Homilies on John 85.1–85.6

“Then therefore Pilate handed him over to them to be crucified. And they took Jesus and led him away. And carrying his own cross, he went out to what is called the Place of a Skull, which in Hebrew is called Golgotha, where they crucified him.” Prosperity is terrible at casting down and sweeping away those who do not take heed. So the Jews too, enjoying from the beginning God's favor, sought the custom of the kingship of the nations, and in the desert, after the manna, they remembered onions. In the same way here too, rejecting the kingship of Christ, they called that of Caesar upon themselves. Therefore God set a king over them according to their own verdict. When then Pilate heard these things, he handed him over to be crucified, very unreasonably. For when he ought to have asked whether Christ had really been eager to attempt a usurpation, he gave his verdict from fear alone; and yet, so that he might not suffer this, Christ had said beforehand, “My kingdom is not of this world.” But giving himself wholly to present things, he would not practice any great philosophy; and yet his wife's dream was enough to strike him with dread. But he became no better through any of these things, nor did he look to heaven, but handed him over. And they laid the cross on him as on a condemned man at last. For they regarded the wood as ill-omened and could not bear even to touch it. So it happened in the type too; for Isaac carried the wood. But then the matter stopped at the father's intention (for it was a type), while now it went on to the deeds themselves; for it was the truth. “And he came to the Place of a Skull.” Some say that Adam died and lies there, and that Jesus, in the place where death had reigned, there set up the trophy. For he went out carrying the cross as a trophy against the tyranny of death; and as conquerors do, so he too carried on his shoulders the symbol of victory. What does it matter if the Jews ordered these things with another intent? “And they crucify him” also “with robbers,” unwillingly fulfilling the prophecy in this too. For what these men did to insult him, this worked together for the truth, so that you may learn how great its power is. For the prophet foretold this too long before: “He was reckoned with the lawless.” The demon wished, then, to overshadow what was done; but he could not. For three were crucified, but Jesus alone shone out, so that you may learn that his power accomplished the whole. And yet, when the three were nailed to the cross, the miracles happened in this way; but nevertheless no one ascribed any of what happened to any of them, but only to Jesus; so stale had the devil's [plot] become, and the whole turned back on his own head. For of these two, one was saved. So not only did [the crucifixion with robbers] not injure the glory of the one crucified, but it contributed not a little; for to change a robber on the cross and bring him into paradise was no less than to shake the rocks. “And Pilate also wrote a title,” at once avenging himself on the Jews and making a defense for Christ. For since they had handed him over as a worthless man, and were trying to confirm this verdict by his fellowship with the robbers, so that no one might in future be able to bring wicked charges and accuse him as some worthless and wicked man, he stopped their mouths and those of all who wished to accuse, and showed that they had risen up against their own king; and as on a trophy, so he set the letters, sending forth a splendid voice, declaring the victory and proclaiming the kingship, even if not completely. And he made this plain not in one tongue but in three languages. For since it was likely that there were many people of mixed race among the Jews because of the feast, so that no one might be ignorant of the defense, he pilloried the madness of the Jews in all the languages. For they begrudged him even when crucified. And yet what harm did this do you? None. For if he was mortal and weak and about to be extinguished, why do you fear the letters that say he is King of the Jews? And what do they say? “Write that he said so.” For now it is a declaration and a common verdict; but if it is added that he said it, the charge is shown to be one of his own rashness and arrogance. But Pilate was not turned aside, but stood by his former decision. And not a little, but everything, is arranged by this too. For since the wood of the cross was buried, because no one was eager to take it up, since fear lay upon them and the believers were hastening to other urgent matters, and it was going to be sought in later times, and it was likely that the three crosses lay together, so that the Master's might not be unknown, it became plain to all, first from its lying in the middle, and then also from the title; for those of the robbers had no titles. “And the soldiers divided his garments, but not the tunic.” See everywhere the prophecies fulfilled by the things by which they acted wickedly. For this too had been foretold long before. And yet there were three being crucified; but the things of the prophecies were fulfilled in him. For why did they not do this to the others, but to him alone? But consider the exactness of the prophecy. For the prophet spoke not only of what they divided, but also of what they did not divide. The garments they divided, but the tunic they did not divide, but left the matter to the lot. And “woven from the top” is not added without purpose; some say that an allegory is signified by it, that the one crucified was not simply a man, but had the Godhead also from above.

But some say that the evangelist is describing the very form of the tunic. For since in Palestine they weave garments by putting two pieces together, John, showing that the tunic was of this kind, says, “woven from the top.” But it seems to me that he says this hinting at the cheapness of the garments, and that, as in everything else, so in his dress too he pursued the plain fashion. And the soldiers did these things; but he, while being crucified, commits his mother to the disciple, teaching us to take every care of our parents to our last breath. When she troubled him at an unsuitable time, he says, “Woman, what have I to do with you?” and, “Who is my mother?”; but here he shows great affection, and commits her to the disciple whom he loved. Again John hides himself out of modesty; for if he had wished to boast, he would have added the reason why he was loved, since it was likely to be something great and wonderful. And why does he say nothing else to John, nor comfort him in his dejection? Because it was not a time for comfort by words. And besides, it was no small thing to be honored with such an honor and to receive the reward for his perseverance. But consider how even when crucified he did everything without disturbance: speaking to the disciple about his mother, fulfilling prophecies, holding out good hopes to the robber. And yet before he was crucified he appears sweating, in anguish, afraid. What then is this? Nothing perplexing, nothing obscure. For there the weakness of nature was shown; here the abundance of power was shown. And besides, he teaches us by both of these that even if we are troubled before terrible things, we should not for that reason shrink from them, but once we have entered the contest, we should think everything very light and easy. Let us not then tremble at death. For the soul by nature has the love of life; but it lies with us either to loose its bonds and make the desire weak, or to bind it and make it more tyrannical. For as we have the desire for the union of bodies, but when we practice philosophy we make its tyranny weak, so it is with life too. For as God implanted bodily desire for the begetting of children, building up our succession, without preventing us from walking the higher road of continence, so he also sowed the longing for life, preventing us from destroying ourselves, but not hindering us from looking down on the present life. And knowing these things we must keep the right measure, and neither ever go to death of our own accord, even if one has countless troubles, nor, when dragged away for the things that please God, draw back and shrink, but strip for the contest with courage, preferring the life to come to the present one. “And the women stood by the cross”; and the weaker sex then appeared the more courageous; so completely was everything being changed at last. And he, committing his mother, says, “Behold your son.” Oh, the honor! With what honor he honored the disciple! For since he himself was now departing, he handed her over to the disciple to take care of her. For since it was likely that, being his mother, she would grieve and seek protection, he rightly entrusts her to the beloved disciple. To him he says, “Behold your mother.” He said these things joining them together in love; and the disciple, understanding this, took her to his own home. Why did he mention no other woman, though another too was standing there? Teaching us to give something more to mothers. For as, when parents oppose us in spiritual things, we must not even acknowledge them, so when they hinder nothing, we must render them all that is fitting and put them before others, because they bore us, because they reared us, because they endured countless hardships. So too he stops the shamelessness of Marcion. For if he was not born according to the flesh and had no mother, why does he take such forethought for her alone? “After this, Jesus, knowing that all was now finished”; that is, that nothing was lacking to the dispensation. For everywhere he was eager to show that this death was something new, since the whole lay in the power of the one dying, and death did not come upon the body until he himself willed; and he willed it after fulfilling all things. That is why he also said, “I have authority to lay down my life, and I have authority to take it again.” Knowing, then, that all things had been fulfilled, he says, “I thirst,” here again fulfilling a prophecy. But consider the foulness of those standing by. For even if we have countless enemies and have suffered incurable wrongs at their hands, when we see them being put to death we are softened; but these men did not make peace with him even so, nor did they become gentle at what they saw, but grew more savage and increased their irony; and putting vinegar to him on a sponge, they gave him drink as it is offered to the condemned; that is why the hyssop too is added. “Having received it, then, he says, ‘It is finished.’” Do you see him doing everything without disturbance and with authority? And what follows shows this too. For when all things had been completed, “bowing his head” (for that was not nailed) “he gave up his spirit,” that is, he expired. And yet the breathing out does not come after the bowing of the head; but here it is the opposite. For he did not bow his head after he had expired, as happens with us; but after he had bowed his head, then he expired. By all these things the evangelist showed that he himself was Lord of the whole. But the Jews again, who swallow the camel [and venture such a] daring deed, are scrupulous about the day. “For since it was the Preparation, so that the bodies might not remain on the cross, they asked Pilate that their legs might be broken.” Do you see how strong the truth is? Through the very things they are eager for, the prophecy is fulfilled. For from these another prediction too reaches its fulfillment. For “the soldiers came and broke the legs of the others, but not those of Christ.” Yet these men, to gratify the Jews, pierced his side with the spear, and insulted the body now dead. O the foul and accursed purpose! But do not be troubled or dejected, beloved. For what those men did from a wicked intention, this fought on the side of the truth. For there was a prophecy saying from this too, “They will look on him whom they pierced.” And not only this, but the outrage became a proof of faith to those who were going to disbelieve, such as Thomas and those like him. And with this an unspeakable mystery too was accomplished. For “there came out water and blood.” Not simply nor by chance did these springs come out, but because the church is constituted from both of these. And those who are being initiated know it, being regenerated by water and nourished by blood and flesh. From here the mysteries take their beginning, so that, when you approach the awesome cup, you may approach as drinking from the side itself. “And he who has seen has borne witness, and his witness is true”; that is, I did not hear it from others, but was present myself and saw, and the witness is true; rightly so. For he relates an insult that was done; he does not relate something great and wonderful, so that you might suspect the account; but he himself, stopping the mouths of the heretics, and proclaiming beforehand the mysteries to come, and [beholding] the [treasure] laid up in them, [relates exactly what happened]. And that prophecy too is fulfilled, “Not a bone of him shall they break.” For even if this was said of the lamb of the Jews, yet the type ran ahead for the sake of the truth, and was fulfilled rather in him. This is why he brought forward the prophet too. For since, bringing himself forward again and again, he did not seem trustworthy, he brings in Moses, saying that not even this happened simply, but was written beforehand long ago. And this is that which was said, “Not a bone of him shall be broken.” And again he gives credit to the prophet from himself. “I have said these things,” he says, “that you may learn” that the kinship of the type with the truth is great. Do you see how much zeal he shows that what seems shameful and to bring disgrace may be believed? For that the soldier insulted even a dead body was much worse than being crucified. But nevertheless, I have said these things too, he says, and said them with great zeal, “that you may believe.” Let no one, then, disbelieve, nor through shame harm our cause. For the things that seem most shameful are the glories of our good things. “After this Joseph of Arimathea came, being a disciple,” not of the twelve, but perhaps of the seventy. For by now, thinking that the anger had been quenched by the cross, they came forward without fear and took care of the burial. Coming forward, then, he asks the favor of Pilate, and he grants it; for why would he not? Nicodemus too helps him, and makes the burial costly. For they were still disposed toward him as toward a mere man. And they bring these spices, which most of all are able to preserve the body for a long time and not allow it to give way quickly to corruption; which was the act of men who imagined nothing great about him; yet they showed great affection. But how did none of the twelve come, not John, not Peter, not any other of the notable ones? And the disciple does not hide this either. For if anyone should speak of fear of the Jews, this man too was held by the same fear; for he too, it says, was “secretly, for fear of the Jews.” And one could not say that he did this from great contempt of them; but he, though afraid, still came forward. But John, who was present and saw him expire, did nothing of the kind. What then is it? It seems to me that Joseph was one of the very notable men (and this is plain from the grave clothes), and known to Pilate; hence he also obtained the favor. And he buries him at last, not as a condemned man, but, as was the custom of the Jews, costly, as some great and wonderful person.

And since they were pressed by the time (for his death took place at the ninth hour, and then, with their going to Pilate in the meantime and taking down the body, evening was likely to overtake them, when it was not lawful to work), they lay him in the nearby tomb. And it is so arranged that he is laid in a new tomb, where no one had been laid, so that the resurrection might not be thought to belong to someone else lying with him; and so that the disciples might be able to come easily and become spectators of what happened, since the place was near; and so that not they alone, but the enemies too, should be witnesses of the burial. For placing seals on the tomb and stationing soldiers there as guards was the act of men bearing witness to the burial; for Christ was eager that this be acknowledged no less than the resurrection. This is why the disciples too take great pains about this, to show that he died. For all the time afterward was to confirm the resurrection; but the death, if it had then been obscured and not made very plain, would have harmed the account of the resurrection. And not only for these reasons was he laid near, but also so that the story of the theft might be shown to be false. “On the first day of the week” (that is, on the Lord's day), very early, “Mary Magdalene comes early, and sees the stone taken away from the tomb.” For he rose while the stone and the seals were still in place. But since the others too had to be fully assured, the tomb is opened after the resurrection, and so what happened is confirmed. This is what moved Mary. For being very affectionate toward the Teacher, when the sabbath had passed she could not bear to keep still, but came very early, wishing to find some comfort from the place. And seeing the place and the stone taken away, she did not go in or stoop to look in, but ran to the disciples from her great longing. For this was what she was eager for: she wished to learn with great speed what had become of the body. For her running meant this, and her words show it: “They have taken away my Lord,” she says, “and I do not know where they have laid him.” Do you see how she did not yet know anything clear about the resurrection, but thought that the body had been moved, and reports everything to the disciples without artifice? And the evangelist did not deprive the woman of such great praise, nor did he think it a shame that they learned these things first from her, who had spent the night [watching]. So everywhere his love of truth shines out in his character. When then she came and said these things, they, hearing it, come to the tomb with great haste, and see the linen cloths lying there, which was a sign of the resurrection. For if any had moved the body, they would not have done so after stripping it; nor, if they had stolen it, would they have taken care to remove the face-cloth and roll it up and put it in one place; but how? They would have taken the body as it was. This is why John said beforehand that he was buried with much myrrh, which glues the linen to the body no less than lead, so that when you hear that the face-cloths lay apart, you may not tolerate those who say that he was stolen. For the thief was not so foolish as to spend so much effort on a superfluous thing. For why would he leave the face-cloths? And how would he have escaped notice doing this? For he would likely have spent much time, and been caught delaying and lingering. And why do the linen cloths lie apart, and the face-cloth apart, rolled up? So that you may learn that it was not the act of men in haste or confusion to place and roll those things apart and these things apart. From this they believed in the resurrection. This is why Christ afterward appears to them, when they had been assured by what they saw. See here too the evangelist's freedom from vanity, how he bears witness to the exactness of Peter's search. For having arrived before him and seen the linen cloths lying there, he inquires no further, but stands back; but that ardent man, going further in, looked over everything exactly, and saw something more; and then this one too was summoned to the sight. For entering after him, he saw the grave clothes lying and separated. For to separate them and, having rolled them up, to put this apart and that apart, was the act of one doing it with care, and not of someone in confusion as it happened.

But when you hear that the Master rose naked, cease from your madness about funerals. For what is the meaning of this superfluous and useless expense, which brings great loss to the mourners and no gain to the departed, but rather, if one must say it, harm? For costly burial has often been the cause of grave-robbing, and has made the one carefully buried lie thrown out naked and unburied. But O vainglory! How great a tyranny it shows even in mourning, how great a folly! Many, at any rate, so that this may not happen, tear those fine linen cloths so that they become doubly useless to those who would despoil them, and so commit them to the earth. Is this not the act of madmen? Is this not the act of men out of their minds, to make a display of munificence and then destroy it again? Yes, someone says, we contrive all this so that it may lie safely with the dead man. What then? If the grave-robbers do not take it, will not the moths take it, and the worms? And if the moths and the worms do not take it, will not time and decay destroy it? But let us suppose that neither grave-robbers, nor moths, nor worms, nor time, nor anything else consumes what lies there, but that the body too remains untouched until the resurrection, and these very things are kept new and freshly made and fine: what more comes of this to the departed, when the body is raised naked, while these things stay here and help us not at all toward that reckoning? Why then, someone says, was it done in Christ's case? First, do not compare these things with human things; for the harlot too poured ointment on those holy feet. But if one must speak of these things too, first, it was done by men who did not know the doctrine of the resurrection. That is why he says, “as was the custom of the Jews.” For those who honored Christ in this way were not of the twelve, but men who did not honor him greatly. The twelve, at least, did not honor him in this way, but by death and slaughter and the dangers they underwent for him. That too was honor, but much less than this of which I spoke. Besides, as I said, our discussion now is about men; but then these things were done for the Master. And so that you may learn that Christ makes no account of these things, he said, “You saw me hungry and fed me, and thirsty and gave me drink, and naked and clothed me”; and nowhere did he say, “And dead, and you buried me.” And I say these things not abolishing burial (God forbid!), but cutting off extravagance and untimely ostentation. But, someone says, grief and pain and sympathy for the departed persuade us to these things. These things do not come from sympathy for the departed, but from vainglory. For if you wish to grieve with the dead man, I will show you another way of burial, and teach you to put on him garments that rise again with him and make him splendid. For these garments are neither eaten by moths, nor consumed by time, nor [stolen] by grave-robbers. What then are these? The covering of almsgiving. For this robe rises with him; for the seal of almsgiving is with him. With these garments those will shine who then hear, “You fed me when I was hungry.” These make them distinguished, these make them illustrious, these set them in safety; but the present ones are nothing else than food for moths and a table for worms. And I say these things not forbidding burial, but bidding us do it with moderation, so as to cover the body and not commit it naked to the earth. For if he commands the living to have nothing more than a covering, much more the dead. For the body when dead does not need clothing as much as when living and breathing. While living, we need the covering of garments both because of the cold and for decency; but when dead we need grave clothes for none of these reasons, but only so that the body may not lie naked; and before grave clothes we have the earth as the finest covering, and one more suited to the nature of bodies. If then where there are so many needs we ought to seek nothing superfluous, much more where there is no such necessity is ostentation untimely.

But those who see it will laugh, someone says. In the first place, even if there is someone who laughs, one need not take much account of one who is so very foolish; but as it is, many rather admire and accept our philosophy. For it is not these things that deserve laughter, but what we do now, [wailing over] the departed. These things deserve both laughter and punishment. But to practice philosophy both in these things and in moderation about grave clothes procures us crowns and praises; and all will applaud us, and will marvel at the power of Christ, and will say: Oh, how great is the strength of the one who was crucified! He persuaded those who were perishing and decaying that death is not death; so they do not act like men who are perishing, but like men sending someone off on a better journey. He persuaded them that this corruptible and earthly body will put on a garment far more splendid than silken and gold-embroidered ones, incorruption. That is why they take no great care about burial, but think a wonderful grave-cloth to be a life [of virtue]. These things they will say if they see us practicing philosophy; but if they see women wailing, they will laugh and mock and bring countless accusations, tearing apart the useless expense and the vain labor. For we hear everyone accusing us of these things, and very rightly. For what defense shall we have, when we [adorn] the body [that is going] to decay and worms, [but neglect Christ] thirsting, going about naked and a stranger? Let us then cease from this vain zeal; let us bury the departed in the way that profits both us and them, to the glory of God; let us do much almsgiving for them; let us send with them the finest provisions. For if the memory of admirable men who had died protected the living (“I will defend this city,” he says, “for my own sake and for the sake of my servant David”), much more does almsgiving do this. For this, this, raised even the dead, when the widows stood around showing all that Dorcas made while she was with them. When then someone is about to die, let his relative [prepare] the grave clothes for the dying man, and persuade him to leave something to the needy; with these let him send him off; let him persuade him, in place of garments, to leave Christ too as heir. For if those who write kings in as heirs leave great security to their families, consider how much goodwill one who leaves Christ as heir with his children will draw to himself and to all his own. These are the fine grave clothes; these profit both those who remain and those who depart. If we are buried in this way, we shall be splendid at the time of the resurrection; but if we care for the body and neglect the soul, we shall suffer many terrible things there, and incur much laughter. For it is no ordinary disgrace to depart naked of virtue; the body thrown out unburied is not so disgraced as the soul that then appears naked of virtue. This let us clothe, this let us wrap, above all throughout our whole life; but if we have neglected it here, let us at least be sober when we are dying, and charge our relatives to help us after we have departed, through almsgiving. So, helped by one another, may we obtain great boldness, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory, might, and honor to the Father, together with the Holy Spirit, now and always and for ever and ever. Amen.