Thoughts from the Early Church
Commentary by Peter Chrysologus
I am the resurrection and the life.
On his return from the underworld, Lazarus comes forth from the tomb like death confronting its conqueror, an image of the resurrection to come.
Before we can fathom the depths of meaning behind this miracle, we must consider the way in which our Lord raised Lazarus to life. This action appears to us as the greatest of all his signs; we see in it the supreme example of divine power, the most marvelous of all his wonderful works.
Our Lord had raised up the daughter of Jairus, the ruler of the synagogue; but although he restored life to the dead girl, he left the law of death still in force. He also raised the widow’s only son. He halted the bier, forestalled the young man’s burial, arrested the onset of physical decay; but the life he restored had not completely fallen into the power of death.
The case of Lazarus was unique. His death and resurrection to life had nothing in common with the other two. Death had already exerted its full power over him, so that in him the sign of the resurrection shone out in all its fullness.
I think it is possible to say that if Lazarus had remained only three days in the tomb it would have deprived our Lord’s resurrection of its full significance, since Christ proved himself Lord by returning to life after three days, whereas Lazarus, as his servant, had to lie in the grave for four days before he was recalled. However, let us see if we can verify this suggestion by reading the Gospel text further.
“His sisters sent a message to Jesus saying, Lord, the friend whom you love is sick.” By these words they appeal to his affection, they lay claim to his friendship, they call on his love, urging their familiar relationship with him to persuade him to relieve their distress.
But for Christ it was more important to conquer death than to cure disease. He showed his love for his friend not by healing him but by calling him back from the grave. Instead of a remedy for his illness, he offered him the glory of rising from the dead.
We are next told that “when Jesus heard that Lazarus was sick, he remained where he was for two days.” You see how he gives full scope to death. He grants free reign to the grave; he allows corruption to set in. He prohibits neither putrefaction nor stench from taking their normal course; he allows the realm of darkness to seize his friend, drag him down to the underworld, and take possession of him.
He acts like this so that human hope may perish entirely and human despair reach its lowest depths. The deed he is about to accomplish may then clearly be seen to be the work of God, not of man.
He waited for Lazarus to die, staying in the same place until he could tell his disciples that he was dead; then he announced his intention of going to him. Lazarus is dead, he said, and I am glad.
Was this a sign of his love for his friend? Not so. Christ was glad because their sorrow over the death of Lazarus was soon to be changed into joy at his restoration to life. “I am glad for your sake,” he said.
Why for their sake? Because the death and raising of Lazarus were a perfect prefiguration of the death and resurrection of the Lord himself. What the Lord was soon to achieve in himself had already been achieved in his servant. This explains why he said to them: “I am glad for your sake not to have been there, because now you will believe.”
It was necessary that Lazarus should die, so that the faith of the disciples might also rise with him from the dead.
(Sermon 63: PL 52, 375-377)
Peter Chrysologus (c.400-450), who was born at Imoly in Italy, became a bishop of Ravenna. He was highly esteemed by the Empress Galla Placidia, in whose presence he preached his first sermon as bishop. He was above all a pastor, and many of his sermons have been preserved.
**From Saint Louis University