Homilies on the Gospel of John 87

The disciples therefore went away again unto their own homes;

but Mary stood without at the sepulchre, weeping.

The female sex is somehow deeply compassionate, and more inclined to pity.

I have said this so that you may not marvel why on earth Mary lamented bitterly at the tomb, while Peter felt nothing of the sort.

For the disciples, it says, went away unto their own homes, but she stood there in tears.

For her nature was prone to breaking down, and she did not yet clearly know the doctrine concerning the resurrection;

just as those men, having beheld the linen cloths and believed, went away unto their own homes astonished.

And why did they not straightway go to Galilee, as had been arranged for them before the passion? Perhaps they were awaiting the rest;

and besides, they were still in the very height of their astonishment.

But she remained standing at the place.

For it is a great thing, as I have said, toward consolation, even for the tomb to be in sight.

You see her, at any rate, that she might find more repose, both stooping down and desiring to see the place where the body had lain. It was for this very reason that she received no small reward for this great earnestness.

For what the disciples had not seen, this the woman saw first: angels sitting, the one at the feet and the other at the head, in white raiment;

and their appearance was full of much brightness and gladness.

For since the woman's mind was not lofty enough to receive the resurrection from the grave-cloths, something more is done, and she beholds angels sitting in a radiant appearance, so as thereby for the time being to raise her up from her grief and to console her.

But they say nothing to her about the resurrection;

rather, she is gently led forward to this doctrine.

She saw countenances radiant, and more so than was usual;

for what does it say? Woman, why weepest thou? And through all these things, as through a door being opened, she was little by little led toward the doctrine concerning the resurrection.

And the very manner of their sitting led her to inquire;

for they showed that they knew what had happened.

For this reason too they do not sit together, but standing apart from one another.

For since it was not likely that she would simply venture to inquire, they lead her to conversation both by the question and by the manner of their sitting.

What then does she say? At once warmly and tenderly:

They have taken away my Lord, and I know not where they have laid him.

What sayest thou? Dost thou still know nothing about the resurrection, but still imaginest a mere placing? Dost thou see how she had not yet received the lofty doctrine? And having said these things, she turned herself backward.

And what consistency is there in this, that while she was conversing with them and had as yet heard nothing from them, she should turn herself backward? It seems to me that, as she was saying these things, Christ suddenly appearing behind her astonished the angels, and that they, beholding the Master, at once by their bearing, their look, and their movement made it plain that they had seen the Lord;

and this made the woman turn round, and caused her to turn herself backward.

To them, then, He appeared in this manner;

but to the woman not so, so as not to astound her from the first sight, but in a humbler and more ordinary appearance.

And this is plain from the fact that she even supposed Him to be the gardener.

But one so lowly ought not to be led all at once to lofty things, but gently.

Woman, why weepest thou? whom seekest thou? This showed that He knew what He wished to ask, and led her to answer.

This the woman also perceiving, no longer utters the name of Jesus, but, as though the questioner knew whom she was inquiring after, she says:

If thou hast borne him hence, tell me where thou hast laid him, and I will take him away.

Again she speaks of a placing and a removal and a bearing away, conversing as concerning a dead body.

And what she means to convey is this:

If through fear of the Jews ye have borne him hence, tell me, and I will take him.

Great is the goodwill and tender affection of the woman;

yet as yet there was nothing lofty in her.

Therefore He henceforth presents Himself to her, not through sight, but through voice.

For just as with the Jews at one time He was recognized, and at another was unseen even while present;

so also in speaking, whenever He willed, then He made Himself known.

For indeed, when He said to the Jews, Whom seek ye? they recognized neither His appearance nor His voice, until He willed it;

And He called her by her name only,

at once reproaching her and reproving her, because she was imagining these things concerning the Living One.

But how is it that, Having turned, she saith, if indeed He was conversing with her? It seems to me that, having said, Where have ye laid him, she turned toward the angels, as though asking why they had been astounded;

then that Christ, having called her, turned her back to Himself away from them, and by His voice made Himself known.

For when He called her, Mary, then she recognized Him.

So the recognition was not of sight, but of voice.

But if they should say, Whence is it plain that the angels were astounded, and that on this account the woman turned round? here too they will ask, Whence is it plain that she touched Him and fell down before Him? But just as this is plain from His saying, Touch me not;

so also the former, from its being said that she turned round.

But for what reason did He say, Touch me not? Some say that she was asking for a spiritual gift, having heard Him say to the disciples:

If I go to the Father, I will ask Him, and He will give you another Comforter.

And how could she, who was not present with the disciples, have heard these things? Moreover, such a fancy is far removed from this meaning.

And how could she ask this, seeing He had not yet gone to the Father? What then? It seems to me that she wished still to be with Him as before, and out of joy conceived nothing great, even though He had become far more excellent in respect of the flesh.

Leading her away, then, from this notion and from conversing with Him with much freedom (for henceforth He no longer appears to associate with the disciples in the same familiar way), He raises up her mind, so that she may attend to Him with more reverence.

Now to have said, Come not near me as before;

for matters are not on the same footing, nor shall I henceforth associate with you in like manner;

this would have been harsh and savouring of vaunting;

but to say, I am not yet ascended to the Father, though free from offensiveness, signified the same thing.

For in saying, 'I have not yet ascended,' He makes it plain that He is hastening and pressing on to that place.

But one who is about to depart to that place, and no longer to consort among men, ought not to be regarded with the same disposition of mind as before. And that this is so, what follows makes clear.

'Go, tell My brethren that I ascend to My Father and your Father, and to My God and your God.'

And yet He was not about to do this immediately, but only after forty days.

Why then does He say this? Because He wished to raise up her mind, and to persuade her that He was departing into the heavens.

As for the words, 'My Father and your Father, and My God and your God,' this belongs to the economy, since to ascend also pertains to the flesh.

For it is to one who imagined nothing great concerning Him that He utters these words.

In another sense, then, is He His Father, and in another sense ours? Assuredly so.

For if He is in one way the God of the righteous and in another of other men, much more is it so of the Son and of us.

For since He had said, 'Tell My brethren,' lest from this they should imagine some equality, He shows the difference.

For He Himself was to be seated upon the paternal throne, while they were to stand beside it.

So that, even though according to His essence in the flesh He became our brother, yet in honor He far excelled, indeed beyond all telling how much.

She, then, departs, announcing these things to the disciples.

So great a good is perseverance and steadfast endurance.

But how was it that they no longer grieved when He was about to depart, nor spoke as they had before? At that former time indeed they suffered thus as of one about to die;

but now, since He had risen, for what reason should they grieve? And she reported both the sight and the words, which were enough to comfort them.

Since, then, it was likely that the disciples, on hearing these things, would either disbelieve the woman, or, if they believed, would grieve that He had not deemed them worthy of the sight, although He had promised to appear to them in Galilee;

in order, therefore, that they should not be distressed by turning these things over in their minds, He did not let even a single day pass, but having brought them to a state of longing—both by their already knowing that He was risen, and by their hearing it from the woman—when they were thirsting to see Him and were full of fear (which very thing above all increased their desire), then, when evening had come, He stood before them, and that with much marvel.

And why then did He appear in the evening? Because it was then above all likely that they were in great fear.

But the marvelous thing is, how did they not suppose Him to be a phantom? For He entered while the doors were shut, and...

Chiefly indeed the woman, having gone before, had wrought in them much faith;

and besides, He showed Himself to them in a clear and gentle appearance.

By day He did not appear, so that all might be gathered together;

for He did not even knock at the door, but all at once stood in their midst, and showed His side and His hands.

And at the same time by His voice also He calmed their surging thoughts, saying:

and He reminded them of the word which He had spoken to them before the cross:

'My peace I leave with you;'

and again, 'In Me you have peace; in the world you shall have tribulation.'

'And the disciples rejoiced when they saw the Lord.'

Do you see the words coming to pass in the deeds? For what He said before the cross—'I will see you again, and your heart shall rejoice, and your joy no one takes from you'—this He now fulfilled in deed.

And all these things led them on to the most exact faith.

For since they were engaged in implacable war against the Jews, He repeatedly adds the word, 'Peace be unto you,' giving them as a counterweight to the war this consolation.

This, at any rate, was the first word He spoke after the resurrection (wherefore also Paul everywhere says, 'Grace to you and peace').

But to the women He announces the good news of joy, because that sex was in sorrow, and it received this as its first joy.

Fittingly, then, to the men, on account of the war, He announces peace;

but to the women, on account of their sorrow, He announces the good news of joy.

And having dissolved all their griefs, He adds the achievements of the cross;

since, then, all hindrances have been removed, and He has established a brilliant victory, and all has been accomplished:

'As the Father has sent Me, I also send you.'

You have no difficulty, both from the things already accomplished, and from the worthiness of Me who send you.

Here He lifts up their soul, and shows how great is His trustworthiness, seeing that they were to take up His work.

And no longer is there entreaty made to the Father, but by His own authority He gives them the power.

'Whosesoever sins you remit, they are remitted; and whosesoever you retain, they are retained.'

For just as a king, sending forth rulers, gives authority both to cast into prison and to release;

so also, sending these forth, He invests them with this power.

'If I do not go away, He will not come'—and yet does He give the Spirit? Some indeed say that He did not give the Spirit, but by His breathing rendered them fit for its reception.

For if Daniel, on seeing an angel, was overcome, what would they not have suffered on receiving that ineffable grace, had He not first prepared them as disciples? For this reason, one says, He did not say, 'You have received the Holy Spirit,'

but, 'Receive the Holy Spirit.'

And one would not err in saying that even then they received a certain spiritual authority and grace;

not, however, so as to raise the dead and work miracles, but so as to remit sins;

for the gifts of the Spirit are diverse.

'Whosesoever sins you remit, they are remitted,' showing what kind of operation He gives.

But there, after forty days, they received the working of the signs;

'You shall receive power when the Holy Spirit has come upon you, and you shall be My witnesses both in Jerusalem and in all Judea;'

and they became witnesses through the signs.

For unspeakable is the grace of the Spirit, and manifold His gift.

And this comes about that you may learn that of the Father, the Son, and the Holy Spirit the gift and the authority are one.

For the things which seem to be peculiar to the Father, these appear also to belong to the Son and to the Holy Spirit.

How then, one says, does 'no one come to the Son unless the Father draw him'? But this is shown to belong to the Son also.

'For I am,' He says, 'the way;'

'no one comes to the Father except through Me.'

And see that it belongs to the Spirit also.

'For no one can say that Jesus Christ is Lord, except by the Holy Spirit.'

And again, we see that the apostles were given to the Church at one time by the Father, at another by the Son, and at another by the Holy Spirit, and that the distributions of the gifts are of the Father, the Son, and the Holy Spirit.

that we may be able to have the Holy Spirit among us, and that we may treat with much honor those who have been entrusted with this operation.

For great is the dignity of the priests.

'Whosesoever sins you remit,' He says, 'they are remitted.'

'Obey those who have the rule over you, and submit yourselves, and esteem them exceedingly in honor.'

For you are anxious about your own affairs;

and if you order these well, you will have no account to render for the rest.

But the priest, even though he order his own life aright, yet if he do not with all diligence care for thine also, or rather for that of all who are entrusted to him, departs together with the wicked into hell;

and oftentimes, though not betrayed by his own failings, he perishes through yours, unless he set in good order all that pertains to him.

Knowing therefore the greatness of the danger, render to them abundant good will;

which Paul also hinted at when he said, 'They watch for your souls';

and not simply so, but 'as they that shall give account.'

Wherefore they need to enjoy much attentive care.

But if you too, together with the rest, trample upon them, then neither will your own affairs be well ordered.

For as long as the pilot is in good cheer, the affairs of the passengers also will be in safety;

but if, when they revile him and are set at enmity against him, he is worn out, then he can neither keep watch as before, nor preserve his skill, and against his will he involves them in a thousand evils.

So also the priest: if he enjoy honor at your hands, he will be able to order your affairs well;

but if you cast them into despondency, unnerving their hands, you will make them, along with yourselves, an easy prey to the waves, even though they be exceedingly noble.

Consider what Christ says concerning the Jews:

'The scribes and the Pharisees sit in Moses' seat.'

'All therefore whatsoever they bid you do, that do.'

The priests sat not in the seat of Moses, but in that of Christ.

For they succeeded to His teaching.

'We are ambassadors for Christ, as though God did beseech you by us.'

Do you not see how, in the case of secular rulers, all men bow down, though they are often better in birth and in life and in understanding than those who judge them? Yet nevertheless, for the sake of Him who gave the office, they think none of these things, but reverence the decision of the reigning sovereign, whoever it be that has received the authority.

So then, if a man appoint, there is such great fear;

but when God appoints, we despise the one appointed, and revile him, and drench him with countless reproaches, and though we are forbidden to judge our brethren, we whet our tongue against the priests.

And how can these things deserve any excuse, when we do not behold the beam in our own eye, but bitterly busy ourselves about the mote of another? Do you not know that you make the judgment-seat heavier for yourself by judging thus? And I say these things, not as approving those who administer the priesthood unworthily, but rather greatly pitying them and weeping over them;

yet not for this reason do I say it is right that they should be judged by those under them, and especially by the more simple-minded.

For even if their life be exceedingly reproached, yet you, if you give heed to yourself, will in no way be harmed as regards the things committed to him by God.

For if God caused a voice to be uttered through an ass, and bestowed spiritual blessings through a soothsayer, working through the irrational mouth and the unclean tongue of Balaam for the sake of the offending Jews;

much more, for your sakes who are well-disposed, even if the priests be exceedingly base, will He accomplish all His own work, and will send the Holy Spirit.

For neither does the pure man draw it down by his own purity;

but it is grace that works the whole.

'For all things,' he says, 'are for your sakes, whether Paul, or Apollos, or Cephas.'

For the things which are committed to the priest, it belongs to God alone to bestow;

and howsoever far human wisdom may reach, it will appear less than that grace.

And I say these things, not that we should order our own life carelessly, but that, when some of those set over you are careless, you who are under them may not heap up evils upon yourselves.

And why do I speak of the priests? Neither angel nor archangel

is able to work anything as regards the things that are given from God;

but the Father and the Son and the Holy Spirit order all things;

while the priest lends his own tongue, and offers his own hand.

For neither would it be just that, through the wickedness of another, those who draw near in faith should be harmed in the symbols of our salvation.

Knowing therefore all these things, let us both fear God, and hold His priests in honor, rendering to them all honor;

that both for our own good deeds, and for the care shown toward them, we may receive from God an abundant recompense, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honor, now and ever, and unto ages of ages.