Commentary on the Gospel of John — Book VII (fragments)

ch. x. 18. No one takes it from Me, but I lay it down of My own accord. I have the authority to lay it down, and I have the authority to take it up again.

ch. x. 18. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.

In this passage He teaches that He is not only a Good Shepherd enduring danger for the sake of His flock, but also God by His physis. Therefore He would not have suffered death if He had not been willing, because He possesses the very power befitting God to undertake this work that is so beneficial to us. And the structure of the statement also taught the Jews that they were never going to overcome Him unless He was willing. And He said "I have power" not only regarding laying down His life, but He used this expression "I have power" regarding both His death and His resurrection, so that the action of might and energy would not appear to belong to another, as if it were a concession granted to Him as to a minister and servant in office. Rather, He wanted to demonstrate as a fruit of His own physis the power to exercise authority over the very bonds of death itself, and to easily modify the natures of things in whatever way He wished—which is truly a characteristic of the One Who is God by physis. This is what He wishes to show by saying "I have power to lay down My life, and I have power to take it again"—because He came to do this neither commanded as a servant or a minister, nor as if from necessity, nor violently compelled by anyone, but willingly.

In this place He teaches that He is not only a Good Shepherd enduring peril for the sake of His flock, but also in His Nature God. Therefore He would not have suffered death, had He not been willing, through His possessing the very God-befitting power of undertaking this work, so very advantageous to us. And the structure of the discourse taught the Jews this also, that they were never going to prevail against Him unless He was willing. And not only as regards laying down life did He say: I have power; but this expression: I have power, He used with regard to both His Death and His Resurrection, in order that the action of might and energy might not appear to be that of another, as though it were a concession granted to Him as to a minister and servant in office; but in order that He might display as a fruit of His own Nature the power to exercise authority over the very bonds of death, and easily to modify the natures of things in whatever way He wished, which is really a characteristic of Him Who is by Nature God. This then He wishes to show by saying: I have power to lay down My life, and I have power to take it again: because, neither commanded as a servant or a minister, nor even as it were from necessity, nor being violently compelled by any, but willingly, He came to do this.

In case someone might say that the Father cannot take away the Son's life against the Son's will, and thus introduce discord and disagreement into the one Godhead of the Father and the Son, by these words "I received commandment" He shows that the Father also agrees and consents to this. He declares that They come forward to it with one accord, even though He is the Will of the Father. This will also be found consistent with His Incarnation. By saying that He received as a commandment what seemed right in His Father's eyes, He, being by physis God, does not make Himself inferior to the Father but observes what befits His participation in human nature. Again, He reminds us that He is Himself the Prophet about whom the Father said: "He shall speak according as I shall command Him," speaking of the common Will of both Father and Son as received like a commandment. He spoke this to the Jews so they would not think He was saying things contrary to the Father's ordinances. And if the Father called His own Consubstantial Son a Prophet, do not be troubled, for when He became Man, then also the name of Prophet was suitable to Him, and then also we may say that commandments were given to Him by the Father in accordance with His human nature. But someone who receives commandments is not for that reason inferior or unlike in essence or nature to the one who gives commandments, since men give commandments to men, and angels to angels, and we do not for that reason say that those who are commanded are of different nature or inferior. Therefore the Son is not inferior to the Father, although He became Man in order to become a Pattern of all virtue for us. By this means He also teaches us that we ought to obey our parents in all things, although we are equal to them as regards our nature. And in some places when the Father says "I will command," the meaning is "I will deal fitly with," as when He said: "And I will command the whole world for their evil deeds, and the ungodly for their sins." Moreover, there are times when the Son speaks with helpful condescension so that we may, as far as possible, gain an understanding of the ineffable oracles. Yet His having said "I received a commandment" does not make One who is in His physis God cease to be God. Therefore either say He is God and ascribe to Him all that properly befits the Godhead, or say plainly He is a creature. For the fact of having received a commandment does not strip anyone of the qualities which naturally belong to him. But since the Son speaks whatever the Father commands Him, and He says "I and the Father are One," you are obliged to say either that the Father commanded the Son to tell the truth or to tell a lie. For what the Son has received commandment to speak, He speaks, for He says: "The Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak." And although He also said "My Father is greater than I," that is nothing to the contrary. For insofar as He is in His physis God, He is equal to the Father, but insofar as He became Man and humbled Himself, He speaks words which befit His Humanity accordingly. Nevertheless, since the name of commandment is something external to the essence of a person, it could not be made an objection to His Essence. For it is not in the Father's giving Him commandment that the Son has His Being, nor could this ever be made the limit of His Essence. The Son, therefore, as being the Counsel and Wisdom of the Father, knows what is fittingly determined by Him, and if He receives it as a commandment, do not marvel. For by human modes of expression He signifies things beyond expression, and things unspeakable by our voices are brought down to the mode of expression usual among us so that we may be enabled to understand them. Accordingly, let us blame not the inconsistency of the matter but the weakness of the words, which cannot reach the full expression and accurate interpretation of the matters as they ought.

For lest any one should say that against the will of the Son the Father is not able to take away His life, and hence introduce discord and variance into the One Godhead of the Father and the Son; by these words which He says: I received commandment, He shows that the Father also agrees and consents to this, and professes that They come forward to it as with one accord, although He is the Will of the Father. And this will be found consistent also with His Incarnation. By saying that He received in the way of a commandment that which seemed right in the eyes of His Father, He being by Nature God does not make Himself inferior to the Father, but observes what befits His participation of man's nature. Again, He puts us in mind that He is Himself the Prophet concerning Whom the Father said: He shall speak according as I shall command Him; speaking of the common Will of both Father and Son as received like a commandment. This He spake to the Jews lest they should think that He said things contrary to the ordinances of the Father. And if the Father named His own Consubstantial Son a Prophet, be not troubled; for when He became Man, then also the name of Prophet was suitable to Him, then also we may say that commandments were given to Him by the Father agreeably to His human nature. But one who receives commandments is not for that reason inferior or unlike in essence or nature to one who gives commandments, inasmuch as men give commandments to men, and angels to angels, and we do not for that reason say that those who are commanded are of different nature or inferior. Therefore the Son is not inferior to the Father, although He became Man, in order that He might become a Pattern of all virtue for us. By this means He also teaches us that we ought to obey our parents in all things, although we are equal to them as regards our nature. And in some places when it is said by the Father: " I will command," the meaning is: "I will deal fitly with," as when He said: And I will command the whole world for their evil deeds, and the ungodly for their sins. Moreover there are times when the Son speaks with helpful condescension, so that we may as far as is possible get an understanding of the ineffable oracles: yet His having said: I received a commandment, does not make One Who is in His Nature God cease to be God. Either therefore say He is God and ascribe to Him all that properly befits the Godhead, or say plainly He is a creature. For the fact of having received a commandment does not strip any one of the qualities which naturally belong to him. But since the Son speaks whatever the Father commands Him, and He says: I and the Father are One, thou art obliged to say, either that the Father commanded the Son to tell the truth, or to tell a lie. For what the Son hath received commandment to speak, He speaketh; for He saith: The Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak. And although He also said: My Father is greater than I, that is nothing to the contrary. For in so far as He is in His Nature God, He is equal to the Father; but in so far as He became Man and humbled Himself, He in accordance with this speaks words which befit His Humanity. Nevertheless, as the name of commandment is something external to the essence of a person, it could not be made an objection to His Essence. For it is not in the Father's giving Him commandment that the Son has His Being, nor could this ever be made the limit of His Essence. The Son, therefore, as being the Counsel and Wisdom of the Father, knows what is fittingly determined by Him; and if He receives it as a commandment, do not marvel. For by human modes of expression He signifies things beyond expression, and things unspeakable by our voices are brought down to the mode of expression usual amongst us, so that we may be enabled to understand them. Accordingly let us blame, not the inconsistency of the matter, but the weakness of the words, which cannot reach to the full expression and accurate interpretation of the matters, as they ought.

A division arose again among the Jews because of these words. Many of them said, "He has a demon and is insane. Why do you listen to him?" Others said, "These are not the words of someone possessed by a demon. Can a demon open the eyes of the blind?"

19, 20, 21 There arose a division again among the Jews because of those words. And many of them said, He hath a devil and is mad: why hear ye Him? Others said, These are not the sayings of one possessed with a devil. Can a devil open the eyes of the blind?

The Savior's words penetrate the hearts of His listeners, and when they find people who are gentle and receptive, they immediately shape and transform them into a good condition. But when they find people who are hard-hearted, they bounce off them or turn away somehow. So someone whose mind is somewhat prepared for sound reasoning will gladly accept these life-giving words, but someone who is not prepared will not. Something like this is what the Jewish people experienced. When they heard the Savior's words, they split into two groups. Those who were more open to reason now began to move toward the first principle of salvation, but the hard-hearted became worse than they were before. The inspired Evangelist seems astonished that the Jewish people were divided over these words. I think it's quite clear that he says in amazement at the stubbornness of those who did not believe: There arose a division because of these words. By saying this, he seems to suggest that these words should have fully convinced the Jews that Jesus was the Christ. The Savior's words were that remarkable. But even when these words were spoken—words that one would fairly expect to trap even the most difficult to convince into belief—a division arose among them. He is greatly amazed, therefore, that they had given themselves over in an unholy way to a shameless disregard of the evidence. I suppose it was right to accuse them in proportion to how reasonable it was to marvel at Our Savior's words. He certainly spoke words befitting God and words that went beyond what any human could say. The magnificence and God-befitting boldness of His superhuman words drove the crowd to reckless foolishness. Since people who were truly demon-possessed usually spoke evil very readily, being easily provoked to rage and beyond all rational thought, and since they thought the Lord was merely a man and did not understand that He was God by nature (physis), for these reasons they said He had a devil, as someone who blasphemed so recklessly. They heard Him say things that only God should say. Looking at Him as someone like us and not yet knowing who He was by nature (physis), they considered Him to be speaking evil when He spoke in any way that befitted God. Therefore, in keeping with His Incarnation and in condescension because of His hearers' weakness, He also often uses our human way of speaking. So the Jewish people were divided: some, understanding nothing at all of the mysteries concerning Him, behave insolently in an unholy way. But others, who are more reasonable in their thinking, do not condemn Him rashly but reflect on His words and carefully examine them, and begin to perceive the sweetness in them. In this way they arrive at a most praiseworthy judgment and do not attribute such sober words, full of the highest wisdom, to the ravings of a demon-possessed person. For it is the habit of demons when they drive people mad to speak nonsense. The Pharisees, therefore, were more like demon-possessed people themselves, calling someone who was free of all disease by this name. They did not notice that they were proclaiming the disease that was in themselves and were doing nothing other than revealing in their foolishness the very evil that possessed them. I think they speak with the highest degree of evil cunning when they say the Lord is demon-possessed. Since He accused them of being wretched and hireling shepherds who abandoned their sheep to the wolf and cared so little for their flock, they were greatly alarmed that perhaps the people, understanding what was said, would now refuse to be shepherded by them any longer and would follow Christ's teaching instead. For this reason, trying to deceive the understanding of the common people, they say: He hath a devil; why hear ye Him? But these words too—the words of those men who spoke with evil cunning—had the opposite result from what they intended. The others, judging from the quality of the words, recognized that the Lord's words were without blame, not the kind that would come from someone demon-possessed. Moreover, someone says, the miracles offer undeniable testimony. Even if you find fault with His words as not being blamelessly spoken, it is impossible for anyone to be demon-possessed and at the same time do works that only God is able to do. Therefore, fair judges recognized Him both from His works and from admiring the words He spoke.

The words of the Saviour go down into the hearts of His hearers, and those whom they find gentle and yielding they immediately mould and transform to a good condition, but those whom they find hard they recoil from or in some manner turn away from. So that he who has his mind somewhat prepared for fair reason will gladly receive the saving words, but he who is not so will not. Something of this sort was what happened to the people of the Jews to experience. For when they had heard the Saviour's words, they are divided into two parties, and those who are more amenable to reason now incline towards the first principle of salvation, but the hard of heart become worse than they were at first. And the inspired Evangelist seems to be struck with astonishment as to how it happened that the people of the Jews were divided on account of these words. For I think it is very evident that from surprise at the hardness of those who did not believe he says: There arose a division because of these words; by means of which, he seems to imply, the Jews ought to have been fully persuaded that Jesus was the Christ. So wonderful were the words of the Saviour. But when even these words were spoken, by which it was fair to expect that even the very hard to catch would be ensnared into conviction, there arose a division among them. He marvels much therefore that they had given themselves over in an unholy manner to a shameless disregard of evidence. For I suppose it was just to accuse them in proportion as it was reasonable to marvel at the words of Our Saviour. He certainly spake God-befitting words and such as went beyond man; and the magnificence and God-befitting boldness of His superhuman words drive the multitude to intemperate folly. And since it was usual for those who were in truth possessed with devils to speak evil very readily, being of course easily provoked to rage and outside the pale of all intelligence, and since they thought that the Lord was a mere man, not understanding that He was in His Nature God; for these reasons they said He had a devil, as one who blasphemed so intemperately. Because they heard Him say such things as it befitted only God to say. Looking upon Him as one like ourselves, and not yet knowing Who He was by Nature, they considered Him to speak evil when He spake in any way that befitted God. Therefore, agreeably to His Incarnation and condescendingly, because of the infirmity of His hearers, He also often employs our manner of speech. The people of the Jews therefore are divided: and some, understanding nothing whatever of the mysteries concerning Him, are insolent in an unholy manner; but others, who are more reasonable in their habit of mind, do not condemn Him rashly, but ruminate on His words, and carefully test them, and begin to perceive the sweetness in them. And in this way they arrive at a most praiseworthy discernment, and do not attribute to the babblings of a demoniac words so sober and full of the highest wisdom. For it is the custom of those [demons] when they are driving men mad, to speak beside the mark. The Pharisees therefore were more like demoniacs, who called by this name One Who was free of all disease; and did not notice that they were proclaiming the disease which was in themselves, and were doing no other than explaining in their folly the very evil that possessed themselves. And for my part I think that they speak with the highest degree of evil craftiness, when they say the Lord is demoniac. For since He charged them with being wretched and hireling shepherds, who abandoned their sheep to the wolf, and cared altogether so little for their flock; being in no small alarm lest perhaps the people, understanding what was said, should now refuse any longer to be shepherded by them, and follow the instruction given by Christ; on this account, trying to cheat the understanding of the common people, they say: He hath a devil; why hear ye Him? But these words too, the words of those men who spake with evil craft, had the opposite result to that which they intended. And the others, judging from the quality of the words, discern that the words of the Lord are without blame, not such as would be those of one possessed with a devil: moreover, the miracles, says one, offer an irresistible testimony. For although you find fault with His words as not blamelessly spoken, yet it is impossible that any one can at the same time be possessed with a devil and do such works as only God is able to do. Therefore, fair judges recognised Him from His works and also from admiration of the words which He spake.

But the Lord was not present at the feasts as one who would share in the feasting, for how could He? He who said: I hate, I reject your feast days. Rather, He came so that He might speak His most profitable words in the presence of many people, showing Himself openly to the Jews and mingling with them without being sought. And we must understand that the feast of the dedication mentioned here signifies either the chief feast called by this name, in memory of when Solomon performed the dedication, or the other one, when Zerubbabel at a later time, together with Jeshua, rebuilt the temple after the return from Babylon. And since it was winter and rainy weather at this time, probably all the people gathered in the porch. Therefore Christ also went there, so that He might make Himself known to all who were willing to see Him and distribute blessings to them. For those who saw Him were prompted to ask something of Him, because at holidays more than at other times people are naturally inclined to eagerly stir up such arguments.

But the Lord was not present at the feasts as one Who would share the feasting, for how could He? He Who said: I hate, I reject your feast days: but in order that He might speak His most profitable words in the presence of many people, showing Himself openly to the Jews, and to mingle Himself with them without being sought. And we must suppose that the feast of the dedication here signifies, either the chief feast [called by this name], in memory of that when Solomon performed the dedication; or [the other], when Zorobabel at a later time, together with Jeshua, rebuilt the temple, after the return from Babylon. And as it was winter and rainy weather at this time, probably all the people flocked to the porch. Therefore Christ also went there, in order that He might make Himself known to all who were willing to see Him, and distribute blessings to them. For those who saw Him were provoked to ask somewhat of Him, because at holidays more than at other times men are naturally given to stir up anxiously such arguments.

The envy that embitters them destroys any sharp perception that might lead to faith, but the greatness of the works He performed compels them to admiration. Nevertheless, they criticize His words and say that the obscurity of His teaching prevented them from understanding what they ought to learn. They therefore ask Him to speak more clearly, although they had often heard Him and had received lengthy instruction on this point. For though He did not say explicitly "I am the Christ," He brought forward in His public teaching many statements using the honorable names that naturally belonged to Him, at one time saying "I am the Light of the world," and at other times "I am the Resurrection and the Life," "I am the Way," "I am the Door," "I am the Good Shepherd." Surely by these names He gives Himself, He signifies that He is the Christ. For Scripture customarily uses such honorable names to describe the Christ, although the Jews demanded that He call Himself plainly by that title. Yet it would perhaps have been pointless and not easily accepted to say in simple words "I am the Christ" unless actions followed as proof, by which it might be reasonably believed that He was the Christ. And it is far better that He should be recognized as the Christ not from the words He said, but from the attributes that naturally belong to Him, and from which the Divine Scriptures concerning Him foretell and declare that He would be clearly known. Since the Jews in their small-mindedness do not understand these things, they say "How long dost Thou hold us in suspense?" For it is typical for those who are contemptuous to speak this way.

The envy which embitters them takes away all keenness to perceive what might lead to faith, but the greatness of the works He performed forces them to admiration. Nevertheless they find fault with His words, and say that the obscurity of His teaching stood in the way of their being able to understand what they ought to learn. They accordingly request Him to speak more clearly, although they had often heard Him and had received a long instruction on this point. For though He did not say distinctly: "I am the Christ," yet He brought forward in His public teaching many statements of the honourable names which naturally belonged to Him, at one time saying: I am the Light of the world; and again at other times: I am the Resurrection and the Life; I am the Way; I am the Door; I am the Good Shepherd. Surely by these names which He gives Himself, He signifies that He is the Christ. For the Scripture is wont by such honourable names to decorate the Christ, although the Jews required Him to call Himself plainly by that title. Yet it would perhaps have been in vain and not very easy of acceptance to say in simple words: "I am the Christ," unless actions followed for proof, by which it might have been reasonably believed that He was the Christ. And it is beyond comparison better that He should be recognised as the Christ, not from the words which He said, but from the attributes which naturally belong to Him, and from which the Divine Scriptures concerning Him foretell and declare that He would be manifestly known. Which things the Jews in their littleness of soul not understanding, they say: How long dost Thou hold us in suspense? For it is usual for those who are contemptuous to speak thus.

Even Christ therefore considered it pointless to repeat the same things to those who had often heard them and had not been convinced by them. For everyone's nature ought to be evaluated from the quality of his works, and we should by no means look only at his words. And He says of Himself that He accomplishes His works in His Father's Name, not enjoying the use of power from above in the manner of an ordinary saint, nor accusing Himself of lacking power, being God of God, Consubstantial with the Father, the Power of the Father; but as attributing to the Divine Glory the Power of His accomplishments, He says that He does His works in His Father's Name. Yet He also gives the honor to the Father, so that He would not give the Jews a reason to attack Him. Moreover He also thought it appropriate not to go beyond the limit of the form of a servant, although He was God and Lord. And by saying that in His Father's Name He did His works, He teaches that the Jews blasphemed when they said that He cast out devils by Beelzebub. And since the Father does the marvelous deeds, not because He is a Father, but because He is in His physis (nature) God; so the Son also, not because He is a Son, but as God of God, is able Himself to do the works of the Father: therefore suitably to His physis He said He did His works in His Father's Name.

Even Christ therefore considered it superfluous to say the same things over again to those who had often heard them and had not been persuaded by them. For every one's nature ought to be estimated from the quality of his works, and we ought by no means to look [solely] at his words. And He says of Himself that He accomplishes His works in His Father's Name, not enjoying the use of power from above in the manner of an ordinary saint, nor accusing Himself of want of power, being God of God, Consubstantial with the Father, the Power of the Father; but as ascribing to the Divine Glory the Power of His performances, He says that He does His works in His Father's Name. Yet He also gives the honour to the Father, lest He might give the Jews a pretext for attacking Him. Moreover He also thought it fitting not to overpass the limit of the form of a servant, although He was God and Lord. And by saying that in His Father's Name He did His works, He teaches that the Jews blasphemed when they said that He cast out devils by Beelzebub. And since the Father does the marvellous deeds, not because He is a Father, but because He is in His Nature God; so the Son also, not because He is a Son, but as God of God, is able Himself to do the works of the Father: wherefore suitably to His Nature He said He did His works in His Father's Name.

But you do not believe Me because you are not of My sheep. As I said to you, My sheep hear My voice, and I know them and they follow Me, and I give them eternal life, and they shall never perish.

26, 27, 28 But ye believe Me not, because ye are not of My sheep. But as I said unto you, My sheep hear My voice, and I know them and they follow Me: and I give unto them eternal life, and they shall never perish.

A willing readiness to obey characterizes the sheep of Christ, just as disobedience marks those who are not His. This is how we understand the word "hear" – it means "obey" what is spoken. Those who hear God in this way are known by Him, and "known" here means "brought into friendly relationship," since no one is completely unknown by God. So when He says "I know Mine," He means "I will receive them and bring them into friendly relationship both mystically and firmly." One might also say that since He became Man, He brought all people into friendly relationship by being of the same race, so that we are all united to Christ in a mystical relationship because He became Man. But those who do not preserve the corresponding image of His holiness are alienated from Him. In the same way, the Jews who were united in family relationship with Abraham the faithful were deprived of that kinship with him because of their unbelief and dissimilarity of character. He says "My sheep follow Me" because those who are obedient and follow in Christ's footsteps by a certain God-given grace – no longer serving the shadows of the Law but the commandments of Christ and paying attention to His words – will through grace rise to His honorable Name and be called sons of God. For when Christ ascends into the heavens, they too will follow Him. He says He gives to those who follow Him, as a recompense and reward, eternal life and exemption from death or corruption and from the torments that will be brought upon transgressors by the Judge. By the fact that He gives life, He shows that He is in His nature Life, and that He furnishes this from Himself and not by receiving it from another. We understand eternal life to mean not only the length of days that all people, both good and bad, will enjoy after the resurrection, but also spending it in bliss.

A willing readiness to obey characterises the sheep of Christ, as disobedience marks those that are not His. For thus we understand the word "hear," as equivalent to "obey," namely, the words that are spoken: and they who thus hear God are known by Him, and "known" signifies "brought into friendly relationship:" for no one is altogether unknown by God. When therefore He saith: I know Mine, He saith this: "I will receive them and bring them into friendly relationship both mystically and firmly. And any one might say that, inasmuch as He has become Man, He brought all men into friendly relationship by being of the same race; so that we are all united to Christ in a mystical relationship, inasmuch as He has become Man: but they are alienated from Him, who do not preserve the correspondent image of His holiness. For in this way also the Jews, who are united in a family relationship with Abraham the faithful, because they were unbelieving, were deprived of that kinship with him on account of the dissimilarity of character. And He saith: And My sheep follow Me; for they who are obedient and follow, by a certain God-given grace, in the footsteps of Christ, no longer serving the shadows of the Law, but the commandments of Christ, and giving heed to His words, through grace shall rise to His honourable Name, and be called sons of God. For when Christ ascends into the heavens, they also shall follow Him. And He says that He gives to those that follow Him as a recompense and reward, eternal life and exemption from death, or corruption, and from the torments that will be brought upon the transgressors by the Judge. And by the fact of His giving life, He shews that He is in His Nature Life, and that He furnishes this from Himself and not as receiving it from another. And we understand by eternal life, not [only] the length of days which all, both good and bad, are going to enjoy after the resurrection, but also the spending it in bliss.

It is also possible to understand "life" as referring to the mystical blessing through which Christ implants His own life in us when the faithful participate in His own Flesh, according to what is written: "He who eats My Flesh and drinks My Blood has eternal life."

It is possible also to understand by "life" the mystical blessing by which Christ implants in us His own life through the participation of His own Flesh by the faithful, according to that which is written: He that eateth My Flesh and drinketh My Blood hath eternal life.

And no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all, and no one is able to snatch them out of My Father's hand. I and My Father are One.

29, 30 And no one shall snatch them out of My hand. My Father, Which hath given them unto Me, is greater than all; and no one is able to snatch them out of My Father's hand. I and My Father are One.

The faithful also have Christ's protection, since the devil cannot snatch them away. Those who have endless enjoyment of good things remain in it, with no one able to snatch them away from their given bliss into punishment or torments. It is impossible for those in Christ's hand to be snatched away to punishment because of Christ's great power. In Divine Scripture, "the hand" signifies "the power," so there is no doubt that Christ's hand is unconquerable and mighty in all things. But when He saw the Jews mocking Him as merely a man, not understanding that He who appeared and could be touched as Man was in His physis (nature) God, He said "No one shall snatch them from My Father's hand"—that is, from Mine—to persuade them that He is the power of the Father. He is saying that He Himself is the all-powerful Right Hand of the Father, since the Father accomplishes all things through Him, just as the things we do are accomplished through our hand. In many places in Scripture, Christ is called the Hand and Right Hand of the Father, which signifies the Power, and God's all-producing energy and might is simply called His hand. Language used about God is always somehow superior to physical representation. The Father is said to give to the Son, not as to one who did not always have creation under His hand, but as to Him who is Life in His physis, bringing us who need life to the Son so that we may be made alive through Him who is Life in His physis and has it of His own. Also, since He has become Man, it is fitting for Him to ask and receive from the Father things which He already possessed as being God in His physis.

The faithful also have the succour of Christ, the devil not being able to snatch them; and they who have an endless enjoyment of good things, remain in it, no one henceforth snatching them away from the bliss that is given to them into punishment or torments. For it is not possible that they who are in Christ's hand should be snatched away to be punished, because of Christ's great might; for "the hand," in the Divine Scripture, signifies "the power:" it cannot be doubted therefore that the hand of Christ is unconquerable and mighty to all things. But when He saw the Jews mocking at Him as being a mere man, not understanding that He Who to sight and touch was Man was in His Nature God, to persuade them that He is the power of the Father, He saith: No one shall snatch them from My Father's hand, that is, from Mine. For He says that Himself is the all-powerful Right Hand of the Father, forasmuch as by Him the Father effecteth all things, even as by our hand the things are effected which we do. For in many places of the Scripture, Christ is named the Hand and Right Hand of the Father, which signifies the Power; and the all-producing energy and might of God is named simply His hand. For in some way the language used concerning God is always superior to bodily representation. And the Father is said to give to the Son, not as to one who had not alway creation under His hand, but as to Him Who is in His Nature Life; bringing us who are in need of life to the Son, that we may be made alive through Him Who is in His Nature Life, and has it of His own. But also, inasmuch as He has become Man, it is suitable for Him to ask and to receive from the Father things which He already had as being in His Nature God.

Christ, having acknowledged what belonged to His humanity, returns to His God-befitting dignity, taking pleasure in the advantages of His Nature for the benefit of the faithful and for the sake of sound faith, which means never suspecting that the Son is inferior to the Father. In this way He is shown to be the undamaged Image of the Father, preserving in Himself completely and soundly the very impress of the Father. And we say the Son and the Father are One, not blending their distinct identities by using that number, as some do who say that the Father and the Son are the same person, but believing the Father by Himself and the Son by Himself each personally subsist. We understand the two as united in one sameness of ousia, also knowing them to possess one might, so that it appears without variation now in One and now in the Other.

For Christ, having admitted what pertained to His humanity, recurs to His God-befitting dignity, taking pleasure in the advantages of His Nature for the profit of the faithful and for the sake of sound faith, which is, never at all to suspect that the Son is inferior to the Father. For thus He is shewn to be the undamaged Image of the Father, preserving in Himself whole and sound the Very Impress of the Father. And we say the Son and the Father are One, not blending their Individualities by the use of that number, as do some who say that the Father and the Son are the same [Person], but believing the Father by Himself and the Son by Himself to personally subsist; and collecting the two into One Sameness of Essence, also knowing them to possess one might, so that it is seen without variation now in One and now in the Other.

I and the Father are One. By the word "One" He signifies the Sameness of their Essence, and by the word "are" He separates into two what is understood, and then binds them back together into One Godhead.

I and the Father are One. By the word " One" He signifies the Sameness of their Essence: and by the word "are" He severs into two that which is understood, and again binds them up into One Godhead.

We must also understand this in opposition to the Arians: when He says "I and the Father are One," He is signifying not merely the proof of agreement in will, but the Oneness of their Essence. The Jews clearly understood that in saying this, He was declaring Himself to be God and equal to the Father, and Christ did not deny that He had said this in the way they understood it.

But this also we must understand, in opposition to the Arians, that in His saying: I and the Father are One, there is signified, not the proof of sameness of will, but the Oneness of their Essence. For indeed the Jews understood that in saying this, He said that Himself was God and equal to the Father; and Christ did not deny that He had said this as they understood it.

They did not restrain themselves from attacking Him when He said that He Himself was One with the Father, but rushed to kill Him, even though each of the works He performed proclaimed that He was by His physis God. And not only on this occasion, but on other occasions too when they took up stones to kill Him, they stood motionless through the power of Christ, so that it became clear from this as well that He would not suffer unless He was willing. Moreover, in His gentleness Christ checked their unreasonable impulse, saying not "For which of the words that I said are you angry?" but "For which of the works that I did?" For if I had not done, He says, many God-befitting works which show that I am by My physis God, you might be reasonably angry with Me now, hearing Me say that I and the Father are One. But I would not have said this if I had not shown it by all the things I did. And He speaks of the works as from the Father, not from Himself, showing this modesty for our benefit, so that we may not boast when we receive anything from God. And He says the works were shown from the Father, not to indicate that the power displayed in them was other than His own, but to teach that they were the works of the whole Godhead. And we understand one Godhead in Father and Son and Holy Spirit. For whatever the Father does, this is accomplished by the Son in the Spirit; and again, what the Son does, this the Father is said to do in the Spirit. Therefore Christ also says: I do nothing of Myself, but the Father abiding in Me, He does the works.

For not refraining themselves from Him, when He said that Himself was One with the Father, they rush to kill Him; although each of the works wrought by Him proclaimed that He was in His Nature God. And not only now, but on other occasions also when they took up stones to kill Him, they stood motionless through the power of Christ; so that it became evident from this also, that He would not suffer except He was willing. Moreover in His gentleness Christ checked their unreasonable impulse, saying not: "For which of the words that I said, are ye angry?" but: " For which of the works that I did?" For if I had not done, He says, many God-befitting works which shew that I am in My Nature God, ye might be reasonably angry with Me now, hearing Me say that I and the Father are One. But I should not have said this, had I not shewn it by all things that I did. And He speaks of the works as from the Father, not from Himself, shewing this modesty for our profit, so that we may not boast when we receive anything from God. And He says the works were shown from the Father, not to indicate that the power exhibited in them was other than His own, but to teach that they were the works of the whole Godhead. And we understand One Godhead in Father and Son and Holy Spirit. For whatsoever the Father does, this is accomplished by the Son in the Spirit; and again, what the Son does, this the Father is said to do in the Spirit. Wherefore also Christ saith: I do nothing of Myself, but the Father abiding in Me, He doeth the works.

Having zeal for God but not according to knowledge, they became angry when they heard Christ saying: I and the Father are One. For what prevented Him from being One with the Father, if they believed that He was God by physis? Therefore they tried to stone Him, and defending themselves by giving the reason why they did so, they said: "We stone You, not because of the good works which You did, but because You blaspheme." They were the blasphemers instead, because they wanted to stone One Who was truly God, not knowing that Jesus was destined to come not in the undisguised Godhead, but Incarnate from the Seed of David; and so they called His true confession blasphemy.

Having a zeal for God, but not according to knowledge, they became angry when they heard Christ saying: I and the Father are One. For what was the impediment to His being One with the Father, if they believed that He was God by Nature? Wherefore also they attempt to stone Him, and in self-defence giving the reason why they did so, they say: " We stone Thee, not on account of the good works which Thou didst, but because Thou blasphemest." They were the blasphemers, on the contrary, because they wished to stone One Who was truly God, not knowing that Jesus was destined to come, not in the undisguised Godhead, but Incarnate of the Seed of David; [and thus] they speak of His true confession as blasphemy.

Since the Father called certain men gods, and necessarily this honorable name was something external, added to them from outside, because the One Who is God by physis is One only—lest Jesus also should be thought to be one of that class, clothed in the glory of the Godhead not as essentially His own but rather as something external added to Himself in the same way as was the case with those others—He necessarily distinguishes Himself clearly from them. For He shows that He differed so far from their poverty that when He was in them, then only and on that very account they were called gods, because He is the Word of God the Father. And if the Word, being in them, was in some cases sufficient to make those who were really only men shine with the honor of the Godhead, how could He be anything else than God by physis, Who freely bestowed even upon those others His splendor in this way?

Since therefore the Father called certain men gods, and of necessity the honourable name was something external, super-added to them, for He Who is God by Nature is One only; lest Jesus also should be deemed to be one of that class—-clothed in the glory of the Godhead, not as essentially His own, but rather as something external, super-added to Himself, in the same way as was the case with those others—-He as a matter of necessity clearly distinguishes Himself from them. For He shews that He differed so far from their poverty, that when He was in them, [then only, and] on that very account they were called gods: because He is the Word of God the Father. And if the Word, being in them, was in any cases sufficient to make those who were really [only] men shine with the honour of the Godhead; how could He be anything else than God by Nature, Who bestowed freely even upon those others His splendour in this way?

Now convicting the Jews that they were not stoning Him because He said "I and the Father are One," but without reason, He says: "If, because I said I was God, I seem to blaspheme, why, when the Father said by the Law to certain men 'You are gods,' did you not judge that to be blasphemy?" And He says this not to instigate them to say anything against the Father, but to convict them of being ignorant of the Law and the inspired Scriptures. And seeing that the difference between those who were called gods and Him Who is God in His physis is great, through the words He uses He teaches us the distinction. For if the men to whom the Word of God came were called gods and were illumined with the honor of the Godhead by admitting and receiving the Word of God into their soul, how could He through Whom they became gods be other than God in His physis? For the Word was God, according to the language of John, Who also bestowed this illumination on the others. For if the Word of God through the Holy Spirit leads up to superhuman grace and adorns with a divine honor those in whom He may be, "Why," He says, "do you say that I blaspheme when I call Myself Son of God and God? Although by the works I have done from Him I am borne witness to as God in My physis." For having sanctified Me He sent Me into the world to be the Savior of the world, and it is the attribute only of One Who is God in His physis to be able to save men from the devil and from sin and from corruption.

Now convicting the Jews, that not because He said: I and the Father are One, they were stoning Him, but without reason; He says: "If, because I said I was God, 1 seem to blaspheme; why, when the Father said by the Law to certain men: Ye are gods, did ye not judge that to be blasphemy?" And this He says, not as instigating them to say anything against the Father, but to convict them of being ignorant of the Law and the inspired Scriptures. And seeing that the difference between those who were called gods and Him Who is in His Nature God is great, through the words which He uses, He teaches us the distinction; for if the men unto whom the Word of God came were called gods, and were illumined with the honour of the Godhead, by admitting and receiving the Word of God into their soul, how could He through Whom they became gods, be other than in His Nature God? For the Word was God, according to the language of John, Who also bestowed this illumination on the others. For if the Word of God through the Holy Spirit leads up to superhuman grace, and adorns with a Divine honour those in whom He may be, Why, saith He, say ye that I blaspheme when I call Myself Son of God and God? Although by the works I have done from Him I am borne witness to as in My Nature God. For having sanctified Me He sent Me into the world to be the Saviour of the world; and it is the attribute only of One in His Nature God, to be able to save men from the devil and from sin and from corruption.

But perhaps when the Divine Scripture says that the Son was sent from the Father, the heretic immediately sees this expression as support for his own error, and will likely say: "You who refuse to speak of the Son as inferior to the Father, don't you see that He was sent from Him, as from a superior and greater one?" What then shall we say? Certainly, that the mention of His being sent is particularly appropriate to the measure of His self-humiliation; for you hear that Paul, connecting both ideas, says that the Son was sent from the Father when He was also made of a woman and under the Law as a Man among us, although being Lawgiver and Lord. And if the Son is understood as made in the form of a servant, then said to be sent from the Father, He suffers no damage whatever regarding His being also Consubstantial with Him and equal in glory and in no respect at all falling short. For the expressions we use among ourselves, if they are applied to God, do not allow for being accurately tested; and I say that we ought not to understand them just exactly as they are usually understood among ourselves, but in a way suitable to the Divine and Supreme Nature itself. For what else could happen, unless the human tongue possessed words adequate to fully express the Divine glory? Accordingly it is absurd that the preeminence of the glory which is highest of all should suffer injury through the weakness of the human tongue and its poverty of expression. Remember what Solomon says: The glory of the Lord makes language obscure. For when we labor in vain trying to express accurately the glory of the Lord, we are like those who wish to measure the heavens by a span. Therefore when anything is said concerning God in words generally applied to men, it must be understood in a manner befitting God. Otherwise what will you do when you hear David singing in his psalm: O You who sit upon the Cherubim, show Yourself; stir up Your strength and come to save us? For how does the Incorporeal sit? And where does he call upon the God of the universe to come to for us, the God who says by the Prophets: Do I not fill heaven and earth, says the Lord? Where therefore should He come to for us, when He fills all things? Again, it is written that some were building a tower to reach unto heaven, and the Lord came down to see the city and the tower; and the Lord said, Come and let Us go down and there confound their tongues. Where did the Lord go down? Or in what manner does the Holy Trinity urge Itself on to the descent? And how, tell me, did the Savior Himself also promise to send to us the Paraclete from heaven? For where or from where is That which fills all things sent? For the Spirit of the Lord fills the world, as it is written.

But perhaps when the Divine Scripture saith that the Son was sent from the Father, the heretic straightway deems the expression a support to his own error, and will say in all probability: "Ye who refuse to speak of the Son as inferior to the Father, do ye not see that He was sent from Him, as from a superior and a greater one?" What then shall we say? Surely, that the mention of His being sent is particularly suitable to the measure of His self-humiliation; for thou nearest that Paul, uniting Both, then says that the Son was sent from the Father, when He was also made of a woman and under the Law as a Man amongst us, although being "Lawgiver and Lord. And if the Son be understood as made in the form of a servant, then said to be sent from the Father, He suffers no damage whatever, with regard to His being also Consubstantial with Him and Coequal in glory and in no respect at all falling short. For the expressions used among ourselves, if they are applied to God, do not admit of being accurately tested; and I say that we ought not to understand them just exactly as they are usually understood among ourselves, but as far as may be suitable to the Divine and Supreme Nature itself. For what [else could happen], unless the tongue of man possessed words competent to suffice for setting forth the Divine glory? Accordingly it is absurd that the preeminence of the glory which is highest of all should suffer injury through the weakness of the human tongue and its poverty of expression. Remember that which Solomon says: The glory of the Lord maketh language obscure. For when we waste our labour in trying to express accurately the glory of the Lord, we are like to those who wish to measure the heavens by a span. Therefore when anything is said concerning God in words generally applied to men, it must be understood in a manner befitting God. Else what wilt thou do when thou hearest David singing in his psalm: O Thou that sittest upon the Cherubim, shew Thyself; stir up Thy strength and come to save us? For how does the Incorporeal sit? And where does He call upon the God of the universe to come to for us, the God Who saith by the Prophets: Do not I fill heaven and earth, saith the Lord? Where therefore should He come to for us, when He filleth all things? Again, it is written that some were building a tower to reach unto heaven, and the Lord came down to see the city and the tower; and the Lord said, Gome and let Us go down and there confound their tongues. Where did the Lord go down? Or in what manner doth the Holy Trinity urge Itself on to the descent? And how, tell me, did the Saviour Himself also promise to send to us the Paraclete from heaven? For where or whence is That Which filleth all things sent? For the Spirit of the Lord filleth the world, as it is written.

Therefore, when expressions normally used about ourselves are spoken about God, they signify things above us. Do you want to understand some of these things that are so hard to grasp? Your mind proves too weak to comprehend them, and do you recognize that this is so? Do not become angry, O man, but confess the weakness of your nature, and remember the one who said: "Do not seek out things that are beyond your strength." When you direct your physical eye to the sun, you immediately turn it away again, overcome by the sudden rush of light. Know, therefore, that the Divine Nature also dwells in unapproachable light—unapproachable, that is, by the minds of those who peer too intently into it. So when things about God are expressed in language normally used about human beings, we should not think of anything degrading, but remember that the richness of the Divine Glory is being reflected in the poverty of human speech. For what if the Son is sent from the Father? Does He then become inferior on this account? But when light is sent forth from the body of the sun, is that light of a different nature from the sun and inferior to it? Is it not foolish even to consider such a thing for a moment? Therefore the Son, being the Light of the Father, is sent to us, as we might say, from a Sun that sends out Its Beam—which indeed David also prays might happen, saying: "O send out Your Light and Your Truth." And if it is a glory to the Father to have the Light, how can you call that in which He is glorified inferior to Him? And the Son Himself also says about Himself: "Whom the Father sanctified and sent." Now the word "sanctified" is used in Scripture in many ways. For it is said that anything dedicated to God is sanctified. For instance, He said to Moses: "Sanctify to Me all the firstborn." And again, something is sanctified when it is prepared by God for carrying out any of His purposes, for He speaks this way about Cyrus and the Medes when He determined that they should make war against the city of the Babylonians: "The mighty ones have come to fulfill My anger, both joyful and proud; they have been sanctified, and I lead them." And again, something is sanctified when it is made to participate in the Holy Spirit. Therefore the Son says that He Himself is sanctified by the Father, as having been prepared by Him for the restoration of the life of the world and for the destruction of those who oppose Him; or further still, in that He was sent to be slain for the salvation of the world—for indeed things are called holy when they are set apart as an offering to God. And we say that He was sanctified, even as people like ourselves are, when He became flesh, for His Flesh was sanctified, although it was not by nature holy, by being received into union with the Word; and because this has happened, He is sanctified by the Father, for the Godhead of Father and Son and Holy Spirit is One.

Therefore the expressions ordinarily used of ourselves signify things above us, if they are spoken concerning God. Dost thou wish to understand any of those things so difficult of comprehension? Then thy mind proves too weak to grasp them, and dost thou perceive that it is so? Be not provoked to anger, O man, but confess the weakness of thy nature, and remember him that said: Seek not out the things that are above thy strength. When thou di-rectest thy bodily eye to the orb of the sun, immediately thou turnest it away again, overcome by the sudden influx of the light. Know therefore that the Divine Nature also dwells in unapproachable light; unapproachable, that is, by the understandings of those who over-busily look into it. Therefore also when things concerning God are expressed in language ordinarily used of men, we ought not to think of anything base, but to remember that the wealth of the Divine Glory is being mirrored in the poverty of human expression. For what if the Son is sent from the Father? Shall He then on this account be inferior? But when from the solar body its light is sent forth, is that of a different nature from it and inferior to it? Is it not foolish merely to suppose such a thing for a moment? Therefore the Son, being the Light of the Father, is sent to us, as we may say, from a Sun that darteth forth Its Beam; which indeed David also entreats may take place, saying: O send out Thy Light and Thy Truth. And if it is a glory to the Father to have the Light, how dost thou call that in which He is glorified inferior to Him? And the Son Himself also says concerning Himself: Whom the Father sanctified and sent. Now the word " sanctified" is used in the Scripture in many senses. For it is said that anything dedicated to God is sanctified. For instance He said unto Moses: Sanctify unto Me all the firstborn. And again, that is sanctified which is prepared by God for the execution of any of His designs, for He speaks thus concerning Cyrus and the Medes, when He determined that they should make war against the city of the Babylonians; The mighty ones are come to fulfil Mine anger, being both joyous and proud; they have been sanctified, and I lead them. And again, that is sanctified which is made to participate of the Holy Spirit. Therefore the Son saith that Himself is sanctified by the Father, as having been prepared by Him for the restitution of the life of the world, and for the destruction of those who oppose Him; or still further, in so far as He was sent to be slain for the salvation of the world; for indeed those things are called holy which are set apart as an offering to God. And we say that He was sanctified, even as men like ourselves are, when He became flesh: for His Flesh was sanctified, although it was not in its nature holy, by being received into union with the Word; and because this is come to pass, He is sanctified by the Father; for the Godhead of Father and Son and Holy Spirit is One.

If I do not do the works of My Father, do not believe Me. But if I do them, even though you do not believe Me, believe the works, so that you may know and believe that the Father is in Me and I am in Him.

37, 38 If I do not the works of My Father, believe Me not. But if I do, though ye believe not Me, believe My works: that ye may know and believe that the Father is in Me and I in Him.

What He says is this. Though it is easy for anyone to call God Father, demonstrating this fact by works is hard and impossible for a creature. However, He says, by works of a God-befitting character, I am seen to be equal to God the Father, and there is no defense for your unbelief since you have learned that I am equal to the Father by the evidence of the God-befitting works which I do, although as regards the flesh I seemed to be one among you like an ordinary man. Therefore it is possible to perceive that I am in the Father and the Father in Me. For the sameness of their ousia makes the Father to be and to be seen in the Son, and the Son in the Father. For truly even among ourselves the ousia of our father is recognized in the one who is begotten of him, and in the parent again that of the child. For the delineation of their nature is one in them all, and they all are by nature one. But when we distinguish ourselves by our bodies, the many are no longer one—a distinction which cannot be mentioned concerning One who is God by nature, for whatever is divine is incorporeal, although we conceive of the Holy Trinity as in distinct hypostases. For the Father is the Father and not the Son; the Son again is the Son and not the Father; and the Holy Spirit is distinctly the Spirit, although they are not at variance through their fellowship and unity one with another.

What He says is this. Though it is easy for any one to call God Father, yet to demonstrate the fact by works is hard and impossible to a creature. By works however of a God-befitting character, He says, I am seen to be equal to God the Father: and there is no defence for your unbelief since you have learnt that I am equal to the Father by the evidence of the God-befitting works which I do, although as regards the flesh I seemed to be one among you like an ordinary man. Hence it is possible to perceive that I am in the Father and the Father in Me. For the sameness of their Essence makes the Father to be and to be seen in the Son, and the Son in the Father. For truly even among ourselves the essence of our father is recognised in him that is begotten of him, and in the parent again that of the child. For the delineation of their nature is one in them all, and they all are by nature one. But when we distinguish ourselves by our bodies, the many are no longer one; a distinction which cannot be mentioned concerning One Who is God by Nature, for whatever is Divine is incorporeal, although we conceive of the Holy Trinity as in distinct Subsistences. For the Father is the Father and not the Son; the Son again is the Son and not the Father; and the Holy Spirit is peculiarly the Spirit: although They are not at variance, through Their fellowship and unity One with Another.

The Holy Trinity is known in the Father, in the Son, and in the Holy Spirit. But when we refer to each one of these who have been listed, we are not indicating a part of the Trinity, but the whole of it. This is because God is truly undivided and simple, even though He exists in these distinct hypostases.

The Holy Trinity is known in the Father and in the Son and in the Holy Spirit. But the designation of each one of These Who have been enumerated denotes not a part of the Trinity, but the Whole of It; since in truth God is undivided and simple, although distributed in These Subsistences.

Therefore, since there is only one Godhead in Father and Son and Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. And we must also understand this other point: it is not simply willing the same things as the Father, nor merely possessing one will with Him, that causes the Son to say "I am in the Father, and the Father in Me" and "I and the Father are One." Rather, because He is the genuine Offspring of the ousia of the Father, He reveals the Father in Himself, and He Himself is also revealed in the Father. For He says that He wills and speaks and accomplishes the same things as the Father, and easily performs what He wishes, just as the Father does, so that He may be acknowledged in all respects as Consubstantial with Him and a true Fruit of His ousia—and not merely as having a relative unity with Him only in similarity of will and the laws of love, which kind of unity we say also belongs to His creatures.

Therefore, as there is but One Godhead in Father and Son and Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. And it is necessary to know this other point also, that it is not the wishing the same things as the Father, nor the possessing one will with Him, that makes the Son say: I am in the Father, and the Father in Me, and: I and the Father are One; but because, being the genuine Offspring of the Essence of the Father, He shews forth the Father in Himself, and Himself also is shewn forth in the Father. For He says that He wills and speaks and effects the same things as the Father, and easily performs what He wishes, even as the Father doth, in order that He may be acknowledged in all respects Consubstantial with Him, and a true Fruit of His Essence; and not merely as having a relative unity with Him, only in similarity of will and the laws of love; which unity we say belongs also to His creatures.

And He went away again beyond the Jordan to the place where John had been baptizing, and He stayed there. Many people came to Him, and they said, "John did not perform any sign, but everything John said about this Man was true." And many believed in Him there.

40, 41, 42 And He went away again beyond Jordan into the place where John was baptizing; and there He abode. And many came unto Him; and they said, John indeed did no sign: but all things whatsoever John spake of this Man were true. And many believed on Him there.

Leaving Jerusalem, the Savior seeks refuge in a place with springs of water, in order to symbolize in a hidden way how He would leave Judea and go over to the Church of the Gentiles, which possesses the fountains of Baptism. There, many also approach Him by crossing through the Jordan, for this is what is signified by Christ taking up His dwelling beyond the Jordan. So they, having crossed the Jordan through Holy Baptism, are brought to God. For truly He went across from the synagogue of the Jews to the Gentiles, and then many came to Him and believed the words the saints had spoken about Him. And they believe in Him there, where the springs of water are, where we are taught the mystery of Christ. For Christ was not in the streams before the Jordan, but somewhere beyond it, and He came and stayed, remaining constantly in the Church of the Gentiles. And we honor John, not because he performed any God-befitting work, but because he bore true witness concerning Christ. For Christ was more wonderful not only than John, but than every saint, since while they were Prophets, He was the wonder-working God. And we must notice that the words of John and of the other Prophets are a way to lead us to believe in Christ.

Leaving Jerusalem, the Saviour seeks a refuge in a place possessing springs of water, that He might signify obscurely as in a type how He would leave Judasa and go over to the Church of the Gentiles which possesses the fountains of Baptism: there also many approach unto Him. crossing through the Jordan; for this is signified by Christ taking up His abode beyond Jordan. They therefore having crossed the Jordan by Holy Baptism, are brought unto God: for truly He went across from the synagogue of the Jews unto the Gentiles: and then many came unto Him and believed the words spoken by the saints concerning Him. And they believe on Him there, where the springs of water are, where we are taught the mystery of Christ. For Christ was not in the streams before the Jordan, but somewhere beyond; and He came and abode, continuing constantly in the Church of the Gentiles. And we honour John, not as having performed any God-befitting work, but as having borne true witness concerning Christ. For Christ was more wonderful, not only than John, but than every saint; for whereas they were Prophets, He was the wonder-working God. And we must notice that the words of John and of the other Prophets are a way [to lead us] to believe Christ.

Chapter 11, verses 1-2. A certain man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. This was the same Mary who anointed the Lord with ointment and wiped His feet with her hair. It was her brother Lazarus who was sick.

Chap. xi. 1, 2. Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. And it was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.

The Evangelist mentions the women's names deliberately, showing that they were known for their piety. This is why the Lord loved them. Out of the many things Mary had probably done for the Lord, he mentions the ointment—not randomly, but to show that Mary had such a deep desire for Christ that she wiped His feet with her own hair, seeking to hold on more fully to the spiritual blessing that comes from His holy Flesh. Indeed, she appears to have often sat close to Christ with intense devotion, without being distracted or interrupted, and to have been drawn into a close friendship with Him.

With a purpose does the Evangelist make mention of the names of the women, showing that they were distinguished for their piety. Wherefore also the Lord loved them. And of the many things which probably had been done for the Lord by Mary, he mentions the ointment, not at haphazard, but to shew that Mary had such thirst after Christ that she wiped His feet with her own hair, seeking to fasten to herself more really the spiritual blessing which comes from His holy Flesh; for indeed she appears often with much warmth of attachment to have sat close to Christ without being distracted by interruption, and to have been drawn into friendly relationship with Him.

The women send word to the Lord, always wanting to have Him near them, but on this occasion they send under a reasonable pretext because of the one who was sick. They believed that if Christ would only appear, the sufferer would be freed from his disease. They gently remind Him of the love He had for the sick man, drawing Him there especially by this means, for they knew He cared for this man. He was able, even while absent, to heal him, since He is God and cares for all things. Nevertheless, they thought that if He were present, He would reach out His hand and raise him up. Even they did not yet possess perfect faith, so they are troubled, it seems likely, with the thought that Lazarus would not have been ill at all if Christ had not neglected him. They say: since those who are beloved by God possess all good things, why is the one You love sick? Or perhaps they even say: the sickness is very bold because it dared to attack someone beloved by God. It may also be that they seem to say something like this: since You love and heal even Your enemies, You ought all the more to give such benefits to those who love You, for You are able to do all things by Your will alone. Therefore their words are full of faith and show their close relationship to Christ.

The women send to the Lord, ever wishing to have Him near them, but on this occasion sending under a fair pretext on account of him who was sick. For they believed that if Christ would only appear the sufferer would be set free from his disease. And they gently remind Him of the love which He had for the sick man, drawing Him thither especially by this means; for they knew that He took thought for this man. And He was able, even though absent, to heal him, as being God and tending all things; nevertheless, they thought that if He were present, He would put forth His hand and awaken him. Not even they possessed as yet the perfection of faith, wherefore also they are troubled, as it seems probable, with the thought that Lazarus would not have been ill at all, had not Christ neglected him: for, say they, since such as are beloved by God possess all good things, why is he whom Thou lovest, sick? Or perhaps they even say: Great is the audacity of the sickness, because it dared to attack such as are beloved by God. And it may be too that they seem to say something of this sort. Since Thou lovest and healest even Thine enemies, much rather oughtest Thou to confer such benefits on them that love Thee. For Thou art able to do all things by merely Thy Will. Therefore their language is full of faith and proves their close relationship to Christ.

The Lord says this now, not so that the men may leave and tell it to Lazarus's sisters, but as God foretelling what would happen, because He saw that the outcome of the matter would be for the glory of God. This does not mean that the sickness came upon the man so that He should be glorified—for it would be foolish to say that—but since it had come, He also saw that it would result in a wonderful outcome. And He declares that He Himself is in His physis God, because what is done is done for His glory. For after saying that the sickness was for the glory of God, He added: "That the Son of God may be glorified thereby," speaking about Himself.

The Lord now says this, not that the men may go away and report it to the sisters of Lazarus, but as God foretelling what should come to pass, because He saw that the conclusion of the affair would be for the glory of God; not that the sickness came upon the man for this reason, that He should be glorified; for it would be silly to say this; but since it had come, He also saw that it would result in a wonderful end. And He says that Himself is in His Nature God, for that which is done, is done for His glory. For after saying that the sickness was for the glory of God, He added: That the Son of God may be glorified thereby, speaking concerning Himself.

If Jesus Himself said that the sickness of Lazarus was not unto death, and yet his death still happened, there is nothing surprising about this. For looking ahead to the final outcome of the matter and knowing that He was going to raise him up after a short time, we do not focus on anything that happened in between, but only on how the end would turn out. For the Lord determined to demonstrate the weakness of death and to show that everything that happened was for the glory of God, that is, of Himself.

And if He Himself said that the sickness of Lazarus was not unto death, and yet his death took place, there is nothing to marvel at. For looking on to the final result of the affair, and seeing that He was going to raise him up after a little time, we do not consider anything that took place in the interval, but only how the end would result. For the Lord determined to set forth the weakness of death, and to shew forth all that happened as for the glory of God, that is, of Himself.

He delayed His arrival so that He would not heal Lazarus while he was sick, but instead raise him when he was dead. This is a work of greater power, so that He would be glorified even more.

And He deferred His arrival in order that He might not heal him while sick, but raise him when dead; which is a work of greater power, so that He would be more greatly glorified.

And after this He says to His disciples, "Let us go into Judea again." His disciples say to Him, "Rabbi, the Jews were just now seeking to stone You; and are You going there again?"

7, 8 And after this He saith to His disciples, Let us go into Judaea again, His disciples say unto Him. Rabbi, the Jews were but now seeking to stone Thee; and goest Thou thither again?

When the Lord said, "Let us go into Judaea again," He seems almost to be declaring, "Even though the people there are unworthy of kindness, now that an opportunity has come to bring them some benefit, let us return to them." But the disciples, in their love for Him, think it is right to try to stop Him, and as human beings they assume He would be unwilling to put Himself in danger by going among the Jews. This is why they remind Him of the Jews' hostility toward Him, practically saying, "Why would You go again among these unbelieving and ungrateful people who are not moved either by Your words or even by Your works, who still intend to murder You, and who are burning with furious anger?" Either they are saying this, or their words mean that He is leading them into obvious danger. Nevertheless, they obey their Teacher as One who knows what is best.

Now when the Lord said: Let us go into Judaea again, He seems almost to declare "Even though the people there are unworthy of kindness, yet now that an opportunity presents itself of conveying them some advantage, let us go back to them;" but the disciples in their love for Him think it right to try to hinder Him, and moreover as men they suppose that He would be unwilling to put Himself in peril by going amongst the Jews. Wherefore also they remind Him of the madness of the Jews against Him, all but saying: "Why again dost Thou seek to be amidst the unbelieving and ungrateful people who are not softened either by Thy words or even by Thy works? who even yet are of murderous intent against Thee, and who are boiling with passionate rage?" Either then they say this, or their language signifies that He is leading them into evident danger. Nevertheless, they are obedient to their Teacher, as to One Who knows what is best.

Jesus answered, "Aren't there twelve hours in the day? So if someone walks during the day, he doesn't stumble because he can see the light of this world. But if someone walks at night, he stumbles because the light is not in him."

9, 10 Jesus answered, Are there not twelve hours in the day? If therefore a man walk in the day, he stumbleth not, because he may see the light of this world. But if a man walk in the night, he stumbleth, because the light is not in him.

Perhaps He compares the constantly moving course of the day to the easily swayed and novelty-loving mind of people, which is not fixed in one opinion but wavers from one way of thinking to another, just as the day changes from one hour to another. And in this way you will also understand the words: Are there not twelve hours in the day? That is, "I," He says, "am the Day and the Light. Therefore, just as it is impossible for the light of the day to fail without having completed its appointed time, so it is impossible that the illumination which comes from Me should be hidden from the Jews without having fully reached its proper measure of philanthropy." And He speaks of the time of His presence as "day," and of the time before it as "night," just as the Lord also says: We must work the works of Him that sent us, while it is day. This, therefore, is what He is saying here: "It is not yet time for Me to separate Myself from the Jews, even though they are unholy, but I must do all things that relate to their healing. For they must not now be punished by having the Divine grace (like the light of the sun) withdrawn from them. But just as the light of the day does not fail until the twelve hours have been completed, so the illumination that comes from Me is not hidden before the proper time; but until I am crucified I remain among the Jews, sending out to them like light the understanding of the knowledge of God. For since the Jews are in the darkness of unbelief, and so stumble at Me as at a stone, I must go back to them and enlighten them, so that they may stop their madness in fighting against God."

Perhaps He compares to the ever-moving course of the day, the easily-swayed and novelty-loving mind of men, which is not established in one opinion, but vacillates from one way of thinking to another, just as the day changes from one hour to another. And thus also thou wilt understand the words: Are there not twelve hours in the day? That is, "I," says He, "am the Day and the Light. Therefore, just as it is not possible for the light of the day to fail, without having completed its appointed time; so it is not among possibilities that the illumination which proceeds from Me should be shrouded from the Jews, without having fully reached its fitting measure of philanthropy." And He speaks of the time of His presence as "day," and of that before it as "night;" as also when the Lord says: We must work the works of Him that sent us, while it is day. This therefore is what He here says: "It is not now a time for Me to separate Myself from the Jews, even though they be unholy, but I must do all things that pertain to their healing. For they must not now be punished, by having the Divine grace (like the light of the sun) withdrawn from them. But just as the light of the day does not fail until the twelve hours have been completed, so the illumination that proceeds from Me is not shrouded before the proper time; but until I am crucified I remain among the Jews, sending forth unto them like light the understanding of the knowledge of God. For since the Jews are in the darkness of unbelief, and so stumble at Me as at a stone, I must go back to them and enlighten them, that they may desist from their madness in fighting against God."

"A worthy cause draws Me towards Jerusalem," for this is what is meant by the words: Our friend is fallen asleep. "And if we neglect it, we will get a reputation for lacking compassion. Therefore we must avoid the disgrace of such behavior and run to help our friend, despising the plots of the Jews." And showing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly. For He does not think it proper to call it death, since He created man for immortality, as it is written, and made the generations of the world to be healthful. Moreover, this language is also true because the temporary death of our body is in God's sight really a sleep and nothing different, brought to an end by a mere single sign from the one who is by nature Life, namely Christ. And notice that He did not say "Lazarus is dead and I go to raise him to life," but says "He is fallen asleep," avoiding boastfulness for our instruction and benefit. For without some such good reason He would not have spoken in words so obscure in their hidden meaning that not even the disciples themselves understood what was said. For He did not say "I go to quicken him into life" or "to raise him up from the dead," but "that I may awake him out of sleep," which was at the time insufficient to suggest His real meaning.

"A worthy cause draws Me towards Jerusalem;" for so much is signified by the words: Our friend is fallen asleep; "and if we should let it pass neglected, we should incur the reputation of being devoid of compassion. Wherefore we must avoid the disgrace of such conduct, and run to the help of our friend, despising the plots of the Jews." And shewing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly: for He does not think it proper to call it death, Who created man for immortality, according as it is written, and made the generations of the world to be healthful. Moreover, the language is also true, because the temporary death of our body is in the sight of God really a sleep and nothing different, brought to an end by a mere and single sign from that which is by nature Life, namely, Christ. And notice that He did not say: "Lazarus is dead and I go to raise him to life," but says: "He is fallen asleep," avoiding boastfulness, for our instruction and profit; for [without some such good reason] He would not have uttered a sentence so obscure in its hidden meaning that not even the disciples themselves understood what was said. For He did not say: " I go to quicken him into life" or "to raise him up from the dead," but " that I may awake him out of sleep;" which was at the time insufficient to suggest His real meaning.

His disciples therefore said, "Lord, if he has fallen asleep, he will get better." Now Jesus had been speaking about his death, but they thought He was talking about ordinary sleep.

12, 13 His disciples therefore said, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death; but they thought that He spake of taking rest in sleep.

They did not understand what Jesus meant and thought He was talking about ordinary sleep. When sick people are able to sleep, they usually feel better afterward. That is why the disciples said, "It is not worth going to disturb Lazarus from his sleep, since waking a sick man from sleep does not help him." They said this because they wanted to prevent Jesus from making the journey, pointing out that it was not right to go among those who wanted to kill Him just to do something that would accomplish nothing.

They, not understanding the force of the words, thought that Jesus spake of taking rest in sleep, which when sick men can do, they generally experience refreshment; wherefore the disciples say: "It is not worth while to go and disturb Lazarus from his sleep, for it does not benefit a sick man to awake him out of sleep." And this they said, wishing to hinder Him from the journey by remarking that it was not meet to go into the midst of those murderers for the sake of doing something which would produce no good result.

Lazarus is dead. And I am glad for your sake that I was not there, so that you may believe; but let us go to him.

14, 15 Then Jesus said 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 unto him.

The disciples did not understand that He had called death by the name of sleep, so He made His meaning clearer by saying: He is dead. He says that He is glad, not out of love of glory because He was going to perform a marvelous deed, but because this was going to become for the disciples a basis for faith. The words "I was not there" mean this: "If I had been there, he would not have died, because I would have had pity on him when he was suffering only a little; but now in My absence his death has taken place, so that by raising him to life, I will give you much benefit through your faith in Me." Christ says this not because He is able to do God-befitting deeds only when He is present, but because if He had been present, He could not have neglected His friend until death occurred. He says "Let us go unto him" as if to a living person, for the dead, since they are destined to live, are alive to Him as God.

The disciples therefore not understanding that He had called death by the name of sleep, He made His meaning clearer, saying: He is dead. And He says that He is glad, not out of a love of glory, because He was going to do the marvellous deed, but because this was going to become for the disciples a ground of faith. And the words: I was not there, signify as follows: "If I had been there, he would not have died, because I should have had pity on him when he was suffering only a little; but now in My absence his death has taken place, so that, by raising him life, I shall bestow upon you much advantage through your faith in Me." And Christ says this, not as being able to do God-befitting deeds only when He was present; but because if He had been present, He could not have neglected His friend until the occurrence of death. And He says: Let us go unto him, as unto a living person; for the dead, inasmuch as they are destined to live, are alive unto Him as God.

Thomas's words show genuine zeal, but they also reveal fear. They came from devout feeling, but were mixed with a lack of faith. He cannot bear being left behind and even tries to convince the others to make the same decision. Yet he believes they are destined to die at the hands of the Jews, even against Christ's will, because of the Jews' murderous passion. He does not consider the power of the Deliverer, as he should have done. And Christ made them fearful by patiently enduring beyond measure the sufferings he experienced from the Jews. Thomas therefore says they should not separate themselves from their Teacher, even though clear danger lies before them. So, perhaps with a gentle smile, he said: Let us go—that is, let us die. Or he speaks this way: Certainly if we go we will die, but let us not refuse to suffer, for we should not be that cowardly. Because if He raises the dead, fear is unnecessary, since we have One who can raise us again after we have fallen.

The language of Thomas has indeed zeal, but it also has timidity; it was the outcome of devout feeling, but it was mixed with littleness of faith. For he does not endure being left behind, and even tries to persuade the others to adopt the same resolution: nevertheless he thinks that they are destined to suffer [death] at the hands of the Jews, even against the will of Christ, by reason of the murderous passion of the Jews; not looking at the power of the Deliverer, as he ought rather to have done. And Christ made them timid, by enduring with patience beyond measure the sufferings He experienced at the hands of the Jews. Thomas therefore says that they ought not to separate themselves from their Teacher, although undoubted danger lay before them; so, perhaps with a gentle smile, He said: Let us go, that is, Let us die. Or he speaks thus: Of a certainty if we go we shall die: nevertheless let us not refuse to suffer, for we ought not to be cowardly to such a degree; because if He raises the dead, fear is superfluous, for we have One Who is able to raise us again after we have fallen.

When Jesus arrived at Bethany, He found that Lazarus had already been in the tomb for four days. Bethany was near Jerusalem, about fifteen furlongs away, and many of the Jews had come to Martha and Mary to comfort them about their brother.

17, 18, 19 So when Jesus came to Bethany, He found that he had been in the tomb four days already. Now Bethany was nigh unto Jerusalem, fifteen furlongs off; and many of the Jews had come to Martha and Mary, to console them concerning their brother.

He mentions the number of days that had passed after Lazarus's death for this reason: so that the miracle would be all the more marveled at, and so that no one could say that He had come after only one day and that Lazarus was not actually dead, but that He had raised him up from sickness. And he says that many Jews were in Bethany, even though the place was not heavily populated, having come from Jerusalem; for the distance between the two places was not so great as to prevent their sincere friends from being with Martha and Mary. And since the miracle was talked about by everyone in Jerusalem and the surrounding region, he gives the reason: because there were many people there, the story was naturally spread abroad in all directions, with some telling what had been done out of admiration, and others through envy, attaching a false accusation to the miracle through their lying account of it.

He mentions also the length of days that had intervened after the death of Lazarus for this reason, that the miracle may be the more marvelled at, and lest any one should chance to say that He had come after one day, and that Lazarus was not dead, but He had raised him up from sickness. And he says that many Jews were in Bethany, although the place was not a populous one, being come out of Jerusalem; for the distance of road between the two places was not so great as to hinder their sincere friends from being with Martha and Mary. And since the miracle was talked about by all in Jerusalem and the country round about, he gives the reason, that as there were many people there, the story was naturally spread abroad in all directions; some telling what had been done from admiration, and others through envy, to attach a false accusation to the miracle through their lying account of it.

Perhaps Martha was more eager to do whatever needed to be done; that's why she went first to meet Him. But Mary was more intelligent. Therefore, because she had a more sensitive soul, she stayed at home, receiving care from her comforting friends. But Martha, as a simpler person, set out—drunk with grief, but still acting with more energy.

Perhaps Martha was the more eager to do such things as might be necessary; wherefore also she first went and met Him: but Mary was the more intelligent. Wherefore, as possessing a more sensitive soul, she remained at home, receiving the attentions of her consoling friends; but Martha, as a simpler person, started off, intoxicated indeed with her grief, but nevertheless acting with more vigour.

Martha said to Jesus, "Lord, if You had been here, my brother would not have died. And even now I know that whatever You ask of God, God will give You." Jesus said to her, "Your brother will rise again." Martha answered Him, "I know that he will rise again at the last day."

21, 22, 23, 24 Martha therefore said unto Jesus, Lord, if Thou hadst been here, my brother had not died. And even now I know that, whatsoever Thou shalt ask of God, God will give Thee. Jesus saith unto her, Thy brother shall rise again. Martha answered Him, 1 know that he shall rise again at the last day.

Martha's words amount to this: "My brother did not die," she says, "because human nature is subject to death, but because You were not present—You who are able by Your word to conquer death." But in her grief, going beyond what is proper, she thought the Lord was no longer able to do anything, since the time for help had passed. She assumed He had come not to raise Lazarus, but to comfort them. She gently and softly reproaches Him for His delay in not coming immediately when He could have helped them, when they sent word saying, "Lord, behold, he whom You love is sick." Her words, "Whatever You ask of God, He will give You," are the words of someone almost afraid to ask plainly for what she wants. Nevertheless, she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints. Because He appeared in the flesh, she thought that whatever He asked as a saint, He would receive from God. She did not know that, being in His physis God and the Power of the Father, He possesses irresistible might over all things. If she had known He was God, she would not have said, "If You had been here," for God is everywhere. However, because of His opposition to arrogance, the Lord did not say, "I will raise up your brother," but "He shall rise again"—almost gently rebuking her and saying, "He will indeed rise again as you wish, but not as you think. If you suppose it will be accomplished by prayer and supplication, take upon yourself the task of prayer, but do not tell Me to do it, for I am a Wonder-worker, able by My own Might to raise the dead." Having heard this and now being ashamed to say, "Raise him to life," yet still somewhat urging Him to do the work at once, she seems somewhat saddened by the postponement of the time, saying, "I know that he shall rise again at the last day, but I long to see my brother's resurrection before that time." Again, when the Lord said, "Your brother shall rise again," the woman almost indicates her agreement with this doctrine, saying, "I know that, for I believe that the dead will be raised, according as You taught: 'For the hour comes when they shall come forth; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.' And likewise Isaiah also in the Spirit said, 'The dead shall be raised and those in the tombs shall be awakened.' For I do not disbelieve in the doctrine of the resurrection, as the Sadducees do."

What Martha says, amounts to this. "Not for this reason," she says, "did my brother die, because the nature of man is subject to death; but because Thou wast not present, Who art able by Thy word to conquer death." But in her grief, wandering beyond propriety, she considered that the Lord was no longer able to do anything, as the time for help had gone by; and she thought that He had come, not for the raising again of Lazarus, bat that He might console them. For softly and gently she reproaches Him for His tardiness in not immediately coming when it would have been possible for Him to help them, when they sent saying: Lord, behold, he whom Thou lovest is side. And the words: Whatsoever Thou shalt ask of God He will give Thee, are the words of one who is almost afraid to ask plainly what she wishes; nevertheless she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints; His being seen in the flesh causing her to think that whatsoever He should ask as a saint, He would receive from God; not indeed knowing that, being in His Nature God and the Power of the Father, He possesses irresistible might over all things. For if she had known that He was God, she would not have said: If Thou hadst been here; for God is everywhere. Through His aversity to arrogance, however, the Lord did not say: "I will raise up thy brother," but: "He shall rise again;" all but softly rebuking her and saying: "He indeed rises again as thou wishest, but not as thou thinkest. For if thou supposest that it will be accomplished by prayer and supplication, take upon thyself the part of prayer, but do not bid Me do it, Who am a Wonder-worker, able by My own Might to raise the dead." The woman having heard this and being ashamed now to say: "Raise him to life," yet in some degree instigating Him to do the work at once, seems somewhat to be saddened at the postponement of the time, saying: " I know that he shall rise again at the last day, but I long to see before that time the resurrection of my brother." Again when the Lord said: Thy brother shall rise again, the woman all but signifies her agreement with this doctrine, saying: "I know that; for I believe that the dead will be raised, according as Thou didst teach: For the hour cometh, and they shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment. And likewise Isaiah also in the Spirit said: The dead shall be raised and they that are in the tombs shall be awakened. For I do not disbelieve in the doctrine of the resurrection, as the Sadducees do."

Jesus said to her, "I am the Resurrection and the Life. Whoever believes in Me, even though he dies, will live. And whoever lives and believes in Me will never die. Do you believe this?" She said to Him, "Yes, Lord. I have believed that You are the Christ, the Son of God, the One who comes into the world."

25, 26, 27 Jesus said unto her, I am the Resurrection and the Life; he that believeth on Me though he die, yet shall he live: and whosoever liveth and believeth on Me, shall never die. Believest thou this? She saith unto Him. Yea, Lord: I have believed that Thou art the Christ, the Son of God, even He that cometh into the world.

Eternal life is certainly a fruit and reward of faith in Christ, and it comes to the human soul in no other way. Although we are all raised to life through Christ, this eternal life given to the faithful is the true life—namely, living forever in blessedness. Being restored to life only for punishment is no different from death. So if anyone observes that even the saints, who have received promises of life, still die, this is nothing unusual, since it is simply what happens naturally. The display of the grace of resurrection, which is powerful and effective not partially but completely for all people, has been reserved until the proper time—even for those saints who died in the past and are experiencing death for a short time until the general resurrection. Then all will enjoy the good things together. In saying "Though he die, yet shall he live," the Savior did not remove death in this present world. Instead, He acknowledges that death has such power over the faithful that it naturally happens to them, and nothing more, because He has reserved the grace of resurrection until the proper time. He is certainly saying, "He who believes in Me will not escape participation in the death of the flesh according to the ordinary course of human nature, but nevertheless he will suffer nothing fearful in this, since God is able to easily bring to life whomever He wills." The one who believes in Him has in the world to come an endless life in blessedness and perfect immortality. Therefore let no unbeliever mock, for Christ did not say, "From this present moment he will absolutely not see death," but when He said absolutely, "He shall never see death," He was speaking about the world to come, reserving the fulfillment of the promise until then. In saying to Martha, "Believest thou?" He demands the confession of faith as the source and protector of eternal life. She readily agreed and accurately confessed, not simply believing that He is a christ and a son of God—since a prophet can also be a christ by being anointed, and the same person can be understood to be a son of God—but by using the definite article and saying "The Christ, the Son of God," she confessed the Only, Preeminent, and True Son. Therefore her faith was in the Son, not in a creature.

Assuredly a fruit and reward of faith in Christ is eternal life, and in no other way does this come to the soul of man. For although we are all raised to life through Christ, yet this [eternal life given to the faithful] is the true life, namely, to live unendingly in bliss; for to be restored to life only for punishment differs nothing from death. If therefore any one notices that even the saints, who have received promises of life, die; this is nothing, for it is only what naturally comes to pass. And until the proper time has been reserved the display of the grace [of resurrection], which is powerful, not partially, but effectually, in the case of all men, even of those saints who have died in time past and are tasting death for a short time, until the general resurrection. For then, together, all will enjoy the good things. And in saying: Though he die, yet shall he live, the Saviour did not take away the death in this present world: but admits that it has such might against the faithful that it naturally happens to them, and no more; because He has reserved the grace of resurrection until the proper time. He certainly says: " He that helieveth on Me shall not be without a participation in the death of the flesh in the ordinary course of human nature, but nevertheless he will suffer nothing worthy of fear in this, as God is able easily to make alive whomsoever He will." For he that believeth on Him, hath in the world to come an endless life in bliss and perfect immortality. Wherefore let not any of the unbelieving mock: for Christ did not say: "From this present moment he shall in no wise see death," but when He said absolutely: "He shall never see death in any wise," He spake concerning the world to come, reserving the end of the promise until then. And saying unto Martha: Believest thou? He demands the confession of faith as the parent and patron of the [eternal] life; and she readily assented and accurately confesses: not simply believing that He is a Christ and a Son of God; for a prophet also can be a christ, by reason of being anointed, and the same person can be understood to be a son [of God]: but using the definite article and saying: " The Christ, the Son of God," she confessed the Only and Preeminent and True Son. Therefore her faith was on the Son, not on a creature.

Having previously explained the power of the mystery in Himself, and shown clearly that He is by physis Life and Very God, He demands agreement with the faith, providing in this matter a model to the Churches. For we ought not to cast our words pointlessly into the air when we confess the venerable mystery, but to fix the roots of the faith in heart and mind and then let it bear fruit in our confession; and we ought to believe without any hesitation or double-mindedness. For the double-minded man is insolent and wavering as regards the faith; therefore he is also unstable in all his ways. Nevertheless, it is necessary to know that we make the confession of our faith to God, although we are questioned by men—I mean those whose role it is to minister in sacred things—when we say the "I believe" at the reception of Holy Baptism. Certainly therefore to speak falsely and to slip aside toward unbelief is a most terrible thing, lest we may have as both Judge and Witness of our folly the Lord of all Himself, saying: Even I am a Witness, says the Lord. And we must observe that, as Lazarus was lying dead, on his behalf in a certain way the agreement with the faith is demanded of the woman, so that the type in this also may have force among the Churches; for when a newborn baby is brought, either to receive the chrism of the catechumenate, or that of the complete Christian condition at Holy Baptism, the person who brings it repeats aloud the "Amen" on its behalf. And on behalf of those who are assailed by extreme sickness, and on that account are going to be baptized, certain persons make the renunciation of Satan and the declaration of attachment to Christ, by an act of charity lending as it were their voices to those who are disabled by sickness: a thing which we see to have been done in the case of Lazarus and his sister. And Martha wisely and prudently first sows the confession of faith, so that afterwards she may reap the fruit of it.

Having previously explained the force of the mystery in Himself, and shown plainly that He is by Nature Life and Very God, He demands assent to the faith, furnishing in this matter a model to the Churches. For we ought not quite vainly to cast our words into the air when we confess the venerable mystery, but to fix the roots of the faith in heart and mind and then to let it bear fruit in our confession; and we ought to believe without any hesitation or double-mindedness. For the double-minded man is insolent and halting as regards the faith; wherefore also he is unstable in all his ways. Nevertheless, it is necessary to know that we make the confession of our faith unto God, although we are questioned by men, I mean those whose lot it is to minister in sacred things, when we say the "I believe" at the reception of Holy Baptism. Certainly therefore to speak falsely and to slip aside towards unbelief is a most aweful thing; lest we may have as both Judge and Witness of our folly the Lord of all Himself, saying: Even I am a Witness, saith the Lord. And we must observe that, as Lazarus was lying dead, on his behalf in a certain way the assent to the faith is demanded of the woman, that the type in this also may have force among the Churches; for when a newborn babe is brought, either to receive the chrism of the catechumenate, or that of the complete- [Christian] -condition at Holy Baptism the person who brings it repeats aloud the "Amen" on its behalf. And on behalf of those who are assailed by extreme sickness, and on that account are going to be baptized, certain persons make the renunciation [of Satan] and the declaration of attachment [to Christ], by an act of charity lending as it were their voices to those who are disabled by sickness: a thing which we see to have been done in the case of Lazarus and his sister. And Martha wisely and prudently first sows the confession of faith, that afterwards she may reap the fruit of it.

When she had said this, she left and called her sister Mary secretly, saying, "The Master is here and is calling for you." When Mary heard it, she got up and went to Him.

28, 29 And when she had said this, she went away, and called Mary her sister secretly, saying, The Master is here, and calleth thee. And she, when she heard it, arose, and went unto Him.

She went away to call her sister so that she too might share in the happiness that came from what they were expecting, and receive at the same time, together with Martha herself, their brother raised from the dead beyond all hope. For she had heard the words: Your brother will rise again. And she told her sister secretly about the Savior's coming, because some of those Jews who felt ill will toward Christ because of His miraculous works were sitting there with her.

She went away to call her sister, that she also might share the happiness which arose from the expected event, and receive at once in common with herself the dead one raised again beyond all hope. For she had heard the words: Thy brother shall rise again. And she told the good news of the coming of the Saviour to her sister secretly, because there were sitting by her some of those Jews who felt ill-will towards Christ for His wondrous works.

We will not find anywhere in the Gospels that Christ actually said, "Call your sister to Me." But Martha, recognizing the urgent necessity of the situation and her sister's right to be invited to come, treated this as equivalent to a spoken command, which is why she spoke as she did. And Mary eagerly ran toward Him and was ready to go meet Him. How could she do otherwise, when she was experiencing such deep grief over His absence and had such fervent devotion and great love for Him?

And we shall not find in the Gospels that Christ said: "Call thy sister to Me;" but Martha taking the undeniable emergency of the affair and the right due to her sister of being invited to come, as equivalent to an uttered command, she speaks as she does. And Mary readily ran towards Him, and was willing to go to meet Him. For how could she help doing this, when she was in such great grief at His absence, and had such a warm feeling of piety and great love towards Him?

Now Jesus had not yet entered the village, but was still in the place where Martha had met Him. The Jews who were with Mary in the house comforting her saw her get up quickly and go out, so they followed her, thinking she was going to the tomb to weep there.

30, 31 Now Jesus was not yet come into the village, but was still in the place where Martha met Him. The Jews then which were with her in the house, and were comforting her, when they saw Mary, that she rose up quickly and went out, followed her, saying that she was going unto the tomb to weep there.

The Jews who were present thought she had hurried to the tomb to express her grief, so they followed her. This happened according to God's will, so that they would witness the miraculous event even though they had no intention of doing so. If this had not occurred through God's providence, the Evangelist would not have recorded it, nor would he have written down the contributing reasons for each event if he had not been deeply committed to the truth throughout. Therefore he explained the reason why many people ran to the tomb, were present there, became witnesses of the miraculous event, and reported it to others.

The Jews therefore who were present, thinking she had run to the tomb to tear herself [in her grief], follow her; doing this by the will of God, in order that they might go in a body to see the marvellous deed, even without wishing to do so. For had this not taken place by the providence of God, the Evangelist would not have mentioned it; neither would he have written down the concurrent causes of each matter, had he not been everywhere very zealous for the truth. Therefore he stated the cause wherefore many ran to the tomb, and were found there, and became beholders of the marvellous deed, and reported it to others.

Mary certainly says that her brother's death happened prematurely because the Lord was absent, and says that He had arrived at the house after the time for healing had passed. From this we can also infer that she spoke these words to Him as God Himself, although she did not speak with full understanding, since she thought He was not present even though He was absent only in body. However, being more perceptive and intelligent than Martha, she did not say "Whatever You ask of God, God will give You." For this reason the Lord says nothing to her, whereas He spoke at considerable length to Martha. And Mary, overcome by her grief, He does not rebuke for saying "If You had been here" to Him Who fills all creation. He does this also as an example for us, that we should not rebuke those who are in the agony of mourning. And He condescends even further, revealing His human nature, and weeps and is troubled when He sees her weeping and the Jews who came with her also weeping.

Certainly Mary says that death had happened to her brother prematurely through the absence of the Lord, and says that He had come to the house, when the time for healing had passed by: and it is possible also from this to conjecture that she said this as to God Himself; although she did not speak accurately, from thinking that He was not present even though absent in the body. But being more accurate and intelligent than Martha, she did not say: Whatsoever Thou shalt ask of God God will give Thee. Wherefore to her the Lord says nothing, whereas to Martha He spake at some length. And Mary intoxicated with her grief, He does not reprove for saying: " If Thou hadst been here " to Him Who fills all creation; doing this also for our example, that we should not reprove those who are in an agony of mourning: and He condescends still further, revealing His human nature, and weeps and is troubled, when He sees her weeping and the Jews who came with her also weeping.

When Jesus saw her weeping, and the Jews who came with her also weeping, He groaned in the spirit and was troubled, and said, "Where have you laid him?"

33, 34 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled, and said, Where have ye laid him?

Now since Christ was not only God by nature but also human, He experiences in common with the rest what is human. When grief begins to stir within Him and His holy flesh now inclines to tears, He does not allow it to give in to them without restraint, as is our custom. Instead, He groans in the spirit—that is, in the power of the Holy Spirit He in some way reproves His own flesh. And His flesh, unable to endure the action of the Godhead united with it, trembles and shows the appearance of being troubled. For this, I think, is what "He was troubled" means. How else could He experience trouble? Could that nature which is always undisturbed and calm be troubled in any way? The flesh is therefore reproved by the Spirit, being taught to feel things beyond its own nature. For indeed, it was for this reason that the Almighty Word of God was made in flesh, or rather was made flesh: to strengthen the weaknesses of the flesh by the energies of His own Spirit, and to draw our nature away from overly earthly feelings, and to transform it, as it were, to only those feelings that are pleasing to God. Surely it is a weakness of human nature to be completely overcome by griefs, but this, along with the rest, is brought into subjection in Christ first, so that it may also be in us.

Now since Christ was not only God by Nature, but; also Man, He suffers in common with the rest that which is human; and when grief begins somehow to be stirred within Him, and His Holy Flesh now inclines to tears, He does not allow It to indulge in them without restraint, as is the custom with us. But He groans in the spirit, that is, in the power of the Holy Spirit He reproves in some way His Own Flesh: and That, not being able to endure the action of the Godhead united with It, trembles and presents the appearance of trouble. For this I think to be the signification of "He was troubled; " for how otherwise could He endure trouble? Shall that Nature which is ever undisturbed and calm be troubled in any way? The flesh therefore is reproved by the Spirit, being taught to feel things beyond its own nature. For indeed on this account the Almighty Word of Glod was made in Flesh, or rather was made Flesh, that He might strengthen the weaknesses of the flesh by the energies of His own Spirit, and withdraw our nature from too earthly feelings, and transform it as it were to such feelings only as are pleasing to God. Surely it is an infirmity of human nature to be abjectly overcome by griefs, but this as well as the rest is brought into subjection, in Christ first, that it may be also in us.

Or we can understand the words this way: He groaned in the spirit and was troubled means that, being moved to compassion because many were weeping, He in a sense gave a command to His own Spirit to destroy death ahead of its time and to raise up Lazarus. And He does not ask "Where have you laid him?" out of ignorance. For He who knew about Lazarus' death when He was in another part of the country—how could He be ignorant about the tomb? But He speaks this way to avoid appearing arrogant. Therefore He did not say, "Let us go to the tomb, for I will awaken him," although asking the question in the particular way He did has this meaning. Moreover, by saying this, He arranged for many people to go ahead of Him to show Him what He was looking for. He said this deliberately, then, drawing many people by His words to the place, and He appears not to know, never shrinking from the limitations of the human condition, even though in His physis He is God and knows all things—not only what has already happened but also what will happen, even before it exists.

Or thus we must understand the words: He groaned in the spirit and was troubled, viz:—-as equivalent to: "Being moved to compassion by reason of many weeping, He in a manner gave commandment to His own Spirit to overthrow death before the time, and to raise up Lazarus." And it is not as being ignorant that He asks: Where have ye laid him? For He Who had known of Lazarus' death when He was in another part of the country, how could He be ignorant about the tomb? But He speaks thus as being averse to arrogance: therefore He did not say: "Let us go to the tomb, for I will awaken him," although asking the question particularly in the way He did has this significance. Moreover also by saying this, He prepared many to go before Him that they might shew Him that which He sought. With a set purpose therefore He said this also, drawing by His words many to the place, and appears not to know, not at all shrinking from the poverty of man's condition, although in His Nature God and knowing all things, not only those which have been, but also those which shall be, before their existence.

And so asking a question does not imply any ignorance in Him Who for our sakes was made like us, but rather He is shown from this to be equal to the Father. For the Father too asks a question: "Adam, where are you?" Christ also pretends not to know and inquires: "Where have you laid him?" He does this so that through the inquiry a crowd might be gathered together to witness the event, and so that testimony to the miracle of restoring to life one who was already decaying should be given by His enemies rather than by others.

And the asking a question therefore does not imply any ignorance in Him Who for our sakes was made like unto us, but rather He is shown from this to be equal to the Father; for He too asks a question: Adam, where art thou? Christ also feigns ignorance and inquires: Where have ye laid him? so that through the inquiry a multitude might be gathered together to the manifestation, and that by His enemies, rather than by others, testimony should be given to the miracle of restoring to life one who was already corrupt.

The Jews therefore said, "See how He loved him!" But some of them said, "Couldn't this Man, who opened the eyes of the blind man, have prevented this man from dying?"

36, 37 The Jews therefore said, Behold how He loved him! But some of them said, Could not this Man, which opened the eyes of him that was blind, have caused that this man also should not die?

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh and not fitting for the Godhead. And the Lord weeps, seeing the man made in His own image destroyed by corruption, so that He may put an end to our tears. For He also died for this reason, so that we may be delivered from death. And He weeps a little, and immediately stops His tears, so that He would not seem at all cruel and inhuman, while at the same time teaching us not to give in too much to grief for the dead. For it is one thing to be moved by compassion, and another to be weak and unmanly. For this reason, then, He allowed His own flesh to weep a little, although it was by nature tearless and incapable of any grief, as far as its own nature is concerned. And even those who hate the Lord admire His tears. For those who pursue philosophy to an extreme and have an outstanding reputation in it shed tears very reluctantly, as they overcome every misfortune through manly strength. And the Jews thought that He wept because of Lazarus's death, but He wept out of compassion for all humanity, not mourning Lazarus only, but understanding what happens to all—that the whole human race is subject to death, having justly fallen under such a severe penalty. And others, wounded by envy, said nothing good; for in fact they did not criticize the Lord for allowing Lazarus to die, since this would have been the language of people who believed that He was able to prevent death. Instead, they almost speak like this: "Where is Your power, O Wonder-worker? For look, even though You didn't want it, the one You loved has died. That You loved him is clear from Your weeping. So if what was done to the blind man was the work of Your power, You would also be able to prevent death, which is a similar deed beyond human nature." So, rejoicing maliciously because they saw His glory somewhat diminished, they say this.

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that we may be delivered from death. And He weeps a little, and straightway checks His tears; lest He might seem to be at all cruel and inhuman, and at the same time instructing us not to give way overmuch in grief for the dead. For it is one thing to be influenced by sympathy, and another to be effeminate and unmanly. For this cause therefore He permitted His own flesh to weep a little, although it was in its nature tearless and incapable of any grief, so far as regards its own nature. And even they who hate the Lord, admire His tears. For they who follow philosophy to an extreme and have a brilliant reputation therein, shed tears with the greatest reluctance, as overcoming by manly vigour every misfortune. And the Jews thought that He wept on account of the death of Lazarus, but He wept out of compassion for all humanity, not bewailing Lazarus only, but understanding that which happens to all, that the whole of humanity is made subject to death, having justly fallen under so great a penalty. And others, being wounded by envy, said nothing good; for in truth they did not find fault with the Lord for suffering Lazarus to die; for this would have been the language of men who believed that He was able to stay death: but they almost speak thus: "Where is Thy might, O Wonder-worker? For behold, even when Thou wert unwilling, He who was beloved by Thee has died. For that Thou didst love him is evident from Thy weeping. If therefore that which was done to the blind man was the work of Thy might, Thou wouldst be able also to stay death, which is a similar deed beyond the nature of man." As malignantly rejoicing therefore, because they saw His glory in a manner diminished, they say this.

Here we understand the groaning as the will struggling with a kind of movement according to its power, both because He rather sternly rebuked His grief and the tears that were about to flow from His grief. For as God, He reproves His Manhood in the manner of a master, commanding it to be courageous in sorrowful circumstances; or by His movement befitting God, He clearly establishes that we must from now on overthrow the powerful influence of death. And this He makes evident through His very own Flesh, and He signified through the movement of His Body what was concealed within. And this is shown here by the expression "He groaned," which means that through the outward action of His Body He indicated His hidden inner disturbance.

Here we understand the groaning as if it were the will struggling with a sort of movement according to its power, both because He rather sternly reproved His grief, and the tears which were about to be shed from His grief. For, as God, He in the way of a master reproves His Manhood, bidding it be manly in sorrowful circumstances; or by His God-befitting movement He distinctly lays it down that we must hence forward overthrow the powerful influence of death. And this He makes manifest by His very own Flesh, and signified by the movement of His Body that which was concealed within. And this is shown here by the expression: "He groaned," which means, that through the outward action of His Body He indicated His hidden commotion.

He did not roll away the stone Himself for two reasons: first, to teach that it was unnecessary to perform miracles when there was no need for them; and second, to teach that He Himself raises the dead, but His angels will be present to serve in the event—angels whom the Lord elsewhere in a parable calls reapers.

And He did not roll away the stone Himself for these two reasons: first, to teach that it was superfluous to work wonders when there was no necessity for them; and secondly, [to teach] that He Himself awakes the dead, but His angels will be at hand to minister in the event, whom indeed the Lord elsewhere in a parable calls reapers.

People commonly refuse to believe that great deeds are possible, and a reluctance to admire is a feeling that naturally follows from things beyond our experience. It seems to me that even the good Martha experienced this, for the extreme greatness of the event took away her confident assurance of faith, and the strangeness of this hope confused her sound judgment. And it is not surprising if she who had confessed her faith was again overtaken by weakness of faith because of the extreme greatness of this miraculous deed. And either purely out of respect for Christ she said "By this time he stinketh"—so that He would not be repulsed by the foul smell of the corpse—or she says this as though from embarrassment. For the relatives of the dead hurry to bury the body in the ground before it becomes foul-smelling, out of consideration for the living, and considering it a dishonor to the dead that it should become disgusting to anyone.

It is usual to refuse to believe in the possibility of great deeds, and to be somewhat reluctant to admire is a feeling which naturally is consequent upon things beyond our experience. It seems to me that even the good Martha suffered this; for the excessive greatness of the event took from her the sure confidence of faith, and the strangeness of the hope bewilders her proper reason. And it is nothing astonishing if she who had confessed her faith is again overtaken by littleness of faith through the excessive greatness of the marvellous deed. And either solely out of honour to Christ she said: By this time he stinketh; that He might not be disgusted by the bad smell of the corpse: or she says this as if from shame. For the relatives of the dead hasten, before the body becomes ill-smelling, to bury it down in the earth, out of consideration for the living, and deeming it a dishonour to the dead that it should become an object of loathing to any.

Faith is an excellent thing when it comes from an eager mind, and it has such great power that not only is the believer healed, but others have also been healed through the faith of believers—like the paralytic who was lowered through the tiles at Capernaum through the faith of those who carried him, and like Lazarus through the faith of his sister, to whom the Lord said, "If you believe, you will see the glory of God." He was essentially saying, "Since Lazarus is dead and cannot believe, you must supply what is lacking in the faith of the one who is dead." Faith takes two forms: first, dogmatic faith, which consists of the soul's assent to something, as in "He who believes in the Son is not judged"; and second, faith as a gift received through participation in grace from Christ, as He says, "To one is given through the Spirit the word of wisdom, and to another faith"—a faith that is not merely dogmatic but also capable of accomplishing things beyond human power, even to the point of moving mountains. However, Martha's faith, because of the weakness of her reasoning, slipped into unbelief. But the Lord does not allow it to remain that way. He quickly remedies the problem. He tells her she must believe so that she may see what was beyond hope. Double-mindedness is a serious weakness and robs us of God's gracious gifts. Therefore, by rebuking her, Christ warned the entire human race not to be caught in the evil ways of double-mindedness. Avoiding vainglory, Christ did not say, "You will see My glory," but "the glory of God." And the glory of God was raising the dead. Surely, then, He Himself who said, "I am the Resurrection," is by physis (nature) the God whose glory He says the woman will soon see, since you must assume that the Truth—and Christ is the Truth—does not lie. It was promised to her that her dead brother would rise again. Mary, being more perceptive, speaks no word of doubt, but Martha was afflicted by the disease of double-mindedness.

A most excellent thing is faith, when it is produced from an ardent mind; and it has such great power that not only is the believer healed, but in fact others also have been healed besides them that believed; as the paralytic let down [through the tiles] at Capernaum, by the faith of those who carried him; and as Lazarus, by that of his sister, to whom the Lord said: If thou believest, thou shall see the glory of God; all but saying: "Since Lazarus, being dead, is not able to believe, do thou fill up that which is lacking of the faith of him that is dead." And the form of faith is twofold: first, dogmatic, consisting of an assent of the soul to something, as: He that believeth on the Son is not judged; and secondly, a gift by the participation of grace from Christ: For to one, He says, is given through the Spirit the word of wisdom, and to another faith, which is not merely dogmatic, but also capable of effecting things beyond human power, so as even to remove mountains. The faith of Martha however, by the feebleness of her reason, fell away into unbelief. But the Lord does not permit it to remain so: He effects a speedy remedy for the suffering. For He says she must believe, that she may behold what was beyond hope. For double-mindedness is a great infirmity and deprives us of the gracious gifts of God. Wherefore, by rebuking her, [Christ] warned the whole human race not to be detected in the evil ways of double-mindedness. And shunning vainglory, the Christ did not say: Thou shalt see My glory, but: the glory of God. And the glory of God was the raising the dead. Surely therefore He Himself Who said: I am the Resurrection, is by Nature the God Whose glory He says not long afterwards the woman should see, since Thou wilt suppose that the Truth—-and the Christ is the Truth—-does not lie. And it was promised to her that her dead brother should rise again. And Mary, being more intelligent, utters no word of doubt; but Martha was affected by the disease of double-mindedness.

And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me. And I knew that You always hear Me, but I said this because of the crowd standing by, so that they may believe that You sent Me."

42 And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou heardest Me. And I knew that Thou hearest Me always: but because of the multitude which standeth by I said it, that they may believe that Thou didst send Me.

Of course, Christ speaks in this humble way in keeping with His self-humiliation as a human being, not according to the excellence of the Godhead. He offers thanks to the Father not only for Lazarus, but for the life of all humanity. Since He is good, He shares the Father's intent to restore human nature, which had fallen into mortality through disobedience. There is no difference between His goodness and the Father's. Just as we ourselves are persuaded by our own reasoning to abandon what we had planned to do, so too the Lord, being the Word and Counsel of the Father, has reconciled the Father to us. We do not claim that the Divine experiences anger, but rather that God, being just and good, knows the right time to rebuke and the right time to show mercy. Still, the Lord gives thanks, and He does so as a model for us, honoring the Father. But when an equal gives thanks to an equal, this does not indicate inferiority of ousia. For this reason Jesus states that He spoke this way because of the crowd, essentially saying, "I took on the outward form of prayer and gave thanks in keeping with My assumed condition." For I knew that Thou hearest Me always. The one physis of the Godhead is not at odds with itself, since the Mind of the Trinity—Father, Son, and Spirit—is one. Therefore, He says, knowing that Our purpose is one and Our will is one, I spoke this way because of the crowd. Christ speaks in this manner because of the Jews, giving thanks to the Father as though accomplishing His God-befitting works through Him, so they would no longer claim He performed signs through Beelzebub. He also clarifies His behavior regarding the outward form of prayer so we will not stumble, saying, "I did this because of the crowd." Furthermore, He says "Thou didst send Me" because of the Jews' suspicions: for I did not come of My own accord as false prophets do, but with Your approval and good will I emptied Myself, taking the form of a servant, so I might restore life to all. The manner of prayer, therefore, matched His assumed condition and suited His outward appearance in the flesh, not the excellence and incomparable splendor of the Godhead. For asking and receiving would be actions entirely fitting for a servant rather than a lord, and are typical of those under authority. Nevertheless, Christ does even these things blamelessly, for having accepted the condition of a human being, how could He avoid the characteristics of humanity?

Of course it is agreeably to His self-humiliation as a Man that the Christ thus speaks in a lowly manner, not according to the excellency of the Godhead: and He offers His thanks to the Father not on account of Lazarus only, but for the life of all men. For being good, He is of one mind with the Father in bringing back to life the nature of man which had fallen into liability to corruption through its disobedience; and there is no distinction between His goodness and that of the Father. And just as we ourselves even are persuaded by our own reasonings to leave undone what we had intended to do, so also the Lord, being the Word and Counsel of the Father, has made the Father friendly to us. And of course we do not say that what is Divine indulges in anger, but that [God], being just and good, knows when it is the proper time to rebuke, and when it is the proper time to relax. However, the Lord gives thanks, and this He does as a Pattern for us, honouring the Father. But when an equal gives thanks to an equal, he by no means does this as a mark of inferiority of essence. And on this account [Jesus] notifies that because of the multitude He spake thus, all but saying: "I have simulated the outward appearance of prayer, and I gave thanks, in conformity with My assumed condition." For I knew that Thou hearest Me always. For the one Nature of the Godhead is not disobedient to itself, since the Mind of the Trinity, Father, Son, and Spirit, is One. Knowing therefore, He says, that Our purpose is one and Our will one, because of the multitude I spake thus. And the Christ thus speaks because of the Jews, giving thanks to the Father as if effecting by Him His God-befitting deeds, that they might no more say it was by Beelzebub He did signs. And He also explains His conduct with regard to the outward appearance of prayer, that we may not be caused to stumble, saying: because of the multitude I did this. Moreover, He says: Thou didst send Me, because of the suspicions of the Jews: for I came not of Myself, as do the false prophets; but with Thy approbation and good will I emptied Myself, taking the form of a servant, that I might restore the life to all. The manner of the prayer therefore was in agreement with His assumed condition and suitable to His outward appearance in the flesh, not to the excellency and incomparable splendour of the Godhead. For to ask and to receive would be actions altogether befitting a servant rather than a lord, and are usual with such as are under dominion. Nevertheless, Christ does even these things without blame; for having accepted for Himself the condition of a Man, how could He any longer decline the characteristics of humanity?

The Son is perfect in every way in Himself and lacks no excellence whatsoever. For He is begotten of the ousia of God the Father, and is full of power and God-befitting glory. Everything is under His feet and there is nothing His power cannot accomplish. For, according to the voice of the saint, He can do everything. Yet, although it is true that everything is in His possession, He asks from the Father, it is said, and receives the heathen and the uttermost parts of the earth as a glorious inheritance. But we must ask how He receives or when, for it is truly fitting and necessary that we should ask about the times in such matters, and investigate the occasions, and make a careful inquiry into their meanings. When, therefore, He became Man; when He emptied Himself, as it is written; when He humbled Himself to the form of those for whom it is fitting that they should ask; then it was that He both did and spoke those things that are fitting to men, and we are told that they were made perfect concerning Him from the Father. For where did He show the outward appearance of humility, or how did that self-emptying display itself victoriously, except that contrary to His Majesty He willingly endured something when for our sake He emptied Himself? For in the same way that He was weary from the fatigue of the journey, although He is the Lord of Powers; and as He was in need of food, although He is the Bread which came down from heaven and gives life to the world; and as He endured death in the flesh, although it is He in Whom we move and have our being; so it is said that He asked, although He is the Lord of all. We could easily show that when the Only-Begotten became Man, He was not then at first called to His kingdom. But to argue much about this would be close to folly. Therefore we maintain that what you have spoken of was done rather for the same reason. Do you think that the Lord prayed for Lazarus and thus obtained life for him? But you will not continue to think this at all when you are reminded of the words that follow. For He not only said: Father, I thank You that You heard Me; but He added further: Because of the multitude which stands around I said it, that they may believe that You sent Me. And you see here the occasion of the prayer clearly. For because the Jews were wicked and bold, so that they made an accusation when the Lord was working miracles and said that by Beelzebub He performed those God-befitting deeds, therefore He rightly refuted the thought that was in them and showed that He performed everything together with the Father as God, and did not come of His own will like those men the false prophets. Moreover, regarding His choosing to speak words which seemed not right for God, He said: Because of the multitude which stands around I said it, that they may believe that You sent Me. Had it not therefore been proper to correct the understanding of those standing around, so that it might be understood that the miracle which He received for Lazarus' sake was from above and from the Father, He would not have said at all these words: Father, I thank You that You heard Me. For He was both the Will and the Word and the Counsel of the Father as regards all excellencies. What counsel did He ask, or what will, or what word, of Him Who begat Him, that He might receive some works, when He had the Father in Him by physis (nature), and He was in the Father, because He was of His ousia? How did He ask of the Father as one far removed, or how was He not able to expel sad death from a corpse, when He even at the beginning formed man out of inanimate matter and made him animated and rational? We will therefore accept the explanation which does not err in the faith, not of those men who speak foolishly, but of the Scripture spoken by the Spirit, in which there is nothing crooked or perverse.

For the Son is in every respect perfect in Himself, and in no way does He lack any single excellence. For He is begotten of the Essence of God the Father, and is full of power and of God-befitting glory. Everything is under His feet and there is nothing which His power cannot effect. For, according to the voice of the saint, He can do everything. Yet, although it is true that everything is in His possession, He asks, it is said, from the Father, and receives the heathen and the uttermost parts of the earth as a glorious inheritance. But it is necessary that we should ask how He receives or when: for this is in truth fitting and necessary, I mean, that we should in such matters ask about the times, and investigate the occasions, and make a diligent inquiry as to their significations. When, therefore, He became Man; when He emptied Himself, as it is written; when He humbled Himself to the form of those to whom it is befitting that they should ask; then it was that He both did and spake those things that are befitting to men, and we are told that they were made perfect concerning Him from the Father. For where did He exhibit the outward appearance of humility, or how did that self-emptying show itself victoriously, except that contrary to His Majesty He endured something willingly, when for our sake He emptied Himself? For in the same way that He was weary from the fatigue of the journey, although He is the Lord of Powers; and as He was in need of food, although He is the Bread which came down from heaven, and giveth life to the world; and as He endured death in the flesh, although it is He in Whom we move and have our being; so it is said that He asked, although He is the Lord of all. That when the Only-Begotten became Man, He was not then at first called to His kingdom, we might easily show. But to dispute much about this would be not far removed from folly. Therefore we maintain that what thou hast spoken of was done rather for the same reason. Thinkest thou that the Lord prayed for Lazarus, and thus obtained for him life? But thou wilt not continue to think this at all, when thou art reminded of the words that remain. For He not only said: Father, I thank Thee that Thou heardest Me; but He added further: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. And thou seest here the occasion of the prayer clearly. For because the Jews were wicked and bold, so that they made an accusation when the Lord was working miracles, and said that by Beelzebub He performed those God-befitting deeds; therefore He justly refuted the thought that was in them, and shewed that He performed everything together with the Father as God, and did not (like those men the false prophets) come of His own will. Moreover, as regards His choosing to speak words which seemed not right for God, He said: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. Had it not therefore been meet to correct the notion of those standing around, in order that it might be understood that the miracle, which He received for Lazarus' sake, was from above, and from the Father, He would not have said at all these words: Father, I thank Thee that Thou heardest Me. For He was both the Will and the Word, and the Counsel of the Father as regards all excellencies. What counsel did He ask, or what will, or what word, of Him Who begat Him, that He might receive some works,—-when He had the Father in Him by Nature, and He was in the Father, because He was of His Essence? How as one far removed did He ask of the Father, or how was He not able to expel from a corpse sad death, Who even at the beginning formed man out of inanimate matter, and exhibited him animated and rational? We will accept therefore the explanation which does not err in the faith, not of those men who speak foolishly, but of the Scripture spoken by the Spirit, in which there is nothing crooked or perverse.

When He had finished speaking, He cried out in a loud voice, "Lazarus, come forth." And the dead man came out, with his hands and feet wrapped in burial cloths, and his face covered with a cloth.

43, 44 And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin.

What a marvel! He brought the foul-smelling corpse out of the tomb even on the fourth day after death, and He commanded the one who was tightly bound hand and foot to walk! Immediately, the dead man stood up, and the corpse began to run, delivered from its decay and losing its bad smell, escaping through the gates of death with no hindrance to his running caused by his bonds. Though deprived of sight by the covering over his face, the dead man runs without any obstacle toward the One who called him and recognizes the authoritative voice. For Christ's words were God-befitting and His command was royal, having power to free from death, to bring back from decay, and to display inexpressible energy. However, the use of a piercing cry was completely strange and unusual for the Savior Christ. For example, God the Father says somewhere concerning Him: He shall not strive nor cry aloud, and so on. For the works of true Godhead are without noise or any kind of tumult, and this was true of Christ, for He is by His physis God of God and Very God. So what do we say when we see that He cried aloud in an unusual way? For surely no one will sink to such depths of foolishness as to say that Christ ever went beyond what was appropriate or ever departed from absolute perfection. How then is this to be explained? Certainly the cry has a reason and purpose, which we consider it necessary to state. It was for the benefit of those who heard. Christ performed the miracle on Lazarus as a kind of image of the general resurrection of the dead, and what was accomplished in the case of one individual He presented as a beautiful picture of what will be universal and common to the entire human race. For it is part of our belief that the Lord will come, and we hold that there will be a cry made by the sound of a trumpet, according to Paul's words, announcing the resurrection to those lying in the earth, although it is clear that the deed will be accomplished by the unspeakable power of the Almighty God.

O the marvel! the ill-smelling corpse, even after the fourth day from death, He brought forth out of the tomb; and him that was fettered fast and bound hand and foot, He commanded to walk! And immediately, the dead man started up, and the corpse began to run, being delivered from its corruption and losing its bad smell, and escaping through the gates of death, and without any hindrance to running being caused by the bonds. And although deprived of sight by the covering which was over his face, the dead man runs without any hindrance towards Him Who had called him, and recognises the masterful voice. For Christ's language was God-befitting and His command was kingly, having power to loose from death, and to bring back from corruption, and to exhibit energy beyond expression. The use of a piercing cry, however, was altogether strange and unwonted in the Saviour Christ. For instance, God the Father somewhere says concerning Him: He shall not strive nor cry aloud, and so on. For the works of the true Godhead are without noise or tumult of any kind; and this was the case with Christ, for He is in His Nature God of God and Very God. So then what do we say when we see that He cried aloud in an unusual manner? For surely no one will degrade himself to such a depth of folly as to say that Christ ever went beyond what was fitting or indeed ever erred from absolute perfection. How then is it to be explained? Certainly the cry has a reason and a purport, which we feel it necessary to state. It was for the good of the hearers. Christ wrought the miracle upon Lazarus as a sort of type of the general resurrection of the dead, and that which was fulfilled in the case of an individual He set forth as a beautiful image of what will be universal and common to the whole race. For it is part of our belief that the Lord will come, and we hold that there will be a cry made by the sound of a trumpet, according to the language of Paul, proclaiming the resurrection to those that lie in the earth, although it is manifest that the deed will be effected by the unspeakable power of the Almighty God.

For this reason, the Law given by Moses, when giving instructions about the feast of Tabernacles, says: Celebrate it as a memorial of trumpets. For when human bodies are about to be raised up again, like tabernacles, and each person's soul is about to take back its own bodily dwelling in a manner not yet known, the authoritative command will first be proclaimed, and the signal of the resurrection will sound out—the trumpet of God, as it is written. Therefore, as a prefigurement of this, in the case of Lazarus, Christ uttered a great and audible cry, departing from His usual manner, so that He might demonstrate the pattern of what is to be expected in the future.

For on this account also the Law given by Moses, when laying down directions concerning the feast of Tabernacles, says: Celebrate it as a memorial of trumpets. For when human bodies are about to be set up again, as tabernacles, and every man's soul is about to take to itself its own bodily habitation in a way as yet unknown, the masterful command will be previously proclaimed, and the signal of the resurrection will sound forth, even the trump of God, as it is said. As a type therefore of this, in the case of Lazarus Christ uttered a great and audible cry, not much heeding His usual habit, that He might exhibit the type of what is to be expected hereafter.

For their good, then, He commanded them to loose him with their own hands, so they would have no opportunity to misrepresent what had been done, but would be witnesses of the miracle. And this also represents the general resurrection, when, being loosed from sin and the corruption of death, everyone will be set free. For, having fallen into sin, we have wrapped the shame of it like a veil around the face of our soul, and are tightly bound by the cords of death. When therefore the Christ brings us out from our tombs in the earth at the time of the resurrection, then He truly loosens us from our former evils, and as it were removes the veil of shame, and commands that we be let go freely from that time forward; not under the dominion of sin, not subject to corruption, or indeed any of the other troubles that usually cause suffering; so that what was said by one of the holy prophets will be fulfilled in us: You shall both go forth and leap as calves let loose from bonds.

For their good therefore He bade them with their own hands to loose him, that they might have no opportunity of misrepresenting what had been done, but might be witnesses of the miracle. And this too is representative of the general resurrection, when, being loosed from sin and the corruption of death, every one will be set free. For, falling into sin, we have wrapped the shame of it like a veil about the face of our soul, and are fast bound by the cords of death. When therefore the Christ shall at the time of the resurrection bring us out from our tombs in the earth, then in very truth does He loosen us from our former evils, and as it were remove the veil of shame, and command that we be let go freely from that time forward; not under the dominion of sin, not subject to corruption, or indeed any of the other troubles that are wont to cause suffering; so that there will be fulfilled in us that which was said by one of the holy prophets: Ye shall both go forth and leap as calves let loose from bonds.

Consider the miracle's inner meaning. If our mind is dead like Lazarus, our material flesh and our nobler soul, like Martha and Mary respectively, must approach Christ with a confession of faith and ask for His help. Then He will stand by us and command the hardness lying upon our memory to be removed, and cry out with the loud voice of the gospel trumpet: "Come forth from the distractions of the world," and loose the cords of our sins, so that we may be able with full strength to devote ourselves to virtue.¹¹

And consider I pray you the miracle as regards its inner meaning. For if our mind be dead like Lazarus, it behoves our material flesh and our nobler soul, like Martha and Mary [respectively,] to approach the Christ with a confession of faith, and to entreat His help. Then He will stand by us, and command the hardness that lies upon our memory to be taken away, and cry with the loud voice of the Evangelic trumpet: " Come forth from the distractions of the world," and loose the cords of our sins; so that we may be able in full vigour to devote ourselves to virtue.¹¹

Many of the Jews who came to Mary and saw what Jesus did believed in Him. But some of them went to the Pharisees and told them what Jesus had done.

45, 46 Many therefore of the Jews, which came to Mary and beheld that which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them that which Jesus had done.

Overcome by the miracle, many believed; but others, wounded with envy, considered the marvelous deed a perfect opportunity to carry out the plans of the envious, and reported to the leaders what had happened. Their purpose was that when those men were also troubled by the works that Christ had done, they might find some comfort for their own grief in knowing that others shared their feelings and participated in the same foolish grief. And since they were unable themselves to harm Him who had done no wrong, they might stir up against Him those who had more power.

Overcome by the miracle many believe; but others, wounded with envy, deem the marvellous deed a fit opportunity for carrying into effect the intentions of the envious, and reported to the leaders what had taken place; that when those men also were grieved at the works which the Christ had wrought, they might have some consolation of their own grief in the knowledge that others shared their feelings and were partakers of the same foolish grief; and that, as they were unable themselves to injure Him Who had done no wrong, they might rouse to anger against Him those who possessed more power.

The chief priests and the Pharisees therefore gathered a council and said, "What are we doing? For this Man performs many signs. If we let Him continue like this, all men will believe in Him, and the Romans will come and take away both our place and our nation."

47, 48 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this Man doeth many signs. If we let Him thus alone, all men will believe on Him: and the Romans will come and take away both our place and our nation.

Of course the Pharisees also stopped wondering and turned to grief, and when they saw Him stronger than death, they plotted to kill Him. Not considering His unspeakable authority, but thinking of Him as just a man, they said: What are we to do? For this Man performs many signs. Although they should have believed from this that He was indeed the Christ, of Whom the inspired Scripture had previously proclaimed in many places that He would work many signs. But they actually used this as a reason to persuade the more thoughtless people to kill Him, and they said: If we leave Him alone like this—that is, if we allow Him to live and work wonders—we will suffer terrible things. For if many believe in this breaker of the Law, everything we have will gradually slip away from us; and soon, when the Jews have finally grown weak, the Romans will attack us and will not allow us to freely practice the customs of our fathers, or to rule our own people, or to administer justice; instead they will administer justice themselves, and we will no longer do so.

Of course the Pharisees also cease to wonder and are turned to grief, and when they see Him stronger than death, they take counsel to kill Him. Not considering His unspeakable authority, but thinking of Him as a mere man, they said: What do we? for this Man doeth many signs. Although they ought rather to have believed from this that He was indeed the Christ, of Whom the inspired Scripture had previously proclaimed in many places that He would be a Worker of many signs. But they actually allege it as a reason, by which they endeavoured to persuade the more thoughtless to kill Him; and they say: If we leave Him thus alone, that is, if we allow Him to live and to work wonders, we shall suffer terrible things. For if many believe in this breaker of the Law, all that we have will bye and bye go from us; and presently, when at length the Jews have grown weak, the Romans will attack us, and will not permit us to freely practise the customs of our fathers, or to rule our own people, or to give judgment; themselves rather giving judgment, and we doing so no longer.

One of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, and you don't understand that it is better for us that one man should die for the people rather than the whole nation perish." He did not say this on his own, but because he was high priest that year, he prophesied that Jesus would die for the nation. And not only for the nation, but also so that he might gather together into one the children of God who are scattered abroad.

49, 50, 51, 52 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient for us that one man should die for the people, and that the whole nation perish not. Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation; and not for the nation only, but that He might also gather together into one the children of God that are scattered abroad.

Look at this—the very thing we were talking about, the thing the Jews were secretly working to accomplish, their high priest now openly urges them to do: to kill the Christ. He says it would be for the nation, even though the nation was unjust. And he speaks truly, his words being confirmed not by the people's wickedness, but by God's power and wisdom. For they put Christ to death for their own destruction, but He, being put to death in the flesh, became for us a source of all good things. And what he calls the nation's destruction—namely, being under Roman rule and losing the shadow of the law—is the very thing they were trying to prevent, yet they actually suffered it. So Caiaphas spoke from an unlawful motive; nevertheless his words were made to indicate something true, since they were spoken by someone holding the official position of a prophet. For he proclaims beforehand what good things Christ's death would bring about, saying what he did not understand and glorifying God (as Balaam did) under compulsion, since he held the privilege of the priestly order. The prophecy was given, as it were, not to him personally, but to the outward representative of the priesthood. Unless, as may have been the case, the words spoken by Caiaphas were fulfilled and came to pass afterward without his receiving any prophetic gift at all. For it is likely that what some people say will actually happen, even though they may say it without knowing for certain that it will come to pass. Caiaphas said that Christ's death would be for the Jews only, but the Evangelist says it would be for all mankind. For we are all called the offspring and children of God inasmuch as He is the Father of all, having through creation begotten and brought into existence the things that were not. And also because we had from the first the honor of being made in His image, were allotted supremacy over earthly things, were counted worthy of the divine covenant, and enjoyed the life and bliss of Paradise. But Satan, being unwilling that we should remain in that condition, scattered us and in various ways led man astray from his nearness to God. And Christ gathered us all together again and brought us through faith into one fold, the Church, and united us under one yoke, all being made one—Jews, Greeks, Barbarians, Scythians—and we are fashioned again into one new man, and worship one God.

Behold, the very thing of which we were speaking, the very thing which the Jews were secretly exercising themselves to bring into effect, this their high priest openly counsels them to do, even to kill the Christ; saying that it would be for the nation, although the nation was unjust. And he makes a true statement, his words being verified not by the perversity of the people, but by the power and wisdom of God. For they, to their own destruction put the Christ to death, but He, being put to death in the flesh, became for us a source of all good things. And what he calls the destruction of the nation, namely, the being under the hand of the Romans and losing the shadow of the law: the very thing which they were seeking to turn away, they actually suffered. Prompted therefore by an unlawful principle, Caiaphas said what he did; nevertheless his language was made to indicate something true, as being spoken by one in the official position of a prophet. For he proclaims beforehand of what good things the death of the Christ would become the source, saying that which he did not understand, and glorifying God (as Balaam did) under constraint, since he was holding the prerogative of the priestly order: the prophecy being as it were given, not to him personally, but to the outward representative of the priesthood. Unless indeed, as may have been the case, the words spoken by Caiaphas were accomplished and came to pass afterwards, without his having received any prophetic gift whatever. For it is probable that what some people say, will really happen, although they may say it without certainly knowing that it will come to pass. Caiaphas then said that the death of Christ would be for the Jews only, but the Evangelist says that it would be for all mankind. For we are all called the offspring and children of God inasmuch as He is the Father of all, having by way of creation begotten as it were and brought into existence the things that were not. And also, because we had from the first the honour of being made in His image, and were allotted the supremacy over earthly things, and were accounted worthy of the Divine covenant, and enjoyed the life and bliss of Paradise. But Satan, being unwilling that we should remain in that condition, scattered us, and in divers manners led man astray from his nearness to God. And the Christ collected us all together again and brought us through faith into one fold, the Church; and united us under one yoke, all being made one, Jews, Greeks, Barbarians, Scythians; and we are fashioned again into one new man, and worship one God.

For they desired to defile themselves with Christ's Blood, and from the moment when the assembly took place, it received a fresh start, as all publicly acknowledged their common agreement with it. For the Evangelist did not simply say, "From that hour they took counsel to commit the murder," but rather, "They took counsel together"—that is to say, what seemed desirable to each individual was also pleasing to all of them collectively.

For they had the desire to defile themselves with Christ's Blood, and from the moment at which the assembly took place, it received as it were a fresh start, the common consent of all to it being publicly acknowledged. For the Evangelist did not say simply: "From that hour they took counsel to commit the murder," but: "They took counsel together;" that is to say, the very thing which seemed desirable to each one individually was pleasing to them all collectively.

Jesus therefore no longer walked openly among the Jews, but left that place and went to a town called Ephraim near the wilderness, and there he stayed with his disciples.

54 Jesus therefore walked no more openly among the Jews, but departed thence into a city called Ephraim near to the wilderness; and there He tarried with His disciples.

Here also, then, as God, He knows the Jews' secret plan to His condemnation, even though no one reported it to Him. He withdraws not out of fear, but so that His presence would not seem to provoke those who were already eager for His death. He also teaches us to withdraw from the passions of angry people and not to throw ourselves into dangers, not even when they may be for the sake of truth. When we are actually overtaken by dangers, we should stand firm; but when we see them approaching, we should get out of their way, because the outcome is uncertain.

Here also therefore as God, to the condemnation of the Jews, He knows their secret design, although no one reported it to Him; and withdraws, not because He was afraid, but lest His presence might seem to irritate those who were already eager for His death. And He also teaches us to retire from the passions of those who are angry, and not to thrust ourselves into dangers, not even when they may be for the sake of truth: when we are actually overtaken by dangers, to stand firm; but when we see them coming, to get out of their way; because of the uncertainty of the issue.

Passing over everything else, the Evangelist goes on to the time of the passion. And he calls it the passover of the Jews typically, for he refers to the true Passover, not of the Jews, but of Christians, who eat the Flesh of Christ the true Lamb. And according to the ancient custom, those who had sinned either deliberately or through inadvertence purified themselves before the feast; and the typical passover was not shared in by any gentile, or uncircumcised person, or stranger, or hired servant, or unclean person; all of which types are spiritually fulfilled in the case of Christians.

Passing over everything else, the Evangelist goes on to the time of the passion. And he calls it the passover of the Jews typically; for [he refers to] the true Passover, not of the Jews, but of Christians, who eat the Flesh of Christ the true Lamb. And, according to the ancient custom, those who had sinned whether wilfully or through inadvertence purified themselves before the feast; and the typical passover was not shared in by any gentile, or un-circumcised person, or stranger, or hired servant, or unclean person; all which types are spiritually fulfilled in the case of Christians.

The people were looking for Jesus and talked among themselves as they stood in the temple, saying, "What do you think? Will He not come to the feast?" The chief priests and Pharisees had already given orders that if anyone knew where Jesus was, they should report it so they could arrest Him.

56, 57 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That He will not come to the feast? Now the chief priests and the Pharisees had given commandment, that, if any man knew where He was, he should shew it, that they might take Him.

The wording leaves it uncertain whether the statement "Think ye that He will not come to the feast?" comes from those who hated Jesus or from those who loved Him. It was quite possible that His believers might speak to the unbelievers like this: "Since you plotted to kill Jesus and assume He doesn't know about your secret plans, this will be clear proof to you that He is God. Obviously He won't come now to celebrate the feast with us, because as God He knows what you're planning." Alternatively, this could be understood as coming from those who hated Jesus: "Since Jesus always makes it his habit to ignore the law, are you who believe in Him willing to admit this is what He's like, given that He hasn't come to the feast now, showing contempt for the feast law by not joining us in celebrating it?" They say this not because everyone was required to travel together to Jerusalem for Passover, as they were for the feast of Tabernacles, but rather suggesting that His failure to come up to Jerusalem indicated cowardice, as if He couldn't protect Himself at such a time and therefore didn't come. Or yet another possibility: those assigned to arrest Him may have said these words to each other out of frustration, because they hadn't yet seen Him arrive and were anxious to quickly carry out their assignment.

The form of expression however leaves it doubtful whether the words: Think ye that He will not come to the feast?, are the utterance of those who hated or of those who loved Him. For it was not unlikely that those who believed on Him might speak to the unbelievers thus: "Since ye took counsel to put Jesus to death, and think that He is ignorant of what you have secretly planned, this will be a clear sign to you that He is God. For of course He will not come now to join us in celebrating the feast, because as God He knows your plans." Or the expression may be thus paraphrased as the utterance of those who hated Jesus: "As it is ever a custom with Jesus to set aside the law, are ye who believe on Him willing to acknowledge that this is His character, seeing that He is not now come to the feast, disregarding the law of the feast by not joining us in the celebration of it?" And they say this, not because it was necessary for all to go together to Jerusalem at the passover, as at the feast of Tabernacles, but rather implying that His not coming up to Jerusalem was an indication of cowardice, as though He was unable to protect Himself at such a time, and on that account failed to come. Or again, those appointed to take Him may have said these words to one another, being in despair, because they did not yet see Him come, and were eager quickly to execute that to which they had been appointed.

Chapter 12, verses 1-2. So six days before Passover, Jesus came to Bethany, where Lazarus was—the dead man whom He had raised from the dead. They prepared a dinner for Him there, and Martha served, while Lazarus was one of those reclining at the table with Him.

Chap. xii. 1, 2. Jesus therefore six days before the passover came to Bethany, where Lazarus was, the dead man whom He had raised from the dead. So they made Him a supper there: and Martha served; but Lazarus was one of them that sat at meat with Him.

Disdaining the plot of the Jews, the Lord gives Himself up, willing to suffer when the time for suffering had come, going to Bethany. He did not go directly into Jerusalem, lest by suddenly appearing to the Jews He might provoke them to anger. Instead, by the rumor that He was nearby, He gradually softened their furious rage. He eats with Lazarus, reminding those who saw them of His God-befitting power. By telling us this, the Evangelist shows that Christ did not despise the law. This is why six days before the Passover, when it was necessary that the lamb be purchased and kept until the fourteenth day, He ate with Lazarus and his friends. Perhaps this was because it was a custom—not from the law but from long usage—for the Jews to have some small celebration on the day before the lamb was taken. This way, after the lamb was obtained, they could devote themselves from that time until the feast to fasting or eating sparingly, and to purifications. The Lord is therefore seen to have honored even in this the customs of the feast. The Evangelist says with amazement that the man who had been dead four days was eating with Christ, to remind us of His God-befitting power. He adds that Martha, out of her love for Christ, served and attended to the work of the table.

Disdaining the plot of the Jews, the Lord gives Himself up, willing to suffer when the time for suffering was come, going to Bethany; not actually into Jerusalem, lest, suddenly appearing to the Jews, He might kindle them to anger; but by the rumour of His being so near gradually softening the rage of their wrath. And He eats with Lazarus, thereby reminding those who saw them of His God-befitting power. And by telling us this, the Evangelist shows that Christ did not despise the law; whence also six days before the passover, when it was necessary that the lamb should be purchased and kept until the fourteenth day, He ate with Lazarus and his friends: perhaps because it was a custom, not of law but from long usage, for the Jews to have some little merry-making on the day before the lamb was taken, in order that after the lamb was obtained they might devote themselves, from that time until the feast, to fasting or spareness of food, and to purifications. The Lord therefore is seen to have honoured even in this the customs of the feast. And in amazement the Evangelist says that he who had been four days dead was eating with the Christ, to remind us of His God-befitting power. And he adds that Martha, out of her love towards Christ, served, and ministered at the labours of the table.