Jesus wept/cried three times

 John 11: 35 And Jesus wept.

Cornelius a Lapide: Ver. 35.—Jesus wept. At seeing the sepulchre of Lazarus (although Chrysostom supposes that He wept when He groaned and was troubled, which is equally probable), to signify His love for him, and the grief He felt at his death.

Secondly, that He might weep with the sisters and the Jews who were weeping, and teach us to do the same. So S. Augustine. Hear S. Ambrose: “Christ became all things to all men; poor to the poor, rich to the rich, weeping with the weeping, hungering with the hungry, thirsting with the thirsty, full with the abounding; He is in prison with the poor man, with Mary He weeps, with the Apostles He eats, with the Samaritan woman he thirsts.

Thirdly, that adding tears to His speech, He might make it stronger and more efficacious; for tears are a sign of vehement grief and affliction, and also of desire and longing: wherefore God is accustomed to hear and answer prayers seasoned, and as it were armed, with tears. So Christ on the [eve of the] Cross offering up prayers and supplications with strong crying and tears, was heard in that He feared. [E. & Heb. V. 7, pro suâ reverentiâ, Vulg.] So Tobit (xii. 12) heard from S. Raphael, “When thou didst pray with tears [the words “with tears,” cum lacrymis, are not in the LXX Greek], and didst bring the dead, . . . I brought thy prayer before the Lord.” So Jacob, wrestling with the angel, obtained a blessing (Gen. xxxii. 29). Wherefore? because he wept and besought him (Hosea xii. 4). “The tears of penitents,” says S. Bernard, “are the wine of angels.” For it is the anguish of the mind in prayer which influences, and as it were compels God to pity, according as it is said, “a contrite and humble heart God shall not despise” (Ps. li. 17); just as the tears of an infant influence the mother, and obtain from her what it asks; for God shows toward us the heart of a mother.

Other writers give different causes for the tears of Christ. First, Cyril says that Christ wept for the miseries of the human race brought in by sin. Secondly, Andrew Cretensis says that He wept for the unbelief of the Jews, and because they would not believe in Christ, even after they had seen the miracle of the raising of Lazarus. Thirdly, Isidore of Pelusium and Rupertus think that Christ wept for the very reason that he was about to recall Lazarus out of Limbo, that is, from the haven and state of peace, to the storms, dangers, and sufferings of this life.

Further, we read that Christ wept thrice: here at the death of Lazarus; at the Cross (Heb. 5: 7); at the sight of Jerusalem, and its impending ruin (Luke xix. 41). S. Bernard (Sermon 3, in Die Nativ.) says, “The tears of Christ cause me shame and grief. . . . Can I still trifle, and deride His tears?” And soon after: The Son of God sympathises (compatitur), and He weeps; man suffers (patitur), and shall we laugh?” And S. Augustine says: “Christ wept—let man weep for himself: wherefore did Christ weep, unless to teach man to weep? Wherefore did He groan and trouble Himself, except that the faith of man, rightly displeased with himself, should in a manner groan in accusation of his evil works, so that the habit of sinning should yield to the violence of repenting.”

Hebrews 5:7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. 

Saint John Chrysostom;

Hebrews 5:7-8

3. “Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.” Do you see that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] “with strong crying”? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Do you see that it was a condescension? For he could not [merely] say that He prayed, but also “with strong crying.”

“And was heard,” (he says), “in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.”, “And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech.”

Be it with “crying,” why also “strong [crying] and tears”?

“Having offered,” (he says), “and having been heard in that He feared.” What do you say? Let the Heretics be ashamed. The Son of God “was heard in that He feared.” And what more could any man say concerning the prophets? And what sort of connection is there, in saying, “He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered”? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? “Having been heard,” (he says), “in that He feared, He learned obedience by the things which He suffered.” What obedience ? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Do you see that this is spoken concerning the Incarnation?

Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was “exceeding sorrowful, and said, If it be possible, let this cup pass from Me”? Matthew 26: 38-39 Yet He nowhere prayed he Father concerning His resurrection, but on the contrary He openly declares, “Destroy this temple and within three days I will raise it up.” John 2:19 And, “I have power to lay down My life, and I have power to take it again. No man takes it from Me, I lay it down of Myself.” John 10:18  What then is it; why did He pray? (And again He said, “Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests  and scribes , and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again” Matthew 20:18-19,  and said not, “My Father shall raise Me up again.”) How then did He pray concerning this? But for whom did He pray? For those who believed on Him.

And what he means is this, 'He is readily listened to.' For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, “If you loved Me, you would rejoice , because I go to My Father” John 14:28, and “My Father is greater than I.” But how did He not glorify Himself, He who “made Himself of no reputation ” Philippians 2:7, He who gave Himself up? For, it is said, “He gave Himself” up “for our sins .” See And again, “Who gave Himself a ransom for us all.”  1 Timothy 2:6. What is it then? You see that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, “Although He were Son, He was heard in that He feared,” it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

“He learned,” he says, to obey God. Here again he shows how great is the gain of sufferings. “And having been made perfect,” he says, “He became the Author of salvation to them that obey Him.” (Cf. supra, pp. 384, 391.) But if He, being the Son, gained obediencde  from His sufferings, much more shall we. Do you see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. “From the things,” he says, “which He suffered He” continually “learned” to obey God . And being “made perfect” through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For “being made perfect He became the Author of salvation to them that obey Him.”

John 12: But Jesus cried, and said: He that believeth in me, doth not believe in me, but in him that sent me

Cornelius a Lapide:  Ver. 44.—Jesus cried and said, He that believeth on Me, believeth not on Me (“only” as adds the Arabic version) but (also) on Him that sent Me. It is uncertain whether Jesus said these words at the same time as those which precede them (ver. 35), as Maldonatus thinks, i.e., before he hid Himself and withdrew (as I said, ver. 36), being there mentioned by anticipation, when in the regular order it should be placed at the end of the chapter; or at another time, as Theophylact supposes. It is in fact a question to be solved. For Christ in these last three days of His life, came back in the morning to the Temple. But when He saw that some believed not, and that others believed but did not dare to profess their faith, for shame, and for fear of the Pharisees, He cried with a loud voice, to drive away this shame and fear: “He that believeth in Me” believeth not in a mere poor and wretched man, but in a man who is also God, and he therefore “believes in God who sent Me,” in God the Father with Whom I am consubstantial. Be not ashamed of my poverty and humility, for though I am outwardly poor and humble, yet in my inward nature I am rich and highly exalted. For I am God of God. And therefore he that believeth in Me believeth in God. But what is more noble and glorious than to believe in God? What can he fear or be ashamed of who believes in God? S. Cyril adds, “Jesus cried out to signify that He did not wish to be worshipped in a cowardly and stealthy way, but that He wished us boldly and clearly to profess and proclaim the faith.” “Again He cried out,” says Rupertus, “because He had but little time left Him to preach in. He then who wishes to hear Me, to believe and be saved, should do so at once, for after three days no one will be able to hear Me.” And so S. Chrysostom says, “Why do ye fear to believe in Me? Faith in God comes through Me. just as he who drinks the water of the river, drinks he not of the source?” And S. Augustine, “Because the manhood only appeared to men, and the Godhead was latent, lest they should think Him to be only that which they saw (a man), and He wished Himself to be believed in (as God) the same and as great as the Father; He saith, ‘He that believeth in Me, believeth not in Me,’ that is, in that which He seeth, ‘but in Him who sent Me, that is, in the Father.’”