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.hyperlink
[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 wisehyperlink in them; since everything among those men is done for the sake of reputation. A great good then is true wisdom, and even herehyperlink returns to us a recompense. For he that despises wealth, from this at once reaps advantage,hyperlink being delivered from cares which are superfluous and unprofitable;hyperlink and he that tramples upon glory from this at once receives his reward, being the slave of none, but free with the real freedom; and he that desires heavenly things hence receives his recompense, regarding present things as nothing, and being easily superior to every grief. Behold, for example, how this woman by practicing true wisdom even here received her reward. For when all were sitting by her as she mourned and lamented, she did not wait that the Master should come to her, nor did she maintain what might have seemed her due, nor was she restrained 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.hyperlink "Jesus was not yet come into the town."hyperlink He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to behyperlink 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 callhyperlink 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 provedhyperlink that Lazarus was dead.
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."
What doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since many were to believehyperlink by means of it, lest to work it without their presence should prove a stumbling-block to the multitude, and so they should gain nothing by its greatness, in order that He might not lose the quarry,hyperlink He draweth to Him many witnesses by His condescension, and showeth proof ofhyperlink His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He "groanedhyperlink 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."
Ver. 35. "Jesus wept."
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,
Ver. 36, 37. "Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?"
Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marveled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shown to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without waiting the end of the matter. Seest thou how corrupt was their judgment?
[2.] He cometh then to the tomb; and againhyperlink rebuketh His feelings. Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"?hyperlink That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they.hyperlink For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith "I have power to lay down My life"(c. x. 18), and then He uttereth no lowly word; therefore at the Passion theyhyperlink attribute to Him much that is human, to show the reality of the Dispensation. And Matthew proves this by the Agony, the trouble, the trembling,hyperlink and the sweat; but John by His sorrow. For had He not been of our nature, He would not once and again have been mastered by grief. What did Jesus? He made no defense with regard to their charges; for why should He silence by words those who were soon to be silenced by deeds? a means less annoying, and more adapted to shame them.
Ver. 39. "He saith, Take ye away the stone."
Why did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise whilethe stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that same voice have been able to move a stone; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone; why then did He not so? In order to make them witnesses of the miracle; that they might not say as they did in the case of the blind man, "It is he," "It is not he." For their handshyperlink and their coming to the tomb testified that it was indeed he. If they had not come, they might have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands; the fact that the friends who bore him from the tomb, knew from the grave-clotheshyperlink that it was he; that his sisters were not left behind; that one of them said, "He now stinketh, for he hath been dead four days"; all these things, I say, were sufficient to silence the ill-disposed, as they were made witnesses of the miracle. On this account He biddeth them take away the stone from the tomb, to show that He raiseth the man. On this account also He asketh, "Where have ye laid him?" that they who said, "Come and see," and who conducted Him, might not be able to say that He had raised another person; that their voice and their hands might bear witness, (their voice by saying, "Come and see," their hands by lifting the stone, and loosing the grave-clothes,) as well as their eyes and ears, (the one by hearing His voice, the other by seeing Lazarus come forth,) and their smell also by perceiving the ill-odor, for Martha said, "He now stinketh, for he hath been dead four days."
Therefore I said with good reason, that the woman did not at all understand Christ's words, "Though he were dead, yet shall he live." At least observe, that she speaketh as though the thing were impossible on account of the time which had intervened. For indeed it was a strange thing to raise a corpse which had been dead four days, and was corrupt. To the disciples Jesus said, "That the Son of Man maybe glorified," referring to Himself; but to the woman, "Thou shalt see the glory of God," speaking of the Father. Seest thou that the weakness of the hearers is the cause of the difference of the words? He therefore remindeth her of what He had spoken unto her, well nigh rebuking her, as being forgetful. Yet He did not wish at present to confound the spectators, wherefore He saith,hyperlink
Ver. 40. "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?"
[3.] A great blessing truly is faith, great, and one which makes great those who hold it rightly with (good) living.hyperlink By this men (are enabled) to do the things of God in Hishyperlink name. And well did Christ say,hyperlink "If ye have faith ye shall say unto this mountain, Remove, and it shall remove" (Matt. xvii. 20); anti again, "He that believeth on Me, the works that I do shall he do also, and greater works than these shall he do." (c. xiv. 12. ) What meaneth He by "greater"? Those which the disciples are seen after this to work. For even the shadow of Peter raised a dead man; and so the power of Christ was the more proclaimed. Since it was not so wonderful that He while alive should work miracles, as that when He was dead others should be enabled to work in His name greater than He wrought. This was an indisputable proof of the Resurrection; nor if (that Resurrection) had been seen by all, would it have been equally believed. For men might have said that it was an appearance, but one who saw that by His name alone greater miracles were wrought than when He conversed with men, could not disbelieve unless he were very senseless. A great blessing then is faith when it arises from glowing feelings, great love,hyperlink and a fervent soul; it makes us truly wise, it hides our human meanness, and leaving reasonings beneath, it philosophizes about things in heaven; or rather what the wisdom of men cannot discover,hyperlink it abundantly comprehends and succeeds in. Let us then cling to this, and not commit to reasoningshyperlink what concerns ourselves. For tell me, why have not the Greeks been able to find out anything? Did they not know all the wisdom of the heathen?hyperlink Why then could they not prevail against fishermen and tentmakers, and unlearned persons? Was it not because the one committed all to argument, the others to faith? and so these last were victorious over Plato and Pythagoras, in short, over all that had gone astray; and they surpass those whose lives had been worn out inhyperlink astrology and geometry, mathematics and arithmetic, and who had been thoroughly instructed inhyperlink every sort of learning, andhyperlink were as much superior to them as true and real philosophers are superior to those who are by nature foolish and out of their senses.hyperlink For observe, these men asserted that the soul was immortal, or rather, they did not merely assert this, but persuaded others of it. The Greeks, on the contrary, did not at first know what manner of thing the soul was, and when they had found out, and had distinguished it from the body, they were again in the same case, the one asserting that it was incorporeal, the other that it was corporeal and was dissolved with the body. Concerning heaven again, the one said that it had life and was a god, but the fishermen both taught and persuaded that it wasthe work and devicehyperlink of God. Now that theGreeks should use reasonings is nothing wonderful, but that those who seem to be believers, that "they" should be found carnal,hyperlink this is what mayjustly be lamented.hyperlink And on this account they have gone astray, some saying that they know God as He knoweth Himself, a thing which not even any of those Greeks have dared to assert; others that God cannot beget without passion, not even allowing Him any superiority over men;hyperlink others again, that a righteous life and exacthyperlink conversation avail nothing. But it is not the time to refute these things now. [4.] Yet that a right faith availeth nothing if the life be corrupt, both Christ and Paul declare, having taken the more care for this latter part; Christ when He teacheth,hyperlink "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven" (Matt. vii. 21); and again, "Many will say unto Me in that day, Lord, have we not prophesied in Thy Name? And I will profess unto them, I never knew you; depart from Me, ye that work iniquity"hyperlink (Matt. xxii. 23); (for they who take not heed to themselves, easily slip awayhyperlink into wickedness, even though they have a right faith;) and Paul, when in his letter to the Hebrews he thus speaks and exhorts them; "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. xii. 14.) By "holiness," meaning chastity, so that it behooved each to be content with his own wife, and not have to do withhyperlink any other woman; for it is impossible that one not so contented should be saved; he must assuredly perish though he have ten thousand right actions, since with fornication it is impossible to enter into the kingdom of heaven. Or rather, this is henceforthhyperlink not fornication but adultery; for as a woman who is bound to a man, if she come together withhyperlink another man, then hath committed adultery, so he that is bound to a woman, if he have another, hath committed adultery. Such an one shall not inherit the kingdom of heaven, but shall fall into the pit. Hear what Christ saith concerning these,hyperlink "Their worm shall not die,hyperlink and the fire shall not be quenched." (Mark ix. 44.) For he can have no pardon, who after (possessing) a wife, and the comfort of a wife, then acts shamelessly towards another woman; since this is henceforth wantonness.hyperlink And if the many abstain even from their wives when it be a season of fast or prayer, how great a fire doth he heap up for himself who is not even content with his wife, but mingleth with another; and if it is not permitted one who has put away and cast out his own wife to mingle with another, (for this is adultery,) how great evil doth he commit who, while his wife is in his house, brings in another. Let no one then allow this malady to dwell in his soul; let him tear it up by the root. He doth not so much wrong his wife as himself. For so grievous and unpardonable is this offense, that if a woman separate herself from a husband which is an idolater without his consent, God punisheth her; but if she separate herself from a fornicator, not so. Seest thou how great an evil this is? "If," It saith, "any faithful woman havehyperlink a husband that believeth not, and if he be pleased to dwell with her, let her not leave him." (1 Cor. vii. 13.) Not so concerning a harlot; but what? "If any manhyperlink put away his wife, saving for the cause of fornication, he causeth her to commit adultery." (Matt. v. 32.) For if the coming together maketh one body, he who cometh together with a harlot must needs become one body with her. How then shall the modest woman, being a member of Christ, receive such an one, or how shall she join to herself the member of an harlot. And observe the excess of the one (fornication) over the other (idolatry). The woman who dwelleth with an unbeliever is not impure; ("for," It saith, "the unbelieving husband is sanctified by the wife"-1 Cor. vi. 15;) not so with the harlot; but what? "Shall I then make the members of Christ the members of an harlot?" In the one case sanctification remains, and is not removed though the unbeliever dwelleth with his wife; but in the other case it departeth. A dreadful, a dreadful thing is fornication, and an agent forhyperlink everlasting punishment; and even in this world it brings with it ten thousand woes. The man so guilty is forced to lead a life of anxiety and toil; he is nothing better off than those who are under punishment, creepinghyperlink into another man's house with fear and much trembling, suspecting all alikehyperlink both slave and free. Wherefore I exhort you to behyperlink freed from this malady, and if you obeyhyperlink not, step not on the sacred threshold.hyperlink Sheep that are covered with the scab, and full of disease, may not herd with those that are in health; we must drive them from the fold until they get rid of the malady. We have been made members of Christ; let us not, I entreat, become members of an harlot. This place is not a brothel but a church; if then thou hast the members of an harlot, stand not in the church, lest thou insult the place. If there were no hell, if there were no punishment, yet, after those contracts, those marriage torches, the lawful bed, the procreation of children, the intercourse, how couldest thou bear to joinhyperlink thyself to another? How is it that thou art not ashamed nor blushest? Knowest thou not that they who after the death of their own wife, introduce another into their own house, are blamed by many? yet this action hath no penalty attached to it: but thou bringest in another while thy wife is yet alive. What lustfulness is this! Learn what hath been spoken concerning such men, "Their worm," It saith, "shall not die, and the fire shall not be quenched." (Mark ix. 44.) Shudder at the threat, dread the vengeance. The pleasure here is not so great as the punishment there, but may it not came to pass that any one (here) become liable to that punishment, but that exercising holiness they may see Christ, and obtain the promised good things, which may we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.
Footnotes
1 ver. 31. "The Jews then which were with her, when they saw Mary that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there."
2 al. "any real wisdom."
3 e0nteu=qen.
4 al. "good."
5 al. "senseless."
6 al. "but rising straightway went to meet Him."
7 al. "the place."
8 al. "being."
9 al. "speak to."
10 al. "perhaps it is proved."
11 Ver. 32, 33. "Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saving unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and troubled Himself."
12 al. "they were about to gain much."
13 th\n qh/ran.
14 al. "showeth for a time."
15 'Enebrimh/sato.
16 Ver. 38. "Jesus therefore, again groaning in Himself, cometh to the grave. It was a cave, and a stone lay upon it."
17 al. "rebuked."
18 al. "all things more humble."
19 i.e. the other Evangelists.
20 Ben. omits "the trembling."
21 i.e. which raised the stone.
22 al. "garments."
23 al. "saith gently."
24 Ben. "great and causing many blessings."
25 "Jesus."
26 "if ye believe," It saith, &c.
27 fi/ltrou.
28 al. "discover, but slips off."
29 al. "strip off by."
30 th\n e@cwqen
31 al. "who were familiar with."
32 al. "had got together."
33 al. "these they cast as dust, and."
34 al. "so that these appeared henceforward to be truly philosophers, but those fools by nature and out of their senses."
35 al. "devices."
36 lit. "having only the natural life," yuxiko\j, opposed in G. T. to pneumatiko\j.
37 al. "is the ridiculous thing."
38 al. "the many."
39 al. "right."
40 al. "Christ discourseth the more about this, and saith."
41 al. "I never knew you": and again, "Rejoice not that the devils are subject to you": for, &c.
42 al. "often turn aside."
43 al. "attend to."
44 i.e. after marriage.
45 al. "lie with."
46 al. "for of such saith God."
47 "dieth not," &c.
48 al. "stupidity."
49 "the woman which hath."
50 "whosoever shall."
51 procenou=sa, al. e0pa/gousa.
52 al. "introducing himself."
53 al. "everywhere."
54 al. "give diligence to be."
55 al. "will."
56 al. "sanctuary."
57 al. "place""
Homily LXIV.
John xi. 41, 42.-"Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me; and I knew that Thou hearest Me always, hut because of the people which stand by, I said it." And what follows.
[1.] What I have often said, I will now say, that Christ looketh not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and aboundhyperlink through His discourses. For since by these men were the rather brought over, in these He continueth; and He doth not on the one hand utter thesehyperlink universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold those,hyperlink lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection,hyperlink will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings,hyperlink would not have come to Himhyperlink at all. In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, "This man blasphemeth" (Matt. ix. 3); and when He saith, "Thy sins be forgiven thee" (c. x. 20), they moreover call Him a demoniac. So when He saith that the man who heareth His words is stronger than death, or, "I am in the Father and the Father in Me" (c. viii. 51), they leave Him; and again, they are offended when He saith that He came down from heaven. (c. vi. 33, 60.) If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He saith, "As the Father commanded Me, so I speak"hyperlink (c. xiv. 31); and, "I am not comehyperlink of Myself" (c. vii. 28), then they believe. That they did believe then is clear, from the Evangelist signifying this besides, and saying, "As He spake these words, many believed on Him." (c. v. 30.) If then lowly speaking drew men tohyperlink faith, and high speaking scared them away,hyperlink must it not be a mark of extreme folly not to see at a glance how to reckonhyperlink the sole reason of those lowly sayings, namely, that they were uttered because of the hearers. Since in another place when He had desired to say some high thing, He withheld it, adding this reason, and saying, "Lest we should offend them, cast a hook into the sea." (Matt. xvii. 27.) Which also He doth here; for after saying, "I know that Thou hearest Me always," He addeth. "but because of the multitude which standeth around I said it, that they might believe." Are these words ours? Is this a human conjecture? When then a man will not endure to be persuaded by what is written, thathyperlink they were offended at sublime things, how, when he heareth Christ saying that He spake in a lowly manner that they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension?hyperlink So in another place, when a voice came down from heaven, He said, "This voice came not because of Me, but for your sakes." (c. xii. 30.) He who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself anything grand or sublime. For the former ariseth from condescension, and has for its cause the weakness of the hearers; or rather (it has for its cause) the leading them tohyperlink humblemindedness, and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being deemed an enemy of God, and not being believed to have come from God, His being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye, and were ill disposed towards Him, because He said that He was equal to God.hyperlink But that a lowly man should say any great thing of Himself, hath no cause either reasonable or unreasonable;hyperlink it can only be folly, impudence, and unpardonable boldness. Wherefore then doth Christ speak humbly, being of that ineffable and great Substance? For the reasons mentioned, and that He might not be deemed unbegotten; for Paul seems to have feared some such thing as this; wherefore he saith, "Except Him who did put all things under Him." (1 Cor. xv. 27.) This it is impious even to think of. Since if being less than Him who begat Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He doth the contrary, saying, "If I do not the works of Him that sent Me,hyperlink believe Me not." (c. x. 37.) Indeed His saying, that "I am in the Father and the Father in Me" (c. xiv. 10), intimateth to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, "I am in the Father and the Father in me" (c. x. 30), or that, "We are One," or that, "He that hath seen Me, hath seen the Father." (c. xiv. 9.) Thus also, when His discourse was concerning power, He said, "I and the Father are One"; and when His discourse was concerning authority, He said again, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He wilt" (c. v. 21); which it would be impossible that He should do were He of a different substance; or even allowing that it were possible, yet it would not have behooved to say this, lest they should suspect that the substance was one and the same. Since if in order that they may not suppose Him to be an enemy of God, He often even uttereth words unsuited to Him, much more should He then have done so; but now, His saying, "That they should honor the Son even as they honor the Father" (c. v. 23); His saying, "The works which He doeth, I do also" (c. v. 19); His saying that He is "the Resurrection, and the Life, and the Light of the world" (c. xi. 25; c. viii. 12), are the expressions of One making Himself equal to Him who begat Him, and confirming the suspicion which they entertained. Seest thouhyperlink how He maketh this speech and defense, to show that He broke not the Law, and that He not only doth not remove, but even confirmeth the opinion of His equality with the Father? So also when they said, "Thou blasphemest, because thou makest thyself God" (c. x. 33), from equality of works He established this thing.
[2.] And why say I thathyperlink the Son did this, when the Father also who took nothyperlink the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, "Adam, where art thou?" (Gen. iii. 9), and, "That I may know whether they have done altogether according to the cry of it" (Gen. xviii. 21); and, "Now I know that thou fearest God" (Gen. xxii. 12); and, "If they will hear" (Ezek. iii. 11); and, "If they will understand" (Deut. v. 29); and, "Who shall give the heart of this people to be so?" and the expression, "There is none like unto Thee among the gods, O Lord" (Ps. lxxx. 29); these and many other like sentences in the Old Testament, if a man should pick them out, he will find to be unworthy of the dignity of God. In the case of Ahab it is said, "Who shall entice Ahab for Me?" (2 Chron. xviii. 19.) And the continually preferring Himself to the gods of the I heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He careth not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed inhyperlink humble (garments), unworthy if one looks to His dignity, but worthy if one consider the unspeakable richeshyperlink of His lovingkindness. And there is another cause of the humility of His words. What is that? It is that they knew and confessedhyperlink the Father, but Him they knew not. Wherefore He continually betaketh Himself to the Father as being confessed by them, because He Himself was not as yet deemed worthy of credit; not on account of any inferiority of His own, but because of the folly and infirmity of the hearers. On this account He prayeth, and saith, "Father, I thank Thee that Thou hast heard Me." For if He quickeneth whom He will, and quickeneth in like manner as doth the Father, wherefore doth He call upon Him?
But it is time now to go through the passage from the beginning.hyperlink "Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me." Let us then ask the heretic, Did He receive an impulsehyperlink from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, "Thou evil spirit, I charge thee, come out of him" (Mark ix. 25); and, "I will, be thou clean" (Mark i. 41); and, "Arise, take up thy bed" (c. v. 8); and, "Thy sins be forgiven thee" (Matt. ix. 2); and to the sea, "Peace, be still." (Mark iv. 39.) In short, what hath He more than the Apostles, if so be that He also worketh byhyperlink prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed. When He wholly made man, what manner of prayer did He need? was there not then great equality of honor? "Let Us make," It saith, "man." (Gen. i. 26.) What could be greater sign of weakness, if He needed prayer? But let us see what the prayer was; "I thank Thee that Thou hast heard Me." Who now ever prayed in this manner? Before uttering any prayer, He saith, "I thank Thee," showing that He needed not prayer.hyperlink "And I knew that Thou hearest Me always." This He said not as though He Himself were powerless, but to show that His will and the Father's is one. But why did He assume the form of prayer? Hear, not me, but Himself, saying, "For the sake of the people which stand by, that they may believe that Thou hast sent Me." He said not, "That they may believe that I am inferior, that I have need of an impulse from above, that without prayer I cannot do anything; but, "That Thou hast sent Me." For all these things the prayer declareth, if we take it simply. He said not, "Thou hast sent me weak, acknowledging servitude, and doing nothing of Myself"; but dismissing all these things, that thou mayest have no such suspicions, He putteth the real cause of the prayer, "That they may not deem Me an enemy of God; that they may not say, He is not of God, that I may show them that the work hath been done according to Thy will." All but saying, "Had I been an enemy of God, what is done would not have succeeded," but the, "Thou heardest Me," is said in the case of friends andequals. "And I knew that Thou hearest Me always," that is, "in order that My will be done I need no prayer, except to persuade men that to Thee and Me belongeth one will." "Why then prayest Thou?" For the sake of the weak and grosserhyperlink sort.
Ver. 43. "And when He had thus spoken, He cried with a loud voice."
Why said He not, "In the name of My Father come forth"? Or why said He not, "Father, raise him up"? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proveth this very point by what He saith, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He saith,
"Lazarus, come forth."
[3.] This is that of which He spake, "The hour is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." (c. v. 28.) For, that thou mightest not think that He received the power of working from another, He taught thee this before, and gave proof by deeds, and said not, Arise, but, "Come forth," conversing with the dead man as though living. What can be equal to this authority? And if He doth it not by His own strength, what shall He have more than the Apostles, who say, "Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk?" (Acts iii. 12.) For if, not working by His own power, He did not add what the Apostles said concerning themselves, they will in a manner be more truly wise than He, because they refused the glory. Andhyperlink in another place, "Why do ye these things? We also are men of like passions as you." (Acts xiv. 15.) The Apostles since they did nothing of themselves, spoke in this way to persuade men of this; but He when the like opinion was formed concerning Him, would He not have removed the suspicion, if at least He did not act by His own authority? Who would assert this? But in truth Christ doeth the contrary, when He saith,hyperlink "Because of the people which stand by I said it, that they might believe"; so that had they believed, there would have been no need of prayer. Now if prayer were not beneath His dignity, why should He account them the cause of His praying? Why said He not, "I do it in order that they may believe that I am not equal to Thee"; for He ought on account of the suspicion to have come to this point. When He was suspected of breaking the Law, He used the very expression, even when they had not said anything, "Think not that I am come to destroy the Law" (Matt. v. 17); but in this place He establisheth their suspicion. In fact, what need was there at all of going such a round, and of using such dark sayings? It had been enough to say, "I am not equal," and to be rid of the matter. "But what," saith some one, "did He not say that, I do not My own will?" Even this He did in a covert way, and one suited to their infirmity, and from the same cause through which the prayer was made. But what meaneth "That Thou hast heard Me"? It meaneth,hyperlink "That there is nothing on My part opposed to Thee." As then the, "That Thou hast heard Me," is not the saying of one declaring, that of Himself He had not the power, (for were this the case, it would be not only impotence but ignorance, if before praying He did not know that God would grant the prayer; and if He knew not, how was it that He said, "I go that I may awake him," instead of, "I go to pray My Father to awake him?") As then this expression is a sign, not of weakness, but of identity of will, so also is the, "Thou hearest Me always." We must then either say this, or else that it was addressed to their suspicions. If now He was neither ignorant nor weak, it is clear that He uttereth these lowly words, that thou mayest be persuaded by their very excess, and mayest be compelled to confess, that they suit not His dignity, but are from condescension. What then say the enemies of truth? "He spake not those words, Thou hast heard me," saith some one, "to the infirmity of the hearers, but in order to show a superiority." Yet this was not to show a superiority,hyperlink but to humble Himself greatly, and to show Himself as having nothing more than man. For to pray is not proper to God, nor to the sharer of the Throne. Seest thou then that He came to thishyperlink from no other cause than their unbelief? Observe at least that the action beareth witness to His authority.
"He called, and the dead man came forth wrapped."hyperlink Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith,
"Let him go."
Seest thou His freedom from boastfulness? He doth not lead him on, nor bid him go abouthyperlink with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.
When the sign had been wrought, some wondered, others went and told it to the Pharisees.hyperlink What then did they? When they ought to have been astonished and to have admired Him, they took counsel to kill Him who had raised the dead. What folly! They thought to give up to death Him who had overcome death in the bodies of others.
Ver. 47. "And they said, What do we? for this man doeth many miracles."
They still call Him "man," these who had received such proof of His divinity. "What do we?" They ought to have believed, and served, and bowed down to Him, and no longer to have deemed Him a man.
Ver. 48. "If we let him thus alone, the Romans will come,hyperlink and will take away both our nation and city."hyperlink
What is it which they counsel to do?hyperlink They wish to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. "For if," saith one of them, "the Romans learnhyperlink that this Man is leading the multitudes, they will suspect us,hyperlink and will come and destroy our city." Wherefore, tell me? Did He teach revolt? Did He not permit you to give tribute to Caesar? Did not ye wish to make Him a king, and He fly from you? Did He not followhyperlink a mean and unpretendinghyperlink life, having neither house nor anything else of the kind? They therefore said this, not from any such expectation, but from malice. Yet it so fell out contrary to their expectation, and the Romans took their nation and city when they had slain Christ. For the things done by Him were beyond all suspicion. For He who healed the sick, and taught the most excellent way of life, and commanded men to obey their rulers, was not establishing but undoing a tyranny. "But," saith some one, "we conjecture from former (impostors)." But they taught revolt, He the contrary. Seest thou that the words were but a pretense? For what action of the kind did He exhibit? Did He lead about with Himhyperlink pompoushyperlink guards? had He a train of chariots? Did He not seek the deserts? But they, that they may not seem to be speaking from their own ill feeling,hyperlink say that all the city is in danger, that the common weal is being plotted against, and that they have to fear the worst. These were not the causes of your captivity, but things contrary to them; both of this last, and of the Babylonish, and of that under Antiochus which followed: it was not that there were worshipers among you, but that there were among you those who did unjustly, and excited God to wrath, this caused you to be given up into bondage. But such a thing is envy, allowing men to see nothing which they ought to see, when it has once for all blinded the soul. Did He not teach men to be meek? Did He not bid them when smitten on the right cheek to turn the other also? Did He not bid them when injured to bear it? to show greater readiness to endure evil, than others have to inflict it? Are these, tell me, the signs of one establishing a tyranny, and not rather of one pulling a tyranny down?
[4.] But, as I said, a dreadful thing is malice, and full of hypocrisy; this hath filled the world with ten thousand evils; through this malady the law courts are filled, from this comes the desire of fame and wealth, from this the love of rule, and insolence,hyperlink through this the roads have wicked robbers and the sea pirates,hyperlink from this proceed the murders through the world, through this our race is rent asunder, and whatever evil thou mayest see, thou wilt perceive to arise from this. This hath even burst intohyperlink the churches, this hath caused ten thousand dreadful things from the beginning, this is the mother of avarice, this malady hath turned all things upside down, and corrupted justice. For "gifts," It saith, "blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs." (Ecclus. xx. 29, Ecclus. xx. 29 LXX. and marg. of E.V.) This makes slaves of freemen, concerning this we talk every day, and no good comes of it, we become worse than wild beasts; we plunder orphans, strip widows, do wrong to the poor, join woe to woe. "Alas! that the righteous hath perished from the earth!" (Mic. vii. 1, 2.) It is our part too henceforth to mourn, or rather we have need to say this every day. We profit nothing by our prayers, nothing by our advice and exhortation, it remaineth therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profiled nothing, He wept at their hardness.hyperlink This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, "Call for the mourning women, and send for the cunning women, that they may cry aloud" (Jer. ix. 17); perhaps thus we shall be able to east out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine. It is seasonable to mourn; but do ye take part with me in the mourning, ye who have been stripped and injured, by your mournings bring down my tears. But while mourning we will mourn, not for ourselves but for them; they have not injured you, but they have destroyed themselves; for you have the Kingdom of heaven in return for the injustice done you, they hell in return for their gain. On this account it is better to be injured than to injure. Let us bewail them with a lamentation not of man's making,hyperlink but that from the Holy Scriptures with which the Prophets also wailed. With Isaiah let us wail bitterly, and say, "Woe, they that add house to house, that lay field to field, that they may take somewhat from their neighbor; will ye dwell alone upon the earth? Great houses and fair, and there shall be no inhabitants in them." (Isa. v. 8, 9.)
Let us mourn with Nahum, and say with him, "Woe to him that buildeth his house on high." (Perhaps Jer. xxii. 13.) Or rather let us mourn for them as Christ mourned for those of old. "Woe to you that are rich, for ye have received your consolation." (Luke vi. 24.) Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change. But while we are lamenting, perhaps they will laugh. Even this is a worthy cause for lamentation, that they laugh when they ought to mourn. For had they been at all affected by our sorrows, it would have behooved us to cease from sorrowing on account of their promise of amendment; but since they are of an insensible disposition, let us continue to weep, not merely for the rich, but for the lovers of money, the greedy, the rapacious. Wealth is not an evil thing, (for we may use it rightly when we spend it upon those who have need,) but greediness is an evil, and it prepareshyperlink deathless punishments. Let us then bewail them; perhaps there will be some amendment; or even if they who have fallen in do not escape, others at least will not fall into the danger, but will guard against it. May it come to pass that both they may be freed from their malady, and that none of us may ever fall into it, that we all may in common obtain the promised goods, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Footnotes
1 lit. "overflow."
2 au0ta;.
3 au0ta;, i.e. higher sayings.
4 al. "have passed to perfection," al. "have passed from low-mindedness."
5 tau=ta.
6 al. "have been held."
7 "so I do," N. T.
8 al. "I speak nothing."
9 al. "caused."
10 a0pesobei=.
11 al. "not to reckon."
12 or, "because."
13 al. for when we are persuaded from the actions that the men are offended at high sayings, and when He saith Himself, that "on this account I speak in a lowly way, lest they should be offended," who will yet suspect, &c.
14 al. "to look to."
15 al. and the maliciousness of the hearers, and its being continually said in the Old (Covenant), "The Lord thy God is One Lord."
16 al. "hath no cause at all that is specious."
17 "My Father," N. T.
18 al. "now to show that," &c.
19 al. "if."
20 al. "put not on."
21 al. "enduring mean things."
22 al. "greatness."
23 al. "admired."
24 al. "to enter on the passage itself."
25 r9oph\n.
26 al. "upon."
27 al. some mss. add, "for Thou doest all things, whatsoever I will, He saith."
28 al. "meaner."
29 al. again, "why look ye," &c., "we also," &c.
30 al. but He even saith the contrary "because," &c.
31 al. so then the "hearing Me always" meaneth, &c.
32 i.e. a mere superiority of the Father.
33 i.e. to use prayer.
34 Ver. 44. "And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin." N. T. "Jesus saith unto them, Loose him." N. T.
35 al. "walk."
36 Ver. 45-47. "Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the Chief Priests and Pharisees a council." N. T.
37 al. "are coming."
38 N. T. "All men will believe on Him, and the Romans shall come and take away both our place and nation."
