Tractates on the Gospel of John

^10. Therefore, to make this the occasion of instructing your Charity, all souls have, when they quit this world, their different receptions. The good have joy; the evil, torments. But when the resurrection takes place, both the joy of the good will be fuller and the torments of the wicked heavier, when they shall be tormented in the body. The holy patriarchs, prophets, apostles, martyrs, and good believers, have been received into peace; but all of them have still in the end to receive the fulfillment of the divine promises; for they have been promised also the resurrection of the flesh, the destruction of death, and eternal life with the angels. This we have all to receive together; for the rest, which is given immediately after death, every one, if worthy of it, receives when he dies. The patriarchs first received it— think only from what they rest; the prophets afterwards; more recently the apostles; still more lately the holy martyrs, and day by day the good and faithful. Thus some have now been in that rest for long, some not so long; others for fewer years, and others whose entrance therein is still less than recent. But when they shall wake from this sleep, they shall all together receive the fulfillment of the promise.

11. “Our friend Lazarus sleeps; but I go, that I may awake him out of sleep. Then said His disciples”— according to their understanding they replied— “Lord, if he sleep, he shall do well.” For the sleep of the sick is usually a sign of returning health. “Howbeit Jesus spoke of his death, but they thought that He spoke of the taking of rest in sleep. Then said Jesus unto them plainly,”— for He said somewhat obscurely, “He sleeps;”— therefore He said plainly, “Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe.” I even know that he is dead, and I was not there: for he had been reported not as dead, but sick. But what could remain hid from Him who had created it, and into whose hands the soul of the dying man had departed? This is why He said, “I am glad for your sakes that I was not there, to the intent ye may believe;” that they might now begin to wonder that the Lord could assert his death, which He had neither seen nor heard of. For here we ought specially to bear in mind that as yet the disciples themselves, who already believed in Him, had their faith built up by miracles: not that a faith, utterly wanting till then, might begin to exist; but that what had previously come into being might be increased; although He made use of such an expression as if only then they would begin to believe. For He said not, “I am glad for your sakes,” that your faith may be increased or confirmed; but, “that you may believe;” which is to be understood as meaning, that your faith may be fuller and more vigorous.

12. “Nevertheless, let us go unto him. Then said Thomas, who is called Didymus, unto his fellow disciples, Let us also go, that we may die with Him. Therefore Jesus came, and found that he had [lain] in the grave four days already.” Much might be said of the four days, according to the wont of the obscure passages of Scripture, which bear as many senses as there is diversity of those who understand them. Let us express also our opinion of what is meant by one four days dead. For as in the former case of the blind man we understand in a way the human race, so in the case of this dead man many perhaps are also to be understood; for one thing may be signified by different figures. When a man is born, he is born already in a state of death; for he inherits sin from Adam. Hence the apostle says: “By one man sin entered into the world, and death by sin; and so that passed upon all men, wherein all have sinned.” Here you have one day of death because man inherits it from the seed stock of death. Thereafter he grows, and begins to approach the years of reason that he may know the law of nature, which every one has had implanted in his heart: What you would not have done to yourself, do not to another. Is this learned from the pages of a book, and not in a measure legible in our very nature? Have you any desire to be robbed? Certainly not. See here, then, the law in your heart: What you are unwilling to suffer, be unwilling to do. This law also is transgressed by men; and here, then, we have the second day of death. The law was also divinely given through Moses, the servant of God; and therein it is said, “You shall not kill; you shall not commit adultery; you shall not bear false witness; honor your father and mother; you shall not covet your neighbor's property; you shall not covet your neighbor's wife.” Here you have the written law, and it also is despised: this is the third day of death. What remains? The gospel also comes, the kingdom of heaven is preached, Christ is everywhere published; He threatens hell, He promises eternal life; and that also is despised. Men transgress the gospel; and this is the fourth day of death. Now he deservedly stinks. But is mercy to be denied to such? God forbid; for to raise such also from the dead, the Lord thinks it not unfitting to come.

13. “And many of the Jews had come to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met Him; but Mary sat [still] in the house. Then said Martha unto Jesus, Lord, if You had been here, my brother had not died. But I know that even now, whatsoever You will ask of God, God will give it You.” She did not say, But even now I ask You to raise my brother to life again. For how could she know if such a resurrection would be of benefit to her brother? She only said, I know that You can, and whatsoever You are pleased, You do: for Your doing it is dependent on Your own judgment, not on my presumption. “But even now I know that, whatsoever You will ask of God, God will give it You.”

14. “Jesus says unto her, Your brother shall rise again.” This was ambiguous. For He said not, Even now I will raise your brother; but, “Your brother shall rise again. Martha says unto Him, I know that he shall rise again in the resurrection, at the last day.” Of that resurrection I am sure, but uncertain about this. “Jesus says unto her, I am the resurrection.” You say, My brother shall rise again at the last day: true; but by Him, through whom he shall rise then, can he rise even now, for “I,” He says, “am the resurrection and the life.” Give ear, brethren, give ear to what He says. Certainly the universal expectation of the bystanders was that Lazarus, one who had been dead four days, would live again; let us hear, and rise again. How many are there in this audience who are crushed down under the weighty mass of some sinful habit! Perhaps some are hearing me to whom it may be said, “Be not drunk with wine, wherein is excess;” and they say, We cannot. Some others, it may be, are hearing me, who are unclean, and stained with lusts and crimes, and to whom it is said, Refrain from such conduct, that you perish not; and they reply, We cannot give up our habits. O Lord, raise them again. “I am,” He says, “the resurrection and the life.” The resurrection because the life.