John x. 22-24.-"And it was at Jerusalem, the Feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about Him, and said unto Him, How long dost thou make us to doubt?"
[1.] Every virtue is a good thing, but most of all gentleness and meekness. This showeth us men; this maketh us to differ from wild beasts; this fitteth us to vie with Angels. Wherefore Christ continually expendeth many words about this virtue, bidding us be meek and gentle. Nor doth He merely expend words about it, but also teacheth it by His actions; at one time buffeted and bearing it, at another reproached and plotted against; yet again coming to those who plotted against Him. For those men who had called Him a demoniac, and a Samaritan and who had often desired to kill Him, and had cast stones at Him, the same surrounded and asked Him, "Art thou the Christ?" Yet not even in this case did He reject them after so many and so great plots against Him, but answered them with great gentleness.
But it is necessary rather to enquire into thewhole passage from the beginning.
"It was," It saith, "at Jerusalem, the Feast of the dedication, and it was winter." This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judaea, because the Passion was nigh.hyperlink "Then came the Jews round about Him, and said, How long dost thou make us to doubt?"
"If thou be the Christ, tell us plainly."
He did not reply, "What enquire yehyperlink of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?" But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, "How long dost thou make us to doubt?" seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Hint by means of His sayings; and when they could find no fault with His. works, they wished to find a handle in His words. Therefore they said, "Tell us"; yet He had often told them. For He said to the woman of Samaria, "I Am that speak unto thee" (c. iv. 26); and to the blind man, "Thou hast both seen Him, and it is He that talketh with thee." (c. ix. 37.) And He had told them also, if not in the same, at least in other words. And indeed, had they been wise,and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresseth them, and instructeth them by His words, they say, "What sign showest thou us?" (c. vi. 30.) But when He giveth them proofs by His works, they say to Him, "Art thou the Christ? Tell us plainly"; when the works cry aloud, they seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary. But that they enquired not for the sake of learning, the end showed. For Him whom they deemed to be so worthy of credit, as to receive His witness of Himself, when He had spoken a few words they straightway stoned; so that their very surrounding and pressing upon Him was done with ill intent.
And the mode of questioning was full of much hatred. "Tell us plainly, Art thou the Christ?" Yet He spake all things openly, being ever present at their feasts, and in secret He said nothing; but they brought forward words of deceit, "How long dost thou make us to doubt?" in order that having drawn Him out, they might again find some handle against Him. For that in every case they questioned Him not in order to learn, but to find fault with His words, is clear, not from this passage only, but from many others also. Since when they came to Him and asked, "Is it lawful to give tribute unto Caesar or not?" (Matt. xxii. 17), when they spake about putting away a wife (Matt. xix. 3), when they enquired about her who, they said, had had seven husbands (Matt. xxii. 23), they were convicted of bringing their questions to Him, not from desire of learning, but from an evil intention. But there He rebuked them, saying, "Why tempt ye Me, ye hypocrites?" showing that He knew their secret thoughts, while here He said nothing of the kind; teaching us not always to rebuke those who plot against us, but to bear many things with meekness and gentleness.
Since then it was a sign of folly, when the works proclaimed Him aloud, to seek the witness of words, hear how He answereth them, at once hinting to them that they made these enquiries superfluously, and not for the sake of learning, and at the same time showing that He uttered a voice plainer than that by words, namely, that by works.
Ver. 25. "I told you often,"hyperlink He saith, "and ye believe not: the works that I do in My Father's Name, they are they that bear witness of Me."
[2.] A remark which the more tolerable among them continually made to one another; "A man that is a sinner cannothyperlink do such miracles." And again, "A devil cannot open the eyes of the blind": and, "No man can do such miracles except God be with him." (c. iii. 2.) And beholding the miracles that He did, they said, "Is not this the Christ?" Others said, "When Christ cometh, will He do greater miracles than those which this Man hath done?" (c. vii. 31.) And these very persons as many as then desired to believe on Him, saying, "What sign showest thou us, that we may see, and believe thee?" (c. vi. 30.) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, "If ye believe not My works, how will ye believe My words? so that your questioning is superfluous."
Ver. 26. "But," He saith, "I told you, and yehyperlink believe not, because ye are not of My sheep."hyperlink
"For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep."
Ver. 27-30. "For My sheep hear My voice,hyperlink and follow Me; and I give unto them eternal lifehyperlink ; neither canhyperlink any man pluck them out of My hand. The Father,hyperlink which gave them Me, is greater than all, and no man is able to pluck them out of My Father's hand. I and the Father are One."
Observe how in renouncing He exciteth them to follow Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they who follow, these are of the flock." This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.
"What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?" By no means. And in order that thou mayest learn that the expression, "The Father which gave them to Me," is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, "No man plucketh them out of My hand," He proceedeth to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, "The Father which gave them to Me is greater than all, and no man can pluck them out of My hand." But He said not so, but, "out of My Father's hand." Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, "I and the Father are One." As though He had said "I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One." Speaking here with reference to Power, for concerning this was all His discourse; and if the powerhyperlink be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; "For the sheep are in My Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy walls." (Isa. xlix. 16.) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father's. But when thou hearest the word "hand," do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, "I and the Father are One." Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. (Ver. 31.) Yet not evenso did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, "Wherefore do ye these things? I spake not thus to testify that my power and the Father's are equal"; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him. For when they said,
Ver. 33-36.hyperlink "For a good workwe stone thee not, but for blasphemy; and because that thou being a man makest thyself God"; hear His answer;hyperlink "If the Scripture calledhyperlink them gods unto whom the word of God came,hyperlink how sayye that I blaspheme, because I said, I am the Son of God?"
What He saith is of this kind: "If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?" Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, "Whom the Father hath sanctified and sent." And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying,
Ver. 37, 38. "If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works."
Seest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe?
[3.] "That I am in the Father, and the Father in Me."hyperlink
"For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father,hyperlink he hath learnt also the Son." Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.
Ver. 39-41. "Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized.hyperlink And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true."
When He hath uttered anything great and sublime, He quickly retireth, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore doth the Evangelist mention the place? That thou mayest learn that He went there to remind them of the things there done and said by John, and of his testimony; at least when they came there, they straightway remembered John. Wherefore also they said, "John indeed did no miracle," since how did it follow that they should add this, unless the place had brought the Baptist to their memory, and they had come to remember his testimony. And observe howthey form incontrovertible syllogisms. "John indeed did no miracle," "but this man doth," saith some one; "hence therefore his superiority is shown. If therefore menhyperlink believed him who did no miracles, much more must they believe this man." Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness,hyperlink they added, "Yet if he did no miracle, still he spake all things truly concerning this man"; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done.
Ver. 42. "Many therefore believed on Him."hyperlink There were many things that attracted them. They remembered the words which John had spoken, calling Christ "mightier than himself," and "light," and "life," and "truth," and all the rest. They remembered the Voice which came down from heaven, and the Spirit which appeared in the shape of a dove, and pointed Him out to all; and with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. "For," saith some one, "if it was fight that we should believe John, much more ought we to believe this man; if him without miracles, much more this man, who besides the testimony of John, hath also the proofhyperlink from miracles." Seest thou howmuch the abiding in this place, and the being freed from the presence of evil men, profiled them? wherefore Jesus continually leadeth and draweth them away from the company of those persons; as also He seemeth to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.
And this He now adviseth us also to do, bidding us avoid public places, and tumults, and disturbances, and pray peacefully in the chamber. For the vessel which is free from confusion, sails with a fair wind, and the soul which is separated from worldly matters rests in harbor. Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plainhyperlink man, because he dwelt at home, and was free from the bustle of public life; for not without a cause hath Scripture put this, when It saith, "dwelling in a house." (Gen. xxv. 27.) "But," saith some woman, "even in a house there is great confusion." Yes, when thou wilt have it so, and bringest about thyself a crowd of cares. For the man who spends his time in the midst of the market-places and courts of justice is overwhelmed, as if by waves, by external troubles; but the women who sits in her house as in some school of true wisdom, and collects her thoughts within herself, will be enabled to apply herself to prayers, and readings, and other heavenly wisdom. And as they who dwell in deserts have none to disturb them, so she being continually within can enjoy a perpetual calm. Nor even if at any time she need to go forth, is there then any cause for confusion. For the necessary occasions for a women to leave her house are, either for the purpose of coming hither, or when the body need to be cleansed in the bath; but for the most part she sits at home, and it is possible for her both to be herself truly wise, and receiving her husband when agitated to calm and compose him, to abate the excess and fierceness of his thoughts, and so to send him forth again, having put off all the mischiefs which he collected from the market-place, and carrying with him whatever good he learnt at home. For nothing, nothing is more powerful than a pious and sensible women to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given uphyperlink and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband.
[4.] Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A women destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith, "For what knowest thou, O wife, whether thou shall save thy husband?" (1 Cor, vii. 16.) And in those times we see Persis and Mary and Priscilla taking part in the laborshyperlink of the Apostles (Rom. 16); whom wehyperlink also needs must imitate, and not by words only, but also by actions, bring into order him that dwelleth with us. But how shall we instruct him by our actions? When he sees that thou art not evilly disposed, not fond of expense or ornament, not demanding extravagant supplies of money, but content with what thou hast, then will he endure thee counseling him. But if thou art wise in word, and in actions doest the contrary, he will condemn thee for very foolish talking. But when together with words thou affordest him also instruction by thy works, then will he admit thee and obey thee the more readily; as when thou desirest not gold, nor pearls, nor costly clothing, but instead of these, modesty, sobriety, kindness; when thou exhibitest these virtues on thy part and requirest them on his. For if thou must needs do somewhat to please thy husband, thou shouldest adorn thy soul, not adorn and so spoil thy person. The gold which thou puttest about thee will not make thee so lovely and desirable to him, as modesty and kindness towards himself, and a readiness to die for thy partner; these things most subdue men. Indeed, that splendor of apparel even displeases him, as straitening his means, and causing him much expense and care; but those things which I have named will rivet a husband to a wife; for kindness and friendship and love cause no cares, give rise to no expense, but quite the contrary. That outward adornment becomes palling by use, but that of the soul blooms day by day, and kindles a stronger flame. So that if thou wouldest please thy husband. adorn thy soul with modesty, piety, and management of the house. These things both subdue him more, and never cease. Age destroys not this adornment, sickness wastes it not. The adornment of the body length of time is wont to undo, sickness and many other things to waste, but what relates to the soul is above all this. That adornment causes envy, and kindles jealousy, but this is pure from disease, and free from all vainglory. Thus will matters at home be easier, and your income without trouble, when the gold is not laid on about your body or encircling your arms, but passes onhyperlink to necessary uses, such as the feeding of servants, the necessary care of children, and other useful purposes. But if this be not the case, if the (wife's) face becovered with ornaments, while the (husband's) heart is pressed by anxiety, what profit, what kind of advantage is there? The one being grieved allows not the marvelous beauty of the other to be seen. For ye know, ye know that though a man see the most beautiful of all women, he cannot feel pleasure at the sight while his soul is sorrowful, because in order to feel pleasure a man must first rejoice and be glad. And when all his gold is heaped together to adorn a woman's body, while there is distress in his dwelling, her partner can have no pleasure. So that if we desire to be agreeable to our husbands, let us give them pleasure; and we shall give them pleasure, if we remove our ornaments and fineries. For all these things at the actual time of marriage appear to afford some delight, but this afterwards fades by time. Since if when the heaven is so beautiful, and the sun, to which thou canst not name any body that is equal, so bright, we admire them less from habitually seeing them, how shall we admire a body tricked out with gewgaws? These things I say, desiring that you should be adorned with that wholesome adornment which Paul enjoined; "Not with gold, or pearls, or costly array; but (which becometh women professing godliness) with good works." (1 Tim. ii. 9, 10.) But dost thou wish to please strangers, and to be praised by them? Then assuredly this is not the desire of a modest woman. However, if thou wishest it, by doing as I have said, thou wilt have strangers also to love thee much, and to praise thy modesty. For the woman who adorns her person no virtuous and sober person will praise, but the intemperate and lascivious; nay, rather neither will these praise her, but will even speak vilely of her, having their eyes inflamed by the wantonness displayed about her; but the other all will approve, both the one sort and the other, because they receive no harm from her, but even instruction in heavenly wisdom. And great shall be her praise from men, and great her reward with God. After such adornment then let us strive, that we may live here without fear, and may obtain the blessings which are to come; which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
1 lit. "at the doors."
2 or, "What seek ye."
3 "I told you," N. T.
4 "How can," &c., N. T.
5 "But ye," &c.
6 "as I said unto you."
7 "and I know them."
8 "and they shall never perish."
9 "shall."
10 "My Father," N. T.
11 i.e. of the Father and the Son.
12 Ver. 31, 32, omitted. "Then the Jews took up stones again to stone Him. Jesus answered them, Many good works have I showed you from My Father; for which of those works do ye stone Me?"
13 Ver. 34, omitted. "Jesus answered them, Is it not written in your Law, I said, Ye are gods?"
14 "It called."
15 "And the Scripture cannot be broken: say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest," &c., N. T. The comment looks as if this had been read.
16 "that ye may know and believe that the Father is in Me, and I in Him," N. T.
17 Ben. omits, "if He knoweth the Father."
18 "and there He abode," N. T.
19 al. "we."
20 al. "the testimony unworthy."
21 "on Him there," N. T.
22 al. "after the proof of his testimony and," &c.
23 a@plastoj.
24 al. "bound."
25 skamma/twn, "the arena," hence any severe labor.
26 Ben. "you."
27 al. "goes forward."
Homily LXII.
John xi. 1, 2.-"Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment."hyperlink ,
[1.] Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, "Behold, he whom Thou lovest is sick." But let us consider the passage from the beginning. "A certain man," It saith, "was sick, Lazarus of Bethany." Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus' sisters; and, moreover, what Mary had more (than the other), going on to say, "It was that Mary which anointed the Lord with ointment." Here some doubtinghyperlink say, "How did the Lord endure that a woman should do this?" In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew (Matt. xxvi. 7), or the one in Luke (Luke vii. 37), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. Butwhy did they not, like the centurion and the nobleman, leave their sick brother, and cometo Christ, instead of sending? They were veryconfident in Christ, and had towards Him astrong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed. It is then clear, that this Mary was not the harlot. "But wherefore," saith some one, "did Christ admit that harlot?" That He might put away her iniquity; that He might show His lovingkindness; that thou mightest learn that there is no malady which prevaileth over His goodness. Look not therefore at this only, that He received her, but consider the other point also, how He changed her. But, (to return,) why doth the Evangelist relate this history to us? Or rather, what doth he desire to show us by saying,
Ver. 5.hyperlink "Jesus loved Martha, and her sister, and Lazarus."
That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.
Ver. 3.hyperlink "Behold, he whom thou lovest is sick."
They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, "If thou hadst been here, hehyperlink had not died," and from their saying, not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is sick." What then said Christ?
Ver. 4. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby."
Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified."
"This sickness is not unto death." Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus' sisters, that after hearing that the sickness was "not unto death," and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him,hyperlink and did not think that He had spoken falsely.
The expression "that" in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God.
Ver. 6. "And having said this, He tarried two days."hyperlink
Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit,hyperlink but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh."
Ver. 7. "Then saith He to his disciples, Let us go into Judea."hyperlink
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 unbelievinghyperlink than the rest. But see how Jesus encourageth them by what He saith.
Ver. 9. "Are there not twelve hours of the day?"hyperlink
He either saith this,hyperlink that "he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death"; or else that, "he who `seeth the light of this world' ishyperlink in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate 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.
Ver. 11, 12. "Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep."
That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend."
Ver. 12. "Then said His disciples, Lord, if he sleep he shall do well."
This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said,[2.] Ver. 14.hyperlink "He is dead."
The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead."
Ver. 15. "And I am glad for your sakes."
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 the centurion that He said this. If any one ask, "How did the disciples imagine sleep? How did they not understand that death was meant from His saying, `I go to awake him?' for it was folly if they expected that He would go fifteen stadia to awake him"; we would reply, that they deemed this to be a dark saying, such as He often spake to them.
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.hyperlink For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after 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 ranhyperlink 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"?hyperlink Jesus tarried two days, on the day before those two one had come with the message,hyperlink (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 sent.
Ver. 18. "Now Bethany washyperlink about fifteen furlongs off."
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,
But how should they comfort women beloved of Christ, whenhyperlink 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.
[3.] But why did not [Martha,] when she went to meet Christ,hyperlink 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,hyperlink 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,hyperlink saith,hyperlink
Ver. 21. "Lord, if Thou hadst been here, my brother had not died."
See how great is the heavenly wisdom of the women, although their understanding be weak. For when theysaw Christ, theydid not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both thesesisters believed in Christ, but not in a right way; for they did not yet certainly knowhyperlink either that He was God, or that He did these things by His own power and authority; on both which points He taught them. For they showed their ignorance of the former, by saying, "If thou hadst been here, our brother had not died"; and of the latter, by saying,hyperlink
Ver. 22. "Whatsoeverhyperlink thou wilt ask of God, He will give it thee."
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.hyperlink 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 againhyperlink in the last day," to prove more clearly His authority, He replieth,
Ver. 25. "I am the Resurrection and the Life."
Showing that He needed no other to help Him, if so be that He Himself is the Life; since if He needed another,hyperlink how could Hebe "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,
"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."
Observe how He leadeth her mind upward; for to raise Lazarus was not the only thing sought; it was necessary that both she and they who were with her should learn the Resurrection. Wherefore before the raising of the dead He teacheth heavenly wisdom by words. But if He is "the Resurrection," and "the Life," He is not confined by place, but, present everywhere, knoweth how to heal. If therefore they had said, as did the centurion, "Speak the word, and my servant shall be healed" (Matt. viii. 8), He would have done so; but since they summoned Him to them, and begged Him to come, He condescendeth in order to raise them from the humble opinion they had formed of Him, and cometh to the place. Still while condescending, He showed that even when absent He had power to heal. On this account also He delayed, for the mercy would not have been apparent as soon as it was given, had there not been first an ill savor (from the corpse). But how did the woman know that there was to be a Resurrection? Theyhyperlink had heard Christ say many things about the Resurrection, yet still she now desired to see Him. And observe how she still lingers below; for after hearing, "I am the Resurrection and the Life," not even so did she say, "Raise him," but,
Ver. 27. "I believe that Thou art the Christ, the Son of God."
What is Christ's reply? "He that believeth on Me, though he were dead, yet shall he live,"hyperlink (here speaking of this death which is common to all.hyperlink ) "And whosoever liveth and believeth on Me, shall never die" (ver. 26), signifying that other death. "Since then I am the Resurrection and the Life, be not thou troubled, though thy brother be already dead, but believe, for this is not 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 risenhyperlink 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."
"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.
[4.] But in our days, among our other evils there is one malady very prevalent among our women; they make a great show in their dirges and wailings, baringhyperlink their arms, tearing their hair, making furrows down their cheeks. And this they do, some from grief, others from ostentation and rivalry, others from wantonness; and they bare their arms, and this too in the sight of men. Why doest thou, woman? Dost thou strip thyself in unseemly sort, tell me, thou who art a member of Christ, in the midst of the market-place, when men are present there? Dost thou pluck thy hair, and rend thy garments, and wail loudly,hyperlink and join the dance, and keep throughout a resemblance to Bacchanalian women, and dost thou not think that thou art offending God? What madness is this? Will not the heathenhyperlink laugh? Will they not deem our doctrines fables? They will say, "There is no resurrection-the doctrines of the Christians are mockeries, trickery, and contrivance. For their women lament as though there were nothing after this world; they give no heed to the words engraven in their books; all those wordsare fictions, and these women show that they are so. Since had they believed that he who hath died is not dead, but hath removed to a better life, they would not have mourned him as no longer being, they would not have thus beaten themselves,hyperlink they would not have uttered such words as these, full of unbelief, `I shall never see thee more, I shall never more regain thee,' all their religion is a fable, and if the very chief of good things is thus wholly disbelieved by them, much more the other things which are reverenced among them." The heathenhyperlink 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 garlandedhyperlink 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 Lacedaemonian 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 thatthe 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 dothrough shame of men what they do not for the sake of God. For women of the higher class neither tearhyperlink their hair nor bare their arms; which very thing is a most heavy charge against them, not because they do not strip themselves, but because they act as they do not through piety, but that they may not be thought to disgrace themselves. Is their shame stronger than grief, and the fear of God not stronger? And must not this deserve severest censure? What the rich women do because of their riches, the poor ought to do through fear of God; but at present it is quite the contrary; the rich act wisely through vainglory, the poor through littleness of soul act unseemly. What is worse than this anomaly? We do all for men, all for the things of earth. And these people utter words full of madness and much ridicule. The Lord saith indeed, "Blessed are they that mourn" (Matt. v. 4), speaking of those who mournhyperlink for their sins; and no one mourneth that kind of mourning, nor careth for a lost soul; but this other we were not bidden to practice, and we practice it.hyperlink "What then?" saith some one, "Is it possible being man not to weep?" No, neither do Ihyperlink forbid weeping, but I forbid the beating yourselves, the weeping immoderately.hyperlink I am neither brutal nor cruel. I know that our nature askshyperlink and seeks for its friends and daily companions; it cannot but be grieved. As also Christ showed, for He wept over Lazarus. So do thou; weep, but gently, but with decency, but with the fear of God. If so thou weepest, thou dost so not as disbelieving the Resurrection, but as not enduring the separation. Since even over those who are leaving us, and departing to foreign lands, we weep, yet we do this not as despairing.
[5.] And so do thou weep, as if thou wert sending one on his way to another land. These things I say, not as giving a rule of action, but as condescending (to human infirmity). For if the dead man have been a sinner, and one who hath in many things offended God, it behooveth to weep (or rather not to weep only, since that is of no avail to him, but to do what one can to procurehyperlink some comfort for him by almsgivings and offerings;hyperlink ) but it behooveth also to rejoice at this, that his wickedness hath been cut short. If he have been righteous, it againhyperlink behooveth to be glad, that what is his is now placed in security, free from the uncertainty of the future; if young, that he hath been quickly delivered from the common evils of life; if old, that he hath departed after taking to satiety that which is held desirable. But thou, neglecting to consider these things, incitest thy hand-maidens to act as mourners, as if forsooth thou wert honoring the dead, when it is an act of extreme dishonor.hyperlink For honor to the dead is not wailings and lamentings, but hymns and psalmodies and an excellent life. The good man when hedeparteth, 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 honor him who is gone? Honor him in another way, by alms-deeds, by acts of beneficence and public service.hyperlink What avail the many lamentations? And I have heard also another grievous thing, that many women attract lovers by their sad cries, acquiring by the fervor of their wailings a reputation for affection to their husbands. O devilish purpose! O Satanic invention!hyperlink How long are we but dust and ashes, how long but blood and flesh? Look we up to heaven, take we thought of spiritual things.hyperlink How shall we be able to rebuke the heathen,hyperlink howto exhort them, when we do such things? How shall we dispute with them concerning the Resurrection? How about the rest of heavenly wisdom? How shall we ourselves live without fear? Knowest not thou that of griefhyperlink cometh death? for grief darkeninghyperlink the seeing part of the soul not only hindereth it from perceiving anything that it ought, but also worketh it great mischief. In one way then we offend God, and advantage neither ourselves nor him who is gone; in the other we please God, and gain honor among men. If we sink not down ourselves, He will soon remove the remains of our despondency; if we are discontented, He permitteth us to be given up to grief. If we are thankful, we shall not despond. "But how," saith some one, "is it possible not to be grieved, when one has lost a son or daughter or wife?" I say not, "not to grieve," but "not to do so immoderately." For if we consider that God hath taken away, and that the husband or son which we had was mortal, we shall soon receive comfort. To be discontented is the act of those who seek for something higher than their nature. Thou wast born man, and mortal; why then grievest thou that what is natural hath come to pass? Grievest thou that thou art nourished by eating? Seekest thou to live without this?hyperlink Act thus also in the case of death, and being mortal seek not as vet for immortality. Once for all this thing hath been appointed. Grieve not therefore, nor play the mourner, but submit to laws laid on all alike. Grieve for thy sins; this is good mourning, this is highest wisdom. Let us then mourn for this cause continually, that we may obtain the joy which is there, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
1 ["and wiped His feet with her hair, whose brother Lazarus was sick."] N. T.
2 al. "make a question."
3 Transposed.
4 "Therefore his sisters sent unto Him, saying," &c., N. T.
5 "our brother," N. T.
6 al. "to the Lord."
7 v. 6. "When He had heard therefore that he was sick, He abode two days still in the same place where He was." N. T.
8 katagwgh9.
9 ["again"] N. T.
10 al. "more cowardly."
11 ver. 9, 10. "If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him." N. T.
12 al. "and this He said desiring to show."
13 al. "shall be."
14 ver. 13-15. "Howbeit, Jesus spake of his death, but they thought that He had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless, let us go to him." N. T.
15 a@lhptoj.
16 al. "alone ran."
17 ver. 17. "Then when Jesus came, He found that he had lain in the grave four days already."
18 i.e. that Lazarus was sick.
19 "nigh unto Jerusalem," N. T.
20 ["To Martha and Mary"] N. T.
21 ["concerning their brother"] N. T.
22 Ben. has a different reading, with no variety of sense.
23 ver. 20. "Then Martha, when she heard that Jesus was coming, went and met Him, but Mary sat in the house."
24 al. "had not yet heard."
25 al. "but believed, saying."
26 The words are used by Martha also; but she afterwards implies want of faith.
27 al. "they know not yet."
28 al. and that they knew not, is manifest from their saying, "If Thou," &c., and from their adding, "Whatsoever," &c.
29 "But I know that even now, whatsoever," &c., N. T.
30 Ben. "fitly made the saying of a middle character."
31 ["in the Resurrection"] N. T.
32 al. "other help," al. "helper."
33 al. "she."
34 from ver. 25.
35 or, "of this death."
36 or, "one who has risen."
37 al. "making bloody."
38 al. "and raise loud wailings, and leap."
39 lit. "Greeks."
40 al. "have been thus inflamed."
41 lit. "Greeks."
42 i.e. about to sacrifice.
43 al. "loose n."
44 al. "bewail."
45 al. "to mourn, and we mourn it."
46 al. "why, do I."
47 al. "I forbid not to grieve, but I forbid to act unseemly."
