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Commentary for 3 Kings 17:18
Remembered. Have I not waited upon thee with sufficient attention? or have not thine eyes been able to bear with my imperfections? H. --- Before thy arrival, God seemed not to notice my transgressions. She is convinced that "all just punishment presupposes an offence." S. Aug. Retract. i. 9. This child died like Lazarus for the greater glory of God. Id. ad Simp. ii. 5. John xi. 4. W.
drb › 3 Kings › 17 › Verse 18
Commentary for Psalms 33:11
Rich of this world, (1 Tim. vi. 17. M.) are often poor in spiritual gifts. W. --- Those who are poor in both respects, are truly miserable, (H.) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit, whether they have many possessions or not. Bert. --- The fear of the Lord is his treasure. Is. xxxiii. 6. The saint is content under every dispensation of Providence. H. --- Lazarus was truly rich even here; and in heaven his is covered with glory. Lu. xvi. 20. S. Jer. C. --- Heb. "the lions have wanted." S. Jer. --- This may have been the case: yet those who fear God shall be filled; or, the rich may be designated by the name of lion's whelps, on account of their power and avidity. C. --- The same term, cephirim, is often applied to men in power. Ezec. xix 2. Job iv. 10. Bert. --- Good. If the saints be sometimes deprived of provisions, they know that it is better for them; as God directs all for their good. H.
drb › Psalms › 33 › Verse 11
Commentary for Psalms 36:25
Seeking, in vain. H. --- Rom. and Gothic Ps. read, "wanting." This does not condemn the mendicant orders. M. --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. C. --- They found the bread of life in conformity to God's will. Jo. iv. 34. H. --- Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. Bert. Amos viii. 11. --- It is certain that there were poor among the Jews; (Deut. xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (C.) any person renowned for virtue reduced to this condition, (H.) though he does not deny but it might be possible. C. --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want. Dan. iv. 24. Genebrard. M. --- But the word just is more comprehensive; and S.
Paul gives several instances of persecuted saints (Heb. xi.) which is confirmed by the parable, or rather by the history, of Lazarus. Bert. --- At any rate, the Church is never deprived of the word of God. S. Aug. W.
drb › Psalms › 36 › Verse 25
Commentary for Psalms 139:13
I know. Heb. "thou knowest." But some copies read more accurately. Houbig. --- Poor. Thus, in the end, was Lazarus treated. W.
drb › Psalms › 139 › Verse 13
Commentary for Proverbs 10:3
Famine. Ps. xxxvi. 25. The prophets and Lazarus rejoice in suffering.
drb › Proverbs › 10 › Verse 3
Commentary for Proverbs 13:7
Riches. Such was S. Paul. 2 Cor. vi. 10. Some affect to be rich, while others are never satisfied. Semper avarus eget. Lazarus was very rich in God's sight.
drb › Proverbs › 13 › Verse 7
Commentary for Isaias 63:16
Abraham, &c. That is, Abraham will not now acknowledge us for his children, by reason of our degeneracy; but thou, O Lord, art our true father and our redeemer, and no other can be called our parent in comparison with thee. Ch. --- Abraham is not able to save us. C. --- The patriarchs may justly disregard us, as degenerate children; yet we hope in God's mercies. Thus S. Jerom, &c. explain the passage, which does not favour the errors of Vigilantius and of Luther, who maintain that the saints departed do not know what passes in this world. S. Aug. (Cura xv.) shews the contrary, from the example of Lazarus, Luke xvi. They know each other, though they had not lived together, (S. Greg. Dial. iv. 33.) and beheld in the light of God what regards their clients. S. Aug. de Civ. Dei. xxii. 29. We cannot decide how the martyrs do help those whom it is certain they assist. S. Aug. cura xvi. c. Faust. xx. 21. S. Jer. c. Vigil. S. Greg. 3 ep. 30. and 7 ep. 126. &c. W.
drb › Isaias › 63 › Verse 16
Commentary for Matthew 9:24
The girl is not dead. Christ, by saying so, insinuated that she was not dead in such a manner as they imagined; that is, so as to remain dead, but presently to return to life, as if she had been only asleep. Wi. — But sleepeth. In the xi. chapter of S. John, Christ again calls death a sleep. Our friend Lazarus sleepeth. Thus he teaches us to be no longer in dread of death, since it was reduced to the condition of a sleep. If you believe this, why do you vainly weep? why do you afflict yourself? this the Gentiles do, who have not faith. Your child is asleep, not dead, is gone to a place of rest, not to destruction. Therefore the royal prophet says, "Turn, O my soul, into thy rest, for the Lord hath been bountiful to thee." Psalm cxiv. If then it is a kindness, why should you weep? what else could you do at the death of an adversary, an enemy, the object of your greatest aversion? S. Chrysos. hom. xxxii. — Christ here asserts that the girl is only asleep, to shew
that it was as easy for him to raise her from death as from sleep. Theophylactus.
drb › Matthew › 9 › Verse 24
Commentary for Matthew 11:3
Art thou he that is to come? [1] (Greek, who cometh? ) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. Jo. i. He could not then doubt of it himself, but sent his disciples to take away their doubt. Wi. — S. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. S. Chrysos. in Baradius. — This expression of S. John is much taken notice of, as conveying with it a very particular question. "Tell me, says S. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?" S. Thos. Aquin. — And S. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this
question. S. Jerom and S. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but now that he is going to leave them, he is more earnest for their belief in him. S. Thos. Aquin.
drb › Matthew › 11 › Verse 3
Commentary for Matthew 26:7
A woman. This was Mary, the sister of Lazarus. S. John xii. 3. V. — It is not the use, but the abuse of things, which is blameworthy. That man is not to be blamed, who does not exceed the rules followed by good, honourable, and conscientious men, with whom he associates. What, therefore, in some is often reprehensible, in another is highly commendable. A good reputation is a sweet perfume, which a man merits for his worthy deeds; and whilst he follows the footsteps of Christ, he may justly be said to anoint our Redeemer's feet with a most precious ointment. S. Augustin.
drb › Matthew › 26 › Verse 7
Commentary for Matthew 27:55
Ministering unto him. It was customary with the Jews, for the women of that country to minister unto their teachers both food and raiment; but because this was liable to abuse, and to cause scandal to the Gentiles, S. Paul dispensed with their assistance. These women ministered to our Lord, hoping that he would bestow heavenly food to them, who offered earthly food to him: not that the Creator of all things stood in need of assistance: but he wished to shew his disciples an example of poverty in himself, and charity in these women. But let us see what sort of women these were that followed our Lord, among whom were Mary Magdalene, sister of Martha and Lazarus; Mary, the mother of James the less and Joseph, sister of the blessed Virgin Mary, and the mother of the sons of Zebedee, otherwise called Salome, who were disciples of Jesus. S. Jerom, and M.
drb › Matthew › 27 › Verse 55
Commentary for Mark 5:41
Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in his tomb. These represent the different states of sinners dead in sin, some more desperate than others. To such as have been for years in sin, and have none to intercede for them, we must apply the words of Christ,
suffer the dead to bury the dead.
Ven. Bede, and S. Aug. de verb. Dom. serm. 44.
Commentary for Mark 7:34
Ephphetha, a Syriac word. Jesus Christ, in the cure of this man, uses many and various actions; but as of their own nature they are no ways equal to such a cure, they shew: first, that the cure was miraculous; and secondly, the virtue, which his divinity communicated to his sacred body. V. — We must not suppose that our Saviour here groaned on account of any difficulty he experienced in working this miracle, but only from commiseration for the man, whom he was about to heal; as likewise to shew, how very difficult is the cure of those who are spiritually deaf and dumb by sin. He was affected in a similar manner when he raised Lazarus to life, to shew with what difficulty a man, dead and buried in sin by evil habits, can arise from that miserable state. Dion. Carth.
drb › Mark › 7 › Verse 34
Commentary for Mark 14:3
Of precious [1] spikenard. This was a perfume extracted and distilled from the leaves, tops, or stalks, of the plant or herb called nard. It was the custom of the eastern people to pour such precious perfumes on their own heads, or on the heads of their guests whom they had a mind to honour. Wi. — This happened six days previous to the pasch. The woman here mentioned was Mary, sister of Lazarus. John xii. 3.
drb › Mark › 14 › Verse 3
Commentary for Luke 8:2
Mention is made in the gospels, of a woman who was a sinner, (Luke vii.) of Mary of Bethania, the sister of Lazarus, (John xi. and xii. Mark xiv. Matt. xxvi.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him. Many think all this to belong to one and the same person: others think these were three distinct persons. See the arguments on both sides in Alban Butler's Lives of Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence.
drb › Luke › 8 › Verse 2
Commentary for Luke 8:55
This returning of the souls again, to reanimate the bodies of those whom Christ and his apostles raised from death, (and especially Lazarus, who had been dead four days) doth evidently prove the immortality of the soul. From this place we may also conclusively infer against our adversaries, who say, that every one goeth straight to heaven or hell, that it is not probable that they were called from the one or the other; and therefore from some third place.
Commentary for Luke 16:19
There was a certain rich man, &c. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbour in want, they neglect to succour him. S. Cyril, in Cat. Græc. patrum. — He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? John, 1 Ep. iii. 17. A received tradition of the Jews informs us, that this Lazarus was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying S. Cyril, ut supra. — By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. S. Ambrose. — A man may be reserved and modest in
the midst of riches and honours, as he may be proud and avaricious in the obscurity of a poor and wretched life. — Divers interpreters have looked upon this as a true history; but what is said of the rich man seeing Lazarus, of his tongue, of his finger, cannot be literal: souls having no such parts. Wi. — In this parable, which S. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother.
drb › Luke › 16 › Verse 19
Commentary for Luke 16:31
If they hear not, Moses, &c. We think that if we saw a man raised from the dead, who should tells us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. S. Chrys. hom. iv. — They would say that the dead man was a phantom; that his resurrection was not real; his assertions nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public; yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to
magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can move it. Every day we see or hear of malefactors publicly executed, yet their example has no effect on the survivors, nor does it prevent the commission of fresh crimes. Calmet. — "We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." 2 Pet. i. 19. — We may learn many very instructive lessons from this affecting history of Lazarus. — The rich may learn the dreadful consequences to be apprehended from riches, when made subservient to sensuality, luxury, and ambition. The poor may learn to
make their poverty and sufferings, however grievous to nature, instrumental to their future happiness, by bearing them with patience and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the good things of this world according to their own will; the latter, that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils, will soon be over; and that the day of eternity is fast approaching, when every one shall receive according as he has done good or evil in his body. A.
drb › Luke › 16 › Verse 31
Commentary for Luke 19:41
He wept. S. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church. Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom. Our Saviour possessed all the human passions, but not the defects of them. The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers. The true philosopher moderates and governs his passions; the Stoic labours to destroy them, but cannot effect his purpose. And when he labours to overcome one passion, he is forced to have recourse to another for help. Calmet. — Our Saviour is said to have wept six times, during his life on earth:
1st, At his birth, according to many holy doctors; 2ndly, at his circumcision, according to S. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in S. John, c. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as S. Luke remarks, (C. xxii.) his sweat was as drops of blood trickling down upon the ground; and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men's sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them. Dionysius.
drb › Luke › 19 › Verse 41
Commentary for Luke 22:43
An angel . . . strengthening him. Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matt. iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel
came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions. — In an agony. This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to
undergo. Wi.
drb › Luke › 22 › Verse 43
Commentary for John 5:25
The hour cometh . . . when the dead shall hear the voice of the Son of God. Though some understand this of the rising of Lazarus; others of those that rose with Christ at his resurrection: yet by these words, when the dead shall hear the voice of the Son of God, seems rather to be signified the general resurrection at the end of the world; and though it be said, that now is the hour, this may be spoken of the last age of the world; and, as S. John says, (1 Ep. ii. 18.) children, it is the last hour. In fine, some interpreters understand these words of a spiritual resurrection from sin, which Christ came to bring to the world. Wi.
drb › John › 5 › Verse 25
Commentary for John 11:1
At the end of the preceding chapter, we are told that Jesus went into the place where John was first baptizing. This place, as may be gather from S. John, (c. i. v. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. Calmet.
drb › John › 11 › Verse 1
Commentary for John 11:4
This sickness is not unto death. That is, though he truly die, it is not designed that he remain dead. Wi. — This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. S. Austin, tract. 49. in Joan. — Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. SS. Cyril, Chrys. &c.
drb › John › 11 › Verse 4
Commentary for John 11:11
Lazarus . . sleepeth. It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days' journey to awake him. Nothing but the fear and concern they were under, could make them think so. Wi.
drb › John › 11 › Verse 11
Commentary for John 11:39
Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. Wi.
drb › John › 11 › Verse 39
Commentary for John 11:41
Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. Wi. — Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. Orig. tract. 18. in Joan.
drb › John › 11 › Verse 41
Commentary for John 11:43
He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says S. Chrys. as if he had been living; and it is no sooner said than done. Wi.
drb › John › 11 › Verse 43
Commentary for John 11:44
Loose him, and let him go. Christ, says S. Greg. by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. Wi. — Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. S. Chrys. hom. lxiii. in Joan. — S. Cyril and S. Austin both adduce this verse to shew the power of priests in absolving sinners. See S. Cyril l. vii. c. ult. in Joan. and Aug. tract. 49. in Joan.
drb › John › 11 › Verse 44
Commentary for John 12:1
On the tenth day of the month the Jews were accustomed to collect the lambs, and other things in preparation for the ensuing great feast. On this day, likewise, they generally had a small feast, or treat for their friends, at which time Jesus coming to Bethania, joined his friends in their entertainment. This was most likely in the house of Lazarus, Martha and Mary. Martha served at the table herself, thinking herself happy in waiting on Jesus, whom she considered as her Lord and God. Lazarus was one of them that were at table, to shew himself alive, by speaking and eating with them, and thus confounding the inexcusable incredulity of the Jews. And Mary too shewed her loving attachment to Jesus, by anointing his feet with her precious ointment. Theophyl. S. Aug. and S. Chrys.
drb › John › 12 › Verse 1
Commentary for John 20:17
I will not leave you again; be not in a hurry to touch me; you shall all have this pleasure. I will remain with you some time, before my ascension. Announce my resurrection to my apostles. You shall see me again. This is the interpretation most modern commentators put upon this place. Others suppose, that Magdalene imagined he was risen from the dead to live with men as before, like Lazarus. He addresses these words to her to disabuse her of this notion. Calmet.
drb › John › 20 › Verse 17
Commentary for Acts of the Apostles 26:23
That Christ should suffer, &c. Lit. if Christ be passible. If, here is expounded not as implying a condition, but as an affirmation; so that the sense is, that Christ, according to the predictions of the prophets, was to suffer, was to be the first that should rise from the dead, &c. Wi. — First, &c. Many had been raised from the dead before Jesus; the child of the widow of Sarepta, Lazarus, and others. How, then, is Jesus first? He is the first who rises not to die again; and as such the Messias is always represented by the prophets. Others were raised from the dead, but returned again to their graves. Jesus dies no more. He is the first too who raises himself. Calmet.
drb › Acts of the Apostles › 26 › Verse 23