causes men not to see, so that as long as the divine and heavenly will hinders the suffering, it is impossible for it to happen; but whenever it yields and gives way, then it will come to pass. He teaches them, therefore, not to fear the plots from the Jews through such things, as if one were to say: Do not fear the stumbling blocks that lie on earth when light from heaven is not shining, nor expect to suffer anything from men when the divine will does not permit it. And so that they would not wonder how he who just now withdrew is again hurrying to the same places, he necessarily explains to them the matter concerning Lazarus. 67 Jn 11, Mary sat in the house, clearly not having known; for Martha was active and quick about the table, but Mary was wise and more steadfast in faith. 69 Jn 11, 21 For that her brother would not have died had the Lord been present, she says faithfully from experience; and this too, not to despair completely of the resurrection of the one lying there, it being then already the fourth day, is a matter of faith. But a little later it appears that she did not believe such a thing firmly; for she was still speaking to him as to a certain wonderful man who could do many things through virtue, but she had not yet learned the perfect knowledge of him as God the Word, but was for the time being ignorant. 71 Jn 11, 33 That is, in spirit and moved by the spirit he usefully troubled himself, as some noble warrior, upon seeing the enemy, would stir himself up against his adversaries. 73 Jn 11, 35 He does not refuse likeness to men nor does he everywhere display that which is beyond man, but by his tear he showed a most philanthropic sympathy for those who were mourning. This tear of the Lord is a cause of life for men. This mercy of the Savior raises up those who are lying dead. For this reason the Word came down into a body, that he might weep over men lying dead and might bring the incorporeal divinity to the vivification of men. "For we have a high priest

able to sympathize with our weaknesses" . 74 Jn 11, 41-42 The priestly office of the Lord also offers prayers on behalf of men, and the union of the Son with the Father has a harmony with his intentions on behalf of men, and thus the benevolence of God toward men has appeared, with the sympathy of Christ for his fellow men having come in between. He calls the concurrence of the Father's will with his own, the Father's hearkening which happened for the life of Lazarus, and gives thanks for it. And he demonstrates such swiftness of the Father's consent to his request, that he says, 'even before I asked and uttered the word of my prayer, you heard me,' and this hearing of a son by a father is not as something wondrous and strange, nor as though it were possible for it to be otherwise; 'For I knew,' he says, 'that you always hear me;' for there is nothing separating them in between, nor are their wills divided, but whatever is the Son's will, this has its origin from the Father, and the Father's ineffable will is with the Son. Why then does he say, 'I have given thanks,' which it was fitting for the one who was benefited unexpectedly and rather by goodness to give? 75 Jn 11, 43-44 But that the one lying dead was also called by name was a symbol of friendship; for the young man whom he raised, he called a 'young man', saying: "Young man, I say to you, arise," and the girl likewise, "Talitha koum," but his friend and acquaintance he calls more friendly by his name, so that it might be a sign of the resurrection of friends being called by the Lord, whom the apostle calls the dead in the Lord, whom he will summon, descending to meet him. And 'come forth' is in harmony with what was said by him, that "the dead will come forth" upon hearing "the voice of the Son of God" . And this exit from the tomb happens to be more awesome than the miracle of the resurrection. undeniably he presented to even the ungrateful the

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μὴ βλέπειν τοὺς ἀνθρώπους γίνεται, ὥστε μέχριπερ ἂν ἡ θεία καὶ οὐράνιος βουλὴ κωλύῃ τὸ πάθος, ἀδύνατον αὐτὸ γενέσθαι· ἐπειδὰν δὲ εἴκῃ καὶ παραχωρῇ, τότε συμβή σεται. τὸ μὲν οὖν μὴ φοβεῖσθαι τὰς ἐξ Ἰουδαίων ἐπιβουλὰς διὰ τῶν τοιούτων αὐτοὺς διδάσκει, ὥσπερ εἴ τις ἔλεγεν· μὴ φοβεῖσθε τὰ ἐν γῇ κείμενα προσ κόμματα φωτὸς ἐξ οὐρανοῦ οὐ λάμποντος μηδὲ ἐξ ἀνθρώπων τι προσδοκᾶτε πείσεσθαι τῆς θείας βουλῆς οὐκ ἐπιτρεπούσης. ἵνα δὲ μὴ θαυμάζοιεν, ὡς ἄρτι μὲν ἀνεχώρησεν, πάλιν δὲ ἐπὶ τοὺς αὐτοὺς ἐπείγεται τόπους, ἀναγκαίως αὐτοῖς τὴν κατὰ τὸν Λάζαρον ὑπόθεσιν ἐξηγεῖται. 67 Jο 11, Ἐκαθέζετο ἐν τῷ οἴκῳ Μαρία, δηλονότι οὐκ ἐγνωκυῖα· δραστήριος γὰρ ἡ Μάρθα καὶ περὶ τῆς τραπέζης ὀξυκίνητος, σοφὴ δὲ ἡ Μαρία καὶ περὶ τὴν πίστιν βεβαιοτέρα. 69 Jο 11, 21 Ὅτι γὰρ οὐκ ἂν ἀπέθανεν ὁ ἀδελφὸς αὐτῆς παρόντος τοῦ κυρίου, λέγει πιστῶς ἀπὸ τῆς πείρας· καὶ τό γε μὴ παντελῶς ἀπελπίσαι τὴν ἀνάστασιν τοῦ κειμένου τετάρτην ἤδη τότε οὖσαν ἡμέραν πίστεως καὶ τοῦτο ἐχόμενον. οὐκ ὀχυρῶς δὲ τὸ τοιοῦτο πιστευούσῃ μικρὸν ὕστερον φαίνεται· ἔτι γὰρ ὡς ἀνθρώπῳ θαυμαστῷ τινι καὶ δι' ἀρετὴν πολλὰ δυναμένῳ διελέγετο, τὴν δὲ τελείαν περὶ αὐτοῦ γνῶσιν ὡς θεοῦ λόγου οὔπω ἦν μαθοῦσα, ἀλλ' ἠγνόει τέως. 71 Jο 11, 33 Τοῦτ' ἔστιν ἐν πνεύματι καὶ ὑπὸ πνεύματος κινούμενος χρησίμως ἐτά ραξεν ἑαυτόν, ὡσεί τις γενναῖος ἀριστεὺς τοὺς πολεμίους ἰδὼν ἑαυτὸν παρώ ξυνε κατὰ τῶν ἀντιπάλων. 73 Jο 11, 35 Οὐκ ἀπαναίνεται τὴν πρὸς ἀνθρώπους ὁμοίωσιν οὐδὲ ἐνδείκνυται πανταχοῦ τὸ ὑπὲρ ἄνθρωπον, συμπάθειαν δὲ τὴν πρὸς τοὺς πενθοῦντας φιλανθρωποτάτην ἐπεδείξατο τῷ δακρύῳ. τοῦτο τοῦ κυρίου τὸ δάκρυον ζωῆς ἀνθρώποις ὑπό θεσις. οὗτος ὁ τοῦ σωτῆρος ἔλεος ἐξανίστησι τοὺς κειμένους. διὰ τοῦτο εἰς σῶμα κατῆλθεν ὁ λόγος, ἵν' ἀνθρώπους ἐπιδακρύσῃ κειμένους καὶ τὴν ἀσώ ματον θεότητα πρὸς ζωοποίησιν ἀνθρώπων ἐπαναγάγηται. "ἔχομεν γὰρ ἀρ χιερέα

δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν" . 74 Jο 11, 41-42 Τὸ μὲν ἱερατικὸν τοῦ κυρίου καὶ προσευχὰς ὑπὲρ ἀνθρώπων προσφέρει, ἡ δὲ υἱοῦ πρὸς πατέρα συνάφεια συμφωνίαν ἔχει πρὸς τὰς βουλήσεις αὐτοῦ τὰς ὑπὲρ ἀνθρώπων καὶ οὕτω θεοῦ πρὸς ἀνθρώπους εὐμένεια πέφηνεν μεταξὺ γενομένης τῆς τοῦ Χριστοῦ συμπαθείας πρὸς τοὺς ὁμογενεῖς ἀνθρώπους. τὴν συνδρομὴν τοῦ πατρῴου βουλήματος πρὸς τὸ ἴδιον τὴν ἐπὶ ζωῇ Λαζάρου γεγενημένην ἐπακοὴν πατρὸς λέγει καὶ εὐχαριστεῖ περὶ ταύτης. καὶ τοσαύτην ἐπιδείκνυσι τὴν ὀξύτητα τῆς τοῦ πατρὸς συγκαταθέσεως πρὸς τὴν αἴτησιν αὐτοῦ, ὥστε καὶ πρὶν αἰτῆσαι καὶ φθέγξασθαι τὸ ῥῆμα τῆς δεήσεώς μου, ἤκουσάς μου, φησίν, καὶ οὐχ ὡς θαυμαστόν τι τοῦτο καὶ παράδοξον τὸ ἀκούειν υἱοῦ πατέρα οὐδ' ὡς ἐγχωροῦν καὶ ἑτέρως γενέσθαι· ᾔδειν γάρ, φησίν, ὅτι πάντοτέ μου ἀκούεις· οὐδὲν γὰρ τὸ μεταξὺ διεῖργον οὐδὲ διώ ρισται τὰ βουλήματα, ἀλλ' ὅπερ ἐστὶν υἱοῦ θέλημα, τοῦτο ἐκ πατρὸς ὥρμηται καὶ ἡ πατρὸς ἄρρητος βούλησίς ἐστι μετὰ τοῦ υἱοῦ. διὰ τί δέ φησιν τὴν εὐχα ριστίαν πεποίημαι, ἣν εἰκὸς ἦν ποιεῖσθαι τὸν

ἐκ παραδόξου καὶ κατ' ἀγαθότητα μᾶλλον εὐεργετούμενον; 75 Jο 11, 43-44 Τὸ δὲ καὶ ὀνομαστὶ κληθῆναι τὸν κείμενον φιλίας ἦν σύμβολον· τὸν μὲν γὰρ νεανίαν, ὃν ἤγειρεν, νεανίσκον ἐκάλει λέγων· "νεανίσκε, σοὶ λέγω, ἐγέρθητι" καὶ τὴν κόρην ὡσαύτως "ταλιθὰ κούμ", τὸν δὲ φίλον καὶ συνήθη φιλι κώτερον ἐκ τοῦ ὀνόματος προσκαλεῖ, ἵνα σημεῖον ᾖ τῆς τῶν φίλων ἀναστάσεως καλουμένων ὑπὸ τοῦ κυρίου, οὓς ὁ ἀπόστολός φησιν ἐν κυρίῳ νεκρούς, οὓς καταβαίνων εἰς ἀπάντησιν αὐτοῦ προσκαλέσεται. σύμφωνον δὲ τὸ δεῦρο ἔξω πρὸς τὸ εἰρημένον ὑπ' αὐτοῦ, ὅτι "ἐκπορεύσονται οἱ νεκροὶ τῆς φωνῆς" ἀκού σαντες "τοῦ υἱοῦ τοῦ θεοῦ" . καὶ αὕτη δὲ ἡ ἀπὸ τοῦ μνημείου ἔξοδος φρικω δεστέρα τυγχάνει τοῦ κατὰ τὴν ἀνάστασιν θαύματος. ἀναντιρρήτως καὶ αὐτοῖς ἀγνώμοσιν τὴν τοῦ εὐεργέτου παρέστησεν

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