ACC ~ John 11 v33

JESUS SHOWED HIMSELF HUMAN

HIPPOLYTUS “He troubled himself” not as we are troubled by fear or pain, but “he troubled himself.” “Where have you laid him?” Did he who had known when he had died not know where he was buried? But he mingles human words with divine miracles in order to show that he was also human, as also the prophet says, “And he is a human, and who will know him?” [1] And he wanted it to be clear that he who is God is also something else. … But he showed himself actually as man also by the fact that he wept. ON THE GOSPEL OF JOHN AND THE RESURRECTION OF LAZARUS. [2]

[1] Jer 17:9 (LXX).

[2] AEG 4:171-72*; GCS 1 2:219-20, 224.

THE BENEFITS OF A TROUBLED SPIRIT

DIADOCHUS OF PHOTICE Becoming incensed usually spells trouble and confusion for the soul more than any other passion, yet there are times when it greatly benefits the soul. For when with inward calm we direct it against blasphemers or other sinners in order to induce them to mend their ways or at least feel some shame, we make our soul more gentle. In this way we put ourselves completely in harmony with the purposes of God’s justice and goodness. In addition, through becoming deeply angered by sin we often overcome weaknesses in our soul. Thus there is no doubt that if, when deeply depressed, we become indignant in spirit against the demon of corruption, this gives us the strength to despise even the presumptuousness of death. In order to make this clear, the Lord twice became indignant against death and troubled in spirit. [1] And despite the fact that, untroubled, he could by a simple act of will do all that he wished, nonetheless when he restored Lazarus’s soul to his body he was indignant and troubled in spirit—which seems to me to show that becoming incensed in a controlled manner can be viewed as a weapon implanted in our nature by God when he creates us. If Eve had used this weapon against the serpent, she would not have been impelled by sensual desire. In my view, then, the person who in a spirit of devotion makes controlled use of the power of his anger will without doubt be judged more favorably than the one who … has never become incensed. The latter seems to have an inexperienced driver in charge of his emotions, while the former, always ready for action, drives the horses of virtue through the midst of the demonic host, guiding the four-horsed chariot of self-control in the fear of God. ON SPIRITUAL PERFECTION 62. [2]

[1] See Jn 12:27; 13:21.

[2] TP 1:272*.

JESUS’ GRIEF

CHRYSOSTOM He comes then to the tomb and again curbed his emotions. Why does the Evangelist carefully mention in several places that “he wept” and that “he groaned”? He mentions these so that you may learn that he had truly put on our nature. For while this Evangelist is remarkable for the great things he says about Christ more than the others in matters relating to the body, [at the passion] he also speaks much more humbly than they. For instance, he says nothing about Jesus’ sorrow concerning his death, while the other Evangelists declare that he was exceedingly sorrowful, that he was in fact in an agony. But John, on the contrary, says that he even threw the officers backwards. The result is that [John] here has made up for what is omitted there by mentioning his grief. HOMILIES ON THE GOSPEL OF JOHN 63.2. [1]

[1] NPNF 1 14:233*.