60

handed down. Job says, "until I come to be again" and "to raise up this body that endures these things" and "you will renew me" and again, "your youth shall be renewed like an eagle's," but Isaiah says, "the dead shall rise, and those in the tombs shall be raised;" for he came who "looses those bound in strength, likewise those who 99.3 provoke, those dwelling in tombs." But Job says, "but a man who has fallen asleep will by no means be raised again, nor will he know his place." For truly the resurrection does not happen daily, but is appointed for one day. But showing that he knew for what appointed time he was waiting, he immediately solved the question: "until the heaven be not stitched together." 99.4 For as long as the heaven and the earth exist, the bodies also still exist in the earth. But when he comes who "rolls up the heaven like a scroll" and shakes the earth, then "those upon the dust of the earth will also be raised." 99.5 For this reason he says to Ezekiel, "Son of man, say, 'let bone be joined to bone, and joint to joint,'" and it was so; and, "'let there be upon them sinews and veins, flesh and hair and nails;'" and again, "say, son of man, 'come, O spirit, from the four corners of the earth,'" that is, from the places stored up 99.6 for the souls. And for what reason does the Lord himself not speak, but commands the man to speak? Because what the Lord says, he does at the same time, and it is not undone; but he commanded the man to speak, so that after they had risen for a time, our hope of salvation might be signified, but a man's word might be undone and not the Lord's. For those bones were going to die again. But when the Lord says, "Arise," they are raised and do not die; for the word of God will not be undone. 100.1 For this reason the Lord, having come in the flesh, also raised the dead, so that what was by the flesh might fall asleep again, until the flesh itself might rise and no longer die, and he might be silent from saying this to one alone: "Arise," "come forth," until he should come and no longer say in the singular, "Arise," but "Arise all," working the universal resurrection; for he himself 100.2 is the resurrection of the dead. For here after he rose from the dead he raised no one except those who had recently died. For with him rose "many bodies of the saints who had fallen asleep, and they appeared to many," "entering with him into the bridal chamber," according to what is written in 100.3 the gospel. And he did not say, "a part of the bodies of the saints rose," but "the bodies of the saints;" and "they appeared to many," not being others than those who had died, but being recognized 100.4 by their own, because they had not died long ago. And our Lord, wishing to show the miracle to others also, accomplished those difficult things by showing them to be easy. And when he comes to the recently deceased girl, the daughter of the ruler of the synagogue, since she had died in that very hour, he deigned to say to her: "Arise, child;" by the "arise" strengthening what was already dissolved, since she was still on the 100.5 bed. But the son of the widow in Nain, since he was already being carried out on the bier, he raised more easily; "for he touched the bier" and said nothing to the boy, but only touched the bier and he arose. 100.6 But what was still more profound and much beyond the hope of men, when he came to the four-day-dead Lazarus, he did not even say, "Arise," nor did he touch the tomb with his hand, but thus readily he calls in his 100.7 own authority, "Lazarus, come forth." And "come forth" is much easier and more ready than to touch, and to touch is in turn much easier than to call out "child, arise." But here the holy Word of God does all things, in order to show us the hope of the resurrection.

60

παροδοθέντων. ὁ Ἰώβ φησιν «ἕως πάλιν γένωμαι» καί «ἀναστήσαι τὸ σῶμα τοῦτο τὸ ἀντλοῦν ταῦτα» καί «ἀνακαινιεῖς με» καὶ πάλιν «ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου», Ἠσαΐας δέ «ἀναστήσονται οἱ νεκροὶ καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις»· ἦλθε γὰρ ὁ «λύων πεπεδημένους ἐν ἀνδρείᾳ, ὁμοίως τοὺς παρα99.3 πικραίνοντας, τοὺς κατοικοῦντας ἐν τάφοις». λέγει δὲ Ἰώβ «ἄνθρωπος δὲ κοιμηθεὶς οὐκέτι οὐ μὴ ἐγερθῇ οὔτε ἐπιγνώσεται τὸν τόπον αὐτοῦ». καὶ γὰρ ἀληθῶς καθ' ἡμέραν οὐ γίνεται ἡ ἀνάστασις, ἀλλ' εἰς μίαν ὥρισται ἡμέραν. δεικνὺς δὲ ὅτι οἶδεν εἰς ποίαν προθεσμίαν προσεδόκα, εὐθὺς ἔλυσε τὸ ζήτημα «ἕως ἂν ὁ οὐρανὸς οὐ μὴ συρραφῇ». 99.4 ὅσον γὰρ ἔστιν ὁ οὐρανὸς καὶ ἡ γῆ, ἔτι καὶ τὰ σώματα ἐν τῇ γῇ ὑπάρχει. ὅταν δὲ ἔλθῃ «ὁ ἑλίσσων τὸν οὐρανὸν ὡς βιβλίον» καὶ τινάσσων τὴν γῆν, τότε «ἐγερθήσονται καὶ οἱ ἐπὶ τῆς γῆς χώματος». 99.5 διὰ τοῦτο λέγει τῷ Ἰεζεκιήλ «υἱὲ ἀνθρώπου, εἰπὲ συναχθῆναι ὀστοῦν πρὸς ὀστοῦν καὶ ἁρμονίαν πρὸς ἁρμονίαν» καὶ ἐγένετο οὕτως· καί «γενέσθαι ἐπ' αὐτὰ νεῦρα καὶ φλέβας, σάρκας καὶ τρίχας καὶ ὄνυχας»· καὶ πάλιν «εἰπὲ υἱὲ ἀνθρώπου, ἐλθὲ τὸ πνεῦμα ἀπὸ τῶν τεσσάρων γωνιῶν τῆς γῆς», τῶν τόπων δηλαδὴ τῶν ταῖς ψυχαῖς ἀποτεταμιευ99.6 μένων. καὶ τίνι τῷ λόγῳ αὐτὸς ὁ κύριος οὐ λέγει, ἀλλὰ κελεύει τῷ ἀνθρώπῳ λέγειν; ὅτι ὃ λέγει κύριος ἅμα καὶ ποιεῖ καὶ οὐκέτι λύεται· τῷ δὲ ἀνθρώπῳ προσέταξε λέγειν, ἵνα μετὰ τὸ ἀναστῆναι πρὸς τὴν ὥραν σημανθῇ μὲν ἡμῶν ἡ ἐλπὶς τῆς σωτηρίας, ἀνθρώπου δὲ λόγος λυθῇ καὶ οὐ τοῦ κυρίου. ἤμελλον γὰρ πάλιν ἀποθνῄσκειν ἐκεῖνα τὰ ὀστᾶ. ὅταν δὲ εἴπῃ ὁ κύριος, ἀνάστητε, ἐγείρονται καὶ οὐκ ἀποθνῄσκουσι· θεοῦ γὰρ λόγος οὐ λυθήσεται. 100.1 ∆ιὰ τοῦτο καὶ ὁ κύριος ἐν σαρκὶ ἐλθὼν ἤγειρε νεκρούς, ἵνα τὸ διὰ τῆς σαρκὸς πάλιν κοιμηθῇ, ἕως αὐτὴ ἡ σὰρξ ἀναστῇ καὶ μηκέτι ἀποθάνῃ καὶ σιωπήσῃ τοῦτο τὸ λέγειν μόνῳ ἑνί· «ἔγειραι», «δεῦρο ἔξω», ἕως ἂν ἔλθῃ καὶ μηκέτι ἑνικῶς εἴπῃ, ἔγειραι, ἀλλ' ἐγείρεσθε πάντες, τὴν καθολικὴν ἀνάστασιν ἐργαζόμενος· αὐτὸς γάρ 100.2 ἐστιν ἡ ἀνάστασις τῶν νεκρῶν. ὧδε γὰρ μετὰ τὸ ἀναστῆναι ἐκ τῶν νεκρῶν οὐδένα ἤγειρε εἰ μὴ τῶν προσφάτως τελευτησάντων. ἀνέστησαν γὰρ σὺν αὐτῷ «πολλὰ σώματα τῶν κεκοιμημένων ἁγίων καὶ ὤφθησαν πολλοῖς», «μετ' αὐτοῦ εἰσελθόντες εἰς τὸν νυμφῶνα», κατὰ τὰ ἐν 100.3 εὐαγγελίῳ γεγραμμένα. καὶ οὐκ εἶπεν, ἀνέστη μέρος τῶν σωμάτων τῶν ἁγίων, ἀλλὰ σώματα τῶν ἁγίων· καί «ἐνεφανίσθησαν πολλοῖς», οὐκ ἄλλοι ὄντες παρὰ τοὺς τετελευτηκότας, ἀλλ' ἐπιγινωσκόμενοι 100.4 παρὰ τῶν ἰδίων, ὅτι οὐ πρὸ χρόνων ἦσαν τετελευτηκότες. καὶ ἄλλοις δεῖξαι δὲ βουλόμενος ὁ κύριος ἡμῶν τὸ θαῦμα, τὰ δὴ δυσχερῆ ἐκεῖνα εὐχερῆ δεικνὺς ἐπετέλει. καὶ ὅτε μὲν ἔρχεται πρὸς τὴν προσφάτως τελευτήσασαν κόρην, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, ἐπειδὴ αὐτῇ τῇ ὥρᾳ τετελεύτηκε, κατηξίωσεν αὐτῇ εἰπεῖν· «ἀνάστηθι ἡ παῖς»· τῷ δὴ ἀνάστηθι ἰσχυροποιῶν τὸ ἤδη λελυμένον, ἐπειδὴ ἔτι ἐν τῇ 100.5 κλίνῃ ἦν. τὸν δὲ υἱὸν τῆς χήρας τῆς ἐν τῇ Ναΐν, ἐπειδὴ ἤδη ἐν τῇ σορῷ ἐξεφέρετο, εὐχερέστερον ἤγειρεν· «ἥψατο γὰρ τῆς σοροῦ» καὶ οὐκ εἶπέ τι τῷ παιδί, ἀλλὰ μόνον ἥψατο τῆς σοροῦ καὶ ἀνέστη. 100.6 τὸ δὲ ἔτι βαθύτατον καὶ παρ' ἐλπίδα ἀνθρώπων πολλῷ μακρότερον, ὅτε ἦλθεν ἐπὶ τὸν τετραήμερον Λάζαρον, οὐδὲ εἶπεν ἀνάστηθι, οὐδὲ ἥψατο τῇ χειρὶ τοῦ μνήματος, ἀλλ' οὕτως ἐν ἑτοίμῳ καλεῖ ἐν τῇ 100.7 ἰδίᾳ ἐξουσίᾳ, «Λάζαρε, δεῦρο ἔξω». πολὺ δὲ εὐχερέστερόν ἐστι καὶ ἑτοιμότερον τό «δεῦρο ἔξω» παρὰ τὸ ἅψασθαι, τὸ δὲ ἅψασθαι πάλιν εὐχερέστερόν ἐστι πολὺ τοῦ καλέσαι «ἡ παῖς ἀνάστηθι». ὧδε δὲ πάντα ποιεῖ ὁ ἅγιος τοῦ θεοῦ Λόγος, ἵνα ἡμῖν τὴν ἐλπίδα ὑποδείξῃ τῆς ἀναστάσεως.