faith. The twelve hours of this day can be called the twelve states of Christ, concerning which was treated above in chapter four.

Or they can be called the twelve Apostles, who were also signified by the twelve stones, by the twelve springs at Elim, by the twelve oxen around the bronze sea of Solomon, by the twelve precious stones, and now by the twelve hours.

Or the twelve hours are the twelve virtues which were in Christ, namely the four cardinal virtues, one theological virtue, and the seven gifts.

Or the twelve hours are called the twelve fruits of the Spirit, concerning which Revelation 22: The tree of life bearing twelve fruits, yielding its fruit each month.

31. Martha therefore, when she heard etc. Above, two antecedents to the miracle were determined, namely the announcement of the illness and the coming of the Physician: here the third is touched upon, namely the intercession of faith, which indeed merited the raising of Lazarus. This moreover was the faith and devotion of the two sisters, namely Martha and Mary. Whence first the faith of Martha is set forth; second, that of Mary, at the place: And when she had said these things, she went away etc.

The faith and devotion of Martha, therefore, is set forth in this order: first, Martha's dutiful solicitude is indicated; second, her faithful confession; third, the amplification of her faithful confession.

(Verse 20). Martha's solicitude, therefore, is indicated in this, that she herself went to meet the Lord: she did not wait for him to come all the way to the house; therefore it says: Martha therefore, when she heard that Jesus was coming, went to meet him. In this it is clear that Martha was very solicitous, but on the contrary Mary was quiet; whence it says: But Mary sat at home, quiet, namely. For this reason it is said in Luke 10: "Martha, Martha, you are anxious and troubled about many things: Mary has chosen the best part." Most fittingly, by Martha going out to meet him is signified the active life: Isaiah 21: "Go to meet the fugitive with bread"; by Mary sitting at home, the contemplative life: whence Lamentations 3 concerning the contemplative man: "He shall sit solitary and hold his peace, because he has lifted himself above himself."

32. (Verse 21). Martha therefore said. Here the second point is touched upon, namely Martha's faithful confession, in which she confesses the Lord to be powerful and benign, so that he both could and would deliver and now raise him; therefore she says: Lord, if you had been here, my brother would not have died: because you would have willed and been able to deliver him; but even now you can raise him. Therefore she says:

33. (Verse 22). But even now I know, that is, I hold with firm faith, that whatever you shall ask of God, God will give you. Augustine: "I know that you can; if you will, you do it; but whether you do it is a matter of your judgment, not of my presumption." She did not dare to ask so great a thing, lest she suffer a refusal; but by expressing her faith she intimated her desire. Not only does God give what Christ asks, but also what is asked in his name; below in chapter 16: "If you shall ask the Father anything in my name, he will give it to you."

34. (Verse 23). Jesus says to her. Here the third point is touched upon, namely the amplification of the faithful confession. For Martha had confessed that the Lord could obtain her brother's resurrection; but the Lord wishes to lead her to this, that she confess that Christ can raise the dead; on account of which he says with authority: Your brother shall rise again. And Martha confesses concerning the general resurrection, whence she says:

35. (Verse 24). I know that he shall rise again in the resurrection at the last day. She knew this from the Law: Daniel 12: "Many of those who sleep in the dust of the earth shall awake"; she knew it through the teaching of Christ: above in chapter 6: "I will raise him up at the last day." But because she had not yet confessed that he would rise by the power of Christ, therefore she is instructed concerning this; on account of which he says:

36. (Verse 25). Jesus says to her: I am the resurrection and the life: the predication is causal, that is, I cause to rise again and to live; 1 Corinthians 15: "Christ is risen from the dead, the firstfruits of those who sleep, for since by a man came death, by a man also comes the resurrection of the dead." And he makes this manifest: He who believes in me, even if he be dead, shall live: and thus I cause to rise again; above in chapter 5: "The hour comes and now is, when the dead shall hear the voice of the Son of God, and those who hear shall live."

Not only do I make the dead rise, but I also make the living live: whence:

37. (Vers. 26.). And everyone who lives and believes in me shall not die forever; above in the sixth chapter: "Everyone who sees the Son and believes in him has eternal life." And because "with the heart one believes unto justice, but with the mouth confession is made unto salvation," therefore he says: Do you believe this?

38. (Vers. 27.). She said to him: Yes, Lord, this I believe, that you do this: I have believed that you are the Christ, the Son of God, who has come into this world; and thus you are able to raise up and give life, because, above in the fifth chapter, "just as the Father has life in himself, so he has given to the Son also to have life in himself." She confesses in this both his divinity and his humanity: because as Son of God, you are able; because you have come, you will do it: for to this end you were sent.

39. And when she had said these things. Having set forth the faithful confession of Martha, there is set forth here the faithful confession of Mary, which is described in this order: first, the haste of Mary when called; second, the association of the Jews; third, the faithful and devout confession.

(Vers. 28.). First, then, is set forth the haste of Mary when called, in which is signified repose and devotion in Mary: repose, because she did not come unless called by Martha; for this reason he says: And when she had said these things, she went and called her sister Mary in silence. Lamentations 3: "It is good to wait in silence for the salvation of God." She called her, I say, by the command of the Lord: Revelation, last chapter: "And let him who hears say: Come." And this is indicated because she called, saying: The Master is here and calls you. Although this was not previously stated for the sake of brevity, nevertheless it must be understood to have been so. Job 14: "You will call me, and I will answer you." Mary was not only at repose, but also devout; whence he says:

40. (Vers. 29.). She, as soon as she heard, arose quickly and came to him; she did not wait for him to come, but she herself ran swiftly before he entered; therefore he says:

41. (Vers. 30.). For Jesus had not yet come into the town, but was still in that place where Martha had met him. In this is signified that a man called by the Lord ought to hasten, as the good disciples did, of whom it is said in Matthew 4: "Immediately, leaving their nets, they followed him." Whence also that man is reproved in Luke 9, who said: "Let me first go and bury my father." Ecclesiasticus 31: "In all your works be swift." And Proverbs 18: "He who is soft and slack in his work is the brother of him who wastes his own works."

42. (Vers. 31.). The Jews therefore. Here the second point is touched upon, namely the association of the Jews: and the reason for associating was the desire to console; therefore he says: The Jews therefore, who were with her in the house and were consoling her: they had come for this purpose; when they saw Mary, that she rose quickly and went out, as if touched by grief, unable to endure for long, they followed her, saying: She is going to the tomb, to weep there. Therefore they followed, in order to console her, concerning which consolation Ecclesiasticus thirty-eight says: "Console him on account of his sorrow, and mourn according to his merit for one day or two, on account of detraction."

43. (Vers. 32.). Mary therefore, when she had come. Here the third point is touched upon, namely Mary's faithful and devout confession: on account of which he says: Mary therefore, when she had come where Jesus was, seeing him, fell at his feet: behold, devotion, always at the feet of the Lord; whence Luke seven: "Mary standing behind near the feet of the Lord"; and the tenth: "Sitting near the feet of the Lord, she heard his word." It is not read of Martha that she fell at his feet, because she was not so devout nor so fervent as Mary; Deuteronomy thirty-three: "Those who draw near to his feet shall receive of his teaching." And there is added the faithful confession: And she said to him: Lord, if you had been here, my brother would not have died; in which she intimates the power of the Lord, as her sister had done before; but the former said more, namely that he would still raise him, if he willed; and the latter out of reverence was silent and out of devotion wept and moved the Lord more greatly, as will be evident below. In which it is intimated that the Lord hears the groaning of the heart more than the sound of the mouth; Gregory: "To pray truly is to utter bitter groanings in compunction and not polished words"; whence in First Kings one it is said that Hannah wept abundantly and prayed silently.

Questions.

44. Question I. But it is asked here: why does the Lord so diligently seek Martha's confession of faith in the resurrection, when he knew that she faithfully believed? And what was the necessity?

It must be said that the faith of Lazarus's sisters obtained his raising; and because faith is more certain and firm when we confess with the mouth, therefore he sought the confession of the mouth.

45. Question II. But then it is asked, to which virtue it more belongs to obtain a miracle?

1. And that it belongs to faith, it seems, because below in the same chapter: Did I not say to you: If you believe, you will see the glory of God?

Likewise, Mark nine: If you can believe, all things are possible to the one who believes; and in the same place it is said that the Lord told the Apostles that they could not cast out the demon because of their unbelief.

And the Apostle in First Corinthians thirteen: If I should have faith, so as to move mountains.

2. But that it belongs to hope, it seems, because in Matthew nine it is said to her: Take courage, daughter; therefore it seems that it belongs to confidence; but confidence belongs to hope.

3. That it belongs to charity, however, seems clear: because it is charity's role to unite one to God and to make one a friend, and such persons are most worthy to be heard.

I respond: It must be said that because a miracle is obtained not only by the good but also by the wicked, it is obtained by that virtue which is common to both good and wicked. Now faith and hope can be such: therefore a miracle belongs to faith as its originating principle, but to hope as its consummating principle. And because confidence embraces both, properly speaking, the obtaining of a miracle belongs to confidence.

Note that the working of a miracle is owed to faith, because faith is common: because first it elevates the intellect; because it has the capacity to consider omnipotence.

46. When Jesus therefore saw her weeping. Above, three preliminaries to the wondrous raising were set forth; here the fourth is presented, which is the compassion of hearing: for the Lord was moved by compassion to hear and to raise Lazarus; and this is described in the following order. First, the compassion of the one who hears is indicated; second, the sign of hearing; third, the power or authority of hearing.

(Verse 33.). The compassion therefore of the one who hears is noted in this, that Christ wept and grieved at the weeping of Mary and the Jews: therefore he says: When Jesus therefore saw her weeping, namely Mary, and the Jews who had come with her, weeping. He saw, namely with the eye of compassion: 4 Kings 20: "I have heard your prayer and seen your tears." He groaned in spirit and troubled himself, having compassion on them: and from this compassion he draws near: whence:

47. (Verse 34.). He said: Where have you laid him? They say to him: Lord, come and see: and there follows the manifestation of compassion: whence:

48. (Verse 35.). And Jesus wept: whence from seeing arises disturbance, from disturbance drawing near, from drawing near the expression of grief and compassion. Job 30: "I wept for him who was afflicted, and my soul had compassion on the poor"; Luke 19: "When Jesus saw the city, he wept over it." He wept when he saw Mary weeping; Romans 12: "Weep with those who weep"; and this compassion was a sign of grief, and grief a sign of love; therefore:

49. (Verse 36.). The Jews therefore said: Behold, how he loved him, because he wept over his death: and they spoke truly, according to what is said in Wisdom 11: "Lord, you love all things that are, and you hate nothing of what you have made," and afterward: "They are yours, O Lord, who love souls." But from this they fell into doubt: for since one who loves another does not wish him to die, it seemed to them that he had died against his will, and they marveled: on account of which he says:

50. (Vers. 37.). But some of them said: Could not he who opened the eyes of the man born blind, above in the ninth chapter, have caused that this man should not die? They speak doubtingly, because they seem to have reason on both sides. And indeed he well could have, because, Ecclesiastes 8, "whatever he wills, he shall do"; and Luke 1: "No word shall be impossible with God." But if he had not died, the glory of God would not be manifested in him: therefore this man died, just as that man was born blind: above in the ninth chapter: "Neither did this man sin nor his parents, but that the works of God might be made manifest in him"; therefore he was born blind, so Lazarus died.

51. (Vers. 38.). Jesus therefore again groaning. Here the second point is touched upon, namely the sign of being heard, which is manifested in this, that he came to the tomb and caused the stone to be removed: and compassion moved him to do these things. Therefore he says: Jesus therefore again groaning in himself, through compassion, came to the tomb. And because he had come to raise him, therefore he commanded the tomb to be opened, because it was closed: therefore he says: Now it was a cave, and a stone was laid upon it, namely to keep away the stench.

52. (Vers. 39.). Jesus said: Take away the stone. And because Martha was concerned about the Lord with respect to sensible and corporeal things: therefore: Martha, the sister of him who had died, said to him: Lord, he already stinks: therefore it should not be opened: for he has been dead four days. And because Martha believed that the Lord wished to see him out of compassion, not to raise him by his power; therefore:

53. (Vers. 40.). Jesus said to her: Did I not say to you that if you believe, you shall see the glory of God? that is, the greatness of the divine power: Acts 7: "When Stephen, being full of the Holy Spirit, gazing into heaven, saw the glory of God." And in this they knew that he had not caused it to be opened in order to see the dead man, but in order to raise him: therefore obedience follows:

54. (Vers. 41.). They therefore took away the stone, in which act a manifestation was already made that the Lord wished to raise him: therefore then they believed and merited to obtain: whence it is said to Mary in Luke 1: "Blessed are you who believed, because the things that were spoken to you by the Lord shall be fulfilled in you."

But Jesus, lifting up his eyes etc. Here the third point is touched upon, namely the power of being heard in Christ, which is intimated from his words, in which he shows that he was heard and is always heard and does not ask the Father out of powerlessness: on account of which he says: But Jesus, lifting up his eyes to heaven, said: Father, I give you thanks, because you have heard me: he gives thanks for the hearing, not because the Father heard him then and not at other times: therefore he says:

55. (Vers. 42.). But I knew that you always hear me: Hebrews 5: "Offering prayers and supplications to God with tears and a loud cry, he was heard because of his reverence." Therefore I did not ask or give thanks as one in need; but on account of the people standing around, I said it, that they may believe that you sent me: and I in my works am not contrary to you, but in all things concordant: above in chapter eight: "As the Father has taught me, so I speak; and he who sent me is with me and has not left me alone, because I always do the things that are pleasing to him." And thus he gave thanks and prayed, not on account of powerlessness, but to intimate his concord with God, concerning which above in chapter five: "The Son can do nothing of himself, except what he has seen the Father doing; for whatever things he does, these the Son likewise does."

QUESTIONS.

56. Question I. But here it is first asked concerning what he says, that Jesus troubled himself.

The contrary seems to be the case: 1. From what is said in Isaiah 42: He shall not be sad nor turbulent.

If you say that he troubled himself voluntarily, not involuntarily, as we do, then it is objected:

2. Because perturbation darkens the eye of the mind: therefore if in Christ the eye of the mind could not be darkened, then he could not be perturbed.

3. Likewise, when perturbation is voluntary, then it belongs not only to sensuality but also to reason, and the perturbation is complete: therefore if Christ was voluntarily perturbed, it is evident from this that he was fully perturbed.

I respond: It must be said that disturbance is in one way a passion, as Jerome says, and in another way a propassion: a passion, insofar as it ascends into reason; a propassion, insofar as it remains in sensuality: and this can be in two ways: because it is either in the one sensing by necessity, who cannot do otherwise; or by will. Thus therefore perturbation is threefold, namely of reason, and this is evil and in the wicked; of sensuality, and this by necessity in the good, and by will in Christ.

1. What is therefore said: He shall not be sad nor turbulent, is to be understood of that which belongs to reason, or of involuntary sensuality.

2. As to the objection that that which belongs to sensuality darkens the mind, at least for a time: it must be said that this is true where there is necessity: but in Christ it arose only insofar as he willed according to the dictate of reason.

3. As to the objection that voluntary perturbation is complete: this is understood of when reason disturbs itself.

57. Question II. Likewise it is asked concerning the fact that Christ wept.

For either he willed that Lazarus be dead, or he did not: if so, then he wept fictitiously; if not, then his will was discordant from the divine will, and he willed something that he did not bring about.

I respond: There was a threefold human will in Christ, namely of reason, of natural affection, and of sensuality, as Hugh says; and by the will of natural affection, which is a velleity, he willed something which nevertheless he did not will absolutely; and on account of this he suffered compassion and wept, as he wept over Jerusalem. It should be understood, however, that Christ did not weep on account of the death of Lazarus, but on account of our misery, which was signified in the death of Lazarus.

Whence we read that the Lord wept first at the raising of Lazarus, and then he bewailed human infirmity.

Second, over Jerusalem, Luke nineteen, and then he bewailed our blindness; whence: If you also had known.

Third, on the cross; Hebrews five: Offering with tears; and then he bewailed our malice.

These are the three origins of sins and the three punishments inflicted upon us for sins, which were mitigated by the merit of his tears.

58. Question III. Likewise it is asked concerning this, that he prayed: because he prayed insofar as he was man; and insofar as he prayed, he raised: therefore insofar as he was man he raised: therefore his manner of raising does not differ from the manner of Peter.

I respond: As is clear in the text, he neither prayed nor gave thanks in order to receive the power of raising, as others did, nor in order to make himself believed to be less than the Father; because, as Chrysostom says, this was not necessary; but in order to show himself in conformity with God and his power not discordant from the Father.

Therefore what he objects—that he raised insofar as he prayed—is false: because he raised insofar as he was God, and prayed insofar as he was man.

The second part of the chapter, concerning the miracle itself.

59. When he had said these things etc. The preambles to the wondrous raising of Lazarus have been set forth; here are set forth the concomitants and consequences; and he proceeds in this section as follows. First is set forth the powerful calling of Lazarus himself: second, his resurrection: third, his loosing: fourth, the consequent edification of some, but the destruction of others.

(Verse 43). The authoritative calling of Lazarus is indicated in this, that he cried out with a loud voice: Lazarus, come forth: he speaks imperiously: Come, and cries out with a loud voice, because at his voice the general resurrection will take place, according to what was foretold above in the fifth chapter: "The hour comes, in which all who are in the tombs shall hear the voice of the Son of God, and those who have done good shall come forth to the resurrection of life, but those who have done evil to the resurrection of judgment."

60. (Verse 44.). And immediately he came forth. Here the second point is touched upon, namely the raising of Lazarus at the Lord's command: on account of which he says: And immediately he who had been dead came forth; in which is noted the obedience of the creature to the Creator; Mark 4: "Who, do you think, is this, that the wind and the sea obey him?" Origen: "While all things obey the Creator, the rational creature alone is found disobedient." Nor did the bonds hinder him; whence he says: Bound hand and foot with wrappings. Bound: this is a synecdochical construction: with wrappings, that is, with bandages in which the hands and feet were wrapped; and his face was bound with a cloth; and therefore he came forth not by his own movement, but by divine power. Christ used this power in his death; Matthew 27: "The tombs were opened, and many bodies of the saints who had fallen asleep arose."

Jesus said to them: Unbind him. Here the third point is touched upon, namely the loosing of the one who was bound. In the literal sense, he is unbound by the ministers because the Lord, although he could do everything himself, nevertheless wills to communicate his power to others. Bede: "He who could raise the dead could have loosed the bandages; but on account of unity and undivided charity, he says to the ministers: Unbind him and let him go." Chrysostom: "He did not wish to lead the resurrected man with him, so that he might teach us to avoid the pomp of the world."

61. (Verse 45.). Many therefore of the Jews. Here the fourth point is touched upon, namely the edification of some and the destruction of others. On account of those who were edified unto faith, he says: Many therefore of the Jews, who had come to Mary and Martha and had seen what he did, believed in him. Who had come: Proverbs 13: "He who walks with the wise shall be wise"; above in chapter 4: "Many believed in him," etc. On account of the others, who were made worse, he says:

62. (Verse 46.). But certain of them went to the Pharisees and told them what Jesus had done: whence by one and the same event, some advanced and others fell away: 2 Corinthians 2: "To some we are the odor of death unto death, to others the odor of life unto life"; therefore Luke 2: "Behold, this one is set for the ruin and the resurrection of many in Israel."

63. Morally, four things are to be noted in the raising of Lazarus: first, that the Lord asks where he is; second, he commands the stone to be removed; third, he causes him to come forth; fourth, he sets him before the disciples to be unbound.

First, therefore, the Lord asks where the sinner is when he shows him the vileness of his sin. Thus the Lord was asking of Adam in Genesis 3: Adam, where are you? And Jeremiah 3: Lift up your eyes to the heights and see where you have not been made to lie down.

Second, he commands the stone to be removed, when he causes a person to cease from the habit of sin, which like a heavy stone drags downward. Therefore the penitent soul said in the Psalm: My iniquities have gone over my head, and like a heavy burden they have weighed upon me. Augustine: "How difficult it is for him to rise whom the mass of evil habit weighs down"! Lamentations 3: My life has fallen into the pit, that is, into the death of sin, and they have placed a stone over me, that is, a burial. Whence it should be noted that the Lord raised one who was dead in the house, Matthew 9, that is, a sinner dead in sins through consent; outside the house, that is, through evil deed; in the tomb, through evil habit, as here.

Third, he commands him to come forth, when he causes him to confess his own iniquity. To come forth is to come from what is hidden into the open; whence Proverbs 28: He who hides his crimes shall not prosper; but he who confesses and forsakes them shall obtain mercy. Augustine: "When you despise, you lie dead; if you greatly despise, you lie in the tomb; when you confess, you come forth."

Fourth, he entrusts the loosing to the disciples, because then comes the priestly power, which has no place before confession. But the Lord commands that they show themselves to the priests for loosing: in Luke 17, concerning the cleansed lepers, it was said to them: Go, show yourselves to the priests; and the Lord gave them this office, below in chapter 20: Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.

And it should be noted that Lazarus, having been raised, came forth bound with a threefold bond, because a threefold difficulty remains in a person after the remission of sin. For the bound face signifies difficulty in knowing, the binding of the feet signifies difficulty in willing rightly, the binding of the hands in doing good. Concerning these, Matthew 22: Bind his hands and feet, and cast him into the outer darkness. But he is loosed from these bonds when through the enjoined satisfaction he is loosed from this threefold bond and restored to his former state. Samson sought this state, Judges 16: Remember me, O God, for good, and restore to me now my former strength.

64. Therefore the chief priests gathered, etc. This part of the book, which begins there: There was a man sent from God, in which the Incarnate Word is treated, was divided into three parts. In the first, the incarnation of Christ and the manifestation of the Incarnate One are treated; in the second, the passion; in the third, the resurrection.

Second, the passion of the Incarnate Word is treated in two ways.

Here therefore begins the second part. The intention therefore of this part up to the twentieth chapter is to treat of those things which pertain to the Passion; and this part is divided into two, because some things pertain to the Passion as preliminaries, while others as accompanying circumstances. First therefore it treats of the antecedents; and second, of the concomitants, at the beginning of the eighteenth chapter: And when Jesus had said these things, He went forth etc.

First it treats of those things which pertain to the Passion as preliminaries, in a threefold manner.

The preliminaries to the Passion are three, namely the plotting of the Jews, the prediction of Christ's Passion, and the consolation of the disciples. Therefore the first part has three parts. For first it treats of the conspiracy of the Jews; second, of the prediction of the Passion, there: Now there were certain Gentiles etc., below in the twelfth chapter; third, of the strengthening of the disciples, below in the thirteenth chapter: Before the feast day.

First, concerning the plotting of the Jews, four things are set forth.

The first part, in which it treats of the plotting of the Jews, who were devising the death of Christ, has four parts. In the first is described the conspiracy of the Jews; in the second, the strengthening of the conspiracy, there: Jesus therefore six days before; third, the amplification of the conspiracy, there: A great multitude therefore knew; fourth, the obstinacy in the conspiracy, there: And on the next day a great multitude.

The conspiracy of the Jews is therefore described in this order: first is set forth the investigation of human counsel; second, the determination of the counsel; third, from this the concealment of Christ; fourth, the search for the concealed Christ.

65. (Verse 47). There is set forth therefore first the conspiracy of the Jews, which arose on the occasion of the manifestation of Christ; on account of which it says: The chief priests therefore and the Pharisees gathered a council against Jesus . The ambition of the rulers was united together with the malice of the Pharisees, so that by force they might form an iniquitous counsel: Sirach twenty-one: "The congregation of sinners is like gathered tow." And they said: What do we do, because this man performs many signs? Chrysostom:

"They still call Him a man, who had given so great a demonstration of His Divinity."

66. (Vers. 48.). If we let him go on like this, all will believe in him, and from this follows an absurdity, and the Romans will come and take away our place and nation. They said this because the Romans then ruled over them, and if they found for themselves a new emperor or king, they feared incurring their indignation; therefore they preferred to act against God rather than against man. Wherefore Proverbs twenty-nine: "He who fears man will quickly fall." The reason for this was that they loved temporal things more than eternal; whence Augustine says: "They were unwilling to lose temporal things and did not think of eternal life, and so they lost both." And what they feared befell them; whence Chrysostom says that in them was fulfilled that word of the Psalm: "The nations have sunk in the destruction which they made"; Proverbs ten: "What the wicked fears will come upon him; the desire of the just shall be granted."

67. (Vers. 49.). But one of them etc. Here the second point is touched upon, namely the determination of the counsel, which was made by human authority, by divine dispensation, and by common agreement. By human authority: on account of which he says: One of them, named Caiaphas, since he was the high priest of that year, and thus had authority, and through this gave an authoritative counsel, said: You know nothing at all.

68. (Vers. 50.). Nor do you consider that it is expedient for you that one man should die for the people, and that the whole nation should not perish. One: Romans five: "For if by the offense of one man many died, much more the grace of God and the gift in the grace of one man has abounded unto many." He did not give counsel that he should be killed on account of his own fault, because it would have had no force; but on account of the salvation of others, so that no one could now resist this on account of Christ's innocence. Jeremiah eighteen: "Come, and let us devise plans against Jeremiah; come, and let us strike him with the tongue and let us not attend to any of his words." That counsel of Christ's death proceeded from the priests, according to that word of Daniel thirteen: "Iniquity came forth from the elder judges who seemed to govern the people." The determination of the counsel was made not only by human authority, but also by divine dispensation; wherefore the Evangelist adds:

69. (Vers. 51.). But he did not say this of himself, that is, by his own invention, but by divine inspiration; wherefore he says: But since he was the high priest of that year, he prophesied. He attributes the prophetic Spirit to the sacerdotal honor. In this it is evident that the Holy Spirit works many noble works even through wicked priests; whence they are to be held in reverence. Wherefore, when Paul cursed the high priest, having learned that he was the high priest, he said: "I did not know that he was the high priest," Acts twenty-three; and Saul, when he was anointed, prophesied, 1 Kings ten. And he explains his prophecy by adding: He prophesied that Jesus was to die for the nation.

70. (Vers. 52.). And not for the nation only, namely of the Jews, but that he might gather together into one the children of God, who were scattered abroad, that is, that he might collect the predestined into the unity of the Church. This gathering was foretold in Isaiah 11: "He shall gather together the fugitives of Israel and shall collect the dispersed of Judah from the four quarters of the earth"; and in Isaiah 60: "Your sons shall come from afar"; above in chapter 10: "Other sheep I have that are not of this fold, and them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." When with human authority and divine dispensation there concurs the concord of subjects, therefore he adds:

71. (Vers. 53.). From that day therefore they devised to put him to death, no one any longer contradicting:

because, even though they had sought before, as is said above in chapters 7 and 8: "Why do you seek to kill me?" yet not with so definite a plan. On this, Proverbs 18.

72. (Vers. 54.). Jesus therefore no longer walked openly. Here the third point is touched upon, namely the concealment of Christ. He conceals himself, that is, he withdraws, not from fear, but for our instruction: not to flee death, but that the fitting time might come; whence he says: Jesus therefore no longer walked openly among the Jews, but went into a region near the desert, seeking more secluded places according to a human manner, into a city called Ephrem, and there he stayed with his disciples. On this, Augustine says: "It is apparent that it is not a sin if the faithful, who are members of Christ, withdraw themselves from the eyes of their persecutors and avoid the fury of the wicked by hiding rather than inflame them further by presenting themselves." He fled the Jews and remained with his disciples; above in chapter 10: "The sheep follow him and hear his voice."

73. (Vers. 55.). Now the Passover was near. Here the fourth point is touched upon, namely the seeking of the hidden Christ, which was done by those who had gone up for the feast day, because Christ was accustomed to go up on feast days. Therefore he says: Now the Passover was near, the feast day of the Jews. By antonomasia, the Passover is called the feast day, which was celebrated in the first month, namely April; Exodus 12: "This month shall be to you the beginning of months; it shall be the first in the months of the year. On the tenth day of this month let every man take a lamb according to their families and houses," etc. And many went up to Jerusalem from the country before the Passover, that is, before the feast day. And the reason is added: that they might sanctify themselves, because no one who was unclean dared to eat the Passover; Numbers 9: "A man who is unclean by reason of a dead person, or on a journey, let him keep the Passover in the second month"; below in chapter 18: "That they might not be defiled, but might eat the Passover." These came to cleanse themselves outwardly, but to defile themselves inwardly through willful murder; whence he says:

74. (Vers. 56.). Therefore they sought Jesus, namely to destroy him: Psalm: "Let them be confounded and put to shame who seek my soul, to take it away." And they spoke among themselves, standing in the temple. And the manner of seeking is added: What do you think, that he has not come to the feast day? This question was raised in the temple. Whence was fulfilled that word of Jeremiah 7: "This house, in which my name has been invoked, has been made a den of thieves"; whence Matthew 21: "You have made it a den of thieves." But why they sought him thus, the Evangelist indicates: Now the chief priests and Pharisees had given a command that, if anyone should know where he was, he should report it, so that they might seize him. Saul gave a similar perverse command concerning David in 1 Kings 23: "Consider and see all his hiding places, in which he conceals himself. And if he has hidden himself in the earth, I will search him out through all the thousands of Judah."

Questions.

75. Quest. 1. It is asked whether the Jews sinned in giving this counsel.

That they did, it seems, because the chief priests and Pharisees are rebuked for having killed the Lord or caused him to be killed, and the Lord himself rebuked them above in chapter seven.

That they did not, it seems: 1. Because it was the will of God that Christ be killed: therefore in willing to kill him they were conforming their will to the divine will: and if this is so: therefore they were not sinning.

2. Likewise, the Lord himself willed his Son to suffer; but he could not suffer unless he were killed: and the Jews killed him: therefore he willed that the Jews should kill him.

3. Likewise, he came for this purpose, that he might suffer: therefore if the Jews had not killed him, his coming would have been frustrated: therefore since his coming had its efficacy from the counsel of the Jews, it seems that the Jews did not sin.

I respond: It must be said that the Jews sinned both by reason of the act and by reason of the intention. By reason of the act, because they willed to kill him whom they knew to be innocent, which can in no way be done rightly. By reason of the intention, because they did not intend to fulfill the divine will, but to satiate their own envy.

I. 2. To what is therefore objected, that the death of Christ pleased God: it must be said that the active killing was permitted, but the passive suffering was pleasing, as it is in the sufferings of the Saints; because those men killed with an evil will, and Christ suffered with a good one.

3. To the objection that it would have been in vain: it must be said that it would not have been; because another way was possible for God, and God through evil ministers accomplishes many good things, just as through the devil he tests the Saints: and yet the devil does nothing but incur guilt, while God orders the act to good.

76. Quest. II. It is asked whether Caiaphas sinned in giving that counsel.

That he did not, it seems:

1. From the text, because it is said in the passage that he did not speak of himself: and from this it is implied that he spoke from the Holy Spirit: therefore if what is from the Holy Spirit is not sin, etc.

2. Likewise, he says that he prophesied, since he was high priest: therefore if the act of prophesying is good, he did not give evil counsel, but good: therefore he did not sin.

But to the contrary: By this word he intended to give counsel that Christ should be killed: therefore in giving this counsel he was a murderer, etc.

Praepositinus responds that Caiaphas sinned in his evil will, but in the utterance of that counsel he did not sin: because the Holy Spirit used him as an instrument, just as He used the ass of Balaam. Whence that utterance was not the fruit of evil will: because the will was nothing but evil, the utterance was nothing but good. It must be said, however, that Caiaphas did not merely speak as an ass, but as a perverse man, intending thereby to persuade evil.

Whence it must be said that the principle of this utterance was twofold: the interior formative principle, namely divine inspiration, and this was simply good; and the intention of Caiaphas, and this was simply evil. And corresponding to that twofold principle there is a twofold meaning in the utterance: the first is carnal, and this was evil, namely to avoid the offense of the Romans; the second is spiritual and good, namely for the salvation of the human race. And thus it must be granted that he sinned; and a prophet can sin in this way, in prophesying just as in working miracles, when he perverts his intention.