to be born, but to serve, and to give his life as a ransom for many. For that he does this to render [us] brilliant and notable, you see in my own case, he says, the event taking place, [even for me] who stand in no need of honor or glory; but nevertheless, even I accomplish those myriad good things through this. For before he took on the flesh, and humbled himself, everything was lost and corrupted; but since he did humble himself, he raised everything to a height, wiped away the curse, extinguished death, opened paradise, mortified sin, spread open the vaults of the heavens, raised up our first-fruits to heaven, filled the world with piety, drove away error, brought back the truth, raised up our first-fruits to the royal throne, [and] performed those myriad good things, which neither I nor all men could describe in speech. And before he humbled himself, only angels knew him; but since he humbled himself, the whole nature of men has come to know him. See how his humility did not work a diminution, but, on the contrary, myriad gains, myriad achievements, and made his glory shine forth even more brilliantly. And if in the case of God, who is in need of nothing, humility became the cause of so many good things, and brought even more servants to him, and extended his kingdom, what do you fear, [my student], that you might be diminished by being humbled? B You shall be higher then, then great, then brilliant, then manifest, when you make yourself lowly; when you do not pursue the first places; when you accept being diminished, and slaughtered, and endangered; when you pursue the service of the many, and their care and guardianship, and are prepared to both do and suffer all things for this. Reasoning these things, therefore, beloved, let us pursue humility with much eagerness, and when we are reviled and treated with contempt, and endure all the final things, and are dishonored and despised, let us bear everything with pleasure. For nothing is wont to produce height and glory and honor, and to show one great, as the virtue of humility; which, may it be granted to us to accomplish with precision, that we might attain the promised good things, by the grace and philanthropy of our Lord Jesus Christ, with whom be glory and honor and worship to the Father and to the Holy Spirit, now and always, and to the ages of ages. Amen.
CONCERNING THE TWO FOLLOWING HOMILIES ON THE PRAYERS OF CHRIST
That we should place these two subsequent discourses on the prayers of Christ, which are separated by a long interval in previous editions, together—and that we should append them to the other homilies against the Anomoeans—is prompted by the nature of the argument as well as the occasion. For in both, the prayers of Christ directed to the Father are discussed; from which the heretical Anomoeans and Jews deduced that Christ did not possess power equal to the Father, nor the same substance, but a dissimilar one—an argument that pertains to the sequence of those debates which he held against the Anomoeans at the turn of the year and into the following year. That these were delivered at about the same time is not obscurely signified by Chrysostom in the second [homily], no. 2, where he intimates that the controversies concerning the glory of the Only-Begotten (thus he is wont to call the disputes against the Anomoeans) were then prevalent. Furthermore, in the same discourse, he makes mention more than once—as having been delivered not long before—of the first discourse on the four-day Lazarus, or on the prayers of Christ regarding the four-day Lazarus.
[524] Regarding the former, which is on the four-day Lazarus, Halesius raises a not-to-be-despised question in his notes on Savile, where it is read thus: "We have emended this oration, transcribed from the Royal Library at Paris, from a manuscript in the Augsburg Library. To Halesius it does not seem genuine. The style, certainly, he says, does not differ much; but the method of handling [the subject], and the manner of invention, do not taste of our John. The reason he gives as to why Christ called Lazarus by name, the apostrophe to hell, and the personification there, savor of the youthful boldness of a more recent talent, not the solidity of John." It certainly should have been placed among those that are doubted or even spurious. But I do not know how it happened that, while we were busy with other things, it slipped into the number of the genuine and authentic. This is Halesius, who, if he had noticed that this discourse is explicitly mentioned in the one which is inscribed "On the Prayers of Christ"—into which no suspicion of spuriousness can fall—he might perhaps have abstained from so grave a judgment. But because in the Savilian edition the former [homily] on Lazarus lies separated by a long interval from the later one on the prayers of Christ, Halesius did not notice that Chrysostom himself confirms [the former discourse] on Lazarus in this later one. For in no. 2, he has: "You know, therefore, and remember, that recently, when we were discoursing on the glory of the Only-Begotten... we sufficiently examined those causes, and refreshed the memory of that prayer which he offered for Lazarus, and the other which he offered on the cross, and we showed that the former was poured forth so that the faith of the dispensation in the flesh might be established, but the latter to consult the weakness of the hearers, since he himself was in no need of help. Furthermore, that many things were also done by him as a means to teach them to be humble, hear what proves it. He sent water into the basin, etc." Which are all clearly narrated in the discourse on the four-day Lazarus. And in no. 3: "And that you may understand that the oration is an accommodation, we have already demonstrated in the beginning from those things which happened regarding Lazarus... and we stated the cause then, that he wished to consult the weakness of those standing by: which cause he also said himself, when he openly added: 'Because of the crowd, which...'"
ON THE RESURRECTION OF LAZARUS ON THE FOURTH DAY
[525] Discourse Nine.
1. Today, Lazarus, being raised from the dead, grants us the resolution of many different scandals. For I do not know how this reading has given a handle to the heretics, and an occasion of contradiction to the Jews; not from truth—far be it—but from the crafty soul of those people. For many of the heretics say that the Son is not equal to the Father. Why? Because, they say, Christ needed prayer in order to raise Lazarus; for if he had not prayed, he would not have raised Lazarus. And how, they say, can the one who prayed be equal to the one who received the plea? For the one prays, while the other received the prayer from the one making the plea. But they blaspheme, not understanding how the prayer was for the sake of condescension and the weakness of those present. For, tell me, who is greater: the one washing the feet, or the one whose feet are being washed? Surely, the one is greater whose feet the washer washed.
But the Savior washed the feet of the traitor Judas, for he was among the disciples. Who then is greater: the traitor Judas, or the Master Christ, since Christ washed his feet? Far be it! But what is more humble: to wash the feet, or to pray? Surely, to wash the feet. Therefore, if he did not refuse to do the more humble thing, how would he have refused to do the more lofty thing? But everything was done for the sake of the weakness of the Jews who were present, as the discourse will show as it proceeds. But the Jews also, having taken from this an occasion of contradiction, say: how do the Christians hold him to be God, who even was ignorant of the place where the dead Lazarus lay? Since the Savior was saying to the sisters of Lazarus, Martha and Mary, "Where have you laid him?" Do you see, he says, ignorance? Do you see weakness? He who even was ignorant of the place, is he God? But I will say to them that it was not so, but rather that he wished to put their objection to shame.
You say, O Jew, that Christ was ignorant because he said, "Where have you laid him?" Therefore, the Father also was ignorant in Paradise as to where Adam was hidden. For he went around as if searching for him in Paradise, saying, "Adam, where are you?"—meaning, "Where were you hidden?" Why did he not say the place beforehand, from which Adam spoke with God with confidence? "Adam, where are you?" And what did the other say? "I heard your voice walking in Paradise, and I was afraid, because I am naked, and I hid myself." If you call this ignorance, O Jew, call that ignorance as well; for Christ was saying to those around Martha and Mary, "Where have you laid him?" Do you therefore call this ignorance? Then what do you say when you hear God saying to Cain, "Where is Abel your brother?" What do you say? If you call this ignorance,
then it is ignorance to ask this as well. But neither did the Father in the Old Testament not know, nor did the Son in the New Testament. What, then, is “I will go down and see if they are doing according to their cry which is coming to me; and if not, that I may know?” It means, “A report has come to me.” But I wish to obtain proof again through the events themselves, not that I am ignorant, but because I wish to teach people not to attend to words simply, nor, if someone says something against another, to believe easily; but rather, they ought first to have touched upon it accurately and learned the proof through the events themselves, and only then to believe. And for this reason, another passage in Scripture said: “Believe not every word.” For nothing so overturns the life of men as believing something quickly according to one’s own reasoning. This the prophet David also, prophesying, said: “Him who secretly slandered his neighbor, him I drove out.”
B You see how there was no ignorance in the Savior when He said, “Where have you laid him?” just as there was not in the Father when He said to Adam, “Where are you?”, or to Cain, “Where is Abel your brother?”, or “I will go down and see if they are doing according to their cry which is coming to me; and if not, that I may know.” It is high time, therefore, to draw up a battle line against those who say that it was out of weakness that Christ prayed to raise Lazarus. Attend, beloved, with all accuracy, I beseech you. Lazarus, then, died, and Jesus was not in those parts, but in Galilee, and He said to His disciples, “Lazarus our friend has fallen asleep.” But they, thinking that He was speaking about this sleep, say to Him, “Lord, if he has fallen asleep, he will be saved.” Jesus speaks to them plainly, “Lazarus has died.” The Savior then comes into Jerusalem to the place where Lazarus was laid, and the sister of Lazarus meets Him and says to Him, “Lord, if You had been here, my brother would not have died.” *If You had been here.* You are weak, O woman. The woman does not yet understand that even not being present bodily, Christ was present by the authority of His divinity; but she measures the power of the Teacher by the presence of the body. Martha says to Him, “Lord, if You had been here, my brother would not have died. And even now,” she says, “I know that whatever You ask of God, God will give You.” The Savior, therefore, makes the prayer in response to her request. For God did not lack prayer in order to raise the dead. For did He not raise other dead also? When He met a certain dead man being carried out, at the gate, He just touched the bier and raised the dead man. Did He need prayer then to raise the deceased? And again, at another time, He merely said with a word C to the maiden, “Talitha cumi,” and immediately he restored her to her parents healthy. Did He need prayer then? And what do I say about the Teacher? His disciples raised the dead by a word alone. Did not Peter raise Tabitha by a word? Did not Paul perform many signs through his garments? And learn also the more paradoxical of these: the shadow of the apostles raised the dead. For they were bringing, it says, those who were ill on beds, so that even if the shadow of Peter overshadowed one of them, they were immediately raised. What then? Did the shadow of the disciples raise the dead, and the Teacher need prayer to raise the dead? But for the sake of the weakness of the woman, the Savior makes the prayer. For she says to Him, “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.” You asked for prayer, I give prayer. The well is ready; for instance, if one brings a vessel, he fills it; if it is large, he receives much; if it is small, he receives little. She, therefore, requested prayer, and the Savior gives the prayer. Another said, “I am not worthy that You should enter under my roof, but only say the word, and my servant shall be healed”; and the Savior said to him, “As you have believed, so let it be done to you.” Another said, “Come, heal my daughter”; and He said to him, “I will come.” Therefore, the healing of the Physician is applied according to the inclinations of the people. Another, again, touched the hem of His garment secretly, and secretly reaped the healing; each received the healing as he believed. She says, “I know that whatever You ask the Father, the Father gives You”; and because Martha asked for prayer, the Savior provides the prayer, not because He Himself was in need of prayer, but bearing with the weakness of the woman, and in order to show that He is not an adversary to God, but that whatever He Himself does, this the Father also does. God created man from the beginning; the creation was of both: “For let us make,” He says, “man after our image and likeness.” Again, He wished to bring the robber into paradise, and immediately He spoke a word, and He brought the robber into paradise, and He did not need prayer, even though Christ had been the one who forbade all those who came after Adam from that entry; for He had placed the flaming sword to guard paradise. But by His authority, Christ opened paradise and brought in the robber. A robber, O Master, do You bring into paradise? Your Father for a single sin cast Adam out of paradise, and do You bring in the robber, who was responsible for myriads of evils and myriads of transgressions, and simply thus, through a single word, You bring him into paradise? Yes; for neither did those things happen without Me, nor this without My Father; but this also
is Mine, as it is the Father's. For I am in the Father, and the Father in Me.
[γ'] [528] And that you may see that the resurrection of the dead was not the work of prayer, hear the prayer. For what does He say? "I thank You, Father, that You have heard Me." What then? Is this a form of prayer? Is this a type of supplication: "I thank You that You have heard Me"? "But I," He says, "knew that You always hear Me." If then, O Lord, You know that the Father always hears You, why do You trouble Yourself regarding the things You already know? "I, indeed," He says, "know that the Father always hears Me, but for the sake of the crowd standing around I said it, that they might know that You sent Me." Did He pray for the sake of the dead man? Did He supplicate that Lazarus might rise? Did He say, "Father, command death to obey"? Did He say, "Father, command Hades not to close its gates, but to willingly return the dead man"? No; but "For the sake of this crowd standing around I said it, that they might know that You sent Me." Therefore, what is taking place is not a sign, but an instruction for those present.
You have seen how the prayer was not for the dead man, but for the present unbelievers, that they might know, He says, that You sent Me. And how are we to know, He says, that He Himself sent You? Pay attention, I beseech you, with all precision. "Behold," He says, "with My own authority I call the dead man; behold, with My own power I command death; I call the Father 'Father'; I also call Lazarus from the tomb. If the first is not true, then let not this come to pass; but if the Father is truly Father, let the dead man also obey for the instruction of those present." For what was Christ saying? "Lazarus, come forth." When the prayer occurred, the dead man did not rise; but when He said, "Lazarus, come forth," then the dead man rose. O tyranny of death! O tyranny of that power which holds the soul! O Hades, a prayer has occurred, and do you not release the dead man? "No," it says. Why? "Because I was not commanded. I am a prisoner there, holding the one who is liable; unless I am commanded," it says, "I do not release the one who is liable; for the prayer," it says, "was not for my sake, but for the sake of the unbelievers present. For I, unless I am commanded, do not release the one who is liable; I await the voice, that I may release the soul." "Lazarus, come forth." The dead man heard the master's command, and immediately cast off the laws of death. Let the heretics be ashamed, and let them perish from the face of the earth. For the argument has indeed proven that the prayer did not occur for the sake of the dead man's resurrection, but for the sake of the weakness of the unbelievers then present. "Lazarus, come forth." And why did He call the dead man by name? Why? So that, not casting a voice released [at random] toward the dead, he might not raise everyone in the tombs; for this reason He says, "Lazarus, come forth." "Only you do I summon for the present, so that through the part, I might also demonstrate the power of the things to come; for I, who raise one, raise the inhabited world. For I am the resurrection and the life." "Lazarus, come forth." And the dead man came forth, bound in grave clothes.
O wondrous things! [529] The One who loosened the soul from the bonds of death, the One who breached the gates of Hades, the One who shattered bronze gates and iron bars and liberated the soul from the bonds of death, was He not able also to loosen the grave clothes of the dead man? Yes, He was able; but He commands the Jews to loosen the grave clothes, which they themselves had tightened when they were burying him, so that from their own bonds they might recognize the tokens, so that by experience they might learn, from the things they did, that the one buried by them is Lazarus, and that Christ is the One who, by the good pleasure of the Father, came into the world, the One who has the power of life and death. To Him be glory and power, with His unoriginate Father and His all-holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.
Tenth Discourse
α'. We have sufficiently celebrated, in the days preceding, having taken up the apostolic struggles, and having delighted in the account of the spiritual achievements; it is time now to pay the debt to you; for there is nothing hindering it. And I know indeed that you have forgotten your debts to me because of the multitude of the days; not, however, for this cause shall I myself hide them, but with all eagerness I shall render them to you. And I do this, not for the sake of gratitude alone, but also for my own benefit. For in the case of bodily transactions, it is a profit for the one who has borrowed that the lender should forget; but in the case of spiritual contracts, the greatest profit for the one about to pay the debt is that those who are about to receive them should continuously remember the debts. For there, indeed, the loan, once paid, releases the one who made the payment, but it is transferred to the one who is to receive it, and it diminished the substance of the one, while it increased it for the other; but in the case of spiritual matters, it is not so, but it is possible both to pay it and to possess it; and, what is truly wondrous, that we possess it most when we pay it to others. For if I bury it in my mind and keep it continuously, imparting it to no one, the profit is diminished for me, and the things of my estate are lessened; but if I bring it forth to all