Homily LXII.
John xi. 1, 2
"Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment." [1664]
[1.] Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, "Behold, he whom Thou lovest is sick." But let us consider the passage from the beginning. "A certain man," It saith, "was sick, Lazarus of Bethany." Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus' sisters; and, moreover, what Mary had more (than the other), going on to say, "It was that Mary which anointed the Lord with ointment." Here some doubting [1665] say, "How did the Lord endure that a woman should do this?" In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew ( Matt. xxvi. 7 ), or the one in Luke ( Luke vii. 37 ), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed. It is then clear, that this Mary was not the harlot. "But wherefore," saith some one, "did Christ admit that harlot?" That He might put away her iniquity; that He might show His lovingkindness; that thou mightest learn that there is no malady which prevaileth over His goodness. Look not therefore at this only, that He received her, but consider the other point also, how He changed her. But, (to return,) why doth the Evangelist relate this history to us? Or rather, what doth he desire to show us by saying,
Ver. 5. [1666] "Jesus loved Martha, and her sister, and Lazarus."
That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.
Ver. 3. [1667] "Behold, he whom thou lovest is sick."
They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, "If thou hadst been here, he [1668] had not died," and from their saying, not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is sick." What then said Christ?
Ver. 4. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby."
Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified."
"This sickness is not unto death." Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus' sisters, that after hearing that the sickness was "not unto death," and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him, [1669] and did not think that He had spoken falsely.
The expression "that" in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God.
Ver. 6. "And having said this, He tarried two days." [1670]
Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, [1671] but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh."
Ver. 7. "Then saith He to his disciples, Let us go into Judea." [1672]
Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples?
Ver. 8. "The Jews of late sought to stone Thee, and goest Thou thither again?"
They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him" ( ver. 16 ), because Thomas was weaker and more unbelieving [1673] than the rest. But see how Jesus encourageth them by what He saith.
Ver. 9. "Are there not twelve hours of the day?" [1674]
He either saith this, [1675] that "he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death"; or else that, "he who seeth the light of this world' is [1676] in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate not himself from Me." Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany.
Ver. 11, 12. "Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep."
That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend."
Ver. 12. "Then said His disciples, Lord, if he sleep he shall do well."
This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said,
[2.] Ver. 14. [1677] "He is dead."
The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead."
Ver. 15. "And I am glad for your sakes."
Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, "He sleepeth," He added, "I go to awake him"; but when He said, "He is dead," He added not, "I go to raise him"; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, "I will come and heal him Matt. viii. 7 ,) it was to show the faith of the centurion that He said this. If any one ask, "How did the disciples imagine sleep? How did they not understand that death was meant from His saying, I go to awake him?' for it was folly if they expected that He would go fifteen stadia to awake him"; we would reply, that they deemed this to be a dark saying, such as He often spake to them.
Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said,
Ver. 16. "Let us go, that we also may die with Him."
Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. [1678] For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran [1679] well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him.
But if Bethany was "fifteen furlongs off," which is two miles, how was Lazarus "dead four days"? [1680] Jesus tarried two days, on the day before those two one had come with the message, [1681] (on which same day Lazarus died,) then in the course of the fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place; nor did those women who were beloved by Him come themselves, but others were sent.
Ver. 18. "Now Bethany was [1682] about fifteen furlongs off."
Not without cause doth he mention this, but desires to inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds,
Ver. 19. "Many of the Jews came [1683] to comfort them." [1684]
But how should they comfort women beloved of Christ, when [1685] they had agreed, that if any should confess Christ, he should be put out of the synagogue? It was either because of the grievous nature of the calamity, or that they respected them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead.
[3.] But why did not [Martha,] when she went to meet Christ, [1686] take her sister with her? She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, "Mary hath chosen that good part." ( Luke x. 42.) "How then," saith one, "doth Martha appear more zealous?" She was not more zealous, but it was because the other had not yet been informed, [1687] since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, "By this time he stinketh, for he hath been dead four days." ( Ver. 39.) But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing, [1688] saith, [1689]
Ver. 21. "Lord, if Thou hadst been here, my brother had not died."
See how great is the heavenly wisdom of the women, although their understanding be weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way; for they did not yet certainly know [1690] either that He was God, or that He did these things by His own power and authority; on both which points He taught them. For they showed their ignorance of the former, by saying, "If thou hadst been here, our brother had not died"; and of the latter, by saying, [1691]
Ver. 22. "Whatsoever [1692] thou wilt ask of God, He will give it thee."
As though they spoke of some virtuous and approved mortal. But see what Christ saith;
Ver. 23. "Thy brother shall rise again."
He thus far refuteth the former saying, "Whatsoever thou wilt ask"; for He said not, "I ask," but what? "Thy brother shall rise again." To have said, "Woman, thou still lookest below, I need not the help of another, but do all of Myself," would have been grievous, and a stumblingblock in her way, but to say, "He shall rise again," was the act of one who chose a middle mode of speech. [1693] And by means of that which follows, He alluded to the points I have mentioned; for when Martha saith,