Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were is this way disposed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples? Ver. 8. "The Jews of late sought to stone Thee, and goest Thou thither again?' They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him" (ver. 16), because Thomas was weaker and more unbelieving1 than the rest. But see how Jesus encourageth them by what He saith. Ver. 9. day?" Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, "He sleepeth," He added, "I go to awake him"; but when He said, "He is dead," He added not, "I go to raise him"; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, "I will come and heal him-Matt. viii. 7,) it was to show the faith of He either saith this, that "he who is con- the centurion that He said this. If any one ask, scious to himself of no evil, shall suffer nothing" How did the disciples imagine sleep? How did dreadful; only he that doeth evil shall suffer, so they not understand that death was meant from that we need not fear, because we have done noth- His saying, 'I go to awake him?' for it was ing worthy of death"; or else that, "he who folly if they expected that He would go fifteen 'seeth the light of this world' is in safety; and if stadia to awake him "; we would reply, that they he that seeth the light of this world is in safety, deemed this to be a dark saying, such as He much more he that is with Me, if he separate often spake to them. not himself from Me." Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany. 2 "Are there not twelve hours of the Ver. 11, 12. Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep." Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said, Ver. 16. "Let us go, that we also may die with Him." Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. For the wonderful thing is this; that we see one who Ver. 12. "Then said His disciples, Lord, if was so weak before the Crucifixion, become after he sleep he shall do well." That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend.” the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him. But if Bethany was "fifteen furlongs off," which is two miles, how was Lazarus "dead four days "?8 Jesus tarried two days, on the day before those two one had come with the message,9 (on which same day Lazarus died,) then in the course of the fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place; nor did those women who were beloved by Him come themselves, but others were Ver. 18. "Now Bethany was furlongs off." 1 about fifteen been here, our brother had not died"; and of the latter, by saying,' 11 Not without cause doth he mention this, but desires to inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds, Ver. 19. "Many of the Jews came to comfort them." 3 4 But how should they comfort women beloved of Christ, when they had agreed, that if any should confess Christ, he should be put out of the synagogue? It was either because of the grievous nature of the calamity, or that they respected them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead. 10 Ver. 22. "Whatsoever thou wilt ask of God, He will give it thee." 66 As though they spoke of some virtuous and approved mortal. But see what Christ saith; Ver. 23. "Thy brother shall rise again." He thus far refuteth the former saying, "Whatsoever thou wilt ask"; for He said not, I ask," but what? "Thy brother shall rise again." To have said, "Woman, thou still lookest below, I need not the help of another, but do all of Myself," would have been grievous, and a stumblingblock in her way, but to say, "He shall rise again," was the act of one who chose a middle mode of speech.12 And by means of that which follows, He alluded to the points I have mentioned; for when Martha saith, Ver. 24. "I know that he shall rise again 13 in the last day," to prove more clearly His authority, He replieth, Ver. 25. "I am the Resurrection and the Life." 14 Showing that He needed no other to help Him, if so be that He Himself is the Life; since if He needed another, how could He be "the Resurrection and the Life"? Yet He did not plainly state this, but merely hinted it. But when she saith again, "Whatsoever thou wilt ask," He replieth, [3] But why did not [Martha,] when she went to meet Christ, take her sister with her? She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, "Mary hath chosen that good part." (Luke x. 42.) "How then,” saith one, "doth Martha appear more zealous?" She was not more zealous, but it was because the other had not yet been informed," since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, By this time he stinketh, for he hath been dead four days." (Ver. 39.) But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing, saith,8 Observe how He leadeth her mind upward; Ver. 21. 66 Lord, if Thou hadst been here, my for to raise Lazarus was not the only thing brother had not died." 7 "He that believeth in Me, though he were dead, yet shall he live." Showing that He is the Giver of good things, and that we must ask of Him. Ver. 26. "And whosoever liveth and believeth in Me, shall never die." sought; it was necessary that both she and they See how great is the heavenly wisdom of the who were with her should learn the Resurrecwomen, although their understanding be weak. tion. Wherefore before the raising of the dead For when they saw Christ, they did not break He teacheth heavenly wisdom by words. But if out into mourning and wailing and loud crying, He is "the Resurrection," and "the Life," He as we do when we see any of those we know is not confined by place, but, present everywhere, coming in upon our grief; but straightway they knoweth how to heal. If therefore they had reverence their Teacher. So then both these said, as did the centurion, "Speak the word, and sisters believed in Christ, but not in a right way; my servant shall be healed" (Matt. viii. 8), He for they did not yet certainly know either that would have done so; but since they summoned He was God, or that He did these things by His Him to them, and begged Him to come, He own power and authority; on both which points condescendeth in order to raise them from the He taught them. For they showed their igno-humble opinion they had formed of Him, and rance of the former, by saying, "If thou hadst cometh to the place. Still while condescend ing, He showed that even when absent He had power to heal. On this account also He delayed, for the mercy would not have been appar 10 al. and that they knew not, is manifest from their saying, "If Thou," &c., and from their adding, "Whatsoever," &c. 11 "But I know that even now, whatsoever," &c., N. T. 12 Ben.fitly made the saying of a middle character." 14 al. "ther help," al. "helper." ent as soon as it was given, had there not been women, and dost thou not think that thou art first an ill savor (from the corpse). But how offending God? What madness is this? Will did the woman know that there was to be a Res-not the heathen laugh? Will they not deem urrection? They1 had heard Christ say many our doctrines fables? They will say, "There is things about the Resurrection, yet still she now no resurrection—the doctrines of the Christians desired to see Him. And observe how she still are mockeries, trickery, and contrivance. For lingers below; for after hearing, "I am the Res- their women lament as though there were nothurrection and the Life," not even so did she say, ing after this world; they give no heed to the "Raise him," but, words engraven in their books; all those words Ver. 27. "I believe that Thou art the Christ, are fictions, and these women show that they the Son of God." 2 are so. Since had they believed that he who What is Christ's reply? "He that believeth on hath died is not dead, but hath removed to a Me, though he were dead, yet shall he live," better life, they would not have mourned him (here speaking of this death which is common to as no longer being, they would not have thus all.3) "And whosoever liveth and believeth on beaten themselves, they would not have uttered Me, shall never die" (ver. 26), signifying that such words as these, full of unbelief, 'I shall other death. "Since then I am the Resurrection | never see thee more, I shall never more regain and the Life, be not thou troubled, though thy thee,' all their religion is a fable, and if the brother be already dead, but believe, for this is very chief of good things is thus wholly disbenot death." For a while He comforted her on what had happened, and gave her glimpses of hope, by saying, "He shall rise again," and, "I am the Resurrection"; and that having risen again, though he should again die, he shall suffer no harm, so that it needs not to fear this death. What He saith is of this kind: "Neither is this man dead, nor shall ye die." "Believest thou this?" She saith, "I believe that Thou art the Christ, the Son of God." 4 "Which should come into the world." The woman seems to me not to understand the saying; she was conscious that it was some great thing, but did not perceive the whole meaning, so that when asked one thing, she answered another. Yet for a while at least she had this gain, that she moderated her grief; such was the power of the words of Christ. On this account Martha went forth first, and Mary followed. For their affection to their Teacher did not allow them strongly to feel their present sorrow; so that the minds of these women were truly wise as well as loving. 9 lieved by them, much more the other things which are reverenced among them." The heathen are not so womanish, among them. many have practiced heavenly wisdom; and a woman hearing that her child had fallen in battle, straightway asked, "And in what state are the affairs of the city?" Another truly wise, when being garlanded 10 he heard that his son had fallen for his country, took off the garland, and asked which of the two; then when he had learnt which it was, immediately put the garland on again. Many also gave their sons and their daughters for slaughter in honor of their evil deities; and Lacedæmonian women exhort their sons either to bring back their shield safe from war, or to be brought back dead upon it. Wherefore I am ashamed that the heathen show true wisdom in these matters, and we act unseemly. Those who know nothing about the Resurrection act the part of those who know; and those who know, the part of those who know not. And ofttimes many do through shame of men what they do not for the [4.] But in our days, among our other evils sake of God. For women of the higher classthere is one malady very prevalent among neither tear" their hair nor bare their arms; our women; they make a great show in their which very thing is a most heavy charge against dirges and wailings, baring their arms, tearing them, not because they do not strip themselves, their hair, making furrows down their cheeks. but because they act as they do not through And this they do, some from grief, others from piety, but that they may not be thought to disostentation and rivalry, others from wantonness; grace themselves. Is their shame stronger than and they bare their arms, and this too in the grief, and the fear of God not stronger? And sight of men. Why doest thou, woman? Dost must not this deserve severest censure? What thou strip thyself in unseemly sort, tell me, thou the rich women do because of their riches, the who art a member of Christ, in the midst of poor ought to do through fear of God; but the market-place, when men are present there? at present it is quite the contrary; the rich act Dost thou pluck thy hair, and rend thy gar-wisely through vainglory, the poor through littlements, and wail loudly, and join the dance, and ness of soul act unseemly. What is worse than keep throughout a resemblance to Bacchanalian this anomaly? We do all for men, all for the 15 things of earth. And these people utter words honor him who is gone? Honor him in anfull of madness and much ridicule. The Lord other way, by alms-deeds, by acts of benefisaith indeed, "Blessed are they that mourn cence and public service.10 What avail the (Matt. v. 4), speaking of those who mourn1 for many lamentations? And I have heard also their sins; and no one mourneth that kind of another grievous thing, that many women atmourning, nor careth for a lost soul; but this tract lovers by their sad cries, acquiring by the other we were not bidden to practice, and we fervor of their wailings a reputation for affection practice it.2 "What then?" saith some one, to their husbands. O devilish purpose! O Is it possible being man not to weep?" No, Satanic invention!" How long are we but dust neither do I3 forbid weeping, but I forbid the and ashes, how long but blood and flesh? Look beating yourselves, the weeping immoderately. we up to heaven, take we thought of spiritual I am neither brutal nor cruel. I know that our things." How shall we be able to rebuke the nature asks and seeks for its friends and daily heathen,13 how to exhort them, when we do such companions; it cannot but be grieved. As also things? How shall we dispute with them conChrist showed, for He wept over Lazarus. So do cerning the Resurrection? How about the rest thou; weep, but gently, but with decency, but with of heavenly wisdom? How shall we ourselves the fear of God. If so thou weepest, thou dost so live without fear? Knowest not thou that of not as disbelieving the Resurrection, but as not grief cometh death? for grief darkening the enduring the separation. Since even over those seeing part of the soul not only hindereth it from who are leaving us, and departing to foreign perceiving anything that it ought, but also worklands, we weep, yet we do this not as despairing. eth it great mischief. In one way then we offend [5.] And so do thou weep, as if thou wert send- God, and advantage neither ourselves nor him ing one on his way to another land. These things who is gone; in the other we please God, and I say, not as giving a rule of action, but as con- gain honor among men. If we sink not down descending (to human infirmity). For if the ourselves, He will soon remove the remains of dead man have been a sinner, and one who hath in our despondency; if we are discontented, He many things offended God, it behooveth to weep; permitteth us to be given up to grief. If we are (or rather not to weep only, since that is of no thankful, we shall not despond. "But how," avail to him, but to do what one can to pro- saith some one," is it possible not to be grieved, cure some comfort for him by almsgivings and when one has lost a son or daughter or wife?" offerings;) but it behooveth also to rejoice at I say not, "not to grieve," but "not to do so this, that his wickedness hath been cut short. immoderately." For if we consider that God If he have been righteous, it again behooveth hath taken away, and that the husband or son to be glad, that what is his is now placed which we had was mortal, we shall soon receive in security, free from the uncertainty of the comfort. To be discontented is the act of those future; if young, that he hath been quickly who seek for something higher than their nature. delivered from the common evils of life; if old, Thou wast born man, and mortal; why then that he hath departed after taking to satiety grievest thou that what is natural hath come to that which is held desirable. But thou, neglect- pass? Grievest thou that thou art nourished ing to consider these things, incitest thy hand-by eating? Seekest thou to live without this? 16 maidens to act as mourners, as if forsooth thou Act thus also in the case of death, and being wert honoring the dead, when it is an act of mortal seek not as yet for immortality. Once extreme dishonor.9 For honor to the dead is, not wailings and lamentings, but hymns and psalmodies and an excellent life. The good man when he departeth, shall depart with angels, though no man be near his remains; but the corrupt, though he have a city to attend his funeral, shall be nothing profited. Wilt thou 1 al. " bewail." 2 al. "to mourn, and we mourn it." 3 al. " why, do I." 8 al. "I forbid not to grieve, but I forbid to act unseemly." 5 or, 14 is overcome." 7 see Hom. XII. p. 43, and note. al. "more." 6 al." give.' al. "folly," al. "madness." for all this thing hath been appointed. Grieve HOMILY LXIII. JOHN xi. 30, 31. "Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her," and what follows.1 5 3 2 Ver. 32. "And she fell at His feet." "1 She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" (ver. 37); but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master. And what saith she? "Lord, if Thou hadst been here, my brother had not died." For [1.] A GREAT good is philosophy; the philosophy, I mean, which is with us. For what the heathen have is words and fables only; nor have these fables anything truly wise in them; since everything among those men is done for the sake of reputation. A great good then is true wisdom, and even here returns to us a recompense. For he that despises wealth, from this at once reaps advantage, being delivered from cares which are superfluous and unprofit- What doth Christ? He converseth not at all able; and he that tramples upon glory from with her for the present, nor saith to her what this at once receives his reward, being the slave He said to her sister, (for a great multitude was of none, but free with the real freedom; and he by, and this was no fit time for such words,) He that desires heavenly things hence receives his only acteth measurably and condescendeth; and recompense, regarding present things as nothing, to prove His human nature, weepeth in silence, and being easily superior to every grief. Behold, and deferreth the miracle for the present. for example, how this woman by practicing true since that miracle was a great one, and such as wisdom even here received her reward. For He seldom wrought, and since many were to when all were sitting by her as she mourned believe 12 by means of it, lest to work it without and lamented, she did not wait that the Master their presence should prove a stumbling-block should come to her, nor did she maintain what to the multitude, and so they should gain nothmight have seemed her due, nor was she re-ing by its greatness, in order that He might not strained by her sorrow, (for, in addition to the other wretchedness, mourning women have this malady, that they wish to be made much of on account of their case,) but she was not at all so affected; as soon as she heard, she quickly came to Him." "Jesus was not yet come into the town." He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, "riseth up quickly," or else he showeth that she ran so as to anticipate Christ's arrival. She came not alone, but drawing after her the Jews that were in the house. Very wisely did her sister call her secretly, so as not to disturb those who had come together, and not mention the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. By these means again it is proved 10 that Lazarus was dead. 66 8 1 ver. 31. 2 al. . any real wisdom.' 3 ἐντεῦθεν. al. "good." 5 al. "senseless." lose the quarry,13 He draweth to Him many witnesses by His condescension, and showeth proof of His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He “groaned 15 in spirit" meaneth, "restrained His trouble,") He asked, Ver. 34. "Where have ye laid him?" So that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on (the miracle), but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion. "They say unto Him, Come and see." Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him; at least they said, |