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and the lodging? Do we not groan immediately upon seeing it, considering how much toil he endured, how much plunder he plundered, and he appears nowhere, but others revel in his things, whom he did not even expect, and perhaps even his enemies, while he is paying the ultimate penalty. These things also await us. For we shall certainly die, we shall certainly undergo the same end. How much wrath, tell me, how much expense, how much enmity they endured! And what is the gain? Immortal punishment, and receiving no comfort; and being accused by all, not only while living, but also after departing. And what of it? When we see the images of the 59.366 many dedicated in their houses, do we not mourn all the more? Truly the Prophet spoke well: Yet every man living is disquieted in vain. For diligence in such things is truly a disquiet; a disquiet and superfluous tumult. But this is not so in the eternal mansions, nor in those tabernacles. For here one has toiled, and another enjoys it; but there each will be master of his own toils, and will receive a manifold reward. Let us therefore hasten toward that possession; let us prepare houses for ourselves there, that we may rest in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, for ever. Amen.

59.365 HOMILY 60. A great crowd of the Jews therefore learned that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus

also, whom he had raised from the dead. 1. Just as wealth is accustomed to ruin those who are not on their guard, so also is power. For the one leads to covetousness, the other to desperation. See, at any rate, the subject multitude of the Jews being sound, but the rulers corrupted. For that these believed in him, the evangelists continually say, that Many of the crowd believed in him. But of the rulers they disbelieved. And they themselves say, not the crowd, Has any of the rulers believed in him? But what does he say? The crowd, who do not know God, are accursed. They called those who believed accursed, but themselves, who were destroying, wise. And here too, when they saw the miracle, the many believed; but the rulers were not content only with their own evils, but also attempted to kill Lazarus. So be it, concerning Christ, that he broke the sabbath, that he made himself equal to the Father, and because of the Romans as you say; but what charge did they have against Lazarus, that they attempted to kill him? Is it then a crime to have been well-treated? Do you see how murderous their purpose is? And yet he had worked many signs; but nothing so enraged them, not the paralytic, not the blind man. For this was both more wondrous in its nature, and had happened after many things, and it was extraordinary to see a four-day-dead man walking and speaking. Fine indeed (were they not?) were the achievements of the feast, to mix the festival with murders. Moreover, in that case they seemed to bring the charge of the sabbath, and by this to lead away the crowds; but here, since they had nothing to blame, they make their attempt against the one who was healed. For here they could not even say that he opposed the Father. For the prayer had silenced them. Since, therefore, what they always charged was taken away, and the sign was brilliant, they rush to murder. So that they would have done this in the case of the blind man also, if they had not been able to bring the charge of the sabbath. Moreover, that man 59.366 was obscure, and they cast him out of the temple; but this man was well-known, and it is clear from the many who came to comfort his sisters; and the miracle happened in the sight of all, and with great wonder-working. Because of this, all ran to see. This therefore vexed them, that with the feast at hand, all were leaving to go to Bethany. They therefore attempted to kill him, and not even

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καὶ τὸ κατάλυμα; οὐχὶ εὐθέως θεασάμενοι στένομεν, ἐννοοῦντες πόσον πόνον ὑπέμεινε, πόσας ἁρπαγὰς ἥρπασε, καὶ οὐδαμοῦ φαίνεται, ἀλλ' ἐντρυφῶσιν ἕτεροι τοῖς ἐκείνου, οὓς οὐδὲ προσεδόκησε, τάχα δὲ καὶ ἐχθροὶ, ἐκείνου τὴν ἐσχάτην διδόντος δίκην. Ταῦτα καὶ ἡμᾶς μένει. Πάντως γὰρ ἀποθανούμεθα, πάντως τὸ αὐτὸ τέλος ὑποστησόμεθα. Πόσην ὀργὴν, εἰπέ μοι, πόσην δαπάνην, πόσας ἀπεχθείας ὑπέστησαν! Καὶ τί τὸ κέρδος; Κόλασις ἀθάνατος, καὶ τὸ μηδεμιᾶς τυχεῖν παραμυθίας· καὶ τὸ μὴ ζῶντας μόνον, ἀλλὰ καὶ ἀπελθόντας κατηγορεῖσθαι παρὰ πάντων. Τί δέ; τῶν πολ 59.366 λῶν τὰς εἰκόνας ὅταν ἴδωμεν ἀνακειμένας ἐν ταῖς οἰκίαις, οὐχὶ μᾶλλον θρηνοῦμεν; Ἀληθῶς καλῶς εἶπεν ὁ Προφήτης· Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν. Ταραχὴ γὰρ ὄντως ἡ περὶ τὰ τοιαῦτα σπουδή· ταραχὴ καὶ θόρυβος περιττός. Ἀλλ' οὐκ ἐν ταῖς μοναῖς ταῖς αἰωνίοις τοῦτό ἐστιν, οὐδὲ ἐν ταῖς σκηναῖς ἐκείναις. Ἐνταῦθα μὲν γὰρ ἕτερος ἐμόχθησε, καὶ ἕτερος ἀπολαύει· ἐκεῖ δὲ τῶν ἑαυτοῦ μόχθων ἕκαστος ἔσται κύριος, καὶ πολυπλασίονα λήψεται τὴν ἀμοιβήν. Πρὸς ἐκείνην τοίνυν ἐπειγώμεθα τὴν κτῆσιν· ἐκεῖ κατασκευάζωμεν ἑαυτοῖς οἰκίας, ἵνα ἀναπαυσώμεθα ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Ἀμήν.

59.365 ΟΜΙΛΙΑ Ξʹ. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστι· καὶ ἦλθον, οὐ διὰ τὸν Ἰησοῦν μό νον, ἀλλ' ἵνα καὶ τὸν Λάζαρον

ἴδωσιν, ὃν ἤγει ρεν ἐκ νεκρῶν. αʹ. Ὥσπερ ὁ πλοῦτος τοὺς οὐ προσέχοντας ἐκτραχηλίζειν εἴωθεν, οὕτω καὶ ἡ ἀρχή. Ἐκεῖνος μὲν γὰρ εἰς πλεονεξίαν, αὕτη δὲ εἰς ἀπόνοιαν ἄγει. Ὅρα γοῦν τὸ ἀρχόμενον πλῆθος τῶν Ἰουδαίων ὑγιαῖνον, τοὺς δὲ ἄρχοντας διεφθαρμένους. Ὅτι γὰρ οὗτοι αὐτῷ ἐπίστευον, λέγουσι μὲν συνεχῶς οἱ εὐαγγελισταὶ, ὅτι Πολλοὶ ἐκ τοῦ ὄχλου ἐπίστευσαν αὐτῷ. Ἐκ δὲ τῶν ἀρχόντων ἠπίστουν. Καὶ αὐτοὶ λέγουσιν, οὐχὶ ὁ ὄχλος, Μή τις τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτόν; Ἀλλὰ τί φησι; Τὸ πλῆθος, οἱ μὴ εἰδότες τὸν Θεὸν, ἐπικατάρατοί εἰσι. Τοὺς πιστεύοντας ἐπικαταράτους ἔλεγον, ἑαυτοὺς δὲ ἀναιροῦντας, συνετούς. Καὶ ἐνταῦθα δὲ τὸ θαῦμα θεασάμενοι, ἐπίστευον οἱ πολλοί· οἱ δὲ ἄρχοντες οὐκ ἠρκοῦντο μόνον τοῖς οἰκείοις κακοῖς, ἀλλὰ καὶ τὸν Λάζαρον ἀνελεῖν ἐπεχείρουν. Ἔστω, τὸν Χριστὸν, ὅτι τὸ σάββατον ἔλυεν, ὅτι ἴσον ἑαυτὸν ἐποίει τῷ Πατρὶ, καὶ διὰ τοὺς Ῥωμαίους οὕς φατε· τῷ Λαζάρῳ τί ἔχοντες ἐγκαλεῖν, ἐπεχείρουν αὐτὸν ἀναιρεῖν; Μὴ ἆρα τὸ καλῶς παθεῖν, ἔγκλημα; Ὁρᾷς πῶς αὐτῶν φονικὴ ἡ προαίρεσις; Καίτοι πολλὰ σημεῖα εἰργάσατο· ἀλλ' οὐδὲν αὐτοὺς οὕτω ἐξεθηρίωσεν, οὐχ ὁ παραλελυμένος, οὐχ ὁ τυφλός. Τοῦτο γὰρ καὶ τῇ φύσει θαυμαστότερον ἦν, καὶ μετὰ πολλὰ ἐγεγόνει, καὶ ἦν παράδοξον νεκρὸν τετραήμερον ἰδεῖν περιπατοῦντα καὶ φθεγγόμενον. Καλά γε (οὐ γάρ;) τῆς ἑορτῆς τὰ κατορθώματα, φόνοις ἀναμιγνύναι τὴν πανήγυριν. Ἄλλως δὲ, ἐκεῖ μὲν ἐδόκουν ἐγκαλεῖν τὸ σάββατον, καὶ ταύτῃ ἀπάγειν τοὺς ὄχλους· ἐνταῦθα δὲ, ἐπειδὴ μηδὲν εἶχον μέμψασθαι, κατὰ τοῦ θεραπευομένου ποιοῦνται τὴν ἐπιχείρησιν. Ἐνταῦθα γὰρ οὐδ' ὅτι ἐναντιοῦται τῷ Πατρὶ εἶχον εἰπεῖν. Ἡ γὰρ εὐχὴ αὐτοὺς ἐπεστόμιζεν. Ἐπεὶ οὖν καὶ ὃ ἀεὶ ἐνεκάλουν ἀνῄρητο, καὶ τὸ σημεῖον λαμπρὸν ἦν, ἐπὶ τὸν φόνον ὁρμῶσιν. Ὥστε καὶ ἐπὶ τοῦ τυφλοῦ τοῦτο ἂν ἐποίησαν, εἰ μὴ εἶχον ἐγκαλεῖν τὸ σάββατον. Ἄλλως δὲ, ἐκεῖνος 59.366 μὲν ἄσημος ἦν, καὶ ἐξέβαλον αὐτὸν ἐκ τοῦ ἱεροῦ οὗτος δὲ ἐπίσημος· καὶ δῆλον ἐκ τοῦ πολλοὺς ἐλθεῖν εἰς παραμυθίαν τῶν ἀδελφῶν· καὶ πάντων ὁρώντων τὸ θαῦμα ἐγένετο, καὶ μετὰ πολλῆς τῆς παραδοξοποιίας. ∆ιὰ τοῦτο, πάντες ἔτρεχον ὀψόμενοι. Τοῦτο οὖν αὐτοὺς ἔδακνε, τὸ τῆς ἑορτῆς ἑστώσης πάντας ἀφέντας ἐπὶ τὴν Βηθανίαν ἔρχεσθαι. Ἐπεχείρησαν οὖν αὐτὸν ἀνελεῖν, καὶ οὐδὲ