We know no more. Holy Writ in this also proves its Divine authorship and the reality of what is here recorded. The momentarily lifted veil has again fallen over the darkness of the Most Holy Place, in which is only the Ark of His Presence and the cloudy incense of our worship. What happened afterwards, how they loosed him, what they said, what thanks, or praise, or worship, the sisters spoke, and what were Lazarus' first words, we know not. And better so. Did Lazarus remember aught of the late past, or was not rather the rending of the grave a real rending from the past: the awakening so sudden, the transition so great, that nothing of the bright vision remained, but its impress - just as a marvellously beautiful Jewish legend has it, that before entering this world, the soul of a child has seen all of heaven and hell, of past, present, and future; but that, as the Angel strikes it on the mouth to waken it into this world, all of the other has passed from the mind? Again we say: We know not - and it is better so.
And here abruptly breaks off this narrative. Some of those who had seen it believed on Him; others hurried back to Jerusalem to tell it to the Pharisees. Then was hastily gathered a meeting of the Sanhedrists, [4871] not to judge Him, but to deliberate what was to be done. That He was really doing these miracles, there could be no question among them. Similarly, all but one or two had no doubt as to the source of these miracles. If real, [4872] they were of Satanic agency - and all the more tremendous they were, the more certainly so. But whether really of Satanic power, or merely a Satanic delusion, one thing, at least, was evident, that, if He were let alone, all men would believe on Him? And then, if He headed the Messianic movement of the Jews as a nation, alike the Jewish City and Temple, and Israel as a nation, would perish in the fight with Rome. But what was to be done? They had not the courage of, though the wish for, judicial murder, till he who was the High-Priest, Caiaphas, reminded them of the well-known Jewish adage, that it is better one man should die, than the community perish.' [4873] Yet, even so, he who spoke was the High-Priest; and for the last time, ere in speaking the sentence he spoke it for ever as against himself and the office he held, spake through him God's Voice, not as regards the counsel of murder, but this, that His Death should be for that nation' - nay, as St. John adds, not only for Israel, but to gather into one fold all the now scattered children of God.
This was the last prophecy in Israel; with the sentence of death on Israel's true High-Priest died prophecy in Israel, died Israel's High-Priesthood. It had spoken sentence upon itself.
This was the first Friday of dark resolve. Henceforth it only needed to concert plans for carrying it out. Some one, perhaps Nicodemus, sent word of the secret meeting and resolution of the Sanhedrists. That Friday and the next Sabbath Jesus rested in Bethany, with the same majestic calm which He had shown at the grave of Lazarus. Then He withdrew, far away to the obscure bounds of Peræa and Galilee, to a city of which the very location is now unknown. [4874] And there He continued with His disciples, withdrawn from the Jews - till He would make His final entrance into Jerusalem. __________________________________________________________________
[4775] As quoted by Godet (ad loc.).
[4776] See vol. i., p. 559.
[4777] In the earlier editions of his Vie de Jésus.
[4778] St. Luke x. 38 &c.; St. Matt. xxvi. 6 &c. St. Mark xiv. 3.
[4779] St. John xi. 2.
[4780] St. John xi. 45.