Homilies on John, Homily 85

“Then he handed Him over to them to be crucified. And they took Jesus and led Him away. And He, carrying His Cross, went out to a place called the place of a skull, where they crucified Him.” [1.] Success has a terrible power to bring down or lead astray those who are not careful. So the Jews, who at first enjoyed God’s guidance, sought the rule of kings from the Gentiles, and in the wilderness, after receiving manna, remembered the onions. In the same way here, rejecting the Kingdom of Christ, they brought Caesar’s kingdom upon themselves. So God set a king over them according to their own decision. When Pilate heard these things, he handed Him over to be crucified, entirely without reason. For when he should have investigated whether Christ had sought sovereign power, he passed sentence out of fear alone. Yet to keep this from happening to him, Christ had said beforehand, “My kingdom is not of this world.” But Pilate, having given himself entirely to present concerns, was unwilling to act with much wisdom. And yet his wife’s dream should have been enough to terrify him. But none of these things made him better, nor did he look to heaven; instead, he handed Him over. And now they laid the cross on Him as a criminal. For they hated even the wood and could not bear even to touch it. This also happened in the type, for Isaac carried the wood. But then the matter went no further than his father’s willingness, because it was the type; here it proceeded to action, because it was the reality. “And He came to the place of a skull.” Some say that Adam died there and lies there, and that Jesus set up His trophy in this very place where death had reigned. For He went out carrying the Cross as a trophy of victory over the tyranny of death; like conquerors, He carried the symbol of victory on His shoulders. What does it matter if the Jews did these things with a different intention? They also crucified Him with thieves, unintentionally fulfilling prophecy in this as well. For what they did to insult Him contributed to the truth, so that you may learn how great its power is, since the Prophet had foretold long ago that “He was numbered with the transgressors.” ( Isa. liii. 12.) The devil therefore wanted to draw a veil over what happened, but could not. For three were crucified, but Jesus alone was glorious, so that you may learn that His power accomplished everything. Yet the miracles took place when all three had been nailed to the cross, but no one attributed anything that happened to either of the others, only to Jesus. So completely was the devil’s plot defeated, and everything came back on his own head. For even one of these two was saved. So the devil did not diminish the glory of the Cross, but contributed a great deal to it. For changing a thief on the cross and bringing him into Paradise was no less a feat than shaking the rocks. Ver. 19. “And Pilate wrote an inscription.” He was both paying the Jews back and making a defense of Christ. For they had handed Him over as a worthless person and tried to confirm this sentence by making Him share the robbers’ punishment. So, to keep anyone from bringing evil charges against Him afterward or accusing Him of being worthless and wicked, to silence them and anyone else who might wish to accuse Him, and to show that they had risen against their own King, Pilate placed those letters there as on a trophy. They speak clearly, display His Victory, and proclaim His Kingdom, though not in its fullness. And he made this known in three languages, not just one. Since the Feast was likely to bring a mixed crowd among the Jews, he publicly recorded the Jews’ madness in all the languages so that no one would be unaware of this defense. For they remained malicious toward Him even when He was crucified. “But how did this harm you? It did not harm you at all. For if He was mortal and weak and was about to cease to exist, why were you afraid of the letters declaring that He is the King of the Jews?” And what do they ask? “Say that ‘he said.’ For as it stands, it is an assertion and an unqualified declaration; but if ‘he said’ is added, the charge is shown to arise from his own recklessness and arrogance.” Still, Pilate would not be swayed, but stood by his first decision. And what Providence accomplished through this circumstance was no small thing: it concerned the whole matter. For the wood of the cross was buried, since no one took care to retrieve it, because fear was pressing on them and the believers were hurrying to other urgent matters. Since it would be searched for in later times, and the three crosses would probably be lying together, the Lord’s was made identifiable to everyone, first by its position in the middle and then by the inscription, so that it would not remain unknown. For the thieves’ crosses had no inscriptions. [2.] The soldiers divided the garments, but not the tunic. See how their wicked deeds fulfill the prophecies in every instance, for this too had been predicted long ago. Yet three were crucified, but the details of the prophecies were fulfilled in Him. For why did they do this only in His case, and not in the others’? Consider too, please, the precision of the prophecy. For the Prophet says not only that they “divided,” but that they “did not divide.” So they divided the rest, but did not divide the tunic; instead, they left the decision to a drawing of lots. And “Woven from the top” ( ver. 23 ) is not said without a purpose. Some say that it makes a figurative statement: that the Crucified was not simply man, but also had Divinity from above. Others say that the Evangelist is describing the actual construction of the tunic. For in Palestine they put together two strips of cloth and weave their garments that way; John, to show that the tunic was of this kind, says, “Woven from the top.” And to me he seems to say this to suggest the poverty of His garments, and that in His clothing, as in everything else, He followed a simple way of life. Ver. 24. “These things the soldiers did.” But on the Cross He entrusts His mother to the disciple, teaching us to take every care of our parents, even to our last breath. When she troubled Him at an inappropriate time, He said, “Woman, what do I have to do with you?” ( c. ii. 4.) And, “Who is My mother?” ( Matt. xii. 48.) But here He shows great loving affection and entrusts her to the disciple whom He loved. Again John modestly conceals his own identity. For if he had wanted to boast, he would also have included the reason he was loved, since it was probably something great and wonderful. But why does He speak to John about nothing else or comfort him in his despair? Because this was no time for comfort through words. Besides, it was no small thing for John to receive such an honor and the reward of his steadfastness. But consider, please, how even on the cross He did everything without being troubled: speaking to the disciple about His mother, fulfilling prophecies, and offering the thief good grounds for hope. Yet before He was crucified, He appears sweating, in agony, and afraid. What can this mean? There is nothing difficult or doubtful here. There the weakness of nature had been shown; here the abundance of Power was being shown. Besides, through these two things He teaches us that even if we are troubled before terrible events, we should not shrink from them on that account; instead, once we have entered the contest, we should consider everything possible and easy. So let us not tremble at death. Our soul naturally loves life, but it is up to us either to loosen the bonds of nature and weaken this desire, or to tighten them and make the desire more tyrannical. For we have a desire for sexual intercourse, but when we practice true wisdom, we weaken that desire; the same is true of life. And just as God has attached fleshly desire to having children to maintain the succession of generations among us, without forbidding us to travel the higher road of sexual abstinence, so He has also planted in us the love of life, forbidding us to destroy ourselves, but not preventing us from despising the present life. Knowing this, we should keep the proper balance: neither go willingly to death at any time, even if ten thousand terrible things overwhelm us, nor shrink back and fear it when we are dragged to it for the sake of what pleases God. Instead, we should boldly strip for the contest, preferring the future life to the present one. But the women stood by the Cross, and the weaker sex then appeared more manly ( ver. 25 ); so completely had everything now been transformed. [3.] And He, having entrusted His mother to John, said, “Look, your Son.” ( Ver. 26.) Oh, the honor! What an honor He gave the disciple! As He Himself was now departing, He entrusted her to the disciple’s care. For since she was His mother and would probably grieve and need protection, He rightly entrusted her to the beloved disciple. To him He says, “Look, your mother.” ( Ver. 27.) He said this to bind them together in love, and the disciple, understanding this, took her into his own home. “But why did He make no mention of any other woman, although another was standing there?” To teach us to show our mothers more than ordinary respect. For just as we must not even acknowledge our parents when they oppose us in spiritual matters, so when they do not hinder us, we should show them every proper respect and give them priority over others, because they brought us into the world, because they raised us, because they endured ten thousand terrible things for us. And with these words He silences Marcion’s shamelessness. For if He was not born according to the flesh and had no mother, why does He take such special care for her alone? Ver. 28. “After this, Jesus, knowing that everything was now accomplished.” That is, “that nothing was lacking in the Dispensation.” For He wanted to show everywhere that this Death was of a new kind, since the whole matter lay in the power of the Person dying, and death did not come upon the Body before He willed it; and He willed it after He had fulfilled everything. That is also why He said, “I have power to lay down My life; and I have power to take it again.” ( c. x. 18.) So, knowing that everything was fulfilled, He says, “I thirst.” Here again He fulfills a prophecy. But consider, please, the accursed character of the bystanders. Even if we have ten thousand enemies and have suffered unbearable things at their hands, we soften when we see them dying. But even then they did not make peace with Him or grow gentler at what they saw. Instead, they became more savage and increased their mockery. They brought Him vinegar on a sponge, as people bring it to the condemned, and gave Him this to drink; this is why the hyssop is added. Ver. 30. “So after receiving it, He says, It is finished.” Do you see how He does everything calmly and with power? What follows shows this too. For when everything had been completed, “He bowed His head, (this had not been nailed,) and gave up His spirit.” That is, “died.” Yet breathing one’s last does not come after bowing the head; here, however, it does. For He did not bow His head after He had breathed His last, as happens with us; instead, after He had bent His head, He breathed His last. Through all these things the Evangelist has shown that He was Lord of all. But the Jews, who swallowed the camel and strained out the gnat, after committing such an atrocious deed, are very particular about the day. Ver. 31. “Because it was the Preparation, so that the bodies would not remain on the cross—they asked Pilate to have their legs broken.” Do you see how powerful truth is? Through the very things they are so eager about, prophecy is fulfilled. For these things provide the occasion for this clear prediction, separate from their concerns, to be fulfilled. When the soldiers came, they broke the others’ legs, but not Christ’s. Yet to gratify the Jews, they pierced His side with a spear, now insulting even His dead body. What an abominable and accursed intention! Yet, beloved, do not be dismayed or discouraged. For what these men did with an evil intention fought on the side of the truth. For there was also a prophecy about this (from this circumstance): “They will look on Him whom they pierced.” ( Ver. 37; Zech. xii. 10.) And not only this: the deed they dared to commit then was proof of the faith for those who would later disbelieve, such as Thomas and others like him. With this, too, an inexpressible mystery was accomplished. For “water and blood came out.” Those fountains did not flow without a purpose or by chance, but because through these two together the Church is formed. And the initiated know this, since they are regenerated through water and nourished by the Blood and the Flesh. This is where the Mysteries have their beginning, so that when you approach that awe-inspiring cup, you may approach it as someone drinking from His very side. Ver. 35. “And the one who saw it testified, and his testimony is true.” That is, “I did not hear it from others; I was there myself and saw it, and the testimony is true.” This is only to be expected. For he is describing an insult done to Him, not something great and wonderful that might make you suspect his account. But he is very precise about what happened, silencing heretics, loudly proclaiming beforehand the Mysteries that were to come, and keeping his eyes on the treasure stored up in them. And that prophecy is also fulfilled, Ver. 36. “Not one of His bones will be broken.” ( Ex. xii. 46; Num. ix. 12.) For even if this was said about the Jews’ lamb, still the type came first for the sake of the reality, and in Him the prophecy was more fully accomplished. This is why the Evangelist brought forward the Prophet. For if he had kept presenting himself as a witness, he would have seemed unworthy of belief; so he brings Moses to his aid and says that this too did not happen without a purpose, but had been written long before. And this is the meaning of the words, “Not one of His bones will be broken.” Again, he confirms the Prophet’s words by his own testimony. “I have told you these things,” he says, “so that you may learn how closely the type is connected with the reality.” Do you see how much trouble he takes to make people believe what seemed disgraceful and shameful? For the soldier’s insulting even the dead body was far worse than the crucifixion. “But still,” he says, “I have told even these things, and told them very earnestly, ‘so that you may believe.’ ( Ver. 35.) So let no one disbelieve or harm our cause out of shame. For the things that seem most shameful are the very accounts of our blessings that deserve reverence.” Ver. 38. “After this came Joseph of Arimathea, who was a disciple.” He was not one of the twelve, but perhaps one of the seventy. For now, thinking that the Cross had quenched the Jews’ anger, they approached without fear and took charge of His burial. So Joseph came and asked Pilate for this favor, and Pilate granted it; why would he not? Nicodemus also helps him and provides an expensive burial. For they were still inclined to think of Him as a mere man. And they brought spices whose special property is to preserve the body for a long time and keep it from quickly decaying. This was the action of men who imagined nothing great about Him; still, they showed very loving affection. But why did none of the twelve come—neither John, nor Peter, nor any other of the more prominent disciples? The writer does not conceal this point either. If anyone says it was from fear of the Jews, these men were gripped by the same fear; for Joseph too was, it says, “A secret (disciple) for fear of the Jews.” And no one can say that Joseph acted this way because he held them in great contempt; he came even though he himself was afraid. But John, who was present and had seen Him breathe His last, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the burial,) and known to Pilate, which is also why he obtained the favor. And then he buried Him magnificently, according to Jewish custom, as someone great and admirable, rather than as a criminal. [4.] And because they were pressed for time, (since the Death took place at the ninth hour, and between going to Pilate and taking down the body, evening would probably overtake them, when it was unlawful to work,) they laid Him in the nearby tomb. And Providence arranged for Him to be placed in a new tomb, where no one had been placed before, so that His Resurrection would not be thought to be the resurrection of someone else lying there with Him; so that the disciples could easily come and see what happened, because the place was near; and so that His enemies too, and not only the disciples, would be witnesses to His burial. For sealing the tomb and having soldiers sit beside it to guard it were actions that testified to the burial. For Christ earnestly wanted this to be acknowledged, no less than the Resurrection. That is also why the disciples take such pains to show that He died. For all the time that followed would confirm the Resurrection, but if the Death had then been partly concealed or not made completely clear, it would probably have damaged the account of the Resurrection. Nor was it only for these reasons that He was laid nearby, but also so that the story about His being stolen could be proved false. “On the first day of the week” (that is, the Lord’s day) “Mary Magdalene comes very early in the morning and sees the stone taken away from the tomb.” ( Ch. xx. ver. 1.) For He rose while both the stone and the seals still enclosed Him. But because others needed to be fully convinced, the tomb was opened after the Resurrection, and in this way what had happened was confirmed. This, then, was what stirred Mary. For she was so full of loving affection for her Master that once the Sabbath was over, she could not bear to rest, but came very early in the morning, hoping to find some comfort in the place. But when she saw the place and the stone taken away, she neither went inside nor stooped down, but ran to the disciples in her intense longing. For this was what she earnestly desired: to learn as quickly as possible what had become of the body. This was why she ran, and her words make it clear. Ver. 2. “They have taken away,” she says, “my Lord, and I do not know where they have laid Him.” Do you see how she still had no clear understanding of the Resurrection, but thought the body had been moved and simply tells the disciples everything? And the Evangelist has not denied the woman this praise or thought it shameful that they first learned these things from her, who had spent the night keeping watch. So his love of truth shines through everywhere. When she came and said these things, they heard her and hurried eagerly to the tomb. They saw the linen cloths lying there, which was a sign of the Resurrection. For if anyone had moved the body, they would not have stripped it first; nor, if anyone had stolen it, would they have taken the trouble to remove the facecloth, roll it up, and lay it in a place by itself. What would they have done? They would have taken the body as it was. This is why John tells us in advance that He was buried with a great deal of myrrh, which fastens linen to the body as firmly as lead: so that when you hear that the cloths lay separately, you will not put up with those who say He was stolen. For a thief would not have been so foolish as to spend so much effort on something unnecessary. Why would he undo the cloths? And how could he have escaped detection if he had done so? He would probably have spent a long time doing it and been discovered because he delayed and lingered. But why do the linen cloths lie separately, while the facecloth was rolled up by itself? So that you may learn that placing some things in one place and others in another, and rolling them up, was not the work of people in confusion or haste. From this they believed in the Resurrection. This is why Christ appeared to them afterward, once they were convinced by what they had seen. Notice here again the Evangelist’s lack of boastfulness, and how he testifies to the thoroughness of Peter’s search. For he himself, having arrived before Peter and seen the linen cloths, investigated no further, but stepped back. But that zealous disciple went farther in, examined everything carefully, and saw something more; then the other disciple too was called in to see. For after entering behind Peter, he saw the burial cloths lying separately. Now separating them, placing one thing by itself and another by itself after rolling it up, was the action of someone working carefully, rather than haphazardly as though alarmed. [5.] But when you hear that your Lord rose naked, give up your madness over funerals. For what is the point of that excessive and useless expense, which brings great loss to the mourners and no benefit to the departed—or, if we must say it brings anything, brings harm instead? For an expensive burial has often led to tombs being broken open and caused someone buried with great care to be thrown out naked and unburied. But what a tragedy vanity is! What tyranny it exercises even in sorrow! What folly! Many people, to prevent this, cut those fine clothes into pieces and fill them with many spices, making them doubly useless to anyone who would dishonor the dead, and then bury them. Are these not the actions of madmen, of people out of their minds—to make a display of their ambition and then destroy it? “Yes,” someone says, “we use all these devices so that the clothes may lie safely with the dead.” Well then, if robbers do not get them, will moths and worms not get them? Or if moths and worms do not get them, will time and the moisture of decay not destroy them? But let us suppose that neither tomb robbers, nor moths, nor worms, nor time, nor anything else destroys what lies in the tomb; that the body itself remains untouched until the Resurrection, and these things are preserved new and fresh and fine. What benefit does the departed person gain from this, when the body rises naked while these things remain here and give us no help with the accounts we must give? “Then why,” someone says, “was it done in Christ’s case?” First of all, do not compare these things with human affairs, since the prostitute even poured ointment on His holy feet. But if we must discuss these things, we say that they were done when those who did them did not know the teaching of the Resurrection. That is why it says, “As was the custom of the Jews.” For those who honored Christ were not among the twelve, but were people who did not honor Him greatly. The twelve honored Him through death, slaughter, and dangers for His sake, rather than in this way. The other was indeed honor, but far inferior to what I have described. Besides, as I said at the beginning, we are now speaking of human beings, but then these things were done for the Lord. And so that you may learn that Christ placed no value on these things, He said, “You saw Me hungry, and you fed Me; thirsty, and you gave Me a drink; naked, and you clothed Me” ( Matt. xxv. 35 ); but nowhere did He say, “dead, and you buried Me.” I say this not to abolish the custom of burial (I would never suggest that), but to curb its extravagance and inappropriate vanity. “But,” someone says, “feeling and grief and sympathy for the departed lead us to this practice.” The practice comes from vanity, rather than sympathy for the departed. For if you want to show sympathy for the dead, I will show you another way to mourn and teach you to clothe him in garments that will rise again with him and make him glorious. For these garments are not consumed by worms, worn away by time, or stolen by tomb robbers. What kind of garments are these? The clothing of almsgiving. For this is a robe that will rise again with him, because the seal of almsgiving is with him. Those who then hear, “When I was hungry, you fed Me,” shine in these garments. These make people distinguished; these make them glorious; these keep them safe. But the garments used now are only something for moths to consume and a table for worms. I say this to urge you to conduct funeral observances in moderation, rather than to forbid them: cover the body and do not commit it naked to the earth. For if He commands us while we are alive to have no more than enough to cover us, how much more when we are dead? The dead body does not need clothing as much as when it is alive and breathing. When we are alive, we need clothing to cover us because of the cold and for decency’s sake. But when we are dead, we need burial cloths for neither of these reasons, only to keep the body from lying naked. And we have the earth as a better covering than burial cloths, the most beautiful covering and one better suited to the nature of bodies like ours. If, then, we must not seek anything excessive where there are so many needs, how much more inappropriate is showing off where there is no such necessity? [6.] “But the onlookers will laugh,” someone says. Certainly, if anyone laughs, we need not care much about someone so exceedingly foolish. But as things stand, many people instead admire and approve of our true wisdom. For what deserves laughter is what we do now: weeping, wailing, and burying ourselves with the departed. These things deserve ridicule and punishment. But showing true wisdom, both in these matters and in the modest clothing we use, wins us crowns and praise. Everyone will applaud us, admire the power of Christ, and say, “Amazing! How great is the power of the Crucified One! He has persuaded people who are perishing and wasting away that death is not death. So they act like people sending the dead ahead of them to a distant and better home, rather than like people who are perishing. He has persuaded them that this perishable, earthly body will put on a garment more glorious than silk or cloth of gold, the garment of immortality. So they are not very anxious about their burial, but consider a virtuous life an admirable burial shroud.” They will say these things if they see us showing true wisdom. But if they see us bowed down with grief, acting like women, and surrounding ourselves with troops of female mourners, they will laugh, mock, and find fault in ten thousand ways, tearing apart our foolish expense and wasted effort. We hear everyone criticizing these things, and quite reasonably. For what excuse can we have when we adorn a body that decay and worms consume, while neglecting Christ when He is thirsty, going about naked, and a stranger? So let us stop this pointless trouble. Let us conduct the funerals of the departed in a way that is good for both us and them, to the glory of God. Let us give generously to the poor for their sake; let us send them off with the best provisions for the journey. For if the memory of admirable people, though dead, has protected the living, (for it says, “I will defend this city for My Own sake, and for My servant David’s sake”— 2 Kings xix. 34 ,) much more will almsgiving do this. For it has even raised the dead, as when the widows stood around showing the things Dorcas had made while she was with them. ( Acts ix. 39.) So when someone is about to die, let that dying person’s friend prepare the funeral and persuade the departing person to leave something to the needy. Let him send him to the grave in these garments, leaving Christ as his heir. For if those who name kings among their heirs leave a secure share to their relatives, consider how much good someone will bring down upon himself and all his family when he leaves Christ as an heir along with his children. These are the right kinds of funerals; these benefit both those who remain and those who depart. If we are buried this way, we will be glorious at the Resurrection. But if we care for the body and neglect the soul, we will then suffer many terrible things and face much ridicule. For it is no ordinary disgrace to depart without being clothed in virtue; even a body thrown out without a tomb is not as disgraced as a soul appearing bare of virtue on that day. Let us put virtue on; let us wrap it around us. It is best to do this throughout our lives. But if we have been negligent in this life, let us at least come to our senses at its end and instruct our relatives to help us when we depart by giving to the poor. In this way, with each other’s help, may we attain great confidence through the grace and lovingkindness of our Lord Jesus Christ, with whom may glory, dominion, and honor belong to the Father and the Holy Spirit, now and forever, for all eternity. Amen.